Copyright 1969 Monastery of the Seven Rays Quito Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, I. "What is Occultism ?" Lesson : A THE OCCULT UNIVERSE AROUND US Ordinarily, we would not expect to tell you that the universe around us is fifty-per-cent occult. This might sound like too much of a claim, and the reader might be tempted to say, to himself, "what type of overstatement are they asking me to think about, and possibly to believe?" But, in actual fact, this claim that we are making is really an understatement; we will add the much needed qualifications and say that the universe around us is at least fifty-per-cent occult, and obviously -- and, as you will find out in due time -- it is much, much more. It is much more occult, much more magical, much more psychical, much more mystical: in a word, it is much more than you are used to thinking either possible or alive and full of activity! Yes, of course there is an occult world around us;! but let us make the first efforts to explore it, and then we will appreciate more of the truth contained in the above statements. The nature of the universe being such a puzzle to the human mind, unaided by cosmic assistance, that philosophers for hundreds of years have tried to define it precisely, in order to be able to explain it, but every philosopher brings about only his system of thought, which is replaced by the very next contender. Philosophy tells us what men have thought about the universe, it cannot tell us what it is. Science is somewhat different, but equally unsuccessful in telling us what the universe is, although it certainly can tell us how to manage the universe, and this would seem to be its value. But, we know that science changes, so that we manage the world of nature a little different from our parents, and much different from the mediaevalists and ancients. Does this tell us anything? Not quite, except by way of a negation of ' what has been attempted in the outer world, clearing the field so to speak for the initiatic doctrine. When we say that the universe is at least fifty-percent occult, we imply or mean that accordingly the initiatic doctrine, (that which is taught by masters, such as myself, and what you are studying, at this very moment,) holds the truth about the beyond, the world that exists not even so far as the tips of our toes, (unless what one means is also the edge of my skin,) and this beyond is not only outside of us, it is within us, very deeply placed within us, and this doctrine of the beyond which is within has been taught since the creation of the world, or its esoteric equivalent, by the masters to the initiates. That is why it is being taught to you, now. The average person reading the papers, magazines, listening to other people talk, and often attending some kind of meeting hears quite a lot. Everybody claims to have the truth, so either most are wrong or else they have discovered that the universe is much more complicated, so complicated that they cannot all explain it. If we were to paste all of the teachings together would the resulting patchwork be the truth about everything? would we be able to see there on that paper with all of the occult claims listed like the columns of the newspaper some kind of basic idea? We might be tempted to say to ourselves that something must be true. Our answer is that while all others by human efforts have been moving towards the universal truth about man and his world, they have only generated a profound confusion by their endless errors, which appear misdirected. The initiatic doctrine alone presents the truth in its essence, because it has never been the possession of ordinarily human nor superficially initiated teachers. But, let us look at this problem for another few minutes, as it shows us another approach to the truth about the universe. Why am I so confused, so mixed-up, if I am, by the various occult claims around me? After all, can they all have some claim to the truth, can they possess some germ of that which goes so far beyond my ordinary experience, and strikes at the very heart of the invisible? Then, I have my own problems, so I can't very well seek to solve others' when my own seem to me so very important. But why do I seem to wonder, to feel uncertain, while the world about me is so certain? It does indeed appear to be very certain --- I am the element of uncertainty. If I could solve the inner problem of my own selfhood, I would be able to find out what it is about me that aims at the truth

and never misses its mark. Then so I would think everything would be settled and I would be able to face each day with the feeling that all was well "in heaven and on earth". Keeping in mind what I have said, if it can be established that the sciences give us the rough-outline picture of the world of natural things, a picture to be improved upon each day, indeed each minute, or so we would expect the sciences to tell us (as they always have in recent times at least) then human nature is the element within the universe most in need of exploration, for human nature, destiny, whatever you want to call yourself (and only yourself, don't try to talk about, blame, or wonder about others, stay with yourself) is the mystery and so really these various occultists, we would assume, if they are followers of the initiatic doctrine, which few can have any claim to be , -- they must want-me to wonder about myself, to think deeply, to meditate, to probe my own inner self. That is the field of exploration, and we have come to erase that element of the uncertain, we have come to help you find answers, which go beyond, far, beyond just talk. For we have come to tell you the ultimate fact, truth, principle, idea, or whatever else you might seek to grasp hold of as a basis of your life: for according to the initiatic doctrine "to explain the occult universe around us is to explain that world within us, which is the ultimate I am of my existence, and the existence of all things beyond, as well." According to the initiatic doctrine the occult universe around us is a projection out from the initiatic consciousness of masters and gods, who are the instruments of the Divine and Eternal, and thus the doctrine, or body of knowledge to be taught to those students, who inspired by holy things seek to be taught these truths in order to become initiates, states as its first axiom this law of universal validity and application, which can be validated upon any planet of the universe, which is: THAT WHICH IS BEYOND IS WITHIN JUST AS THAT WHICH IS WITHIN IS BEYOND. Consequently, by an exploration of my own self, each person can now say within his heart of hearts, I will find the key to the universe and to myself, upon which I can depend for strength to face the every-day problems of existence. My blessings always, The Master Mercurius AQUARIUS

Copyright 1969 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, I. "What is Occultism ?" Lesson B MY FIRST EXPERIENCES OF THE OCCULT As we have said before, within ourselves rests the key to our awareness of what is beyond. But there are other ways in which we can also approach occult experience. For example, every sensation that I have contains the element of the mysterious about it, and the more I concentrate upon a feeling the more it seems to me to become detached from my body, just like the contemplation of a colour takes me away from my body, and separated from the body, with the colour separated from its background there just seems to exist the act of experiencing the colour, everything else seems far removed and actually foreign. it is really in experiences of this sort which everyone should try (for if they did they would become spiritual and occult, liberated from the causes of materialism and inner strife) that the world of the occult is first experienced by the child. This is quite interesting because we are trying to develop some sense of the beyond which is within, but for the most part we can only examine our own impressions and become one with them. This is an attempt to expand consciousness, and as such it is the secret of yoga and the eastern mystery schools, but for us, it is the most elementary experience of the mystical world, which lies beyond the veil of matter, and sensation. We do not ask you to ignore matter and sensation, which is the way in which, (I am referring to sensation) the world of matter is known. Thus, try this little exercise each time you feel the need to approach the occult, for it is most certain that my means of identifying with sensations in this impressionistic way you will become able to grasp the inner truths, which teach that we are in the midst of the spiritual world and the very essence of the mystical; yet mankind has sought to ignore this simple form of approach, 'and has sought to concentrate upon book learning and dogmas, which tend only to dull the senses, rather than to quicken them, making them alive, keen, and doors to the extra-sensory world. It is also possible to become lost within one's self to such an extent that it is difficult to become free. This means that the person who seeks to meditate reaches deeply within his own self and then finds a strange new world, which he cannot recognise, for this is a world beyond all the known images and dreams, he has ever experienced. Therefore, we ask only that when we realise this world we are able to understand that it is substantially the same as the world we touch with our meditations on impressions and sensations. But, we will not allow you as students to plunge into this inner world which is in truth the most difficult of the genuine mystical worlds to explore without the masters' assistance, for he who meditates apart from our, direction on any specific point is really in danger of falling into one of the icy realms of nothingness, called the "Meon" which exist both beyond and within the very spheres of my own awareness of the concrete. However, it can be explored safely and with direction, for from it come into being those wonderful worlds of spiritual light and holy radiance which are called together, or collectively "Pleroma", that which fills the spirit and the void. But, we now just want to cite the fact that meditation can lead to an inner occult experience, which often wells up during dreams, fantasies, and simple imagination, and which can be explored by our techniques of spiritual liberations and self-discovery. This inner world is a wonderful realm of light, indeed it is the source of all light and thought and experience, so much so that to the spiritually oriented person, every thought and feeling that he has, once he has attained the true goal of his mystical voyage, becomes in actually verificable fact bathed in the lumen, or the light of the initiates and the gods. Many individuals have written books about this experience of the light, but none so far have brought out so wonderfully clearly that the beginnings of this experience are quite simple and are to be found as my first experiences of the occult. The experience of union with my impressions of the world around us and my inner experience of spiritual truth, deeply realised and mystical illuminated are two forms of liberation, which can come to us from the very experiences of everyday life, which we do not often seriously consider. But, it is really necessary for us to consider that

every experience of everyday life is truly mystical, and indeed, since cannot give us any explanation of the ultimates of existence, and since as we know even philosophy is a field of open competition between contending minds (often separated from all basic human experiences if you read the lives of certain philosophers) every breath of life is a mystery and perhaps even more, for it appears to be even a miracle. To walk down the street for the thoughtful person is a miracle, since we cannot explain fully the very reasons why the world should remain in its place holding together so firmly, while motion occurs. No science can explain this, nor can any philosopher offer any proof; yet I move and the world remains fixed and dependable. I ask myself why is this so, why should my life be so regular in its outer form. I know there is an answer, but where? The fundamental question about my most elementary experience can be expressed as this, "why is the world about me possible, when no one can offer me any certainty?" Our reply, because we have explored this question so long, and indeed because we have participated in this process of teaching, and therefore explaining so long is this, quite simply. The world is governed by laws of a spiritual origin, everything is ruled by these laws, therefore my experiences of the world around me are intense spiritual, even if I don't realise that myself. I am much more a part the spiritual world than I am the material object certain skeptics claim me to be. I even derive my very life-breath from spiritual protection, and consequently the occult is much more real than the apparently non-occult, and spirit is closer to my heart than matter. My every experience is ruled by powers of light, who guide me and work through m for I am their instrument, and they are my spiritual selfhood, viewed in its state of bliss. Everything that happens to me is due to this participation in the life of bliss, which reaches down to the roots of my physical existence and incorporates my every effort in the spiritual processes of the universe. Therefore, my child of the quest, do not think of yourself as being separated from the world of light, for you can see in part why your every experience is, occultly consecrated and carried up into a world that is much more real than anything that can be seen. Know again, 0 child of the quest, that in every object seen the divine and eternal light is written in invisible characters, which will be read by you after you have become part of us. And know, always, and more than know, feel, be, live in the reality that lies in and within and about and near every impression or sensation from the outer worlds, for this world is the true world of being, and when you are united with the impression of the outer world in the state of normal detachment fro' the physical self, then you are truly one with the realm of spiritual consciousness, which penetrates all, because it is all. Therefore, we say that our first experiences of the occult are quite everyday matters, if you will take the time to stop and wonder and to enjoy them. Enjoyment of the world of the spirit is most important because it does not mean that you can turn your back on reality, rather you enter more and more deeply into the world of everyday cares, woes, problems and facts because you know what is really there. This makes your life a quest for the being within all things, and as we have taught that the beyond is within as the within is beyond, or deeply spiritual, so we teach the second principle of the initiatic doctrine to summarise this lesson, which is: I CAN EXPERIENCE THE UNIVERSE BECAUSE I AM SPIRITUALLY ONE WITH THE UNIVERSE Upon this teaching depend all of the ideas ever evolved by mystics and holy men to fathom the mysteries of life and human nature. We only ask of you at this stage in you quest to live according to this principle for a few days, for if you do, you will live according to it he rest of you life-time. Your own life, each and every hour of the day, will be its proof for you will cease to be limited or confined by any narrow pattern, because quite candidly, you will have the infinite as your horizon. My blessings Always, Master Mercurius Aquarius

Copyright 1969 Monastery of the Seven Rays Quito Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, I. "What is Occultism?" Lesson C. HOW CAN I COME TO KNOW THE OCCULT? "THE FLYING SAUCERS HAVE LANDED. THE CHRIST WILL REAPPEAR. WILL YOU BECOME AN INSTRUMENT FOR COSMIC RESEARCH OF THE GREAT ONES?" reads possibly one out of many countless ads in occult and psychic magazines, seemingly to advertise and offer instruction. We wonder if it works, because our method certainly does, and we cannot speak for anyone else. But it is all a question of how we can know the occult. Usually the methods of knowledge consist in varied revelations from those of superior knowledge to those seeking that same knowledge. This means that you are told something and then asked to memorise it. Others ask you to perform psychic experiments in what is really self-hallucination, thinking that if you are able to deceive yourself, they will more easily be able to do the very same thing. Others offer complicated oriental exercises to middleaged westerners whose bodies are simply not geared to contortions and untried postures. With all of this we must politely disagree, for our approach is holistic, we aim at presenting a way of knowing which will appeal to the whole person, body, soul, spirit, and divinity. We do not believe that it is possible to know with the mind without knowing with the body, nor does the Monastery think it good that our appeal should be just emotional, just mental, or just physical. That is why in the past two lessons we have taken illustrations from the knowledge of the body (sensations) and spirit (dreams and images) to show the first experiences of the occult. Furthermore, we distrust any method which states that one must deny the body and its physical reality. We teach, on the contrary THE PURIFICATION OF THE BODY IN ITS PHYSICAL NATURE WITH AN AIM TO PERFECTION AND BEAUTY. For this reason we are not too unlike the ancient Jewish ascetics, at the time of the manifestation of Christ in Jesus who were known as the Essenes. We are essentially ESSENE in our view of human nature, although our cosmic illuminations and inspirations go beyond any known or manifested occult context, just as our wish is to transform your very life into the abode of this same illumination and inspiration. But, we must aim at knowledge at all levels of the real and the true and for this reason our knowledge is COMPLETE KNOWLEDGE. HOW DOES THE PHYSICAL BODY COME TO KNOW THE OCCULT?. --We reply quite simply by saying that the physical body when it is purified of all those habits which make for impurity, such as improper diet, lack of harmonious exercise, lack of proper sleep, and misunderstanding of the sexual function---when the body is purified of these limitations, and when it stands forth in the nakedness of its true solar being,---for it is derived from the Sun God Himself --it becomes the most perfect of all physical instruments of precision and research, more precise and exacting than any scientific instrument or machine that will ever be constructed; because the gods can make better machines than any human can. Then, you can hear with your ear those physical sounds which the impure cannot hear, then you can see with your eyes those lights, colours, and shades which none else but the pure can gaze upon and perceive, then you can touch and taste and smell the heart of nature and its delicate beauty, which none else save those purified can ever experience and there fore come to know. This is how the physical body can come to know the reality of the occult, that which is fundamentally within and beyond everything in our experience. Purification is achieved by proper diet, such as eating only that which is necessary for health, rather than being a slave to the table. It is achieved by proper exercise, which teaches the body to be harmonius and graceful in its movements, and by adequate rest, for the body demands rest and relaxation in order to rebuild its strength. It is achieved by realising that sexuality is essential to life and its manifestation, but that there are very mystical powers connected with sexuality which form an occult science of their own, and one in which you will be fully trained, so as to be liberated forever. But, we do not deny the reality of sex, nor do we teach that such impulses must be suppressed, for in truth they are the keys to happiness and all physical love must become spiritualised and

occultised through a proper understanding of the nature of what I will tell you is mainly "A COSMIC SEXUALITY", for the polarities of sex are universally found in all forms of life; and in the spiritual worlds, we read of the myths of gods participating sexually in the bodies of humans of great beauty, and therefore a type of being made perfect through purification. HOW DO THE SOUL, THE SPIRIT AND THE DIVINITY OF MAN COME TO KNOW THE OCCULT?---At this level of study we can only give indications which are going to have to be very general. The reason for this is that this constitutes the subject of many courses, such as our instructions to you in E.S.P. the yoga of meditation and contemplation, the capacity to develop a supermind, and the mystical union of the divine self with the Eternal. But, one thing is held in common with all of these different forms of knowledge and it is this that in each case, the soul, the spirit. and the divinity have all been purified and freed from the evil and negative influences of the atmosphere, which exist around and above and below us. These parts of my totality are no longer confined to any one place, they are so pure that they may roam the worlds of light with absolute freedom, and they are able to realise within themselves, the fundamental truth of all being, and bring it back to us in our natural conditions for enjoyment. How can they be free, we might ask, and as such we want some kind of concrete answer. Let me say that basically it is this, that through occult work, and this means physical work on the body, the soul is now free to be freed of emotional tensions and psychological complications, the mind is free from error and self-doubt, and the divinity is now free of ignorance of its own self-hood, for it can see itself as one with all, and this ETERNAL UNION OF THE DIVINITY WITH THE DIVINE AND ETERNAL IS THE TRUE FREEDOM. But, this is a very gradual process, and we will teach it step by step, so that you will become so illumined by the ever growing glow of perfection that you will never feel limited or left outside of the world of the occult ever again. But the key to all of this is purification, in fact this is our principle to be taught in this lesson: THE OCCULT KNOWLEDGE OF THE BODY, SOUL, SPIRIT, AND DIVINITY. This is the real reason why one person advances in occultism and another doesn't move ahead, even though the latter has more books, has taken more courses, and has attended more lectures. But, the impurity of his being has been holding him back. We wish to become liberated from this block, so as to become perfected and able to participate in the infinite process of knowledge and mystical experience. For when you achieve perfection, then you will realise that YOU ARE THAT INFINITE PROCESS OF KNOWLEDGE AND MYSTICAL EXPERIENCE, because within your heart of hearts, O my beloved child of the quest, the infinity of light is your true selfhood. My blessings always The Master Mercurius AQUARIUS 3-2

Copyright 1969 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree I "What is Occultism ? Lesson D HOW IS OCCULTISM BOTH AN ART AND A SCIENCE? Occultism is both an art and a science because it is both doing and knowing. It is not possible as we have taught to just know something, for that is just the knowledge of the mind. It is necessary for the body, the soul, and also the divinity to know, which is for them to act through the process of purification. Consequently, it is not possible to have an occult science without an occult form of art, and that art is basically the occult life, living what you believe in. For art is doing according to certain ideas of what is suitable and therefore any action done with an eye to some criterion is an act of art. Further the more one follows one's ideals the more skillful one becomes, developing expertise, or the ability to interpret to others the ways of skillful doing. This is the art of occultism when we live with conviction and set as our goal the absolute purity of life and freedom, which makes all else either an expression of this same skill or else in need of being improved upon. Thus, for the occultist there is never any need to sit back and feel that you have accomplished all that can be accomplished, for this can never really happen. When you have finished one occult project, such as improvement of sleeping there is something which must then next be improved upon. This is even true of Masters, who must continually move on to more demanding tasks and responsibilities, because they are more and more ready to assume more and more difficult forms of work and roles in the Monastery. Life is growth and proper growth is art, the doing of what is expected as one evolves towards the light of pure perfection. Art is life, for to live, to be alive means that survival has been mastered for some length of time. The occultist is only a better artist than the non-occultist, for he has mastered the art of survival better than anyone outside, and with this skill he has evolved his body, soul, spirit, and divinity in the direction of pure perfection. Occultism is a science, also, because it is so precise, exact, careful and methodical that it proceeds according to certainties and absolutes which cannot be doubted and as such they form the basis of careful reasonings about matters of ultimate importance. In truth. therefore, occultism is the only true or genuine science, and if this if true then every other science must claim to be a form of occultism, or a participation in its truth, if it seeks to be truly a science. I think that this means that if mathematics is certain, and if so certainly a science, then there is an occult part of the universe to which mathematics refers. This is true, for mathematics refers to the world of the eternal and the realms of cosmic light, and describes in number conditions which exist there. For this reason the ancients taught mathematics to their initiates together with music which is the science which refers to the same world as mathematics, but which represents the worlds of light and cosmic eternality by means of patters of sound. Music was also taught to the ancients by the Masters, and together mathematics and music constitute the very essence of true human science, because they aim at the exploration of harmony, and this harmony is truly the vision of the occult. For this science of occultism, which has so much depending upon it. can not afford to make any mistakes. In fact if it did, even for the slightest moment. it would not be occultism, for truth is one and cannot be divided or made impure. Occultism is again both a science and an art when we consider the various forms of activity which exist within it. For example, there is the science of astrology and the art of being a good astrologer. It is one thing to be able to talk with knowledge about the planets and another to draw up a good horoscope and live from day to day with what one knows about celestial influences. The everyday or daily horoscope in the newspapers tells us what to do, it is usually a guide to correct and skillful living, but the astrologers who write the little advisements must know exactly what is going on in the heavens if
they as skilled in advising others what to do. This is just one example of how in occultism .

you have the blending back and forth of art and science, or skill and understanding. It is impossible in occultism to do one without the other, although it is quite necessary to understand that it is not necessary to be skillful in everything occult. You will learn later about occult specialists. but for the moment let us just say that while in occultism it is necessary for a person to match his skill to his information, Yet not everyone is expected to do or know everything. In fact, even in The Monastery there are the divisions of labour, so essential to any social group. Thus the Masters who attend to the matters of the outer retreat function is one area as specialists, where their knowledge and skill are equal, while the Masters who function in the inner retreat have a differerent type of work and different skills and knowledge, as would be expected. In fact, this type of specialisation or what one can do and what one must do form the ways in which the cosmic light is directed from the center of the universe to our hearts, here on the planet Earth. This is called the Seven Rays, which means that there are seven recognised forms of evolution and true spirituality which are open to human beings on this planet, and which require the proper blending of skill and knowledge. We will. discuss this matter later on, but it is helpful now to you to hear about this teaching because it is so fundamental. But what it actually means is that some are called by cosmic destiny to one type of work, others to another, and for this reason they are expected to have skill and knowledge in their calling which is the proper blending of art and science for the occultist. You have probably heard that there are many occult sciences and arts and this is true, especially so in our own age, in which, being the AQUARIAN AGE, and under the mental influence of fiery Uranus and instantaneous Mercury, we can expect all kinds of occult developments. The Monastery ha been prepared for this and has asked one of the brotherhood, whose spiritual development and work are characteristic of these Aquarian, Mercury and Uranian influences to take charge of the work of directing the teaching This is a normal procedure, which you will find in the world around you, in industry, science, business, etc. those prepared do what they have beer prepared to do. This is the blend of skill and knowledge, and for this reason we have efficiency of operation everywhere. Now in your life you should bear these factors in mind, since the occult life is essentially the efficient life. You were aware probably that we have many things to teach you, and there are many experiences we want to bring to you, so that by becoming united and linked to us in this way you will be able to participate in a truly spiritual reality. Our introductory literature told of the many matters offered for your consideration, which implied that if you wish, you will have the opportunity to develop expertise in the occult field of your choice. The advanced weeks, which we offer is all about this; but we must prepare for it at a very basic and uniform level, so that we avoid the most dangerous condition of all, which is called "Ivory-Tower Occultism" and this is a condition where the knowledge of the person exists without any skills or seldom ever but once in a while the skills exist without the knowledge Let me cite two examples: (a) the person who knows all about the cabala, but cannot do any real ceremonial magic suffers from lack of skill, but he has much, perhaps too much knowledge. (b) Consider the man, or woman (usually the latter in the western world) who suffers from uncontrolled psychism and mediumship. The tables and chairs float and talk, she cannot control these events when they come or while they are happening. She can do it, she is a wonderful medium, but she cannot control it, because she doesn't know what it is all about in other words, her skill is terrific, her knowledge does not exist. Both conditions a and b are not good, in f, they are very dangerous. We intend to protect you from both possibilities and teach you to have the necessary skills as well as the needed knowledge In order to summarise this lesson let us consider this principle: TO KNOW AND TO DO IN OCCULTISM IS TO KNOW AND TO DO TOGETHER. This means that we cannot separate action from knowledge in occult matters. without harm our development and for this reason we are committed as the MONASTERY OF THE SEVEN RAYS to the doctrine of the initiates which gives both skill an knowledge to those who seek the light; because when you have both skill a knowledge you are able to move the universe, to lead others to the light, and lastly to be complete, realising the fullness of BEING IN THE FULLNESS OF LIFE. My blessings always, Master Mercurius Aquarius

Copyright 1969 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, II. "Why do you wish to become a student of Occultism?" Lesson A ARE MY DESIRES PURE AND PROPERLY DIRECTED? Many, many persons seek to gain entry to the temples of initiation, past, present, and undoubtedly it will happen in the future, because the. hope somehow to learn to possess "the secret power". The motive is probably at first one of youthful, even childish curiosity and they cannot be blamed too severely for this eagerness. However, some persons have motives which are even less than this. They presently stand in need of purification, for they would appear to the conventional occultist to border on black magic. For they seek to control other beings by means of occult sciences and skills. As a result of this type of problem with which we find ourselves faced, and which is typical wherever there are human beings some occultists prefer to reject those with impure desires, who seek entry. Perhaps there is something about the method of training which will unable to cope with those who come tinged with questionable desires for "secret of secrets", or "the secret power". Our approach is wholly different If someone comes to us without the proper state of mind and purity desire we never reject them, for we are Aquarian in our orientation, and because we are Masters, we know who is and who isn't suitable for anything. In the age of the Fishes, or Pisces, there was a great to do made about those whose motives were not just right being left out in the cold, and 7 allowed to enter the temple. It can be found in the New Testament, with parable of the Wise and the Foolish Virgins, and it was then applied to occultism. Now, to exclude is not an Aquarian tendency, for Aquarius tends to welcome all. But you must realise that when you are welcomed, you will be soon put into your proper place, and we mean exactly that. OUR METHOD OF TEACHING WILL ACCEPT PERSONS OF VARIOUS MOTIVES BECAUSE WE WILL PURIRY YOU AND MAKE YOU WHAT WE WANT YOU TO BE. This means that our system rebuilds the ego of the person, and before we do this we rebuild the personality, using very powerful occult methods of training, and transformation, we do not reject anyone, because even the person with impure motives is providing us with excellent material to work on. Our work is to build up a race of supermen, with super minds and solar bodies, who will serve to transmit to the planet cosmic energies, and for this reason we accept all who 'come to because to come to us in the very first place shows the germ of spiritual strength that is the basis of everything. Upon that germ we build our superperson, and from that germ we draw out all of the strengths which are needed to create THE NEW WORLD ORDER OF HUMANITY, DIVINITY, AND NATURE. Again regarding the proper direction of my desires, we say quite bluntly that we will direct these for you, so do not worry about anything. In our work we keep a very close occult and psychic contact with all of our trainees for initiation, because we are wanting to protect them and to be able to see their daily development. The method of contact is purely magical, and ultimately rests with the GREAT HIEROPHANT OF THE SYSTEM OF THE SEVEN RAYS WHO IS THE MASTER THE LION, who rules all of the esoteric departments of the monastery work, as well as The Esoteric Section of the Monastery of the Seven Rays, and who resides in a very occult centre of world supervision on one of the more etherial levels of existence. He is responsible for the direction of the students' desire bodies and as such when a link is formed with the Outer Retreat, so also several other inner links are also made, although they are not discussed too fully, until the student is fairly advanced to grasp the true significance of this system of destiny; however for the most part the individual may well be told at this stage of this esoteric link. But the magnetism of direction so orients the student's growth that every action of his being is directed invisible rays of solar light, which have their ultimate source in the constellation of Leo, just as the ideas that are taught to you in this course and its methods of presentation have their origin in the constellation of Sagittarius. Thus when a person comes to us seeking to become a student of occultism they are never rejected or put aside, but they are linked to systems of energy which flow through Masters from planets and constellations beyond the

mere confines of our Earth. This is how it will be possible for you to be put in touch with students in other parts of the universe. I have spoken of the germ of spiritual strength, which making the person desire to come to us is what we build upon, adding purity and right direction of the self. This germ needs to be explored for it is the best manifestation of the person's star-divinity within. By this I mean that the life of each person can be traced to the influence of some star, which is in reality a spiritual principal or divinity. However, this spiritual reality is often hidden beyond so many karmic crusts that only master teachers, or MASTERS can remove the crusts and get to the pure light within each person. That is why we do not expect you to purify yourself, or direct rightly your desires, for we are experts in this matter being Masters and you are not quite strong enough to do this for yourself. The crusts of Karma, or the debts from past lifetimes of action have been inherited by you and as such you are quite helpless in trying to free yourself of this. But the Masters seek to look only for a healthy spirit within you, and if finding it because of your coming to us, we can then begin the process of purification and direction, which is done in an occult laboratory by trained specialists under the direction of the MASTER THE LION. All we are concerned with when you come to us is whether or not you will be able to have the light of spirit flow through you. For the destiny of each students is to return to the world of the light and rejoin his true self, there, which is to become one, with his star-divinity. Now, this stardivinity of the self, which is individual and absolute for each person must be subject to a process of refinement and liberation, and for this reason, we believe that it is important to tell you that only at the Monastery of the Seven Rays can the process of removal of Karma that which has been inherited from the past and that which prevents me from functioning to my fullest in the present- be accomplished. In fact it is one of the conditions of growth, part of the skill dimension of our work. For as the teachings deepen your knowledge of yourself and the universe, so you become more and more like that universe of light, less and less ruled by Karma and your past life and lives and more and more able to realise the fullest sense of your being, which is expressed by this idea of spiritual light, something we have been saying so much about, all along. I might add, therefore that the principle of this lesson can be expressed in summary as THE MASTER WILL PURIFY AND DIRECT THE STUDENT AS HE REMOVES THE LIMITS OF KARMA FROM THE STUDENTS LIFE. This means that we are concerned only with the right initial motive, which brings you to us, or we should say "BACK TO US" , for when you are with us again, then your growth in the light continues as it has in past lives, and your reality becomes more and more what it should be, the vary life of a star that has descended to the Earth in order to help with the work of freeing mankind from the powers of darkness. May the light shine forth upon you, always The Master M. AQUARIUS. 5-2

Copyright 1969 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, II. "Why do you wish to become a student of Occultism ?' Lesson B WHAT POWERS WILL BE MINE IN THIS FIELD? "I WILL PROMISE YOU THE POWER TO INFLUENCE THE COURSE OF EVOLUTION ON THIS PLANET, IF ONLY YOU WILL OBEY MY WILL?"---So reads one of the typical occult advertisements in a small magazine. With our clairvoyant abilities we can look into the matter and find out the teacher who make this promise -- we dignify him with that title, even though he doesn't really merit it -- will only tell his students to meditate upon his picture and they will have this wonderful power. Either he has promise more than he can deliver, or else he never had any such intention and the promise is false from the first moment of its inception in his vulgar mind. Sometimes ads and promises describe certain powers and then when it comes time to deliver them, you are given a series of complicated exercises to do, which cannot really be done by anyone, no matter how advanced, because they are impossible, and then the reason the powers are not yours is because you have failed in not following directions. We advise you to look out for this sort of thing, because it is to be found everywhere in the occult field. We don't make any promises about powers, because the truly occult powers are not possessions of anyone, rather they are energies which c, be controlled and directed, but never possessed. This is true of ever. thing of an energy nature in the occult world, from ESP to alchemical and magical energies. We intend to show you how to control and direct these energies, because this is a matter of both skill and knowledge, as we have said we are seeking to avoid the terrible condition of Ivory Tower Occultism, but you must work hard to learn these skills because they are quite complicated and require much careful preparation. Also only when a person is ready are the skills given to him, and then for selected, very carefully selected projects assigned to initiates. If ad quoted above promised a specific power, let me say, in passing that our techniques will enable the trained initiate to influence for the good the course of natural evolution on this planet and on others, if be his assignment. If it is not, then it would seem that some other assignment will be given to him, of equal importance. But, it must be understood that the initiated occultist is merely and only an instrument for the working of energies through his being, and not the cause or original source of these energies. They have their own reality quite independent of his will, even though by a proper understanding of his true will it is possible to know to manage and direct these energies with utmost skill. The first year's course work at the Monastery is a matter of introduction to the teachings of the outer temple. There are two outer temples, and usually you will pass through them in the course of sixteen months of study. One spends eight months in the first temple and the same length in the second temple. The nature of occult training is such that it is necessary to clarify a number of points in the first year's time, (our year lasts sixteen rather than twelve months), so that the student is ready for entry into the temples of the inner court, where the course of very intensive studies the keys to occult power are taught practically. We are telling you this because our method has be( proven the safest method of occult training developed on this planet, even though it is from a source far beyond this planet, and also because it is important to find out your orientation in all matters in order to bring about your even development. The work of the inner temples can only be briefly mentioned as a system of magic with cosmic dimensions.It is the purpose of the inner temples to train professionals and thus usually in occultism a person receives instruction in the use of certain powers of perception, such that he is able to perceive things removed by physical circumstances by means of the apprehension of a psychic current or energy, which he contacts at will. We do not teach mere mediumship, even though it is important in some circumstances; but what we teach is the capacity to develop one's ability to work and perceive beyond the ordinary levels of the universe, which are available to the physical senses. This means

that we do not teach that man has actual organs of extrasensory perception, such as a third eye, ear etc. But we do teach man's eye, ears, and other personal powers of sensation can be accelerated in their course of evolution so that they perceive those objects which are not present to the physical senses. This means that the senses become hyperdeveloped, or ahead of their ordinary course of evolution. It also means that the master mind can experience many realities beyond ordinary thought and perception by mere concentration and will. This is perhaps a somewhat hovel approach to ESP, but it is the point of view and teaching which will be proven by science to be the best possible explanation of the phenomena of ESP. You will be given every opportunity to develop these capacities very soon, and we are certain that you will have no difficulty because you are being purified, in having these experiences. In order to influence the course of anything requires skill in magical and alchemical methods. We will teach you these methods and then give you the assigned work to do, for the Monastery's chores are more than world-wide, they are universe-wide. Just exactly what these are we will not discuss, except to say that each person is assigned those tasks which are geared to his true will and temperament. I might add, here, however that the power to do anything depends on how one is connected to the source of power and energy, for it is not something which originates with yourself, as I have said. Thus, the Monastery has for some times taught that if a person is once attached by the link of special initiation which is what we might call his being a professional, then it must be understood that at any time this link can be broken by OURSELVES THE MASTERS in order to protect the work and the person involved. For example if a person was faithfully following the lessons of the Monastery and advanced to a fairly accomplished level, then something happens and he is forced by circumstances beyond his control from continuing his association in the work, we have the power to "turn off" the flow of occult energies in his direction, such that the powers of his former role do not accumulate, building up a condition which might prove at least a problem and hopefully not a danger to his life apart, now, from the Monastery. We do this to protect the brothers of the Order of the Seven Rays, from the possibility of a negative Karma, in this case, of unused occult energies. We also can turn off the force should there be an ethical condition of which we do not approve, so that the initiate is protected from becoming a skilled black magician; even though he has the intention to become one, yet the force of power has been denied him. YOU CANNOT RUN A FACTORY OR SOURCE OF WORK OR POWER HOUSE OF ANY WITHOUT THE POWER UPON WHICH IT DEPENDS FOR ITS OPERATION. And this is is exactly true in occultism, because there will be many persons who come to us with mixed motives, and who remain impure in their desires, even though the process of purification is brought to them; because it is necessary for the person to cooperate in his esoteric heart of hearts with this process of purification, to re ally want to do the right thing. What can we do? We do two things, a) he continues to learn the work, but b) he does not develop in the area of skills. Therefore, he cuts himself off from us at the time of the psychic test, which comes at the end of the second temple of the outer court; for when if he wishes to enter the inner temple he must dispose himself for initiation, and it is at that time that the sheep are separated from the goats, by the Master of Judgement. At that time all of the powers which have been taught to the person are turned off, if he fails to pass over the mystical bridge of fire, which separates the world of truth from the realms of illusion and chaos. Therefore in summary we teach this rather stern principle: ALL OCCULT POWERS ARE ON LOAN FROM THE HIERARCHY OF LIGHT TO BE USED PROPERLY OR TO BE TAKEN AWAY FOR THIS AND FUTURE LIFETIMES.

The Master Christian teaches in the parable of the coins how we are to
respond to what is given to us to use. Some buried the coins, and profited nothing, others lost the coins in folly, they misused the coins. The third group, whom he praised invested the coins and made a profit. This is the teaching of the initiates concerning powers. They must not be just kept in safety, but must be used to further the work of the HIERARCHY OF LIGHT, otherwise they will be recalled, and unless the circumstances of their recall are noble and exceptional, the person who has these powers turned off is behind in evolution those persons who have never even heard of the MONASTERY OF THE SEVEN RAYS. But for those who make proper use of these occult powers, such as yourself, the horizon of reality will offer to you undreamed of wonders and magical adventures, for you will go far beyond the mere influencing of the course of evolution on this planet, you will become in the very essence of your being that course of evolution and all its occult and natural powers both for this world and the entire universe, and even beyond to universes and worlds not yet even in existence. May the light shine forth upon you, always.

The Master M. Aquarius (6-3)

Copyright 1969 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, II. "Why do you wish to become a student of Occultism?" Lesson C IS IT TRUE THAT MAN DESIRES THE ETERNAL? If we take the evidence of the countless religious and metaphysical systems developed by the human race in order to explain the destiny of man one would be easily tempted to answer this question with a positive and definite "Yes". However, it is not enough to just cite the example of human history, because this does not prove too much. After all, man has also desired pleasure, materialism, and war, for history testified also to this impulse. We would then begin to wonder if the impulse of man towards the eternal is genuine, and whether or not there is any basis for such an impulse. We can only answer this question by taking you into the world of metaphysics, but as you have your foot already in the door, because of what we have discussed, so it would seem that there isn't any reason why our plunge into this realm of pure being cannot begin, now. You must realise that if there is any answer to any thing in the world it must lie within you, now, in perfect readiness for unfoldment. We are inclined to think that if you were to look hard enough and by superhuman effort continue this activity for a long time, you would be able to initiate yourself into the realms of higher consciousness. Fortunately for you the plan of evolution does not require this sort of thing and it is very reasonable that it should not, because the human race only has certain strengths, and these do not necessarily include occult skills. The occult skills are from outside of the human race and when they are developed to such a point that they impinge upon the human race, a new species of supermen come into existence. This process of initiation is a sort of super initiation for humanity. You are resting quietly and then welling up from some sort of dreamlike state of the unconscious comes the idea of some kind of being other than that of this world. This is a perfectly normal occult experience of the eternal roots of our existence. I AM MEDITATING ALONE AND IN A STATE OF DETACHMENT. MY BODY DOES NOT APPEAR TO EXIST, FOR ALL THAT I EXPERIENCE IS THE IMMEDIATE I AM OF MY PRESENT CONSCIOUSNESS. THEN IN A MATTER OF A MOMENT'S ILLUMINATION I REALISE MY OWN ETERNAL DESTINY AND I SEE MYSELF AS A FLYING SAUCER ON SOME DISTANT PLANET, THE FOLLOWING MOMENT I AM INCARNATING IN ANOTHER GALAXY AS A SYSTEM OF PHILOSOPHY. FINALLY I EXPERIENCE THE VISION OF MYSELF AS MORE ADVANCED THAN THESE TWO FORMS OF BEING AND I SEE THE MYSELF AS A HUMAN BABY, BEING BORN ON THIS PLANET EARTH TWENTY YEARS, OR FIFTY YEARS AGO. This type of transition in consciousness is a matter of human existence, but the ability to glide from one vision of oneself to another in the experience of a quiet timelessness is due to an unconscious desire for the eternal. Man is eternal according to the initiatic doctrine, but it is necessary for him to experience that eternity before any such idea can become a part of his life and being. Only if man desired the eternal would it be possible for him to experience the eternal. But, only if he were eternal in his being would it be possible for him to both desire and experience his reality.' It is an occult law, so to speak which states that ONLY THAT WHICH EXISTS AND IS ACTUAL SOMEWHERE AT THE PRESENT CAN EVER HAPPEN HERE ALSO AT PRESENT. This means that for the occultist nothing happens which should not have happened, nothing can be which is not already in being. But for the occultist this means further that there are realms of higher being, higher space and reality, which are filled now with those things which will come into our world. The clairvoyant merely looks into these higher spaces and sees what is going to happen here in our world, before it has happened. Through initiation he has learned WHERE TO LOOK. CERTAINLY MAN DESIRES THE ETERNAL. EVERYTHING HE CAN HOLD ON TO HE HOPES TO BE ETERNAL. NOTHING HE SEIZES WITH HIS GREED IS ETERNAL. THIS IS THE MEANING BEHIND HUMAN MISERY. Man cannot bring himself to face the fact that all he possesses will turn to dust, and so will he. The spiritual -principle in such a person who has depended upon the world of accumulated wealth and matter for so very long is lost at death. He has so little prepared himself for the world of the spirit. It is interesting to speculate at this point in history how the various Midases of the past would now offer up everything if only they had had an opportunity to come back as poor slaves and to know one single

occult idea. But, history has denied this to them and the processes of eternity now sweep them back into the world without any memory of past mistakes except the pains of Karma. For these lost souls have lost the opportunity of contacting the hierarchy of light, of passing over the bridge of fire ruled by the MASTER OF JUDGEMENT which would allow them to escape the cycle of reincarnation and remain in the higher spaces called "the upper paradises" from aeon to aeon, or forever. But these persons have desired the eternity of matter, which is not eternity. They have desired the eternity of sensuality and disobedience to the laws of the ESOTERIC HIERARCHY OF OUR SYSTEM OF WORLDS, and so they have found the false eternity and founded their lives upon lies, false ideals and the transitional. They were not forced to make this choice, they acted freely. Even when man acts falsely, therefore,' he desires the eternal, or what appears to him to be the Eternal, for he cannot help but desire that which will be to him a source of security. The Hierarchy of Light, which directs the work of our ESOTERIC COUNCIL OF THE UNIVERSE, to which all of the MASTERS OF THE INNER TEMPLE BELONG knowing of human weaknesses and limitations has asked of the human race that it simply realise its fallibility and frail morality in matters of the ultimate and spiritual, and therefore it has ordered the masters of the Monastery of the Seven Rays to show to mankind the great need for liberation and also the methods of its attainment. It is quite obvious that as man desires the eternal, so the eternal should be made manifest to man, not the false eternal, but that which is true and absolute, unchanging and forever consecrated to the spiritual source of light, we are aware of your weaknesses and while we warn you against the tendencies of the false heart of man, yet the compassionate work of the hierarchy is always to show to mankind the way to his true spirituality, and thus his freedom from error. We are very patient with mankind, for our role is to protect those who seek to give themselves to this work, and those who seek to give themselves to this work are in greater need of protection than those who have not any such desire. The reason for this is quite simple. The student of the light cannot but see more things as dangers to spiritual growth, not only because of his increased sensitivity to spiritual matters, but also because of his being in the light, which shines everywhere and shows the dangers and evils which must be avoided. The man in the darkness moves blindly. The initiate moves with perfected vision Yes, all men certainly desire the eternal, but for various reasons, some good, some bad, some even indifferent, mankind can only-reach Out for what appears to him to seem like the eternal. For unaided human nature is quite unable of its own strengths of seizing upon the rough outline of the eternal and following it towards the centre of light, which is the heart of hearts. Our principle is quite clear, therefore, for it states that ALL MEN DESIRE THE ETERNAL BUT ITS ACHIEVEMENT IS FOR THOSE WHO ARE GUIDED BY US TO THE ETERNAL. It is not enough to have the good intention to desire the eternal, it is necessary to come to those who will lead you without error to the very place of the eternal, and then you will realise that the eternal is the beyond that is within your very heart. The eternal is your being in its fullest sense, the true pleroma of the ancient initiates who gazed upon the eternal face to face and beheld their very own idealised selves. MAY THE LIGHT SHINE FORTH UP0N YOU ALWAYS. The Master M. Aquarius 7-2 (7)

First Temple of the Outer Court Copyright 1969 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

Student I Degree, II. Why do you wish to become a student of Occultism? Lesson D. WHAT WILL OCCULTISM ASK OF ME? Occultism will ask of you only one thing. That one thing is total surrender to the light of the spirit. For only by total surrender to the light of the spirit will it ever be possible for you to abandon all of the limitations of your past lives and life and take on the new being, the reborn body of light, which is the eternal. The infinite and the divine, as they have been manifested in our world of mystical and occult experience. We do not ask for much, for we do not ask for any comparative range of being, so that we wish to have something of your life, leaving rest of it to be lived as you would like it otherwise. We cannot tolerate having to let you live apart from the light, for the light is essentially all. fire, and nothing can be shared with a fire. Fire demands everything. We are not asking you to eat meat, for example, two days a week, or to give up the eating of candies and the smoking of tobacco. Why should we ask you to do anything of this sort? We know that if you are committed to the light you will not have to be asked to do anything. You will give all of your past, giving up this false you, to become the true you, the fully enlightened, ever perfecting being of the light, and we know this very work. That is why we only ask of you total surrender, for when that will happen you will not need to be asked anything else, you will know what is expected of you and you will respond immediately and intuitively, as the MASTER CAPRICORNUS would say "YOU WILL RESPOND IN THE IMMEDIACY OF INTUITION". The reason for this is quite simple. You will not be able to grasp the full significance of all that is happening to you, by reason of your association with us. But then you will realise more and more deeply the meaning of your link to us. Therefore you will grow in your surrender. I do not mean that you will partially surrender at first, and then later surrender totally. No. What I mean is that your awareness of surrender will progressively deepen, so that you will become more and more deeply within yourself what YOU WANT YOURSELF TO BE. 'You will set your own idea as you come to know yourself more and more. You will know what is expected of you and you will know how you will meet these expectations. This is because our life will becoming you life, not only because you will be participating more and more in our very being, but because you will be adapting the details of your own life more and more to our ideals of spirituality and freedom. You will be following more and more the pure ideals which we mention to you, never asking you to accept or reject, for it is not necessary. As you grow to know yourself more, you will become more and more like us, to that day when you are totally and eternally identified with us, your growth from what you were like before you came to us will appear as a pattern of super growth, a hyper evolution of light, the creation of the superman. This seems to many perhaps too esoteric a teaching, but we feel that you are ready for the esoteric truths of being. That is why we are teaching you these "powerful secrets". They will not remain secrets too long from you, anyway, for the light will be shining more and more for you and thus you will not need our eyes to guide you. Rather our eyes and yours will be blending as you approach the temple of initiation and the doors of perfect spirituality. By this time your life will have united with our own and then little by little the light of the spirit which infuses us will give you total freedom and life will flow through you, so that as we perceive so will you, exactly the same world and in exactly the very same way. We say this in a very interesting way, because we feel it is the truth. But our feelings are deeper than our knowledge, and we can both say and feel the certainty of this truly shared experience. You will know and feel the same reality and life and then you will realise that surrender does not mean just giving up yourself to become attached to something else, rather it means to become one with something or someone else, in this case the SEVEN RAYS so that you are ever growing and deepening your life, as you become that new being, whose existence you

formerly thought of as being foreign to your own. It is no longer a foreign being at all, it is in reality your own being, and knowing this you know the meaning of the tot metaphysical surrender which we are asking of you in the name of occultism. With this in mind we ask you to reread the lessons which you have received up to now and look at them from the inside now, as they are coming to you from yourself, see they as issuing forth from you, see them as coming from one part of your consciousness, which is more developed than any other part, and being given as mediations to that other part of your being, which is in such need of them. Treat them as rays of light, to be directed towards whatever part of your being that stands in need of them, for the are directed to you being from that which is most concerned about your being, to protect, guide, and free it. It is important for us to realise that surrender is truly the power to be one's true self and beyond that what one's true self is growing to be in ultimate reality. Surrender therefore can be thought of as being the power to be, to become and to be that which is most spiritually and ideally projected from oneself as a goal. Surrender, therefore, is the demand made by yourself to be yourself, your true self. We are not asking for anything else, and for this reason our course in higher or spiritual yoga is remarkably simple. We aim at simplicity for this is the age ruled by URANUS, and the god and the planet, who together rule AQUARIUS are impatient of the unnecessary. They aim at the essential, which is the beauty and grace of this new age. There is no other form of occult training which asks you to be anything so simple and basic as this request that we are making of you. Therefore, we do not wonder why it is that others fail in what they ask of their students and esoteric chelas. We know that to ask of a person that which is foreign to the person cannot be done. You can only ask for the person to be himself, only himself. But what is that self, that wonderful reality we want to get at. You are probably aware of the powers of your own consciousness in its transcendental reality and thusly it is not too necessary for me to repeat myself, But think of this one thing. We are constantly unfolding to you what it is that you are. We are telling you all of the wonderful metaphysical treasures of "terrific occult power" which lie within you. You have only to surrender yourself and you will come to know this new person, who emerges so wonderfully from the shadows of error and limitation. This is what we are taking about and this is really why, subconsciously, you want to become a student of occultism. In order to become more and more a reality to yourself, you are looking more and more deeply into your own possibilities. These possibilities are infinite and we will show you just exactly how and why these infinite possibilities can express themselves as developments of your own selfhood Yes, you have come quite a distance since that first lesson for now know you were all along writing it to yourself. You have gotten beyond the stage of the mere passive agent, who merely receives what is given. You are now the other pole of creation, you are sending to yourself the rays of light which are causing the growth of your existence to blossom into 1 flower of eternity. Thus, in summary, I state the very simple principle that should appear almost as obvious as an axiom that ALL OCCULTISM WILL ASK OF YOU IS THAT YOU BE YOURSELF. This, I think, is sufficient for much meditation, for now after the second month of instruction you have reached the point of self-reflection where you art now able to see all things both as the seer and the seen. May the light shine forth upon you, always. The Master M. Aquarius 8-2 (8)

Copyright 1969 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, III. Why do you wish to become an occultist? Lesson A. WHAT POWERS HAS THE OCCULTIST BEYOND THOSE OF THE NON-OCCULTIST? Everyone knows about the old magicians, who were able to fly through the air on magical carpets and who could just as easily change rocks and discarded materials into precious stones and golden treasures. This is the power of transmutation, which is possessed by the occultist, since the magician is really one type of occultist; and while it has been rather exaggerated by folklore and legend, it nevertheless exists as a power, which the occultist possesses and which is possessed by no other type of human person. Transmutation means that not only is it possible to control and to adjust the natural forces of gravity and magnetic attraction between material bodies, but that it is also just as possible to transform the substances and physical properties of natural objects by the manipulation of their essences. This complicated process forms the basis of the ancient science of alchemy, and it will be of interest to some persons to know that we possess the worlds's best properties for this study, which we offer to very advanced initiates. However, alchemical and magical powers do separate the occultist from the non-occultist. If you were to concentrate hard enough, you would realise that you even now possess even greater powers or capacity of spirituality than those around you. For example, by your development under our direction you have reached a point of deepened self-consciousness which already sets you apart from those who have not been exposed to the influences of the Monastery of the Seven Rays. I would say that if you projected this awareness beyond what you now experience and imagined yourself as a very spiritual being, then it would be possible for, you to have an idea of what it is like to have the occult power of the consciousness of a planet, such as the Earth. Then you would realise that occult powers, which are really on loan to you as tools in your spiritual quest, set you far beyond the ordinary person. In fact it would seem to me that there is little that can be done to compare the two types of persons for the occultist is continually growing in the process of accelerated evolution, whereas the ordinary person remains static and totally unprogressive. Many people wonder how it is possible to develop the consciousness of a star or some distant planet by means of occultism. This is roughly, very roughly how we will teach you to do this in the advanced work, should you be interested. (1) The occultist develops his intellectual knowledge of the science and art of astrology so that he becomes an expert in all matters which pertain to the planet or star in question. (2) By possession of this knowledge he is able to give himself periods of meditation which are really periods of concentration upon the planet or star in question. (3) Gradually, -- very gradually -- he passes from concentration to meditation, where his mind identifies with the star or planet in question very easily. More and more his mind understands the vitality and spirit and especially the history of the planet or star in question. (4) Gradually the mind of the occultist evolves into the intuition of the occultist and meditation passes into contemplation. Now, he is able to enter into the essence of the planet or star, and he now unities in the process of its own evolution, so that its history and vitality become his own. This is the process of developing the consciousness of a star, for you are one with it in intuition, and then you become one with it in every other way. This is a power which only the occultist can possess because only the occultist has the insight to grasp the reality and the being of the various steps to universalised consciousness. In the processes of magical evocation and invocation, which bring us up into the areas of contact with the worlds,, we are able to experience a great many types of beings, whose nature and essence are so different from our own that it is impossible except through initiation to be able to recognise these beings. Some students think that it is very difficult to reach these beings and it is quite dangerous when we come face to face wit them, because they are supposed to be so awesome. This is not exactly true for while the process of reaching them is ordinarily difficult, our method are

able to cut corners and to avoid the needlessly wasteful. But, while it is true that ill-prepared persons will come face to face with beings whose reality may surprise them, and perhaps even frighten them, yet the greatest difficulty is in identification of these spiritual beings. For this reason the magical initiate has developed to perfection the sacred science of magical names and sounds, which we teach to enable the initiate to be a far greater researcher than he would be if he was at a level of exploration in these realms, yet not able to do so because of his lack of proper technique. So you see, it is not just a matter of knowledge, but as we have said all along, it is also a matter of skill. And, the so called "occult powers." Which are really evolutionary extensions of the human potential, are the proper blends and balances of skill and knowledge in the mastery of the universe. That is why the occultist has powers beyond those of the non-occultist, because he is in reality beyond the nonoccultist from the standpoint of human evolution. He is a member of a future race of humans, who will exist in a general way on this planet perhaps in about five hundred to fifteen hundred generations from now, when these powers will be the ordinary human capacities and powers of perception. Concerning this last matter, it is important to realise that the occult forms of perception go far beyond the ordinary forms of experience possessed by the non-occultist. For example, the occultist has highly developed powers of imagination and intuition, which are generally associated with his psychic development in the forms of telepathy and clairvoyance, but we also mean that the occultist has very definite powers of physical perception, such as increased perception of sound-and colour. This does not mean that they can hear at a distance, for that is a matter of clairaudience, nor do we mean seeing through walls. These are normal psychic powers which many non-occultists perceive within their own spheres of experience. What I mean is that the occultist has been trained to see colours more easily and to hear sounds, which escape the ordinary sight and hearing, yet which seem to be perceived by artist and musicians. The average occultist is usually not an artist or a musician, although certainly there have been wonderful examples of these. But, the occultist is not by his training so aesthete as to perceive a very subtle colour, yet he perceives it as if he were the most gifted painter. The reason for this is that when the occult force flows through the person he simply becomes more aware. You are already more aware of things than you ever have been in your whole life. Now, it would seem that this awareness of the world around you is deepening, and soon, as you evolve to that level you will become so very conscious of the world around you that you will identify more and more with it, and eventually you will realise that you are in the process of growing into being the universe. This, so it would seem to me, is the essence of all occult power. For only when you are the object of your aim and power are skill and knowledge properly united. Thus, our principle is this that; THE POWERS OF THE OCCULTIST ARE THE NORMAL FUNCTIONS OF THAT PART OF THE UNIVERSE INTO WHICH HE IS EVOLVING. This means that occult powers as such do not exist apart from some circumstance where they are very normal. The unusual factor in this matter is that you are now inside of something which you thought was outside of you and quite beyond you. What you thought to be quite beyond you is now really a part of you, for you have grown into it. We have this saying in the world of practical matters that so-and-so has "grown into his new position of responsibility'. What we say is so close to that in a way, and yet so different, as if it were worlds away, yet as close as your very heart. For what we say is that you will grow into something greater, and assume the life of that something greater. But we will tell only the occultists that this something may be a star, we will tell only occultists, because only they would understand. May you grow always, The Master M. Aquarius

Copyright 1969 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, III. Why do you wish to become an occultist? Lesson B HOW HAVE SOME FAMOUS OCCULTISTS INFLUENCED THE COURSE OF HISTORY? It is very necessary for you to realise at this time that occult powers must be used for the betterment of mankind, otherwise they are not used, such powers are abused. When this occurs, the person who has misdirected these great forces becomes identified with the forces of nonbeing, or the Meonistes, who are the true powers of darkness. These beings are not so much beings at all, they are the absences of being, and so they have no existence, but they are equally given in my experience and so while they do not exist and while they have no being, yet they appear to be real and very, very influential in human history. Their influence is so great, in fact, that all wars are due to their presence. All evils committed against the human race are traceable back to them.. All of the forces which have held back any form of human progress are their manifestation. They are very real and everytime that you misuse any occult force you are under their influence. For this reason we must warn you to be very careful. If there is this kind of problem of evil, so we will describe it, then the true occultist has to hold back the powers of evil, by resisting the Meonistes, and also he must work to advance the processes of evolution. This twofold task, which is quite difficult at times, is forced upon every occultist by the very circumstances of his life and experience in the occult world. Because of this tension between holding back certain powers and working to advance others, we have come face to face with the reason why there have been famous occultists. A famous occultist is one who while being more than an initiate and less than a Master has, because of the tension between the two types of experience he must face, evolved into a very creative being. The reason for this is that the tension is the creative tension of true existence and the occultist who is able to balance himself between the two types of responsibility becomes a very wonderful being. He finds himself both fired or inflamed and fed by the most amazing and wonderful of currents of magical and occult force, and everything that he faces becomes a wonderful reality which he can conquer with his knowledge and skills. But only a very few of the initiates can move to this level because only a very few are strong enough to follow the pathway between the dragon of battles with the Meonistes and the Lion of working for the growth of the universe through evolution. But some have been able to do this and we will now talk about-them, so that you will be able to understand the true range of your future. The Count de Saint-Germain, who lived in the 18th century in France is one typical of this class of famous occultists.' He was faced with two major problems. The first of these problems was the question of holding back the forces of violence and destruction during the life-time of the French King Louis XV. In order to do this and to save France from the radical forces of chaos, which were seeking to end the established order in western Europe, the Count was required to build up many occult temples of initiation and ceremonial magic, so that the powers of chaos would be kept in a state of weakness. This he was able to do, although in doing this he lost his life, for he sacrificed himself to keep a government in power in France which would be sympathetic to the needs of those Revolutionares, such as Benjamin Franklin and George Washington, who would later need both financial and military assistance from a stable France. As we know from history, this was possible, and the Bourbon kings of France did help the Americans in their revolution and in the founding of their country. However, at the same time he was able to try and help the progress of the movement of enlightenment in France by working with those individuals who were sympathetic with the rights of the common man and his dignity and need for spiritual freedom. In order to do this, the Count was responsible for the introduction of several forms of the Masonic fraternity, which served to spread the doctrine of human worth in its temples and lodges, where the philosophy of man's ideal future was studied very carefully by all persons in positions of responsibility. Therefore, the Count was able to complete his task, which was really a twofold task in order to keep the balance between what he must

fight against and what the must fight for. This balance which was a very harmonious influence over the course of history lasted until his death. Then we know from history that not only did the revolution come and fraction the French people, but with the death of the king and the losses of new world colonies France was required to rebuild herself under the direction of Napoleon and his wife, who came from the New World, from Martinique, and who brought the spirit of invention to the man who needed it most to rebuild and stabilise Europe. We also know from history that after the death of the King, which was after the death of Saint-Germain, the entire attitude of the French changed towards American republicanism. For we know that war almost occurred between France and the United States and also that France opposed the revolution in Haiti. But, in both countries there were very famous occultists who were able to hold the course of evolution to its proper direction and to fight back against the Meonistes who were in power in France, and who sought by every cruel method to supress the spark of human dignity and liberation. In the United States at the time there could not be found a greater occultist than Benjamin Franklin, and in Haiti, the three great leaders -Toussaint, Dessalines, and Henri-Christopee---could not be equaled in magical mastery and at the same time power to hold back the invasions of the French. Together these four great wonderworkers influenced the course of history, and thus by their work through the magical temples and also through the work of the Freemasonic Fraternity they were able to fight for the right of man to be free and the master of his own destiny in South America, Bolivar, a little later, was able to do the very same thing, using the very same methods, WHICH ARE THE METHODS WE ARE TEACHING TO YOU-IN THE MONASTERY OF THE SEVEN RAYS. So, you see, my student of the light, wonderful men have been able to do many wonderful things because of their wonderful occult powers. In every case, where we have before us the pages of history, we can see how it has been that the occultists, who have been working behind the scenes have been able to influence history in a most wonderful manner. This shows to you, really, I think, the powers of occultism when they are put to proper and spiritual use. It would seem quite unimaginable to you I am so sure that anyone would want to abuse occult powers and serve the powers of nothingness, when they have such wonderful examples of great men who were such famous occultists before them to serve as ideals., Yet, every man is free to do as he wishes in every matter, as we have said all along. I think that the principle of this lesson can be expressed this way: THE TRUE OCCULTIST MUST WORK WITHIN A TENSION AND WHEN THIS IS DONE THE GREATER THE TENSION AND THE GREATER THE WORK THEN THE GREATER THE OCCULTIST. History can verify this principle at almost every point -- I should say absolutely at every point. For every occultist is a person of vocation or calling to hard work to better mankind and to help the evolution of the world. For this reason it is impossible for an occultist not to work wonderfully hard, the more sincere he is the harder he must work. There will never be any lazy occultists, because those persons who have occult knowledge and skills and who inspite of everything are lazy are not occultists, for we will take away the powers to protect them and the world. They are not occultists at all, but they can become instruments of chaos. For this reason you must be very careful, and we will be extra-Careful for you. For while we can turn off the powers before they get into the hands of the wrongdoers; and this we will always do, we must admit the we cannot police the whole of history, and so from time to time some have slipped through our dragnets and that is why there is war, famine, and all forms of human suffering. But, in order to do this wonderful work of helping the human race, we need your help. That is why we ask you to follow the light of the MONASTERY OF THE SEVEN RAYS and become co-workers for humanity with us. This is the best offer the universe will give you in many lifetimes. May you grow always, The Master M Aquarius

Copyright 1969 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, III. Why do you wish to become an occultist? Lesson C. IN WHAT DOES THE ART OF OCCULTISM CONSIST? I am not going to talk to you only about the idea of skill, for I have said enough at this stage on that subject. I am going to tell you how skill is realised. I am going to tell you about the two kinds of places wherein occultism is done. I am speaking of the occult laboratory and the occult museum. These are just like ordinary laboratories and musea, except that are used for occult work. Therefore, when we talk about them and what takes place in them, we are giving you a more concrete idea of the art of occultism. While I cannot speak of many places, I can speak of the ESOTERIC LABORATORY AND MUSEUM OF THE MONASTERY OF THE SEVEN RAYS. This centre of study and work is located under totally esoteric conditions, which means that it is more than just secret, it is not localised in the three dimensional world, but it is totally fourth dimensional, with only mere symbolical counterparts in the physical world. However, the Masters find it just as easy to work in the fourth dimension as the ordinary naturalist finds it easy to work in the physical world. Metaphysics is not really so much different from its physical twin. However, when we say that the physical counterpart of the esoteric laboratory and museum is symbolical what we mean is that the physical world contains symbols of the reality of the fourth dimension and that this is a matter of purely exact correspondence, so that for each symbol there is a fourth dimensional instrument or occult specimen, and so on. The museum and the laboratory are interconnected in such a way that it is quite impossible to think of them as separate, for that is the way occult work is, the past and the present are constantly in a state of overlap. The latest of inventions for the occultist is really the rediscovery of something so ancient that it goes back before the evolution of this universe to something absolutely prior. Thus the most advanced accumulator of magical energy is in reality something that had been perfected on the planet Venus long before the human race had emerged from the state of the mineral kingdom. So, what is discovered through research in the laboratory is in reality something which has come in from the musea of remotest antiquity. However, let us look into certain examples which will serve to show us wherein the art of occultism truly consists. I have mentioned the type of occult instrument called the accumulator; which has as its purpose to store and collect certain specific energies, for which it has been oriented or specified. Thus, if the occultist who is working with this type of instrument wishes to experiment with certain energies connected with the planet Venus, for example, he must prepare the accumulator exactly for this by means of an exact method of specification, which is far too complicated and esoteric to discuss. But, the main purpose of all of this type of work is to set up an instrument which will accumulate only those Venusian energies which are being sought. So this type of instrument must be made very exact and precise, drawing upon the wonderful skill of the occultist, who is working with it. The occult energy accumulator belongs to that science of inductive logic which has as its purpose the induction, or gathering of energies from the LOGOS or the god of our solar system. Practically all types of occult instrument are inductive in this way, although they are specified as to the type of energy which they "bring in". The old magicians spoke of this exact sort of thing in terms of their pantacles and magic sigils, which were symbolic instruments for gathering energies and for directing them in the exact way in which the occultist or old magician had desired. Now, in our TEMPLES we make a very careful distinction between gathering energies and directing them towards a specific goal. The work of gathering is a matter of the work of the laboratory. The work of directing the energies is a matter of the museum. While this may sound quite different from what one would expect, it means that the values of the museum are objective, towards which..

The Rest of this lesson is missing from the original collection.

Copyright 1969 Monastery of the Seven Rays Quito Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, III. Why do you wish to become an occultist? Lesson D. WHAT ARE THE OCCULT SCIENCES? We have discussed for some time now the need to have a proper balance between skill and knowledge. Occult knowledge is often called "science" although it covers a wide section of experience, and includes philosophy and religious observation to a certain degree. However, when we talk about the "occult sciences" we mean a more specific type of knowledge, in other words we mean how the various types of knowledge are best presented to you for learning and mastery. For this reason it is necessary, therefore, to specify that the occult sciences are twofold in their general direction and orientation: they either pertain to the factual, concrete, and realistic level of experience, or else they pertain to the idealisation of experience. In other words they have either an empirical or a speculative character. Thus, those branches of experience which pertain to the laboratory would most certainly fall into the more empirical and realistic type of classification, whereas those which pertain to the museum, as we have discussed it in the past lesson would be generally idealistic. But, we cannot conceive of any type of occult knowledge which is wholly one or the other, for to have reality means that a subject can evolve to perfection, and being housed in the fourth-dimensional museum is certainly a form of concretisation for any subject-matter. Therefore, as it was quite impossible for us absolutely to separate out the laboratory and the museum, so it is quite impossible for us to say that any one body of knowledge is wholly ideal or wholly real. Nevertheless, there are definite forms of knowledge which are created by wholly distinct types of subject-matter. They are parts of experience to such an extent that we will refer to them as AREAS OF EXPERIENCE. The relationship between man and the Stars and Planets of the universe is one such area of experience. Another would be the relationship between man and the various types of energy which he experiences through perception. Another would be the relationship between man and the various levels of existence which he creates and explores through symbols. Still a fourth would be the relationship which exists between man and various intuitive experiences of the divine which come into his most spiritualised consciousness. We can easily give names to these areas of experience and call the first "astrology", the second "extra-sensory perception" and "parapsychology", the third "magic", and the last "mysticism". All of these are wide, and somewhat vague "areas of experience". There is little that is scientific about them either from the standpoint of the materialistic world, or from our own standpoint, because in the first case while the materialists deny the possibility of our subject-matter, even though there is the evidence of history for its support, we cannot as MASTERS conceive of it as science because as an area of experience it is too vague and general, too indefinite and in need of greater precision. But, it is necessary to have an area of experience, built up out of the collective experience of the human race both on this planet and before, in order to begin the work of the building up of a body of occult knowledge. When we have an area of experience before us, the first thing that we do is to construct it. or put it together linking up similar elements of experience and separating out dissimilar elements. What we end up with would be called a homogeneous body of experiences. which is what the constructed or built-up area of experience is. All that is alike in character is present, all that is unalike is Absent. If the properties and characteristics, or those factors which make a thing easily recogniseable and ready for inclusion in one group of things rather than another are present at first to any noticeable extent, then, it seems quite reasonable that our job of building up what we want will be fairly ,easy. But, if it is such that these features are not too noticeable, then we have to work harder and screen out what does not belong in our group from what does. Once we have done this then we are ready to say to ourselves that we have constructed an area of expertise for occult work.

The next step is more complicated but it is here that we will run into those distinctions which we made at the first part of the lesson, when we spoke about what pertained to the lab and what pertained to the museum. For after we have constructed our area of experience under investigation we must then move on to the next stage which is to interpret that area of experience. Interpretation means to give meaning to something, in this case a special and additional meaning to what has been constructed. That is why the process of occult science is one of adding more and more meaning to what we have experienced. The more meaningful something is, the more it is of value to us in its scientific quality. This entire process of adding meaning to our experience is quite magical, or occult, for we are in fact building up a world of ideas from the raw materials of experience. In his wonderful book TIMEAUS (Timee, Timeo) the philosopher PLATO speaks of how god does exactly this when he works in creating our worlds and universe. He builds up the system of the worlds by adding more and more meanings to the areas of pure experience. But, this process is very complicated and it is essential that you have it explained to you step by step so that there is little confusion. You will be asked to do this sort of thing in your everyday meditations as you advance in powers and after a while you will be building up more and more a world of your own. As we have said interpretation which comes next in the process of gaining occult science is concerned with adding more and more meaning to a subject so that there develop two different forms of that subject or two different perspectives for looking at that subject. One aspect of it pertains to its factuality or the way in which it is here and now, often showing the effects of previous human work which have molded it and shaped it under various conditions. This we call the "field" of the occult science. Thus, for example the various books on astrology and the skills and knowledge of the various astrologers constitute the "field of astrology". This is something that has been going on for so long now that the field has become quite complicated. But, in addition to the field there is the more speculative factor, the ideal side of the question, that part of the area which moves in the direction of higher evolution and perfection. This is what we would term the "domain" of the occult science. Every area once it has been constructed and interpreted has both a field and a domain within it and for this reason the very structure of the occult forms of knowledge and experience reflect the way in which the universe is set up with a distinction between gods (domain-Like-beings) and men (field-like-beings) with Masters working as engineers between the world of domains and the world of fields. The domain of astrology would be the metaphysics and metamathematics of the relationship which exists between man and the planets and stars; but as the process of interpretation is one of selection and refinement, so the field of astrology, for us, is only composed of those elements of truth which we will accept as being useful in our investigations. We do not accept everything that has been said in the past about astrology, for we are careful to weed out the truth from the error, and so we come to "narrow the field" of astrology and any other occult area of experience through the process of interpretation. Lastly, let me say that whatever the occult sciences may be, after the process of interpretation has been accomplished we move on to the work done by the field and by the domain of what ever we happen to be studying. The work of the field is called "description", which means that we tell what a thing is by accepting what is true and denying what is false. This is a very simple process and we will be able to explain and give examples of it at a higher level of instruction. But, whenever you describe something to someone you are telling them what it is, and so as the Bible implies you are bringing it into existence by the words of your description. The work of the domain is explanation which tells us why a thing is the way in which it is. Explanations are always more profound that descriptions and they link up what is with what should or shall be at some future time. Explanation means that in order to tell why a thing is you must involve a reference to metaphysics and spirituality. Most people at the level of description, but the occultist moves up into the level of explanation which is the "language of the gods". Now, we have been talking all about four phases in the movement of thought which brings about occult science as a fact or existing thing. This would seem to mean that for us we do not think of occult sciences as such but only of various areas of experience. This is quite true. There are no occult sciences as such, there is only an occult science of thought which we prefer to call "Logic", which sums up all of the elements of experience in this one principle" THERE IS ONLY ONE OCCULT SCIENCE --THOUGHT OR LOGIC --- WHOSE MOMENTS OR PHASES OF MOVEMENT ARE CONSTRUCTION INTERPRETATION, DESCRIPTION, AND EXPLANATION. This matches perfectly our notion of

there being only one type of occult art, skill, which expresses itself through the lab and the museum. So it would seem that our approach is much simpler than all other, because we do not list all kinds of strange sounding names as "sciences". Perhaps this is true, but it is only true because TRUTH IS ITSELF PERFECTLY ONE. My blessings always, The Master M. Aquarius 12-3

Copyright 1969 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, IV. How can one begin in the world of the Occult? Lesson A. WHERE AM I NOW AND WHERE HAVE I BEEN BEFORE? You have worked with us before and that is why you are with us now. Things do not happen by chance that are so important, although there is chance in matters of little importance. What you are doing now is relearning those things which you knew a long time ago, but which you have forgotten in the years between your work with us in very ancient times and your coming to work with us in this lifetime. There can be no question about the fact that just as you felt drawn to us by some strange reason, by that very same reason you are able to feel and even to imagine your work with us before, in the remote past, in Atlantis, on the Planet Venus, before that on the Planet Vulcan, and before that on some other planet in some other system of worlds. It all goes back, back, to the very remote past and the links which have been formed then will never perish, but grow stronger and very definite as the shadows of forgetfulness vanish in a cloud of fiery illumination. You are one of us, in fact you are one of the old-timers, so to speak, if we can even bring in the question of times to this whole matter. Right now, at the present, you are linked to us by a certain bond, which is really quite a mystical link or tie. You feel somehow that you belong and that you wonder so much about the Monastery perhaps you have even begun to dream about the Monastery. We would like you to ask yourself as to where these dreams come from, for we know the source. Where do your dreams about the occult and the work of the Masters come from, we will tell you. They come from your unconsciousness, from the unconscious memory that you have of this past life and work with us. The details are unimportant and perhaps so much has been lost over the centuries. Even the most advanced adepts, of course, have great difficulty in remembering all of the details of past lives. But, often there is a flash of illumination from the unconscious mind which breaks through all of the shadows and then you see yourself in the past at the Monastery of the Seven Rays, before it went into its magical retirement and hiddenness. You know that the conscious mind must work very hard to remember what has happened, to break into the temple of the secret places of mystical memory, but when a person is coming back to us, there is a sudden outreach of occult force and then by a certain type of spiritual and astral magnetism, it is possible for the mind to receive a sudden illumination, and you then hear the very strangely beautiful music, you see the exotic flowers with their blue and silver streaked leaves, you see the golden and blue sky, without the blazing sun as we know it to be and you realise that you are there, beyond our system of worlds, but always with the MONASTERY OF THE SEVEN RAYS. Or, on some other occasion you feel the warm and humid air, and about you are raised the towers of a great city of truly fantastic architecture. The Sun and the Moon appear high above and equally bright. The sounds of the city are hushed in a quiet that is broken only by the distant sound of temple gongs you feel the long cool linen robe about you and know the unmistakable presence of the world we now call "ATLANTIS". Yes, all of these images link you to us, for you were tied to us very closely over a long period of lifetimes. Yet, in a way, we have not even presumed to tell you any of this, for it is too esoteric, and yet we must tell you the truth, we must tell you where you are now and where you have been in the past. The standard occult teachings have always maintained that you have with you in this lifetime those skills and powers which you had before in a past life. We tell you a little more than that for we are telling you that you not only bring with you your qualities of developed spirituality which you have gained from the past, but in truth you are bringing with you those essentials of all occult power and quality, especially that most vital of all spiritual links, which is the link you have with the Monastery of the Seven Rays. This is the most vital of all links because it has been the key to all of the others. In other words, it has been the basis for your awareness of the real and the wonderful. It has been the storehouse of all magical and occult initiatic force and above all, magnetism, which links all of us to each other very deeply and very

wonderfully. The powers to recall even as fragments the experiences of a past lifetime constitute the highest of the forms of extra-sensory perception. For you are not going outside and reading some record of the past which is impressed by the laws of historical necessity upon the astral light and its aethyrs. Rather you are undertaking to explore for yourself the world of worlds, which is locked up in the sacred confines of your own temple of pure selfhood. You are perceiving to find within yourself the ultimate keys to wisdom in that by knowing yourself you are coming to know us and by knowing us, you are coming to cosmic self-awareness of your own reality. We think that it is most important for you to try and to imagine your life in the past with us, for little by little the memory will correct the images in your inward vision, making them clear, making you more and more clairvoyant as to your past and so your occult present and your wonderfully magical future. We are quite frank in telling you that you will be able to develop your memory of the past by thinking more and more about your association with us. True clairvoyance of the past is only occult or magical memory, which has been made completely accurate by being infused with powers of exact perception and understanding of past links. When a person gives a past reading or clairvoyant discovery of some human situation, he is only recalling it from his own magical memory, and telling what he saw, when he lived then and there. If a person describes an affair which happened long before the advent of the human race on this planet, then what he is doing, we know, is merely telling what he saw from the distance of another planet, where he resided and where he was able to have the facilities to examine and search out all of the truths and happenings on this planet. Our principle, then, is this that YOU ARE NOW WHERE YOU HAVE BEEN MANY TIMES BEFORE. This means quite simply that you are part of the great fabric of history, the occult history of this world, which has as its esoteric heart the life of the Monastery, so that you are mysteriously linked closely to the heart of hearts, and indeed you are part of that heart. We do not pretend to be telling you anything new in what we have said, for really we are just reminding you of what you have known all along. But, since we do believe that bit by bit your memory will be growing stronger and stronger, so we feel that very `shortly you will be plunged into the refreshing swim of the magical memory and we will be talking over old familiar matters as old friends and coworkers of times past, but now the ever living present. My blessing always, The Master M.Aquarius (13)

Copyright 1969 Monastery of

the Seven Rays Quito Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, IV. How can one begin in the world of the Occult? Lesson B. ONE DOES NOT BEGIN, SO TO SPEAK ONE "ALREADY IS"., It is very important for us to realise the power of our sensations of light, colour, form, and differentiation. For we are already well situated within an occult working place, an occult world of events and happenings around us. We are very well situated, and for this reason there would seem little need for us to think of having to journey to some place outside of where we are for truly occult experiences. The experiences of the present are completely occult. Everything I see with my eyes, its texture of colour, its absorption of light in so many countless ways, both directly and indirectly, the way in which it sets itself off from all else and the ways in which its parts relate themselves to each other, and lastly the form, the shape of the object, the way in which it has been put together in so many ways, and from so many very excitingly different perspectives, all of these qualities are floating in my mind, in my imagination, before my "mind's eye", before my inner sensitivity and together they constitute a world of most wonderful imagination, of most wonderful quietude and retirement, yet a world of reality, a world of rushing experience, which we call our perception of the outside. Yet, this is no more a perception of the outside than it is the solid and very stable world which we so easily imagine ourselves 'falling back into in our more materialistic moods, for all that exists as the ultimate philosophies of the past teach us is the world of the perceptive, the world of qualities, which do not inhere in anything, but rather seem to exist by a familiar association with each other, such as the fragrance of an apple, its colour and its sweet and fresh taste. These are already wonderfully occult experiences if you have the patience to judge them to be, for they do not seem to be in any way tied down to matter or in bondage to heavy and cruel things. These experiences float in the brain, which brain or hub of a wonderfully imagined nervous system turns out likewise to be a woven pattern of experiences, now enjoyed by someone else. We do not think that one has to go ever so far to experience the magical and the mystical for the roots of our world of experience are themselves quite thoroughly interwoven amid many, many memories and perceptions of the world and when we think of a certain subject what ever we do we are first of all reaching out towards an experience which is fully identified not with the world of matter but with the selectivity of my sensations. Everything in the world "already is" what it is supposed to be nothing is remote nothing can ever be fully lost or taken away. Everything of the world that seems to have vanished has only to be remembered for then it will come back and my own experience of it will be increased to the vividness of its being so obvious, I would wish I could forget it. This is the way in which the universe moves and exists for it passes from many stages of consciousness to many other stages and then it becomes in the process more and more refined and more and more permeated with a certain familiarity, which makes it seem fixed and regulated by some outside force. Actually, since the consciousness of the enjoyer is all that matters, all fixity and regularity are themselves illusions, which we have tried to impose so well and yet half-heartedly -- for we adore the new and the surprising, and do not want to be held in by matter which is too difficult to manipulate. The patterns of familiarity are so well placed and so essentially light in their imposition that one cannot imagine them being able to dominate or hold the world in which we are for too long a time. For this reason, when we rest, we seek to be free of a lot of influences which tend to weigh us down and make the day seem overly confining and a fundamental limitation. The world is essentially a new creation and by experiencing the world each day we are beginning to create a world, and creation is the most important of all occult activities. I am not insisting in this lesson that you must try and go through step by step all of these experiences which we are describing. I am merely calling to your attention that this is what you already do now, anyway, and therefore it does not seem to me that there is any particular problem which can be solved or denied by simply disagreeing with the way in which the world is. It is more than obvious that what we are experiencing is a fundamentally occult reality, and also it is more than obvious that what we are experiencing is a reality which is constantly in a state of renewal. But for the most part we are not too willing to be aware of these processes, because they seem to be so distant, although in fact they are where we perceive them, and their mode of existence seems to the eyes of the beholder to constitute the mood which we are experiencing now. This is the world as it is, and I am the creator, for the process we have just described is one which I have been living through all of my life, and it is the world which we have come to know as the world of outer reality, but as such it is only the creation of my own "already is" being and experience. I already am this world, it does not have a reality which can be thought of as separate from me, now we are experiencing this reality face to face and this world which you see in the mirror is really yourself. The world in which we live is just exactly that, it is the product of my memories and constructions of imagination, for apart from this type of reality there is nothing. The principle of this lesson can be best expressed as this: THE WORLD WHERE WE BEGIN OUR OCCULT EXPERIENCE IS THE WORLD WE HAVE ALREADY EXPERIENCED OCCULTLY IN THE ACT OF OUR MAKING IT AS IT IS, This means that the world of the real, so called, is nothing more than what I have fused together as the world of reality from my images and impressions and

percepts and as such it differs from the world of the ideal by degree in that the ideal consists of specially created and constructed images and impressions of specially designed colour sequences, all of-those matters which pertain to the museum. The experience I have of the real is the experience of the lab, the blending place of my sensations. But the impressions which I have of the ideal are refined by means of every human effort and they take me into the world of the museum, which is the world of perfection. Where we are -the present experience you are having as you read this -- is fundamentally an experience of the real, for it is being woven together with an air of familiarity and comfortableness. But when you begin to be truly creative in a wonderfully electrical sense, when you begin to build up a world of perfect dreams, then it would seem that you are moving towards the ideal and for this reason you are becoming increasingly divine and mystical, and the objects of your creation are approximating more and more to perfection. But we do not think that it is necessary for anyone to draw apart from his present experience, for in reality this is the occult fabric which he will weave about himself and with which he will clothe the world of his dreams, hopes, and vision of the divine and perfect. So we simply ask you to remain in your world of direct experience and gradually become more and more aware of the wonderful possibilities which it now contains. My blessings always, The Master M. Aquarius

(14)

Copyright 1969 Monastery of

the Seven Rays Quito Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, IV. How can one begin in the world of the Occult? Lesson C. I MUST BEGIN WITH THINGS IN GENERAL EVEN IN OCCULTISM It must be quite obvious to you by now that occultism is only slightly different from the ordinary methods of thinking and viewing the world. We do not call your attention to things which are totally different in any way from what you have seen before. But, we call you attention to things you have been looking at for some time and we ask you to notice them now in a little different way. But, as in every type of human undertaking it is necessary for us to begin with things in general, but this for us does not mean vague and universal concepts, which you often find in occult books supposing to mean the same thing, so that five or six hitherto opposed or different ideas are explained or revealed to the reader as being the very same thing. This is not what we mean. We mean that since the world is set up on a basis of interconnected energies. So by finding one, you can move into the area where others can be found also. Thus, you become more specific in the same way that meeting one person, you stand the chance of meeting his friends and family and thus learning more and more about the type of person who has his last name. Thus, you increase your knowledge and grow into an experience by means of gaining more and more insight into something which you at first knew only superficially. This is the way with everything. Occultism is no different from anything else, except that it is set off from everything else by various subjects of investigation which make it appear different. However, one of the most interesting phases of occultism is the power that exists to convey secret information through symbols. In our lessons so far we have been following a purely reflective method, where we have been aiming at having you understand and think about a particular system of influences which we have been presenting to you. This is not symbolic, but is does suggest that there is the possibility of a symbolic experience since the lessons are serving as methods of teaching you to reflect upon yourself and to understand what you are going through as a subjective and semi-psychological process. I do not think, however, that there is much reason for you to think, of any symbol as being essentially different from all of this. The reason for this is that symbols are and should be totally natural to you. If not they cannot enter into your awareness. Also, you should realise that symbols are completely a part of the psychological mechanism of learning, so that they must really come from within your mind. We have subscribed to the view that much of occultism is an act of remembering. This it is, because remembering is a process which separates the mind of the person at present from those limits which sought to keep him confined in the past. Now, by being set free, it is possible for the person so freed to experience his true self, which is in reality this memory of the past. Therefore, when we say that someone has a good magical memory we mean that he is apart from his present confinement and a part of his living past. The past which he had has not been lost to him, but the present which has been a kind of powerful limitation has been opened up and now it is a part of the world which is his own reality and identity. Now he lives in the times past, and present -and with a certain amount of magical training he will be able to live in the future as well. He would not be in any position to say that he was cut off from the flow of history and events, rather his consciousness would be rooted in the eternal now, but projected into the past, present and future of the world by means of the ability to move freely in the fourth dimension, which constitutes the magical crossroads of the universe. Even to understand the possession of the timelessness of the eternal now, which can be a very wonderful possibility is to grasp how we move from the general to the more specific in another way. All of the dimensions of time are contained in the now, but the generality of the now is like a flower which must reveal its blossoms and interior secrets in due course. This is exactly what we find to be the case with the eternal now, which in due time will give you the experiences of all times and places. One does not travel to these places so to speak, one is there in one's consciousness

which is the most fundamental of occult powers, for you have the ability to be in any number of places while at the same time remaining physically where you are. You consciousness does not have to travel to these places, because it is there already in the fourth dimension. But you must develop the ability to use the fourth dimension effectively. The fourth dimension is the master key of magic and all students of magical theory and practice are usually able to embark upon its wonderful and mystical adventures as part of the process of developing an occult awareness of the world and its reality. You are a part of this awareness and therefore we think that you will be ready very soon to make your very first voyage into the world of the fourth dimension. This you will make during the time of your sleep after you have completed the exercise of the last lesson of this degree, which you will receive next. For this final lesson is a summation of what you have learned up to now and it represents the various stages of occult awareness and attention. It is expressed as a meditation research on the growth of occult consciousness and beginning with matters which are quite general, it moves on to matters which are more and more specific, forming a completed ring of occult experience and magical power. It is therefore necessary to realise that occultism is a matter of growth and continuous exercise under very magical and spiritual controls. Occultism begins with things in general because of this principle: IN YOUR HEART ARE CONTAINED IN GENERAL EVERYTHING YOU NEED, ALL YOU NEED TO DO IS TO SEPARATE OUT FROM THIS HEART THE WORLD ONE THING AT A TIME. This means as we have explained that within us there is this wonderful reality of being, which unfolds itself as you progress more and more enter the garden of spirituality and light leaving outside the world of error and darkness forever. My blessings always, The Master M. Aquarius

15-2

(15)

Copyright 1969 Monastery of the Seven Rays Quito Ecuador, All rights reserved

Monastery of the Seven Rays

First Temple of the Outer Court Student I Degree, IV. How can one begin in the world of the Occult ? Lesson D. Occult Examination of Self (1) "ARE THERE OCCULT SPECIALISTS?"
We are now at the end of a period of four months training and growing together in an awareness of the invisible and spiritual. The influences of the occult upon experience have been indicated and now we must prepare for the next step in our climb up to the MONASTERY OF THE SEVEN RAYS. In order to do this we have prepared this simple little self-examination, which is your very first experiment in occult psychology and physics. You will follow the simple directions very carefully and take careful note, also, of your impressions and reactions to everything. You will keep a note paper near you on which to record these impressions. (1) One hour before falling to sleep, you will carefully think about the following summary of all of the principles covered in the lessons so far. You will read this meditation over very slowly and let it form in your mind a pattern of some sort, which you will think about as you fall asleep and then the next day you will record what you experienced. (2) You will send a copy of this little report with your name and further identification to "The Esoteric Secretary, I, I,IV (d) I" care of the Monastery of the "First Occult Seven Rays, here in Spain, indicating that this is your Self-Examination". Please do not worry about anything as to length, type of report, etc. We are concerned with the symbolic character of the paper, which will link you to us in a very special way. But, when we receive the report our esoteric secretary will be able to make certain recommendations for your meditation and spiritual growth, an( this constitutes one of the services provided to our students by THE MONASTERY OF THE SEVEN RAYS. For we are concerned with helping you by direct personal contact with the Masters. If there is a special problem, question, or matter you wish to discuss with us, you may at this time indicate it, or as many as you think, in the report, and it will be submitted to that branch of the MONASTERY which specialises-in counselling and spiritual direction. (3) The title of our little lesson, which we must have before we have the experiment is "Are there occult specialists?" The answer is "yes" because just as every part of experience opens up in greater and great depth, so does occultism require specialisation. Our principle is quite clear on this matter because it says that "TO KNOW SOMETHING IN GREAT DETAIL IS TO KNOW ONESELF IN THE SAME MANNER AND TO THE SAME EXTENT BUT SUCH KNOWLEDGE IS NOT A LIMITATION IT IS A UNIVERSALITY OF EXPERIENCE. This means that the specialist does not narrow himself down to some few sets of points and then omit all else. Rather a person who is seeking to find enlightenment will find the universe at the end of his specialisation for as we grow more and more specialised we find before us the wonderful traits of wisdom and power which are at the bottom of all things. That is why we do not need to worry about becoming isolated in occult work. You will dig very deep into the system of being and the deeper that you dig the more and more you are covering the universe, for it is truly impossible to separate yourself from the universe in being specific. Thus, in our work we must constantly search for the universal laws which underlie everything We do this and so will you but it means that the more we penetrate the world of the spiritual and mystical the more we find that the principles there are magical and mystical to a universal extent. For this reason we do not need to worry about getting lost in a mass of detail, we have been able to sew the detail together by means of the forms of universal perception and experience and thusly we are so free of a certain type of confusion that we are now in a position to become truly liberated beings. At the root of every detailed study there must be the roots of universality, which links the subject to the world, for unless this exists there can be no subject. The student of the truth does not have to worry about falling off of the world. And you will not have to worry about the various ways in which the universe is tied together by means of very strong roots in metaphysical

generality and universality. All of the realities which you experience are tied down so to speak to the world of being, and from this world of being there come forth the mysteries of life and destiny, which are taught to us by beings beyond this world, who seeing our situation and need for truth, have allowed us the possibility of entering into communication with them through meditation and spiritual growth. Thus, we do not need to worry about being ever isolated from spiritual help when we have need of that force, for it will be available to us at every time we have need. We will specialise ourselves but at the same time we will generalise ourselves and from this reality will come the fundamental truths of being which we know link us to the heart of hearts, which is the center of the universe. (4) Meditate upon this exercise as we have indicated in sections 1 and 2, and then we will look forward to this new link you will have with US.YOU are the I of "I SAY". The Master says: I say: The Master says: I say: The Master says: I say: The Master says: I say: The Master says: I say: The Master says: I say: The Master-says: I say: The Master says: I say: The Master says: I say: The Master says: I say: The Master says: I say: The Master says: "That which is beyond is within just as that which is within is beyond" "I am both beyond and within the world" "I can experience the universe because I am spiritually one with the universe" "I am experience, I am the universe of experience "The occult knowledge of the body, soul, spirit and divinity is based on the purification of the body, soul, spirit, and divinity." "I am purity and so I am knowledge "To know and to do in Occultism is to know and to do together" "I am my own, thought , my own knowledge , my own action I am" " "The Master will purify and direct the student as he removes the limits of Karma from the student's life" "Purify, direct and free me O Masters of illumination" "All occult powers are on loan from the hierarchy of light to be used properly or to be taken away for this and many future lifetimes" "Protect me from my weaknesses, and give me your strengths O Masters of Light" "All men desire the eternal but its achievement is for those only who are guided by us to the eternal" "I desire only what the Masters will give me" "All Occultism will ask of you is that you be yourself" "I give myself to you, o Masters of illumination and magic" "The powers of the occultist are the normal functions of that part of the universe into which he is evolving" "Make me a part of your universe, o Masters of esoteric force" "The true occultist must work within a tension and when this is done the greater the tension and the greater the work then the greater the occultist" "Make me a part of the creative tension of the Cosmos "The occultist's artistry consists in that which begins with the craftsmanship of the real and ends in the idealisation of skill" "Perfect in me the skills of Masters" "There is only one occult science -- thought or logic --whose moments or phases of movement are construction, interpretation, description and explanation" "Construct my being, o Masters. Interpret my life, o greatest of priests of magic. Describe my destiny, o scientists of the unrevealed to the uninitiated. Explain my world of passing

I say:

fears and coming bliss, o chiefs of illumined wisdom." The Master says: I say: The Master says: I say: The Master says: I say: The Master says: "You are now where you have been many times before "Give me the memory of myself which is so magical" "The world where we begin our occult experience is the world we have already experienced occultly in the act of our making it as it is" "Help me to build my magical world" "In your heart is contained in general everything you need, all you need to do is to separate out from this heart the world one thing at a time" "Unite my heart to the cosmic heart" "To know something in great detail is to know oneself in the same manner and to the same extent but such knowledge is not a limitation it is a universality of experience." "My experience is universal because that which is beyond is within just as that which is within is beyond."

I say:

(5) Having completed the reading you will now fall asleep and upon waking prepare your report. This is the end of the student I Degree. You will prepare for your next degree by living the principles of the first degree. This is the magical seal of the student I Degree which was developed in very ancient times and is the universally accept symbol among initiates for the beginning worker in Occultism and Magic. It is not a symbol unique to THE MONASTERY OF THE SEVEN RAYS, but is used by all children of the light.

My blessings always, The Master M. Aquarius

Copyright 1969 Monastery of

the Seven Rays Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Last Temple of the Outer Court Student II Degree (Occult Physics A.) INTRODUCTORY LETTER CONCERNING "ASTRAL MAGNETISM." My Dear Child of the Quest, Now that you have reached the level of the beginning Student II. Degree, it is important for us to explain to you certain profound matters which relate to the subject of "occult physics", the science upon which you are to embark with your next lesson. Here, at the Monastery of the Seven Rays, we make a distinction in studies between astrology and the study of astral magnetism, because we believe that most of astrology is highly superficial and seemingly false, although there is an advanced science of the stars, which forms a part of magical doctrine, and this is presented to you in advanced work. But, at the same time it is necessary for you to become aware of the forces known as "astral magnetism" because they influence you directly and can be examined by us with a great deal of certainty. Astral magnetism forms but one part of the science of occult physics, for the other branch of occult physics, which you will study this first year is called "Luciferian magnetism", or the power of light in constituting your very being. We will not discuss this advanced study at this time, except to say that you will be able to study two forms of occult physics during your first year with us. However, the main objective of this letter is to let you know the form in which the lessons are given to the student in occult physics. In the field of occult physics, we the Masters of the Monastery do not teach the lessons, so to speak, we interpret to the student the basic teachings, which we receive from the most holy and radiant Syzygies (sometimes called "Syzygies" in their dynamic aspect) of the Ecclesia Spiritualis Gnostica (The Spiritual Gnostic Assembly). These very metaphysical beings are linked by destiny to the various points in space, which constitute our total system of worlds. Their assembly forms the fullness of the universe, which prevents chaos from making entry into the world as we know it. These wonderful beings are the objects of study in the esoteric laboratory of the Monastery, and therefore they are, for us, very important and vital links between advanced humanity and the higher worlds of the universe. It is not necessary at this stage to speak of them further, except to say that they form spheres of astral magnetism, from which come the various teachings which form our science of astral magnetism. These spheres are arranged in a precise and mathematical form from which emanate the fundamental teachings concerning the universe and the true destiny of man. These magnetic spheres have been discussed for centuries by magnetic alchemists and magicians, and their reality has been represented by many types of symbolism. Of most common use has been the alchemical symbol of magical properties attributed to various metals and elements. Thus, we read of "the sphere of iron and copper", "the sphere of quicksilver and silver nitrate", "the sphere of silver and platinum", and, lastly, "the sphere of gold and uranium". The lowest of these spheres of magnetism has the magnitude, or power range of space-consciousness which is from .0 to .625. The highest range is from 3.9376 to 4.0000. In this case, the lowest pertains to the first iron-copper sphere of Astral Magnetism, whereas the highest sphere is the fourth gold-uranium sphere of Magical Magnetism. However, in occult physics, we do not even attempt the higher two spheres, or world of spheres, because these are properly magical realms. Our first study of magnetism will take us only up to the fourth gold-uranium sphere of astral magnetism, whose range is .9376 to 1.0000. Our discussion, later this first year, will terminate with the sphere at 1.9376 to 2.0000. This will prove to the student to be sufficient magnetic influence for the time, since the Monastery does not believe in over-fatigue of the students due to their exposure to magnetism. In fact the present feelings which you are experiencing while you read this paragraph, are a form of fatigue induced by exposure to symbols,which describe magnetism. That is why we must be very careful in this entire field and see to it that you are sufficiently protected from vibrations (radiations and emanations) which are too powerful for you to absorb. On the other hand, the true magicians and occultists are often stimulated, vitalised, made more powerful and feel stronger, simply by reading about these high forms of

magnetism. So depending upon your reactions to what I have just said you will know if you are suited for the higher work, or whether you should remain at the level of the first year of study. However, because we are firm believers in the acceleration of the evolutionary process, I am taking the trouble to list on the back of this letter the full ranges of magnetism, as they are taught in the first, second and third years of study given by the MONASTERY OF THE SEVEN RAYS. While we do not give out any teachings which are too powerful, advanced, or secret for you at this present stage of development, yet we do believe that now you are entitled to some general idea as to the direction of your work with us. We will leave out the Student III Degree from the outline, because that is a study in meditation, and does not relate to magnetism as such. However, from the following chart you can see exactly where we are going in our work. Degree Student II Year of Study 1st. Title of Study "Astral Magnetism" Sphere of Magnetism Iron-Copper 1.(.0 - .625) 11 2.(.626 -.1250) 3.(.1251-.1875) 4.(.1876-.2500) Quicksilver-silver nitrate 1.(.2500 2.(.3026 3.(.3651 4.(.4376 .3025) .3650) .4375) .5OOO)

Silver-Platinum 1.(.5000 2.(.5626 3.(.6251 4.(.6876 .5625) .6250) .6875) .7500)

Gold-Uranium 1.(.7500 2.(.8026 3.(.8651 4.(.9376 Student IV 1st "Luciferian Magnetism" - .8025) - .8650) - .9375) - 1.0000)

from Iron-Copper 1. (1.0000 1.6250) through Gold-Uranium 4. ( 1.9376 - 2.0000). from Iron-Copper 1. (2.0000 2.6250) through Gold-Uranium

Magical Apprentice I.

2nd

"Sexual Magic"

Magical Apprentice II.

3rd

"Magnetic Magic"

from Iron-Copper 1.0.0000 3.6250) through Gold-Uranium 4. (3.9376 - 4.0000).

As you can note from the above diagram you will progress in your study of magnetism from the lowest level of its manifestation to its higher forms by an intensive penetration into the mysteries and secrets of the various spheres of magnetism. Actually, there are only sixteen spheres as such, but by the study of occult physics and, later, magic, it is possible for one to enter more and more deeply into the subject of the Syzygies and their particular powers. This is the real astral projection, that is to say the projection through investigation into the forms of astral magnetism. You can also understand why we possess the most powerful course of occult instruction if we deal with magnetism and especially in the occult form of Gold-Uranium, which is its most dynamic type. HOWEVER, WE WARN THOSE WHO FIND THIS TOO POWERFUL OR TOO STIMULATING TO THEIR INNER SELVES TO REFRAIN FROM SEEKING THE ADVANCED

STUDIES. BUT TO THOSE STRONG OCCULTISTS WHO FIND IN ALL OF THIS A SOURCE OF ADDED POWER, VITALITY, AND SPIRITUAL STRENGTH WE INVITE TO CONTINUE WITH US, FOR IF YOU ARE STRENGTHENED BY THIS YOU WERE DEEPLY INVOLVED WITH US BEFORE. BUT IF YOU DO NOT FEEL THIS WAY NOW IT IS LIKELY THAT YOU WERE NOT SO DEEPLY A PART OF US BEFORE AND BY COMPLETING THE FIRST YEAR OF STUDY WITH US YOU WILL HAVE ADVANCED SUFFICIENTLY FOR THIS LIFETIME. WE MUST ASK YOU SEE BEFORE YOU THIS SECRET DIAGRAM LISTING THE FIELDS OF POWER THAT CAN BE YOURS "WHICH ARE YOU? ARE YOU ONE TO GO ON BEYOND THE FIRST YEAR? OR ONE TO END YOUR WORK WITH THE FIRST YEAR?" Be Bold, Dare the Infinite. The Master of Judgement 17A-3

Copyright 1969 Monastery of the Seven Rays Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism I. The Arithmetic of the Occultist." (A) THE BASIC ELEMENTS, THE PLANETS. "I am a syzygy of the First Archon of the Iron-Copper Sphere of Magnetism, 1 at the magnitude of .0 to .625 of space-consciousness,2 who stands in the right - foot of the Divine Androgyne ABRAXOS.3 There are eight worlds of astral magnetism for human beings,4 Four of the Sun, i --- ii --- iii ---, iv --- and 5 Four of the Moon, i --- ii --- iii ---, iv --- 6 My Magical colour is YELLOW modified by BLACK.7 Dare not to know my names in the spiritual assembly of the gnosis, for I am a Syzygy." 8 Following the directions as set forth in the letter from the Master of Judgement, we will offer an interpretation of the points which the above being has given us, with the Teacher's permission. The most important point for you to understand is that these messages, which we receive in our esoteric laboratory, will also be given to you, once you have been initiated by the Master of Initiation, who is the Master CAPRICORNUS, the most powerful of initiators, after you have prepared yourself for our work in the monastic system. However, we want you to know that each Syzygy has its own particular teaching, which separates it out from all others and so to speak makes up its essence. No other school of occult training can speak of these beings, because none other than the Gnostic Church has the magical keys for opening the gates of the outer and entering upon the most esoteric of mysteries. However, we do not wish you to think that you have all of the magical knowledge, for this is only given beyond the completion of the third year, in what may only be mentioned in a whisper as the very esoteric 4th year. The number four is the most powerful number in the entire system of magnetism and only now is its power being understood by psychology. We know that you remember its power and for this reason you came to us, not because of the SEVEN RAYS, for these are mere symbols, but because of the number four. Now, I will comment and interpret as much as I can of the above revelation. 1. The being addresses himself (the Syzygy is always understood as masculine, as the angels of the Bible are called "HE" and "HIM") to the seeker after light. He has identified himself with that sphere of magnetism which is closest to my physical body and to your astral body. He represents the next level of magnetism from the magnetism of physical matter and he is therefore the first of the spheres surrounding your body as you move through space and time. The question of the nature of Iron and Copper is entirely magical and cannot be discussed here, except it is not the physical iron and copper, but a magnetic refinement of these elements. The true nature of these elements is, however, so powerful that only a magical apprentice of very strong occult constitution can hold up under these vibrations. The word "Archon" is too magical to discuss at this level of study. 2. The question of magnitude is important for us, in that the world which is around us is composed of various magnitudes of power. We have sought to represent these by means of exact numbers and have had great difficulty in so doing, because of the fluidity of the magnetic power, in that it is subject to much change and variation. Therefore, in order to measure this power, we have had to introduce a certain type of instrument, which is useful for gathering all types of magnetism. This instrument is not physical, but is composed of various symbolic components, the most obvious of which is copper wire. With the help of my assistant, whom I will introduce to you shortly, I have been able to work out the precise scale of measurement of magnitude and power for the space-consciousness of each sphere. That is why I was able to give you the table in the letter from the Master of Judgement.

3. The heavenly man of the gnosis, who is the plan for the entire universe is called Abraxos, and he embodies within himself both positive and negative polarities of magnetism, and for this reason he is the divine androgyne, or the supreme representative of the union of the sexes. His magical right-foot forms the lowest of the spheres of the universe, and so we begin with that part of him. However, you must realise that right-foot of every being contains a corresponding element of magnetism, which is fundamental to the reality of the human race. Some occultists speak of the chakras, or wheels of invisible energy which are located in the various parts of the body, especially along the spine. I want you to understand that the various centers of force extend to other parts of the body and that their magnetism in these areas is just as real as the magnetism of the centers on the spine. However, because some have thought that these "lower" centers were questionable, they have not spoken about them. We do not feel that these is any need for this. These centers are all vital and necessary, for they are the basis or the foundation of magnetism, especially the lower ones, upon whom all of the others are situated. 4. There are eight worlds of everything so to speak, for eight, being the double of four, is twice as magical and therefore twice as powerful. For example, most of our research instruments in the laboratory, here, are eightfold in their parts. This means that they are composed of eight components, or of multiples of eight. So likewise there are eight worlds of wonderful magnetism and power which are to be explored by us, step by step. 5.There are four solar worlds, or planets. These planets represent the magnetism of the Sun in its most profound reality. I do not wish to suggest that the physical Sun in the sky is the Sun we refer to. This is not so. We refer to the positivity of Abraxos, his masculinity, his ability to create and form worlds and universes, and in so doing he acts through four agents or planets, whose symbols are the physical planets: Venus, Mercury, Saturn, and Uranus. Now, when we speak from time to time about the various powers of these symbolical planets, we do not mean the visible planets up in the sky, which are studied by the stargazers. Rather we refer to magical centers of energy, through which the masculine power and cosmic force must operate. 6. Likewise with those planets whose function is to serve as agents for the lunar, or feminine side of Abraxos. These agents serve to represent the power to be created and to be informed, and therefore, they represent the passive power. They should not be spoken of at all as agents but as patients, and they are represented symbolically by the four physical planets: Jupiter, Neptune, Mars, and Pluto. You will see from this analysis that we are quite different from conventional astrology in our interpretations. But, we are concerned mainly with astral magnetism, and that is quite sufficient. 7. The colours of each Syzygy are magical in that they are invoked by means of certain colours. All colours are magical, but only is the magnetism possible when the combinations are very correct. The first of the magical colours in sequence is yellow modified by black, just as the very highest of all colours is red modified by black. It is important to realise that black is a magical expression of the space-time field of the universe, and since all things rest in the field of space-time, so black is the most significant of colours. We cannot agree with certain persons who think that it represents evil, since space-time is the essence of goodness. Here, I will mention my assistant, who is a human being, a very highly developed occultist, who has just celebrated his birthday of twentyfour years. Since he helps me with many experiments, he is very essential to my work as the director of the occult laboratory. His name is Racine, and it is to him that I owe the ability to find out the exact measurement of the Syzygies and their magnetic spheres. We will tell you more about him as time moves on. 8. There are two magical names for each Syzygy. These are magical and cannot he discussed, at this time. However, we have gained enough in knowledge to know that a Syzygy can be known also by its measurement in space-consciousness. Therefore, we have given out to you a powerful key for uncoding the mysteries of magnetism. But this is only because these mysteries were already a part of your understanding, from the times of your past association with us in our work. Our blessings always, The Master M. Aquarius and Racine

17 B-3

Copyright 1969 Monastery of the Seven Rays Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Last Temple of the Outer Court Student II. (Occult Physics A.) "Astral Magnetism I. The Arithmetic of the Occultist". (B) THE BASIC ELEMENTS, THE SIGNS OF THE ZODIAC. "I am a Syzygy of the First Archon of the Iron-Copper Sphere of Magnetism,1 at the magnitude of .626 - .1250 of space consciousness,2 who stands in the left-foot of the Divine Androgyne ABRAXOS.3 There are sixteen topoi astral magnetism for human beings4 Eight of the Sun, i --- ii ---,ii ---, iv ---, v--Vii ---, vii ---,viii, 5 And eight of the moon, I -, ii -, iii -, iv -, v -, vi - , Vii -, viii, 6 My magical colour is YELLOW modified by blue. 7 Dare not to know my two magical names in the spiritual assembly of the gnosis, for I am a Syzygy."8 Racine has brought me a very interesting document, which has been received via our very precise magical instruments from the above being, who appears to be a very interesting reality. Racine has been thinking that it might even be possible to think of these messages as complete symbols of the entities who send them to us. This seems entirely possible and I thank him for his thoughtfulness and help towards the human race. If these messages are complete symbols, then by an analysis of all that is both given in them, for example, what we have been discussing, with the obvious exception of one word in the first line, and what is implied in them, we would be in a position to know everything about magnetism and its sources in the invisible. This is exactly what we are trying to do with your growth in understanding to direct you more and more into the invisible, so that you recall all that you once knew, and then go on to explore new realities and truths. Let us begin the commentary. 1. This line is fundamentally the same as before, but taken in conjunction with line 2, we may note that there are at least two Syzygies for the First Archon. Actually there are four Syzygies assigned by DESTINY to the First Archon, and you may inform yourself by exploring the wonderful chart which we gave to you that there are sixteen Archons in all. We cannot discuss what they are, except to state that there must be a total of sixty-four Syzygies in all the universes. For according to Gnostic tradition, not only is our world within a perfect picture of the world that is beyond, but also our world is a perfect image of the limitless and eternal universe of all universes, which we call GOD most properly WE TEACH THE DOCTRINE OF HIERARCHIES OF LIGHT AND POWER. MAN MAY RISE TO THE VERY HIGHEST, IF HE WOULD DARE THE VERY LIMITS OF WHAT IS POSSIBLE. I would like to comment on the fact that in this system of the Student II. Degree, we do not have a summary principle, since when dealing with the revelations of the sublime beings of syzyrgical power and reality, we find the summary of the teaching in the message, which we are asked to interpret. 2. We are given the magical measurement of this being who speaks to us in these words of power. He is truly the supreme messenger of arithmetic. What does this mean? If arithmetic is the science of numbers and their values, either positive or negative, then by talking about the positive and the negative, and the various numbers of the invisible, we are relating all things to the very ancient science of arithmetic. We do teach a higher science of arithmetic, naturally, but as we are now merely leading you up to the powers and realities of truth, what we wish to do is now only to give you the basic idea of the symbolical process whereby you are being linked more and more to the realms of astral magnetism. The magnitude of the sphere is the second in the series of measurements.It is one of the second dimensions of space-consciousness, of which there are four and four only. 3. Now we learn that there is a centre of magnetism in the left foot of the Divine. This means that in our collective left feet, magnetism also has it center of power and reality. The establishment of the left and the right feet, together, forms

the basis of unity of the cosmos, they are a polarity within themselves. The right foot is negative and the left is positive in this union, for polarities of magnetism are universally found. 4. The sixteen topoi are the sixteen centers of force scattered about the heavens. They correspond in part to the twelve signs of the Zodiac, except that they are more metaphysical and more transcendental principles than the signs of the Zodiac. The signs of the Zodiac may be seen more as symbols of the topoi, which are the forms of astral magnetism most suitable for human beings. Since this is a basic lesson, we will list them, and save commentary to the more advanced part of this degree. Note the number sixteen, however, for in our art of the arithmetic of the occultist we have noted that there are also sixteen Archons. Now, we note that there are sixteen centers.of force which are represented by the signs of the Zodiac. 5. Eight of these are Solar, that is to say they pertain to the positive side of the universal processes. Their magnetism is creative and formal, for they bring into being and make according to a metaphysical image of idealisation. They are as follows: The Moon in Gemini, Aquarius and Libra; Leo; Aries; Sagittarius; Gemini; The Moon in Leo, Aries, and Sagittarius; Aquarius; and Libra. Through these signs in the Zodiac flow the cosmic energies of Nature creating. While all of the signs and symbols represent equally powerful and spiritual forces, they differ as to function which in very important. It is the way in which they allow the breath of the cosmos to come through them. 6. The eight Lunar symbols pertain to the negative side of the universe, to the created and informal, for they are brought into being and made according to a metaphysical image of idealisation. They are as follows: Cancer; Pisces; The Moon in Capricorn, Virgo, and Taurus; Scorpio; Capricorn; Virgo; Taurus; and The Moon in Cancer, Pisces, and Scorpio. Through these signs of the Zodiac flow the energies of Nature created. These negative signs are very suited for magical work, because they bring the student into contact with the elemental forces of his cosmic destiny. However, it does not hold true that if a person is born on a certain day he is automatically the sign that conventional astrology says he is. Rather the sign or symbol of each person is determined entirely by esoteric factors, alone. There is no physical method of astrology which holds valid for any one person, let alone the entire human race. For that reason we must compute your true astrological character from instruments in our laboratory, and that happens to be what Racine is doing now for some students, as I write this lesson on my typewriter. 7. The colour is yellow, again the first colour in the scale, but this time it is modified by blue, which represents the element of water. If this is true then yellow is the colour of the element of earth in our teaching. Each element has a colour, and you will learn, as you develop the more increasingly profound associations of this colour sequence with metaphysical doctrines. 8. Each Syzygy, we may infer, has two magical names, which are its keys to the spiritual assembly of the gnosis, or the Gnostic Church of the universe, which is composed we may understand of sixty-four Syzygies. All magical power and wisdom has its origin there and returns there at the end of time. It is the fullness or the PLEROMA of BEING, which has been the subject of many metaphysical teachings since time began. It is the true wisdom and life of the cosmic plan and for this reason the destiny of all those linked to THE MONASTERY OF THE SEVEN RAYS IS ALSO A DESTINY WITHIN THE HIGHER LEVELS OF THE COSMIC PLAN. For this reason we teach the necessity of hierarchy, where each soul is called to a special place of work and spiritual growth. The destiny of mankind is so wonderful if he, the collectivity of man, would only realise that he is not alone in the universe, but that he is surrounded by powers and forces of light, healing, and help in every way, and they ask that mankind ask them to help him in his climb up the mountain to the MONASTERY OF THE SEVEN RAYS, which is the mystical Carmel of the Old Testament of the Bible, the Mystical Isle where the Beatific Vision is perceived in the Book of Revelations, and the place of peace and grace, available to all human beings, if they would only dare the very limits of their humanity. Our blessings and inspirations to you, always,

The Master M. Aquarius and Racine. 18-3

Copyright 1969 Monastery of the Seven Rays Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism I. The Arithmetic of the Occultist," (C) THE BASIC ELEMENTS, THE MAGICAL TEN NUMBERS. "I am a Syzygy of the First Archon of the Iron-Copper Sphere of Magnetism, 1 at the magnitude of .1251 to .1875 of space-consciousness, 2 who stands in the upper right ~ leg of the Divine Androgyne ABRAXOS.3 There are ten magical numbers of astral magnetism for human beings,4 Five of the Sun,I-, ii - iii- , iv - v and 5 Five of the Moon, I -, ii -, iii -, iv -, v -, 6 My magical colour is YELLOW modified by GREEN.7 Dare not to know my names in the spiritual assembly of the gnosis, for I am a Syzygy." 8 This is indeed a most interesting document, which my Chela Racine has just brought to me. It has just been received from the being in question, and it would seem to contain a most interesting metaphysical possibility, namely the mystical representation of numbers by means of magical symbols. I have placed the paper inside of the proper inductive instrument, in order to derive the proper symbols and, it would seem that we will be able to give certain very powerful keys to astral magnetism much sooner that I had anticipated, because neither Racine nor I had expected that we would be able to give out the symbols for the numbers one to ten so soon in our program of studies. But, it would seem that the Syzygy in question has felt that you are ready for this knowledge, and therefore he has revealed these symbols through the media of the magical instrument of symbolical induction, unless both Racine and I are curiously deceived, which seems most unlikely. For not even a Chela of a Master can be deceived by a Syzygy. But let us begin this exciting commentary. 1. There doesn't appear to be any change in this particular line, since we are only noting this being to be the third Syzygy associated with the First Archon of this sphere of magnetism. Now, it is quite obvious that the universe must contain within itself old and new elements. We are telling you this in passing, for it seems that here we have two interesting elements, that which is permanent and that which is changing, or variable. The Archon appears more fixed in his reality than the Syzygy, for there are fewer archons than Syzygies, and thus because they, the archons, are higher in the hierarchy, they are more permanent. This is true also of Masters and students. The students come and go, but the Master remains. 2. This magnitude is the third dimensional form for this particular sphere of magnetism. It forms a projection outward of space-consciousness to such a degree that it may quite possibly be seen with physical vision, by those who are especially perceptive. Only the third dimension can be perceived as such, clairvoyance or higher perception is needed for other dimensions. Racine says that this sphere of magnetism appears to be like a cloud of burning gas, against the night sky. Our instruments appear to suggest this also. It would seem to me that there is much truth for this, and my own perception of this physical symbol of an astral field of magnetism seems to suggest that there is much activity within this field. In fact there seem to be many indications that there are entities living in this field, whose life comes from the magnetism. These beings we might call nature spirits, for they seem to prefer to dwell in the wooded and forested areas of the world. They seem to want to avoid all contact with mankind, for some reason. However, they are rather friendly towards Racine as he walks among them, perhaps because they recognise his occult status. 3. The upper right leg, then, contains a sphere of magnetism, which is most interesting and indeed fascinating. The upper legs are naturally a source of power, and serve as the bridges between the higher and lower worlds. They seem to possess a power and reality which makes man more and more conscious of practical matters, especially attention to detail. The old phrase the "housemaid's knee" appears to have some foundation in fact. For this affliction seems to rise from an over extension of the magnetism of this center. 4. We are introduced to the concept of the ten magical numbers, which are fundamental to all systems of magnetism, in that every system which seeks to master the powers of magnetism seems to depend upon these ten numbers for control of its formation and presentation. Ten is a key number for other reasons than being the end of a series, for this is not an arbitrary collection, but it does seem to be a natural pattern in nature especially in the invisible order of nature and being. Normally, these numbers are forms from one to ten, but they appear to be divided according to the positive and negative pattern, like all else. But, what is most important in our understanding of numbers is their symbolism, as these symbols are the forms through which magnetism operates both here in our bodies and everywhere else in the universe. 5. The creative numbers are 1, 3, 5, 7, and 9, called by their occult and gnostic names the monad, the triad, the pentrad, the heptad, and the ennead. These are the forms through which forces are presented to the world from their creative aspects. These numbers form the building blocks of the worlds as can be seen from their symbolical designs. But

the true meaning of these symbols we have to hold to later; it is sufficient to give the symbols and let them work on your memory of past work with us. This table will serve to explain by showing what they are like:

6. We can say almost the same thing about the created numbers, which are the Lunar forms of numerical magnetism. These also have the usual attributes of numbers, conditioned by their passive character. They are 2,4,6,8, and 10, or the dyad, the tetrad, the hexad, the octad, and the decade. The numbers 2 and 4 are especially important, for the ways in which all science progresses is through these numbers. This is to be expected, however, since science studies what has been created in order to learn the laws of the creator. Both sets of numbers are important, and they cannot exist without each other. When we discuss the system of TRANSCENDENTAL NUMBERS in the higher work on magnetism, we will be able to show you how each number forms a family of magnetic beings of unlimited number and power. This is very important because we want to understand that numbers are merely the doors to astral magnetism, they permit entry and departure of energy. The following will show the symbolism of the negative numbers:

7. The colour GREEN is introduced to represent the third element Air, and also certain mental qualities, which are necessary in any understanding of magnetism and its numbers. We have seen that there are the colours black, yellow, blue, and green. These represent the fundamental elements. There is another element, of course, which we will discuss in the next lesson. 8. The two magical names are again implied as words of power. This would seem to mean a continuation of the earlier pattern, as presented in the last two lessons. We already know the magnitude of the being, however and also the symbols of his being which are the ten numbers. It would seem, then, that at this point we have sufficient information upon which to build a very general idea -- and this is all that we are attempting at this stage -- or the astral magnetic spheres of the Syzygies. Future knowledge will tell us how to use these symbols properly and with technical expertise. Our blessings always,

The Master M. Aquarius and Racine

Copyright 1969 Monastery of the Seven Rays Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism I. The Arithmetic of the Occultist." (D) THE BASIC ELEMENTS, THE SYMBOLISM OF THE DEGREES AND POINTS OF CONJUNCTION. Up to now we have been talking about Solar and Planets, signs, and numbers. Now, we come to the point where we must project these symbols into space, where we find the eight planets, sixteen Zodiacal forms, and ten basic units forming two types of pattern: a) a pattern of 360 degrees, or a circle, complete in space, and b) a pattern of 256 points of conjunction or a lattice, against which the entire world is projected to form, along with other elements (planets and Moons and constellations) the universe of universes in all four dimensions. "I am a Syzygy of the First Archon of the Iron-Copper Sphere of Magnetism,1 at the magnitude of .1876 to .2500 of space-consciousness,2 who stands in the upper left - leg of the Divine Androgyne ABRAXOS 3 There are two forms of measurement for the astral magnetism of human beings,4 Of the Sun there are two - hundred and fifty six points of conjunction, and 5 Of the Moon there are three - hundred and sixty degrees of a circle.6 My magical colour is YELLOW modified by RED.7 Dare not to know my two magical names in the spiritual assembly of the gnosis, for I am a Syzygy."8 1,2,3,. These lines restate much that we have discussed already. However, the magnitude in question is clearly that of the fourthdimension for this sphere of magnetism. This magnitude is one which is clearly available only to special occult instruments, and cannot he perceive by even so-called clairvoyance. Not even a Master has the extra-sensory perception needed to experience this dimensional quality. The fourth center of magnetism is then located in the upper leftleg and it is thusly seen to balance the other three centers, which we have already described. 4. These two forms of measurement are known only to specialists in occult matters, although everyone familiar with geometry and elementary forms of measurement knows of the principle whereby a circle is formed of 360 degrees. However, the astrologer has taken the circle of the heavens and has filled it with twelve constellations, each of 30 degrees, composed of three sets of the magical ten basic numbers. As 10 X 3 is 30 so 12 X 30 is 360. But, the second form of measurement is much more special and is known only to those who have gone into magnetic and magical studies quite deeply for ordinarily even Masters are not concerned with the details of magnitude and projection of forms of measurement into space. But these are the two forms of measuring astral magnetism an the grand scale. We will reverse the order of commentary, in order to simplify matters. 5. But there is another system of measurement against which the elements so far discussed including the sphere are projected. This is the lattice of the universe, which is both the basis and the field upon which the world is assembled part by part. This lattice, which is discussed in greater detail later in the study of magnetic magic, although the precise formulae are not given until the student is very advanced, is composed of 256 points of conjunction, or intersections of mathematical energy and patterned force. This number is arrived at by projecting the number of the Syzygies, which is sixty four into four dimensions of spacetime, so that 64 X 4 is 256. 1 might add that the lattice of the 256 is Solar because it is the CREATIVE HIERARCHY OF SPACE AND TIME, whereas the circle of 360 degrees is the Lunar creation, derived by a transcendental deduction or process of coming forth according to the laws of the universe, from the Solar Lattice. 6. The field of higher space, which is that of astral magnetism forms a circle, indeed it is a perfect sphere from the standpoint of special observation. Within this circle are to be found the planets, signs and various elements already discussed. The

magical numbers guide the distribution of energies through space and from the way in which they resemble patterns of energy and special magnetic force, you can see how this is possible. However, the most significant point is that what we have discussed up to now occurs within this boundary or circle in all four dimensions. 7,8. The newest element is that of Fire represented by the colour red. Fire is the element of the fourth dimension, and therefore, it completes our set of magnetic elements. Fire is associated with spirituality, especially intuition and creative will, and is the colour of the mystical initiates into the great work. Fire is the element most associated with spiritual striving and the hope of attainment in highest values. For this reason it represents divine inspirations, also, which is the ultimate gift from above. So far we have given you a lot of material for your understanding and we have done so only with very mixed feelings. For one thing, we have never thought that knowledge alone was sufficient, but knowledge must he complemented by skill. Therefore, we have given these ideas to you in the hope that you would be able to use these ideas to awaken your memory of past work with us. Therefore, as astral magnetism is vitally a part of the process of the magical memory, since the events recalled are projections out upon a field of this magnetism, the reflectiveness and insight which comes into one's self through the thoughtful study of these ideas, however vague they might appear, or however general our presentation at this point might seem, constitutes the most important matter which we are aiming towards. We are concerned with developing the skill of the occult student and therefore growth in depth through the symbolical process is a necessity. We have given you materials which are designed to awaken in you a grasp of what you had been associated with before. The magnetic power of these lessons must be allowed to operate and to bring out from your deep levels of unconsciousness the true memories of your glorious past work and achievement, so that you can build upon this reality and surpass all past progress. Therefore, in closing of this section of the course, for the fifth month, we ask you to read over and over the messages from the Syzygies, which are divinely ordained of magnetic revelation, directed from the worlds of light to the unconscious mind of the individual, who is seeking further and further strength and light for his own soul. We do not pretend to have done anything but to have covered the surface of this question, but with these elements of occult arithmetic it is possible to develop a very wonderful method of spiritual exercise, or "yoga" if you wish to call it that, whereby through repeated readings of the subject-matter of each lesson we can arrive at a deepening understanding of the self. And this is really what we are seeking. Our blessings, always, The Master M. Aquarius and Racine

Copyright 1969 Monastery of the Seven Rays Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism II." Letter on the Algebra of the Occultist. SEXUAL RADIOACTIVITY
"1*

Thou god-invited ONE -- of flames erect, Thou first-born of celestial radiance Thee I invoke. Thou MYSTERY of lunar skies -- 0 golden bird, Thou holy regent of eternal ecstasies -Thee I invoke. Thou temple DOOR of bliss -- 0 unending fires, Thou timeless builder of destiny Thee I invoke Thou eternal MASTER of all changes -- 0 pulsating Dionysius, Thou creator and renewer of all the worlds Thee I invoke."

"1*

"1*

"1*

(Liturgy of the Eccles. Gnost. Spirit.) My Dear Voyager of the Astral, The Holy liturgy of the Gnostic Church teaches by poem and symbol the magical powers of sexual radioactivity, which is the foundational principle of all being in manifestation. For all things must follow from the positive united with the negative. The ancient mystery schools taught an undisguised phallicism, or the cult of the organ of reproduction, because it symbolised the total union of the creative forces of nature, upon whom all life and being depended. Thus, the ancient master algebraists of the temples of Atlantis taught the symbolic doctrine for the mastery of the sexual reality-in all beings, both living and dead. For even the dead were ruled by the sexual magnetism. We the Masters of the Monastery of the Seven Rays teach that sexual radioactivity, or KUNDALINI SHAKTI (as it is called by the Hindu systems of Yoga and metaphysics) is the second level of astral magnetism to be studied for we now approach those centers of magnetism which are above the upper legs and which are located in the base of the spine, in the palms of the hands, and in the sexual area proper. These four centers form magnetic ecus or shields, from which radiate the most concentrated forms of astral energy known to occult science and investigation. This force was called by the ancient alchemists of our tradition and school "radioactivitas sexualis", which we term, now, "SEXUAL RADIOACTIVITY", having four points of reference in the four magnetic centers for the base of the spine, palms of the hands, and sexual area. Each area produces its own sexual response and reality, which complements the other, and for this reason, when man is unconditioned by civilization and ruled entirely by conditions gathered in a prior life or while in the upper spaces prior to his descent into a physical body at birth, as in the case of the infant, there is the natural tendency for the hands to rest on the left and right sides of the sexual area, with the palms turned inwards, and where a certain natural and very spontaneous movement of friction, often unconscious, begins often as a tranquilizer for those finding the ways of the material world too demanding, too pressured And too chaotic'. The action of these centers through this form of innocent (but highly mystical) massage is to release a magnetic force which stabilizes the astral field of the person and makes his magnetic force more harmonious and comfortable. This is why young boys will manipulate and explore themselves sexually in times of anxiety. This type of exploration does not cause anxiety, rather it is nature's unconscious response for the elimination of anxiety. Modern man is just learning that sexual activity is the greatest form of therapy, because sexual radioactivity is the most powerful of the astral magnetic fields. The Monastery does not however take any stand on sexual behaviour, which is entirely a private matter, yet it does not condemn innocent practices which have a most excellent metaphysical justiciation. But, one must not become preoccupied with sexualia at the loss of other interests for balance is necessary in all matters. However, we do advise very strongly that all students recite the above invocation of sexual radioactivity before retiring as a form of magical protection from sexual vampirism, which is very common these days, because we have become quite free from the older and more repressive standards of sexual behaviour, and now more than ever we are attracting sexual entities from the dimensions of past history, whose being depends on the absorption of sexual radioactivity. These beings are best avoided by magical protections, which can safeguard any sexual activist, if recited before going to sleep and ideally before undertaking any sexual action. For the words are magically structured forming a field of solar power, that is to say power from the Sun of our system, which builds up a wall of light abound the sexual activist. This will prevent the astral beings mentioned above from coming to possess the essence of the sexual fluid which is ejaculated at the time when the positive and negative magnetic centers are most fully in conjunction and transmitting an almost meta-sexual and electrical radioactivity. When seen by the clairvoyant s ight this appears as a sphere of light, radiant and mystical. Sexual vampires, having clairvoyance, immediately see the

light and come to it, as thirst draws the lost man over the sands to the refreshing oasis. But, if the invocation has been repeated before undertaking sexual action, then there is a magnetic wall composed of a very strong webwork of energy, which encircless completely the area of activity in a sphere of perfect protection. I say "perfect" because not even the Masters can break this sphere, without the consent of the person inside it, who has created it. This sphere is united by magnetism and by sexual impulse to the male sexual organ of action, which is causing the activity within the sphere. The sphere will remain until the sexual activist (we might call him a magician also because this is an act of magic) has released its binding power by an act of will, whereby he wills to have the sphere dissolve. When this happens the sexual energy within the sphere explodes upon the outer atmosphere creating a blinding flash of astral light, which can destroy any harmful entities near enough to be touched by it. For this reason we need not fear there being a rush upon the person resting after his activity -- when his strength is less than usual due to his projection outwards of sexual force -by vampirist elements in the astral world. If the sphere is not broken open by the activist, then it will normally decay after eight hours, giving off a bluish white light, which some have mistaken for sexual radioactivity in its freshest form. This is not true, for sexual radioactivity has various colours depending upon its state of existence, the freshest being a blinding white light, whereas in the last stages of decay it seems to approach to purple. But, we will discover more of this in a higher study of the subject. It is sufficient to let you know at this stage of the protective power of the sexual sphere of magnetism caused by using the gnostic invocation. Sexual radioactivity can best be studied within this sphere of protection, because it is fundamentally a very difficult energy to trap for analysis. However, it is possible to note that sexual radioactivity is not exactly identical with sexual fluid produced by the male at the point of orgasm. Sexual fluid is magical in an undeveloped sense, and must be bombarded by quicksilver and silver nitrate emanations, and under completely controlled conditions, before it can have the magical power some claim it to have. For one thing, if it were to have such magical powers, then those who absorb the most of it would have unlimited occult power, which we know is not true. Therefore, it would seem that sexual radioactivity while not identical with sexual fluid can be found with it in a sexual situation. There is an ancient Atlantean proverb which states that at the time of orgasm the sexual organ shines like a magical mirror. This is undoubtedly due to radioactivity, since the shine and the radioactivity are both forms of astral light. But, sexual radioactivity can only be produced by the intended and magical use of the sexual act, so that an ordinary sexual act would produce only a small amount of this energy. The sexual magical of the initiates, however, since it is entirely a matter of planned occult research would produce the maximum of sexual radio~ activity as occult techniques would be used to produce the most careful creation of a completely filled sphere. The energy which comes into existence under these circumstances fills the sphere through a crisscrossing of lines of power, so that gradually, very gradually the sphere fills with light becoming more and more radiant. Then, the magician may wish to separate himself from the sphere by means of a magical passage to the outside through the fourth dimension, whereby his physical body is freed from the sphere as is his astral self. Then the sphere remains hovering over the magical ground, until it is released and projected out into higher space to become a reserve for further work. Such spheres are often seen by psychics and thought to be UFO's or flying saucers, whereas they are in reality supplies of sexual radioactivity in reserve supply Our blessings, always The Master M. Aquarius and Racine

Copyright 1974 Monastery of the Seven Rays, Madrid Spain All rights reserved

Monastery of the Seven Rays

The Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism II." The Algebra of the Occultist. (A) THE MAGICAL PHASES OF THE MOON, EARTH MAGNETICS. At this level of development, the Syzygies do not communicate information in verse form, for they have evolved beyond the Iron-Copper sphere, and so they reside outside of the sphere of both terrestial magnetism and poetic metre. For this reason, we do not plan to give you any more of the ritual forms, for when we work at this level in the Monastery we do not use such forms, rather we indicate the different changes on tarot cards which are linked by copper wire to a four dimensional cube. There are six definite sides to this cube and an indefinite number of fourth dimensional sides. Our lessons consist in observations on these six sides (Side 1) We are operating at the quick silver-nitrate level of magnetism, and our magnitude is given as .2500 to .3025. This is the sphere of sexual passion at its grossest and therefore most fundamental level. Here all magnetism is sexual in essence, although the sexual magnetism is so primitive that modern spheres of opinion would not so recognise it as sexual. Here sexuality is related to those ancient forms of initiation which involved the use of highly stimulating drugs and heavy oils, which when rubbed over the body made the initiate and initiator highly erotic and magnetically complementary to each other, even though they might be of the same sex before this ritual action was done. However, the fundamental myth of this level of magnetism is the sexual union of the higher self with the lower self, or the spirit with the soul. In ancient Greek myths, Zeus comes to the earth and carries off Ganymede, a beautiful boy (the soul without magical initiation). This form of magnetisation can be more fully understood when it is seen where the Syzygy of this sphere is situated. (Side 2) The Syzygy is situated in the base of the spine of the Divine Androgyne Abraxos. This center of magnetism in man is the door to the astral world, for through it the initiate will enter the worlds described in all occult works as being filled with spirits, entities, the dead, and the magical in whatever form it may appear. In ancient Tibet the priests who were giving an initiation would touch the base of the spine with an electromagnetic rod or wand. This would allow the force of magnetism which had been trapped in the upper left leg of the initiate to pass up the astral vortex to the base of the spine, without turning the initiate into a sensualist, as might easily happen if the magnetism wasn't carefully directed. Since in the Monastery of the Seven Rays, we reserve initiation to higher students, we have sought to try and work out methods which bring this ancient Tibetan method up to date, without loss of its effectiveness. Our methods have been able to produce an even greater effect than the Tibetan, because we have been able to draw upon a number of interesting methods, both eastern and western, as well as my own Vylcanian training. (Side 3) The sexual power of the base of the spine is related to astral magnetism through the phases of the Moon, which are basically four in number. The phases of the Moon do not necessarily refer to the physical phases of the Moon, for the very simple reason that in our tradition, the Moon is only the outer form of a much more interesting phenomenon, namely the Astral Luna, which rules all magnetic work. That is why when we talk about the physical names of planets and signs of the Zodiac, what we mean is something which goes beyond the merely perceptual, for if physical astrology were so certain and so absolute there would be no need for, any other occult activity. But, there are almost a hundred schools of astrology in the city of Paris, alone, each with its own viewpoint. So that our approach is not to put too much emphasis upon the physical, essentially occultists and we are telling you this so that you will be able to yourself from the false claims of so many persons who are all engaged in remarkable competition. For us, and so for you, the phases of the Moon are symbols of the astral magnetism. we are protect a very magical

(Side 4) We say that the New Moon is in the Three Water Signs, which are Scorpio, Pisces, and Cancer. Actually the magnetism of these three astrological signs is very interesting, for while being born with the Moon in Cancer does not cause you to have a very strong astral magnetism, it does serve to show that you do have such a power if you wish to make the most of it. On one day of the year, let us say, in a city such as Paris, 100 men are born, each with the Moon in Cancer. Each have, so it would seem, the same power, and even if we narrow it down to the same minute and say that we are talking of 100 men born at 5:30 A.M., thirty years later perhaps only one would have taken an interest in the occult. So the signs' 'of the Zodiac are only symbols of what a person can do with his magnetism. Thus, the great new age teachers are proud of their "Aquarian" powers, and being born with so many planets in this sign. But, think of the other people born at the very same time, who never express the slightest of interests in matters occult. This is what we mean when we say that the signs of the Zodiac are symbols of human potentials and capacity. They are not to be thought of as causes of occult success. However, the symbolism of the water signs is very important, for when the Moon is in a water sign such as, Scorpio, Pisces, or Cancer it is very comfortable and radiates out a 'Certain magnetism which can be used by the occultist in his work, if he would but be aware of it. Scorpio gives the magnetism a direction towards investigation and research into the hidden -and unknown. Scorpio will cause no discoveries to be made, but the Scorpio person will have strong abilities to find out what has up to now been undiscovered. Pisces gives the mystical direction to magnetism, such that religious or philosophical and occult enjoyments seem to be found in its magnetism. The Pisces Moon is very rich in religions and mystery schools; and the developed Piscean occultist, such as Racine, here,, beside me, is a very good guide to the perplexed and a helper in astral initiations, because Pisces tends to create a type of protective magnetism for the Moon, Cancer, such as my own, tends to make one creative and positive, able to build up forces its magnetism is not unlike the kriyashakti of the Hindu sages, in that it has its magnetism formed to bring something out of nothing. For example, the myths of the creator gods in all the world religions are myths about the Moon in Cancer's particular type of magnetism. Now, we are concerned with the New Moon, which is the freshest an( most vital of the major phases of the Moon. The vitality is there, not having been lost. And, as a matter of occult certainty, there would seem to be little reason why this magnetism can be even thought of as ever spent or wasted, as the magnetism of the Moon is without limitation Now, it is true that we said we were not talking of the physical Moon, yet when I was born the physical Moon was in Cancer. This means that my occult Moon and my physical Moon have been shown by destiny to be in conjunction, so that the symbolism is in this case wholly exact. But, this is not always true. And for this reason we do not build up our system on physical astrology, but rather the Monastery stands upon its basis in astral magnetism, of which the physical is symbolic, sometimes very perfect as a symbol and sometimes entirely unconnected. The New Moon may be understood also as the first initiation into astral magnetism, for there the initiate-to-be is able to feel completely the strength of the new beginning, and with his will so set upon the truth he has moved along the path to us, one step at a time. (Side 5) Our attention is drawn to the symbolism of the Sun in Scorpio, which means for us that in Scorpio there is a certain meaning which pertains to both mystery-schools and to research into the UFO. Great occult leaders of the past, as well as my own personal staff of researchers, in Paris, London, Chicago, Haiti, the Congo, and even my own astral research instruments indicate to me that when the Sun is in Scorpio there are more initiations given out into schools of mysticism than at any other time of the year. This is a very important fact, one which cannot be ignored. Thus, while the influence of the signs of the Zodiac may well be symbolical when pertaining to persons, yet when they pertain to world events and patterns of history, they would appear to be seen as influencing history in very interesting ways. For since the dawn of history, man has sought to have his initiations into the astral around the same time of the year, which we would now know as November lst. This means that there is something in the atmosphere which produces a direct physical change in the actions of mankind, and which can be studied very carefully and noted as having regular qualities Therefore, we are able to show that towards the end of our October and up to the end of November, there is a trend towards magnetic initiations, while the Sun is in Scorpio on the physical side, showing that the inner world is using this time table of the physical to tell humans on the Earth of what is taking place in the astral. Humans

then begin to feel the greater need for initiation at that time of the year and so there has been built up a tradition of having initiations during the Scorpio season, although there is no cause of this in the Sun's position in the sky, rather it is another form of symbolism whereby the inner worlds communicate to us a certain wonderful truth. This is also true of the UFO, for at this time of the year and up to about the 20th of February, there is a great deal of UFO activity, which seems to indicate another type of symbolism to be discussed later. (Side 6) The magical colours of this Syzygy are blue modified by yellow, and this Syzygy has also two magical names. Blue And yellow in combination serve to show astral vitality and beginnings, as in initiations the new Moon symbolism, and the general cycle of activity. When you think about these matters try to imagine well the magical colour and you will find them a help in your study. I must tell you now in closing that Racine is preparing a very wonderful magical paper for the next level of study which will deal more and more with the magical instruments which we have been using. Our blessings always, The Master M. Aquarius and Racine

Copyright 1974 Monastery of the Seven Rays, Madrid Spain All rights reserved

Monastery of the Seven Rays

The Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism II". The Algebra of the Occultist. (B) THE MAGICAL PHASES OF THE MOON, WATER MAGNETICS. The Algebra of the occultist is the proper use of symbolism and that is why we have been talking so much about symbolic meanings for astrological signs. After all, they are signs, rather than physical globes and for this reason we can think of them as being easy to handle with the mind, and a type of mental shorthand. Our field now is water magnetics, which refers to the next Syzygy, and it is at this level that we meet certain elements of thought without which we could not even put together the most humble of instructions. Let us gaze upon this second cube, then, so as to try and understand the ways in which the universe works. I want you to remember that Racine and I have been able to use the four dimensional cube in place of ritual forms so as to make the teaching process easier, for now we are deep into the astral and we have to be very clear and exact in what we say, for there is a general tendency towards confusion everywhere in the astral world. (Side 1) This is also the quicksilver-nitrate level of magnetism and its magnitude is .3026 to .3650. Here sexual magnetism is slightly more developed than before, and so it does not refer in its decline to abuses of initiation, but rather if anything, here we can encounter those who have come to the position of pure nothingness because of improper health habits, diet, and lack of keeping themselves clean physically as well as astrally. This means that they have not had too much of a desire to purify themselves, although as we have taught, we are mainly interested in working to purify yourselves, and so as a matter of principle, we do not think that it is very necessary to become 'an extremist in such matters, but follow reason and sound judgment. Thus, we do not require too diets, although when a person visits the Monastery he will follow the establish routine there. But, where I live and work, I follow a totally different pattern, being as I am of another race from those at the Monastery. So I follow the traditions of my physical ancestors, who lived on a certain type of food, and in so doing they lived to a ripe old age. Racine, being also of my race, follows the same pattern, and so that is why when you come here, should you ever be so fortunate, the foods would be different from those in the Monastery, as the Monasteries of Thibet differed from those of ancient Haiti. When it comes to diet, therefore, the Monastery advises you to follow the best traditions of your physical ancestors, and aim towards purity in diet, health and manner of general living. Vegetarianism is fine for some, and it is an ancient tradition among the Hindus, but the greatest of the hierarchy of Thibet eat meat, as do the Shamans of Mongolia, whereas the hermits of La Grande Chartreuse in France are vegetarian. So we are concerned now to be pure in our magnetism of self and thus be pure to absorb the magnetism of this phase of the astral. (Side 2) The Syzygy stands in the palm of the right hand of Abraxos, which introduces the next level of magnetism, especially the very sexual magnetism of the hands, which are so necessary in all normal human activities and relationships, as well as most properly in sexual acts and making love. This means that the palm of the hand has its own particular magnetism which is truly quite wonderful and as such it functions to direct magnetism to the other spheres and centres as well as from these same objectives. Since ancient times man has assigned to the hands magnetic powers, and we know that while the tantras of India say nothing about the magnetism and chakras of the hands, yet in the ritual dances the palms of the hands are painted with a disc of magnetic power and so are the powers indicated. In the traditions of Catholicism, the gloves worn by the bishop have often a disc sewen on them in gold or silver threads and these ceremonial gloves are worn when the bishop function at his highest level of magic, in acting as the high priest who makes other priests and high priests by ordination and consecration, and who confers the Holy Spirit through the sacrament of Confirmation, as well as the usual use of his power in the celebration of the Mass. While Catholicism may not speak of sexual magnetism, it is there in the symbolism, for the bishop represents the father of the community of God, and this is an entirely sexual and magnetic role.

(Side 3) The phases of the Moon are again very symbolical because of their number. God has given to mankind through the angels and essential beings of the celestial hierarchy of light the power to use the sacred numbers from one to ten in various combinations. Four is a very mystical number for it is the symbolical measurement of completeness Four is being and all of its forms united in both time and the eternal. Thus, if a person seeks a perfect image upon which to attempt the pleasures of meditation let him take a circle and divide it into four parts, for these are the four quarters, phases, dimensions, realms, etc. of everything. Whatever can be said can best be said by means of four. That is why we have organised these studies for you on that basis. Our studies in form of organization are a lesson in Yoga. (Side 4) The first quarter of the Moon is in the symbolism of the three Earth signs. This refers to Taurus, Virgo, and Capricorn. This is the Kingdom of beginnings, for here it is that the world of the elements, the mineral kingdom, and the plant and animal worlds are located. The first quarter of the Moon symbolises the building up of the world. First we enter the realm of brute nature, which is represented by Taurus the bull, then we encounter the human side of evolution in Virgo, the Virgin, one of the few human symbols. Lastly we are faceto-face with Lord Capricorn, the water goat, half an animal of the land, and the other half a sea creature.---Thatis why the proper symbolism. of Capricorn is the tail of a fish or a sea animal and the head of a mountain animal. This is the level of gods, great spiritual beings, and the angels. It is not without some exactitude that the Egyptians represented their gods with human bodies and animal heads, for the head of an animal is always a symbol of the gods, because of the initiations of prehistoric man, and the body must be of the next kingdom of nature, and we know of the relationship in evolution between animals and both mankind and the sea creatures. The power of Taurus is animal strength, and therefore the sexual magnetism of Taurus is very earthy and often very sensual. Sexual passion is more a matter of Taurus, but so is the power of brute animal nature to satisfy that passion. With Virgo sexual magnetism is entirely human and somewhat inhibited, so that Virgo represents the power to contrive to delay pleasure and to hold and impede the flow of the magnetic. However, with Capricorn comes the power to translate sexual magnetism is its native rawness into magical power through initiation and purification. Thus the Moon, the symbol of a collective astral magnetism can be used in three different ways, either for animal pleasure, human playfulness and sometimes pettiness, or lastly spiritual transformation through sexual congress with the gods, which is the ultimate form of mysticism. That is why the great mystery schools teach of the god being born of a Virgin having a divine Father. This means that the pure woman has avoided the sensualism of Taurus and has fled to the Temple of Capricorn, where the conception of the world saviour has occured. This wonderful mystery is to found in all of the truly spiritual world religions. Note. Virgo is between Taurus and Capricorn. (Side 5) Now, let us talk about the Moon in Taurus more in detail, for we have only discussed a negative side so far. The Moon in Taurus means also-clairvoyance or the ability to have an extrasensory visual perception of what is not present to the physical vision. Taurus can be seen as a highly psychic influence, so that because of its being so much a part of the animal world, it has retained the unconscious psychism and higher senses, feelings, and ability to experience which are proper to the animal world. Dogs and Cats are wonderfully psychic, and for this reason they are found very often as pets of highly advanced occultists, who use these domesticated animals in occult work. Cats have been sacred to man since the days of Atlantis, and the Egyptians used them in temples of astral travel, or the ability to move naturally through the astral fields of magnetism, as one would follow a thought or an image in the mind and imagination, after you have stopped perceiving it physically. It is a matter of necessity, therefore, for the occultist, and especially the associate of the Monastery to develop an affection for these animals, even though he need not keep them as pets. But, one of the counter-laws of occultism is to avoid cruelty to animals, which cannot defend or protect themselves. Man has been so cruel and for his cruelty he has created great clouds of magnetism, which are quite negative. That is why there are cities known for the killing of animals in large numbers, for food, etc., and there the occult efforts to counter these forces created by cruelty must be even more intensive than elsewhere, where there is little of these to cloud up and befoul the psychic atmosphere. Thus, the Moon in Taurus gives us both a psychic and an ethical lesson, which we must remember if we are to be-come perfect. (Side 6) The magical colours here are blue modified by black. We would have, as you might be able to infer, had blue modified by blue, an impossibility so that whenever the colour must be modified by itself, black is used to represent the riches of pure space and its magnetic powers. Magical colours are very helpful also in devotional

work, where they are used in decoration to create an atmosphere. This atmosphere and the use of colours is helpful, for when we study meditation, we will make use of colours and designs to suggest ways in which the soul may travel to meet the spiritual lords of our destinies. Racine, whose colour is blue, joins me at this time is giving you a special blessing, which we command you to read and think about as you fall asleep this evening. It is. "May the wisdom of life and love, which flows from the heart of all true seekers, always flow from my heart, as I seek to know my heart, forever and ever." Our blessings always, The Master M. Aquarius and Racine.

Copyright 1974 Monastery of

the Seven Rays, Madrid Spain All rights reserved

Monastery of the Seven Rays

The Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism II." The Algebra of the Occultist. (C) THE MAGICAL PHASES OF THE MOON, AIR MAGNETISM. Because we have come to the last two spheres of quicksilversilver nitrate magnetism, it is not possible even to use the image of a four dimensional cube with to explain the Syzygy, since at this level, which is of the magnitude of .3651 to .4375, we are approaching those levels of being which if we want to represent them at all---must be explained either in simple descriptive form or in highly esoteric symbols. In the Monastery of the Seven Rays, we do both. Here, at this level we use simple and clear descriptions, while in the advanced work we make use of precise and exacting symbols from the more esoteric traditions. However, the area of exploration is now still concerned with sexual magnetism, but sexuality is moving more and more towards the level of cosmic control and it is becoming more and more a matter of sexual magic, where the energies are transformed into forms of life, being, existence, and the real. We say that it is at this level that the Syzygy becomes the Syzygy, or the energy director of the universe. Here sexual magnetism is localised in the human counterpart of the palm of the left hand of the divine androgyne. This is sometimes referred to as the "left-handed path", which means two things, both of which must be properly understood. 1) It refers to sexual magic, so that a brother of the left-handed path must move upwards towards the fire he is to become truly pure, for if he moves towards the water, he will become surrounded by very limited forms of sexual magnetism. Thus, the brother must work with the ascending magnetism of the air, which has its goal in the fire. 2) The left handed path does not refer to evil as such, anymore than any other path, but it does refer to those initiations which are fully conscious of the powers to do or refrain from doing evil. Never before is the question of morality in occultism, which is whether or not to harm anything, anyone, and any condition of being, posed with such urgency. This i's because the magnetism of the palm of the left hand is perfectly suited for making moral decisions and for indicating the proper course of action. This type of magnetism is essentially sexual for it teaches the fundamental law of sexual behaviour, which is any action must be weighed in terms of one question and that is whether or not it contributes to the ongoing path of evolution or whether it will retard evolution. The criterion is the process of cosmic life, or evolution, and as such the actions which are cooperating with evolution and which are moving in its direction, parallel with it so to speak, along side of it if you will, these are the morally good for the occultist, whereas those actions which are not in harmony with evolution are to be avoided because they are evil. Here the magical phases of the Moon are ethical entirely and are concerned with sexual morality. The teaching of the Masters in this area is not entirely fixed on definite points, for we believe that moral decisions must be made on individual matters by the persons involved although there are four basic laws which are adhered to by all of my personal chelas, because these are matters of necessity for the true esotericist, although not obligatory for the occultist. Thus, one need not feel excluded from the entire field because of his present inability to follow these laws are as follows: 1) Sexual intercourse is possible only between those members of the opposite sex who are married to each other, either by law, religion, or their own devotion. Thus, a husband and wife can become genuine esotericists in the Monastery, and continue to live as man and wife and have children. However, sexually promiscuous behaviour between man and woman is positively condemned in esotericism, although not in general occultism, I would say. This rule is a relaxation of the older rule which kept married couples from esotericism. 2) It is permitted to practice contraception using either natural or artificial methods, if the desire is pure and motivated not by the possibility of extensive sexual pleasure without the possibility of conceiving, but rather a desire to protect one's children, to be born, or already born from hardship. However all

abortions are condemned, and our teaching in this matter is exactly that of traditional Catholicism. 3) Individual sexual stimulation and homosexual behaviour are not condemned, because they are found in the animal kingdom, and therefore modern science teaches them to he natural. However, each student must follow only those sexual practices which are in accord with his best intuitions and keep his sexual enjoyments in any form at a minimum. The proper attitude is non-judgmental and spiritual rather than preoccupied with moral distinctions. 4) Marriage is to be considered as a sacred and magical union for the bringing forth of children from the higher worlds into occult and esoteric homes where they will be raised properly. You must understand that these principles are not binding in any absolute sense and can be modified by circumstances, but because many persons now wonder about our position on certain moral questions we have felt it necessary to set forth various guidelines. We must now consider the Moon in the three fire signs of the Zodiac and what this symbolism means. It refers first of all to human nature because the element of fire separates human beings form all other earthly creatures. The fire signs however are symbolised by animals, for man is still gifted with a physical body. These fire signs, Sagittarius, Aries, and Leo, refer to the spiritual strivings of man for eternal goals. These goals are either religious and traditional (Sagittarius),.occult and psychic (Aries) or divine and creative (art and metaphysics ruled by Leo). All human beings are guided by aims and attitudes, which set him apart form every other part of the natural world. but, for the most part, man is not able to realise anything beyond the conventional and customary, for while he strives ever onward for perfection, he is limited and must make use of his traditional religious forms, as they are to be found in every,culture to help him live according to values. This is the influence of Jupiter in Sagittarius, and the symbolism of the ancient and very traditional religious form, with the father-like priest is perfectly in keeping with the symbolism of this sign. But, when he seeks to enter the occult he must break with this, or he feels he must, and his entry into occultism and psychism is violent, and abrupt, represented by Mars in Aries. After having matured sufficiently, he is able to move ahead to the world of creative mysticism and to take an entirely relaxed and much more patient attitude towards the occult. This is the world represented by the Sun in Leo, which is the creative and sensitive force of the universe, which makes all things radiate its light. This passage in spiritual growth is related to the full Moon, which is the third phase under our consideration. The fullness of the Moon is related to the fire signs and to man's growth in experience, for the full Moon is very much the realm of perfect spirituality reflected in man, if he can understand the symbolism behind this very astral reality. The Sun however is in Pisces, which is the symbolism of religion and mysticism and of all spiritual efforts. Pisces is the symbol of sensitivity and purity, for the little fishes can only swim in the very pure water, which must be very clear so as to reflect the light from the world above to the world below. This is exactly what the religious and mystical person, and the mature occultist will do, he will bring the light from above and reflect it in the lower worlds by his life and actions so that others will be enlightened not so much by what he says as by what he says as by what he does. Pisces is another ethical symbol. The colour of Pisces is Green modifying blue, these are the colours of nature, of harmony, and of all healing. Modern hospitals wish to make use of these colours very frequently in order to help by psychological methods the healing of their patients. Blue and green are the colours of mother nature, they reflect her perfect desire for help to her children. Racine and I have decided to inform you that following the next lesson in this series, there will be two more months of lessons in astral magnetism. The first of the two will deal with the UFO and how they represent the geometry of the occultist through their use of higher spaces. The second of the two will deal with life on the occult planets and how we are able to establish communications with them. These two months will show the higher uses of astral magnetism and also how the sexual magnetism of the quicksilver silver nitrate sphere is transformed into the higher spaces of Mental magnetism. In our work, we will be assisted by the old French priest, who is also a Master, the Abbe Boullan.

our blessings always, Master M. Aquarius R Racine

Copyright 1974 Monastery of the Seven Rays, Madrid Spain All rights reserved

Monastery of the Seven Rays

The Last Temple of the Outer Court Student II, Degree (Occult Physics A.) "Astral Magnetism II." The Algebra of the Occultist. (D) THE MAGICAL PHASES OF THE MOON, FIRE MAGNETISM. We are now at the last or fourth dimension of the first quicksilversilver nitrate sphere of magnetism having the magnitude of .4376 to .5000. This is the sphere of creation and therefore of sexual magnetism in its highest form, the creation of the universe and worlds. The proper sphere of magnetism has its centre in the sexual organ (male) of the divine androgyne Abraxos, which might sound strange to those knowing that an androgyne should possess male and female sexual parts. However, in Gnostic metaphysics, as we understand it and teach it to you now, the female sexual organ is by nature negative, and therefore the fourth center of sexual magnetism must be positive, and hence it must be only masculine, without any female counter. The female counterparts in the four centers are the base of the spine center and the left palm of the hands, which pertain to beginnings and to ethics, and which are symbolised by Scorpio and Pisces. Now, we are in the sphere which is positive, like the palm of the right hand, which was ruled by the symbolism of the Moon in Taurus, so now we have the Sun in Cancer. The creative force of the cosmic system of laws has always been collectively symbolised by the father-male-principle. This is the power of the Sun in Cancer in symbolism, for while the Moon in Cancer is feminine, yet the Sun is positive. The sexual magnetism is not entirely concerned with the sexual act, but actually with its totality of implications. Thus, when beings are desired to come into existence, one must provide them with proper bodies, with a situation in which to live and with a sound and healthful environment. This is all part of the process of creating the world of sexual being and it is the male being's responsibility in this matter. This is the highest level of sexual magnetism, for the responsibility of the father is a greater strain upon the biological organism than the act of copulation, and we might note that more fathers die of the overstrain of working to protect their families from need than from the heart and nervous strain involved in sexual intercourse. Yet, working hard to provide for the family and to protect it, for this is a question of protection above all, is a phallicism, or male-sexual manifestation more powerful and stronger than the act of fathering a child. This we might add in the language of sexual analysis is an errection which endures for many, many years. Thus, we consider our analysis of sexual magnetism to find its highest level of reality in paternal responsibility, which is the relationship that some masters assume towards their chelas. When in ancient times the peoples of the world worshipped the male sexual organ they sought to increase their crops and they sought always protection by the great cosmic Papa from all forms of misfortune and illness. They performed these rites at the last quarter of the Moon, which was the end of the month, and also the time of reflection and planning for the next step. All of their temples we set up so as to relect upon the cosmic father's power to protect them. Indeed they sought his help for if he would not care for them, none else would. The last quarter of the Moon is ruled by the symbolism of the Moon in Libra, Aquarius, and Gemini. In symbolism these signs are represented always by human figures, because they refer to higher man. They refer beyond themselves to man who has become divinelike. They refer to the three great beings of human salvation. These are Justice (Libra, also the Compassionate Mother, when Venus is in Libra), Liberation (Aquarius, the Son who has come to earth to free mankind), and harmony in creation (Gemini, the twin creative gods, the positive and the negative poles of Abraxos). All of the ancient religions were based on these three symbols of redemptive divinity, for man looked beyond himself to the world of spirituality in order to grasp the roots of his existence. These three symbols then came to represent the ultimate magnetism of the return of man to the gods. Now, this return to the gods is achieved by both the fire-magnetism of Cancer, which creates and protects, as well as the downward movement of gods to mankind. Man through Cancer reaches up to the gods, through the air

signs of libra, Aquarius and Gemini, the gods reach towards man. They meet at the last quarter of the Moon, which is the time of reflection, when each man asks if he has fulfilled his life, destiny, and ultimate responsibility. If he has satisfied the ethical demands of the fire magnetism of Cancer, then he may approach the gods, who will send messengers from the next element which is below fire, namely air, because the myth that the gods travel through the air has much value as a symbolic form. Man having met the gods and having been judged, liberated, and brought into harmony with the gods, now is able to remain forever in the upper paradises and thus avoid the necessity of returning to the world against his will. If he will return again to this world it will be because he feels compassion and a desire to find involvement in the sexual magnetism of life. Then he will return freely, but he need not do so if he does not so wish it; for after having passed through the sexual magnetism of Cancer and having satisfied the requirement of responsibility, which only he can know in its fullest, that person is judged to be ready for the upper paradises, or heaven world, and also he has been liberated from bondange to the process of reincarnation, so that now he lives in the heavenly state of bliss in perfect harmony with the processes of being. This comes only after he has mastered the implications of sexual magnetism, for reincarnation is essentially an ethical matter, and it does not operate in any absolute way. Not every person must feel that he must reincarnate, certainly, for millions of millions of lifetimes to suffer over and over. The gnostic metaphysics have given us the proper symbolism for our freedom, and with our discussion of sexual magnetism we have covered the ground work for man's freeing himself from limitation and his entering the world of spiritual light and eternal bliss. The colours of the Sun in Cancer are blue modified by red, and this leads us to discuss very briefly the process of creativity, which is identified with fire magnetism in its fullest sense. All beings are created by the fire and when they create they must make use of this same fire. This is not a physical fire, even though physical fire is wonderful symbol of the astral fire. However, the astral fire of creation is the perfect reality of being in the process of becoming many things, such as human beings, planets, trees, birds, etc. This process is achieved through the will, which means the world of the Father-hood of God. Fire is the element of the Father as Air is of the Mother, water is of the Son, and earth of the Daughter. The history of the cosmos, not of the earth but of that which includes the earth is a history of the rule of these beings over destiny.. We are now in the age of Aquarius, which is a form of the age of the Mother, and which means that certain systems of magnetism must be replaced by those systems based in compassion and love for humanity. This is why each time in the history of mankind we have found ourselves ruled by the spiritual beings most ready to give aid to us in terms of our most current needs. Thus, the cosmic pattern of history overlaps and supports the occult history of the earth, so that it is so to speak "steadied'' from above by those beings who are most concerned with each and every person. In summary let me say that it is obvious that sexual magnetism must terminate in the question of responsibility, for where this is the case, each person must assume magical responsibility for those with whom he seeks to explore the possibilities of creation and even sensation. Thus, ethical concerns are important because of the role you will have in helping others to untangle their lives, which have been made miserable and ugly because of an abuse of sexual magnetism. It would seem to us that the ultimate power of sexuality is to bring forth life, either physically or esoterically, and if so then the ultimate principle to be guided by is whether or not this will be in accord with what I as a person and an individual desire for my life from the standpoint of the ethics of reincarnation, for as it has been said in ancient times by the Master of all Masters, who is truly God, concerning those who would desire to remain in the upper paradises forever: "Blessed are the pure in heart, for they shall see God". (St Matthew, V, 8) Our blessings always, The Master M. Aquarius and Racine.

Copyright 1974 Monastery of the Seven Rays, Madrid Spain All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism II." My Dear Little Children, Quis est deus? I am the Abbe' Boullan, the most French of all of the Masters. I am writing to you in order to introduce myself to you and tell to you a few matters of interest. Let me say that I will be working with the Masters M. Aquarius and Racine, the Haitian. Let me tell you that Racine has just become a Master. This is something we can tell you only when you have completed the sphere of magnetism which ends at .5000 and before you begin the sphere of magnetism at 5OOO to .5625. I am an Aquarius also, so that everything which I will say will be in perfect concord with what I have seen written by my two co-workers. However, let me tell you why I have had to come in at this point in the studies. I am the chief of all UFO research as well as all work in connection with other worlds. Now that you are moving off to a higher level of magnetism, I have been called in because of my special skills. In the Silver-platinum and Gold-Uranium spheres of astral magnetism there are many matters which require additional information. All of the Masters are specialists and so I have been invited to serve as a consultant. Racine, the Master the Haitian has just be raised in his office because of his work upon a wonderful occult instrument, which is something you will receive as the introductory letter for your new set of four lessons. It is concerned with something Chinese, called "KWAW-LOON", but because I cannot understand anything Chinese, and because we see everything in terms of polarities of the positive and the negative, I have persuaded M. Aquarius and Racine to express it as 1) Le Qualoun (masculine and positive) and 2) La Qualoune (feminine and negative). These very interesting relations among reality are so essential to a proper understanding of the UFO and the other worlds of higher space. Consequently, it is important for us to continue to remind you from time to time of the teachings which we are giving because we do become very specialised and so when this happens other Masters must come in to work. Please continue to follow the pure lives which you hold up before yourselves as spiritual ideals and also follow the powers of light and happiness which are mystical helps to every person who travels along the world of occult exploration. Do not worry about the conflicts of the world outside of you, because you having kept yourself free from these impurities, will be protected by that same desire for purity. Know that my motto is "Quis est deus?"---who is god?, who is a god? -- we are all on our ways to becoming gods. Let us pray for GOD'S help in doing so. JEAN - ANTOINE, The Master the Abbe' Boullan

Copyright 1974 Monastery of the Seven Rays, Madrid Spain All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism III." Letter on the Geometry of the Occultist. Invocation of the Interplanetary Syzygies "Glorious and fiery golden beings of untold radiance, Our brothers from beyond this terrestrial globe Send me your light, liberate me from all error. "Glorious and diamonded faced gods from beyond the Moon, Our fathers from history and all histories remotest Send me your life, free me from bondage to the astral death. "Glorious and radioactive spheres of pure cosmic energy, Our sons from the upper paradises forever Send me your love, let me bathe all men in thy glory. MY Dearly Beloved and Most Cherished Students, The wonderfully compassionate and holy Master, the Abbe' Boullan has been summoned to the galaxy which we call "The Eastern Galaxy and Temple", which is located in the constellation of Alpha-Sagittarius, just beyond the physical Sagittarius, and situated in the Fourth Dimension. There he must report for an emergency assignment, because of the great occult needs in that area. He will not be able, unfortunately, to help us in this matter. Therefore, I will perform in the following series of eight lessons a certain magical operation, upon Racine, who is now a master, and you will be able to observe at first hand the workings of the occult laboratory, so to speak. During these eight lessons, which deal with eight remaining interplanetary Syzygies, Racine's transcendental ego, or spiritual principle which has been developed to the level of a master, will be metaphysically united to the transcendental ego of each of the Syzygies, to be examined. In doing this, by means of a very simple magical and metaphysical use of magnetism, we will know something of the innermost being of the Syzygy, as you yourself know your own innermost thoughts and secrets. This type of operation is necessary because we have come face to face with a sphere of magnetism which cannot be entered except through the transcendental ego of a Master. Therefore, we are now certain that it will be entirely possible for us to continue to present to you this most wonderful and powerful teaching concerning the higher astral magnetism, without having to give up thisstudy and go on to something easier and therefore not as helpful towards your personal development. FOR ALL OF OUR LESSONS ARE DESIGNED TO BE CLASSES IN MENTAL AND PSYCHIC DEVELOPMENT, BECAUSE WE TAKE YOU IN MIND IMAGINATION TO THE VERY FRONTIERS OF THE UNIVERSE AND WORLDS. However, in order to simplify matters considerably, we will give you this list of spheres of magnetism, their magical colours, and the name under which Racine will communicate with his higher self which will be one with the Syzygy. This is to clear the ground so to speak in preparation for the direct and very magical descriptions of the UFO and the interplanetary life, which he will bring before your mind's eye. After giving this table of what you can expect, we will speak to you about KWAW-LOON, which is the method of direct magnetic intervention in the course of space and time by means of a specialised instrument of KUNDALINISHAKTI.

Racine will be: Sphere of Magnetism Colours 1. 2. 3. 4. 5. 6. 7. 8. Racine Racine Racine Racine Racine Racine Racine Racine I (Silver-Platinum A.) .5000 - .5625 II (Silver-Platinum B.) .5626 - .6250 III (Silver-Platinum C.) .6251 - .6875 IV (Silver-Platinum D.) .6876 - 7500 V (Gold-Uranium A.) .7500 - .8025 VI (Gold-Uranium B.) .8026 - .8650 VII (Gold-Uranium C.) .8651 - .9375 VIII (Gold-Uranium D.) .9376 - 1.000 green with yellow green with blue green with black green with red red with yellow red with blue red with green red with black
World of Mind

World of Spiritual Intuition

Now, in these higher worlds of magnetism, the magical colours are only symbolic of the terrific forces of light and spirituality pour forth upon this planet from the higher spaces and worlds. Mankind has only to see in the rising of the colour scale how it is possible for the entire pathway to spirituality to be represented by means of one colour following another in sequence. The world of nature is truly a cycle of colours, from the lowest and most deeply rooted beings of nature, who are invoked by means of the symbolic colours of yellow and black to the very highest of the colour scale, which is the world of pure spirit, and which is symbolised by red and black -- pure fire of spirit and the infinity of space consciousness. Racine will blend his consciousness with that of the various Syzygies, so that he will know the inner destiny of the planetary and inter planetary histories and cosmic destinies, which are being worked out by the beings of the inner worlds. By means of his own spiritual consciousness, he will be able to blend together the various levels of being, and so communicate a message of terrific spiritual force and power in words and images easily grasped by humankind, even though these esoteric worlds are beyond all the exact powers of description inherent in the languages of the world. In order to enter the two highest types of spheres of magnetism, it is necessary to project the KUNDALINISHAKTI from the ego of the master undertaking the research to the very limits of astral magnetism, which would be as far as the 1.0000 magnitude of space-consciousness. By means of a wonderful type of occult electricity and radioactivity the fourth dimensional world of astral magnetism is filled with a special type of light, which can be used to transmit messages of a highly metaphysical character. The energy involved must pass through a special type of astral mirror, called the "Mirroir-Fantastique". This mirror is made of various fourth-dimensional substances and was known to the Chinese as KWAWLOON. However, there are two parts to it 1) that which sends out the KUNDALINISHAKTI which we can call "Le Qualoun", and 2) that which receives the KUNDALINISHAKTI or "La Qualoune". Here, we have the positive, active, masculine polarity of the operation as well as the negative, passive, and feminine polarity, working together to create the special field of occult electricity and radioactivity, which illuminates the fourth dimensional world of astral magnetism so that messages can be transmitted and returned to us, here, on the earth. It is the same in the spiritual worlds, when the positive and the negative aspects of KUNDALINISHAKTI rise up to the spiritual centers of being and make man conscious of his true spiritual destiny. We might also speak a little bit more about centers of magnetism beyond the sexual, or of a higher vibration, and our working in a more highly evolved level of astral magnetism. This study is carried on, of course, in the higher forms of sexual magnetism, and is quite advanced. However, we can tell you in this paper that there are eight remaining magnetic centers, and that there are planets which correspond to them. Also, that when Racine enters into the state of the blending of consciousness, he will be projecting the messages through the centers of magnetism in his astral magnetic field or body of light. Thus, the communication from the Syzygy of the sphere having the magnitude of .5000 - .5625 is given through the solar plexus center, since this is the center to which the Syzygy corresponds in the divine androgyne ABRAXOS. This message will be given by RACINE I. since it is the result of the blending of Racine's consciousness with that of Syzygy A. of the Silver-Platinum sphere, whose colours are green modified by yellow. The planetary symbol is VENUS, so that Racine's first message-lesson will he concerning interplanetary life between the Earth and Venus. The following table will show the planets to be brought into communication by means of KWAWLOON. (Sphere) (Planet) (Magnetic Center)

Silver-Platinum Silver-Platinum Silver-Platinum Silver-Platinum Gold-Uranium Gold-Uranium Gold-Uranium Gold-Uranium

A. B. C. D. A. B. C. D.

VENUS URANUS VULCANUS MERCURY JUPITER MARS VULCANUS MERCURY

Solar Plexus The Lungs The Upper ring Arm The Upper left Arm The Heart The Throat The Brow The Crown of the Head

As you can see the messages from VULCANUS.(OR THE SUN) and MERCURY will be more frequent than from the other planets. This is because the SUN and THE PLANET NEAREST THE SUN are the most powerful centers in the higher spaces of astral magnetism. Therefore, the wisdom and spiritual light from these heavenly globes will prove to be the most powerful possible, both for your life, now and for your evolution in eternity. Our blessings always, AQUARIUS and RACINE. (25 A. )

Copyright 1974 Monastery of the Seven Rays, Madrid Spain All rights reserved

Monastery of the Seven Rays

The Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism III". The Geometry of the Occultist (A) THE WORLD OF MIND, THE SILVER-PLATINUM SPHERE OF MAGNETISM A. FROM THE SYZYGY OF VENUS "Light, light, fiery truth, burning eternally in the cosmic illumination of My Temple, VENUS". This world is bathed in a shining green light, with yellow flames coming forth from the center of all activity. This is the world of mind where every being exists as an idea and as an ideal. All is perfect, there is no imperfection or error. There is not the possibility of not understanding what is being thought, for my thoughts blend with your thoughts, everyone thinks as if he is one thought, there is only one thought, all is this thought, all being is a flaming thought, a perfect unity. If I look into this world a little closer, I find that the green flames with yellow radiations blend with the green light and yellow flames. Every world is like this, a blending of flames and lights so that nothing can happen except that it be perfect, except that it be complete, except that it be a living blending of all the things one can possibly experience. This is what Venus seems to be, a world where all thoughts are blending. The blending of thoughts of Venus, on Venus, in Venus, around Venus, and through Venus produce a most magical experience, a most wonderful impression of life. But, let me think more closely, what can this impression of life contain in itself. I see some sort of fourth dimensional city, if you can call it a city, of something like a city -- it is a grouping together of minds, working together, forming a cooperative thinking process, a group mind. This is really what the cities of Venus are like are really group minds, that is minds composed of individual minds, all thinking and experiencing together. They pass back and forth among themselves, they do not stop, there is perfect harmony. Where is this harmony? Does it appear to come from the outside? No, I look closer, the harmony is coming from the center of the green flames and light, it has its source in the green activity, it has its being in all of the leaping out and coming back of the flames. This harmony is the life of the city, it is the essence of the minds, which form the group mind. Harmony is the most obvious feature of the mental life on Venus. I feel and know the reality of the Syzygy of Venus, IT IS MY OWN LIFE. I feel that Venus is my astral field of light, it is not a planet, it is my astral self, my field, my awareness of magnetism. IT IS NOW MY MIND. I can think of any place on Venus, and if I think about it I AM THERE, I AM WITHIN IT. The whole of Venus is a large system of minds, the city is a group mind -- all cities are group minds, my magnetism is a group mind. Everywhere I know this mentality, there cannot be any reality other than this world, now, before me. Yet, I do not feel any limitation, for I can move anywhere and be anyone. I am Venus, every part of Venus is a part of my reality. There seems to be no need for astral projection, because the mind is everywhere, I need only think of something, and I am that thing. My energy seems to move around the entire universe and I am able to move about freely and willingly. Nothing seems to hold me back, there cannot be any possibility of limitation. It seems to me now that the whole of the universe is Venus, every planet is one of her cities. I look out from the green flames and I see myself extended throughout the four dimensions of space. I am the body of space, I am the extensions into infinite time and energy, I am moving back and forth through history, my destiny appears to be everywhere. This is the feeling of Venus. I CAN ONLY TELL YOU HOW IT FEELS TO BE VENUS. I CANNOT DISTINGUISH MY FEELINGS FROM ANY OTHER. TO FEEL VENUS AND TO BE VENUS SEEMS TO BE EVERYTHING.

If I focus upon my being, as you would look at your hands or feel your feet against the ground, then I can see things coming and going from me, but always parts of me, not departing forever, and always returning because they are a part of-me, they belong to my being. There are many minds which travel between the various parts of me though the lengths of space. They are lights of green and flickers of yellow against the green flames. They are minds, they do not seem to be mechanical ships. for they move about like the passage of one thought from another, into another through another and beyond another. They move like space itself moves -- space moves slowly and yet at the speed of though. As space moves so do these thoughts move, they glide along like an idea which I am enjoying. There does not appear to be any limitation on the way in which they move. They move freely and with a certain beauty. EVERYTHING THEY DO IS BEAUTIFUL. ALL OF SPACE IS FILLED WITH THE ART WORK OF OUR THOUGHTS. Space seems to move again like imagination, with a freedom, the thoughts do not move, they are moved by space. THE SPACE OF THOUGHT IS THEIR SOURCE OF ENERGY. THIS IS TRUE OF ALL UFO FROM VENUS. The UFO of Venus are thoughts being moved by space, which is the cosmic imagination. All is mind and imagination, Mind is the Qualoune, imagination Qualoun. Imagination is the power of the mind to cause things to happen. Mind supplies the thoughts, which must be taken as they are transferred' through space. Space is reality with power. Yet, I cannot imagine space not having this power within itself. Therefore, it would seem that space is a source of power and energy and that physics and geometry are one science. The occultist must seem to understand these matters more fully than any one else, for the occultist now knows that space is his reality and all of space is his field of action. The cities of Venus are systems of squares and cubes, they are purely logical, highly organised and completely rational and subject to the laws of mind. Mind is subject to itself, mind being itself. The atmosphere of Venus both stimulates and purifies the mind. I am both active and recharged with all forms of mental energy. I can master any science no matter of what type, no matter from how distant it comes, I have untold mental energy. Philosophical thoughts and systems are easily simplified and expressed in ordinary language. There is no need for the mind of Venus to use any type of technical language, for all thoughts are clear, all thoughts can be expressed simply; because everything is simple and every thought is complete in itself. It is only when thoughts are incomplete that we cannot express them in simple terms. Technical and difficult vocabularies of the Earthmen are caused by the inability to think simply and clearly. That is why they are using difficult ideas to express what is so simple. Everything is so simple, there is never any need for the complicated. There is no need to use difficult words and cumbersome ways of talking. VENUS IS CLARITY OF THOUGHT AND LANGUAGE BECAUSE IT IS THE PURE SIMPLICITY OF THOUGHT AND LANGUAGE. THERE IS NO NEED TO BE COMPLICATED. THE TRULY MENTAL WORLD IS CLEAR AND LUCID, LIGHT MAY SHINE THOUGH ALL THINGS. THE MIND IS LIGHT. There has developed an extreme strain upon my solar plexus center, due to this exploration. My mind is clear and free but the center of magnetism has apparently undergone a strain. I am feeling very weak in my magnetism, and if I were to continue this I would be divided in my powers, for my mind is too well entrusted to the comforts of Venus, but the magnetism of my earthly self seems unequal to the task of continuing. Gradually let me withdraw from this world by thinking about one thought, the thought of withdrawal. I am thinking about it over and over again, gradually everything leaves this thought, it sheds and excludes more and more of Venus, I am narrowing the horizon of my mind. I am coming back to my terrestrial self. I am no longer universalised on Venus. Now, I am here on the Earth, I perceive the impressions of the physical world, here. I feel and know the here and now. I am back, no longer have I the mental being of a Syzygy. RACINE I. COMMENTARY IN BRIEF: Racine has given us the inner being of VENUSIAN CONSCIOUSNESS, which is mental ubiquity, the ability of thought to be everywhere and to identify with all things. When this occurs to those who have raised their consciousness to the magnitude of .5000 - .5625, there is the ability to see and to tell everything in as simple a manner as possible. There is no need to fall into the mistake of making use of complicated and long words, which while sounding impressive never impress but only confuse the student and seeker. The UFO of Venus are thoughts in transit between other thoughts and they are carried back and forth by it seems that imagination has energy, whereas thoughts are such that they have to be moved by the imagination. Space

and energy are the same and so physics is geometry. We call these lessons the geometry of the occultist, but they are also occult physics for we are dealing with energies which are also spaces. Simplicity is the keyword, for it seems that the fourth-dimensional worlds are so simple and so clear, that they are as if one could see through them completely. This is because everything is mental light, and light is necessary to any type of sight, let alone clear vision. Venusian consciousness is remarkable because it is so basic, so simple, and so clear; yet, how hard it is for us earth people to become so simple. It is very, very difficult. May we advise, you, therefore, as you seek to become more and more Venusian, to use this and the other papers, which Racine will bring as messages, as lessons in the yoga of the mind and its development. For then you will be coming closer and closer to the consciousness which is the planet Venus. You will becoming more and more like a Syzygy. Our blessings always, M. Aquarius and Racine (25 B.)

Copyright 1969 Monastery of the Seven Rays, Quit, Ecuador All rights reserved

Monastery of the Seven Rays

The Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism III." The Geometry of the Occultist (B) THE WORLD OF MIND, THE SILVER-PLATINUM SPHERE OF MAGNETISM B. FROM THE SYZYGY OF URANUS "Electrical storm in outer space, 0 creation of new times and places unseen, 0 Uranus." I perceive that I am moving outwards into space, but I am moving also into another dimension of time. Here space and time are blending and I perceive no longer the flames of Venus, but now a newer reality which can best be expressed in terms of electrical energy. But this is not the physical electricity which we are so accustomed to think about on Earth, rather it is a mental electricity, which embraces all things and which makes all things project themselves beyond their limits in existence. I am able, by means of this energy to view history and destiny through the blending of green and blue lights as forces. One cannot see them as being separate, they have come together and now it seems they are one, but after a while they will separate and then rejoin themselves to each other. This electrical energy is moving us along, I say "us", I mean the consciousness which has blended making one out of that which had formerly been separate, myself and the Syzygy. But, if I think about it closely, I cannot really say we are moving, we are fixed in space, but the effects of these energies is to create the impression of motion and much activity. This activity is caused by the electrical currents which are running through the worlds about me. What are these worlds? They seem to be states of consciousness, which are projecting themselves in every possible direction. There is little need to think of them as fixed in any one place, for this is not possible. I said that we were fixed in space, this is not true, we are related to something else which is more definite and more permanent than those things which are flying about in space at my feet, but in comparison to this type of being, (to which I can definitely turn for a point of reference, because I must turn, not being the master of my own destiny as a planetary reality.) so I can appear to be flying about at its feet. My uranian consciousness appears to be in motion all of the time, yet in comparison to those beings which I have sent forth from my consciousness, I have the certainty of the fixed, even though I may not be fixed, but in motion also. This is why uranian consciousness is a point of reference between the stable and the changing. I am well aware of this relationship which might be better considered as a tension. This is the creative tension which adds novelty to history. The uranian consciousness in the world of mind is the mastership of history and destiny. If we are aware of this control which is has over the paths and process of experience in every part of the universe, then we are able to have some small insight into historical destiny. History is the fundamental reality which one can experience in outer space. It is the basis of those forms of consciousness which are somehow linked to everything in the universe, because they are the past histories and lives of every part and everything in the universe. Historical awareness in spa( and in time is the experience of continual life, ever changing but at the same time ever fulfilling itself though it might appear at any stage to be ready to lapse from existence. This continuum of life and of fate, fate is the way in which life comes into existence and continues in existence -- shows itself through the balances and harmonies of universal consciousness and thus it is freed from above by the intervention of that point of consciousness, and that world of being, which is unchanging in every possible way. This is also my point of reference, for as the being of Uranus is surrounded by worlds of change, yet it must have itself linked and consecrated to the very heart of the changeless, which is that point of reference to which I am in bondage, so that I cannot ever be lost in space, becoming an aimlessly and unconsciously drifting globe,lost in the infinite seas of space and reflected light. One cannot feel the fear of this loss, which is the true fear of nothingness and the basis of the fear of hell in all of the world religions. This is the true experience of dread, so that one can almost sense the loneliness of space and time because they are able to experience its shadows and not

know of its incapacity to over-come oneself. This is a phantom world, for there is nothing in this world, nothing in reality, except the shadows which interplanetary fears have cast. We know that we are rooted in the unchanging, therefore, the hells of outer space have no meaning for us, even though they might appear on the horizon of our thoughts with their icy wings of dread and their strange cries for surrender and abandonment to the powers of nothing. Change has its root, here, but the creation of the worlds, new and surprising, is not by any means due nothingness, rather it is the breaking off of chips of the unchanging and there being scattered throughout space, by the ever moving and yet not moving adjustments of destiny and reality. By this I mean that if something comes into existence, it does not seem to be flung out into space, somewhere to be thought about vaguely from time to time by the powers which run the universe. Rather when it comes into being, it is guided to its place in the world of things, and there it is allowed to develop and have its own sense of identity. This is the most important thing for any kind of being, simply to have the freedom to be itself, without having to be dependent upon anything else for that self-hood. Rather this self-hood develops out of itself, and so we are able to perceive the reality of every part of the universe, in terms of its being itself. This it would seem to me, in my present state of consciousness, to be what destiny is and intends for every being in the worlds of existence and possibility. My metaphysical consciousness at this time has caused a very strange sensation to rise in my astral magnetic center which approximates to the lungs in the physical body. There has been a noticeable drain upon my energies and for this reason, I am terminating this consciousness very quickly, so that I am not in a position to lose precious magnetism in higher spaces. I am now returning to my human body, no longer do I have the blended consciousness of the planet Uranus and its Syzygy, even in the astral world of the fourth dimension. Now, I am myself, having divested myself of the uranian consciousness. RACINE II. COMMENTARY IN BRIEF: As you can judge the world of mind showing itself in uranian consciousness tends to become deeply metaphysical and somewhat philosophical. This is a new departure for you, in your exploration of the world of the mind. But, at the same time you have come to that level of reality, which is seeking to find the answers and the principles to guide oneself through life. These must come from those higher worlds of astral magnetism and we must learn these lessons as they are given to us by the transcendental beings. It does appear to be quite certain that change is not fundamental and that the unchanging is basic to all of experience. Fortunately, this prevents mankind from having to experience the loss of self-hood, which is a terrible tragedy, and which lies at the basis of all human fears. For man fears nothing so much as the loss of his own being, and for this reason all other fears seem only to be forms of this basic fear. Change and novelty appear to be forms for the bringing about of the filling of space with forms of consciousness. This is really what life consists in, namely the filling of the worlds of emptyness with all forms of being and reality, all forms of consciousness and existence, and all forms of minds and centers of experience, which are moving very gradually towards some type of cosmic plan. The universe, then, is a living being, and every part of it is related to every other part as cells of a great and cosmic body. This is reality and this it would seem is the fundamental destiny of man. For it does seem to be implied that man has been called by destiny to serve in the future as the director of those processes of evolution which will take place in the remote parts of universe, under the direction of those especially prepared for this important work. OUR BLESSINGS ALWAYS, M.Aquarius and Racine

Copyright 1969 Monastery of the Seven Rays, Quit, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays: Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism III." The Geometry of the Occultist (C) THE WORLD OF MIND, THE SILVER-PLATINUM SPHERE OF MAGNETISM C. (.6251 - .6875) FROM THE SYZYGY OF VULCANUS "There is one fundamental principle of reality, which draws its intelligence from Vulcanus." All of human efforts and striving towards spiritual perfection are based on the idea that there does exist somewhere in the universe A perfect and ideal form of existence. This striving therefore is seen by us to be an intelligent and highly significant venture on the part of the human spirit, which has sought in each generation to bring mankind to its highest powers and capacities. It does not mean in any way, I might add that human efforts have been misdirected, and that in the past what was sought after then became in a later age something proven false. This is not so at all. Rather in each age mankind has had to be taught the lessons of the striving after perfection, and they -human beings-have had to try and understand what this perfection was. Therefore in each age, the forms of spiritual discipline have undergone various changes and transformations. What was true in the past is still true today, but the form has changed, that is the form in which it was experienced and expressed to mankind. Eternal perfection and the fundamental principle of reality do remain the same. But it is the ways in which it is taught to the world at large or to parts of the world, which seem to undergo a change and a transformation. This is due, we think to the need for each age of man to understand from the beginning. One cannot expect all persons to be such initiates that they will recall all of the lessons learned in past lives. Rather one has only to think that the average person does not remember the truths of the spirit from age to age, and so he is required by destiny to relearn everything, as if he had come into earthly existence for the very first time. This is why we have had so many spiritual teachers come to the earth, for each one of them has had the same spiritual message, and this message has had to be repeated to mankind over and over again throughout history, which is the very basic way' in which the human race is to advance. Also, it is necessary for the spiritual forces of the universe, who are identified with the consciousness of Vulcanus, to reveal in terms of religious teachings, the fundamental and very simple lessons in spiritual growth, which form the backbone of all true an d ethical living. These have been the basic precepts of the historical religions, which have somehow been lost in the darkness of human history, so that after some time it becomes necessary for the powers of light to send forth another revelation to help the human race get back on to the road to the truth. The human race does not need therefore to go back into its history to ancient periods of forgotten and outdated teaching in order to grasp which elements of experience, life, and religion are true above all others This is not necessary, for the wisdom is to be found everywhere and especially not in fantastic and out of-the-way places. Man has only to face the light with the eyes of his mind, and he will be given a revelation of the truth. That is why the world is not so much in need of saviours and cults as in good sense and the power to discern where the truth is to be found. Vulcanus has as its destiny the role of serving as the sending source of spiritual light. It is not some far off and odd reality, rather it is the world of light, which is open to everyone and which has as its responsibility the feeding and enlightening of all mankind. But. this enlightenment will never be perceived by any two persons as exactly alike. For it is entirely a light reflected in countless and manifold ways, so that not only does it shine with a wonderful and undiminishing force,

which all can depend upon, but also does it shine diffusedly, so that everyone, no matter where he might have his perspective can perceive the light in its wonder and universality. This means that while one person's version of the truth may differ remarkably from the next person's, yet no one has the right to question another's point of view or version of the truth, for the light shines forth in all directions and can be grasped by each person as he would see fit to perceive it. This is why the world of truth can be approached by any person, which is the real basis for the equality of mankind in the eyes of the supreme powers of the universe. All men are equal before the Highest God, and all men are able to approach the very Highest God in terms of their own ability, without the aid so much of priests, prophets and so called directors of spiritual advancement, as they are to be found in the various churches and religions of the world, today. The essence of life and destiny is not so much in trying to follow the oldest and most obscure of the many points of view which have developed upon the face of the earth. Rather the essence of life should be for each person to make himself open to the emanations of the light which come from the highest parts of the world of mind and spirit, and which can only serve to direct mankind towards the truth, as the truth is known to mankind in his deepest and most vital experience of everyday living. This truth is fundamentally the principle of love, which means to see in each person the divine presence, and even to look for the divine principle in each person. To look for the divine principle in each person is even to look for that principle before looking for anything else, such as name, race, birth status, and all of the other externals which are not necessary to human destiny in the long run. If you would but look for the divine principle and see that principle within the person as a source of love, then you would be able to realise the ultimate key to destiny, which is to see that all persons are equal parts of the world of the spirit. It is for this reason that the highest masters, or teachers, of the Monastery of the Seven Rays are equal not only to initiates but to those who have never come to the Monastery, in the eyes of the divine. For while they have come to the Monastery, and while they have assumed wonderfully spiritual responsibilities, yet they have sought this freely, so as to help humanity and to do a certain specialised type of occult work. But they are not to be regarded higher in the eyes of the divine than the poorest and most ignorant of sinners, for God loves all equally, which is a wonderful mystery. But out of love for mankind have some sought to become masters, not so as to have God love them more, but rather to show how much they themselves love the GOOD GOD. If love is the essence of the truth, then it must operate back and forth, between God and man, and as we know of God's love for us, so let us show our love of God as a growing and intensifying reality, which moves us more And more towards a greater and greater effectiveness in the plan of evolution. I do not feel any pain or fatigue, for I have moved beyond the point of that in this ethical sphere of magnetism, and so I cannot think of my upper right arm feeling a certain pain or loss of power. Rather I am completely aware of my destiny and of what 1 must do in this ethical life of service and love. For 1 both know what I must do through love and why I must so act. Racine III. Commentary Note: There would appear no need to amplify the clear ethical teachings of this sphere of magnetism. The reason being that what has been given in direct moral teaching constitutes the essence of the spiritual and mental life. Let us so direct each thought and deed so as to show forth our dedication to the truth, which is love, because God is present in all being. Our blessings always, 27-2 M. Aquarius and Racine. (27)

Copyright 1969 Monastery of the Seven Rays, Quit, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays: Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism III." The Geometry of the Occultist (D) THE WORLD OF MIND, THE SILVER-PLATINUM SPHERE OF MAGNETISM D. (.6876 - .7500). FROM THE SYZYGY OF MERCURY "Harmonious balance of glory and power, 0 bravest of rulers, 0 sojourner of the stars, 0 Mercury." Everything in the universe is related to everything else by means of the laws of responsibility, which link all beings, persons, and places in a wonderful fabric of destiny and mental interaction. All beings are expected to weave their portion of this fabric, _so that they will make individual contributions to the tapestry of life, which can be viewed by all persons having the spiritual form of vision. Whether one wills it or not, there can be little doubt that their contribution to this infinite fabric will be either beautiful or ugly, depending upon their understanding of life and their response to its problems. The contribution which each man makes to the weaving process of cosmic history may appear trivial in the eyes of superficial observers, but for the most part it cannot be denied that higher critics show a much more penetrating understanding, which cannot be dismissed under any circumstances; and which serves to show that there is more than an ample measure of truth to the proverb "by their fruits ye shall know them". There must be a harmonious balance between what is sought after and what is attained by any person, for the entire matter of human psychology is actually a matter of the seeking of certain conditions of satisfaction, whereby mankind does not expect too much, lest there be too much disappointment. This is the deeper side of the balance of glory and power, which are usually measured into perfect quantities, such that one's glory does not exceed one's power, and such that one's power is in reality suited to one's capacity to render that which will bring forth glory. Since both power and glory are only valid in the eyes of man, it seems an utter failure to talk of these subjects with reference to metaphysical destiny. For with destiny, we must move beyond the sphere of power and glory and face the judgement of a much sterner history, which we can speak of as the ultimate frames of responsibility. Here it is that we are brought face to face with certain elements of life, which tend to place even the worldly praise of mere mortals under stress and even possible rejection. Therefore, mankind is not to be thought of as able to fall back upon what is thought to be the praises of man, when he must appear before the bar or tribunal of destiny. For history will show us soon enough and ever so easily that all the greatest of worldly achievements perish, nothing remaining but the ghost of wishful thinking. Therefore, it is not too important for us to understand that the world has as its matter of praise those themes and sentiments, which might seem to us to be rather superficial. What the world may think of anything, since it is based on the sheer seemingness of reality is not in the slightest way significant; for human destiny will most necessarily ignore this phase entirely. Therefore one is advised not to wonder for the praises of men, but rather to seek out the praises of gods and angels, in whose eyes true glory is given to the soul and to the spirit. Or, as the voice of the Syzygy of Mercury would seem to suggest: Seek not for fame, which dies with each second of life, rather follow the light, which persists when all else is shadowed; for human destiny commands not the farthest star, save it commands all, therefore seek the dawning, seek the life of the soul. Couple each quest for light with the love for all being, lest human desires prompt a falling from the clouds; for man is truly god-born at every moment of history, therefore, 0 brothers, seek the dawn, seek the coming of the light. Balance each light within the heart's greatest quest with love, fail to perceive what man has done when he has ever been groping; for the gods are frenzied in casting lots towards this cosmic amusement, therefore, leave not to chance what can be made certain by conviction. Glory not in the dawning of each idle hour, seeming to rest amid all, do not forget that love does not ask for neglectful couriers; for time and space seem filled with too many seekers after the heart, therefore, seek love and its service, give that which is easiest of all. If we are to understand love in this sense, it is the cosmic love, or the cosmic desire of all beings for the perfect and for the certain. But, this seeking after the perfect is entirely a matter of life and destiny, which cannot be so ignored as to make human beings seek the unreal as if by some vague change of fortune. Every person must give himself to the quest for light, which would constitute a spiritual perfection. This

spiritual perfection, however, is not some addition to mankind, rather it is a continuing of human nature, and an extension of human nature into the realms of spiritual light, which bathe the world in all of the different possibilities of human evolution. Let mankind be guided by that which he seeks deepest in his heart of hearts for there is both love and there is reality, or his spiritual goal of goals. Every person must realise that human destiny is a matter of finding out what is one's own pathway to the spirit. This can be found though most easily, for it is certainly known in ones heart, and this knowledge of the heart needs only to be brought to the surface of consciousness, to the world of mind, and thus it is that by means of these mental level lessons in ethical idealism, we have been able to give some strength to the possibility of awakening this moral and ethical awareness and bringing it forth and into the sphere of consciousness. Thus we can bring the world spiritual responsibility, the responsibility to love, into the center of our consciousness by means of the yogic lessons contained in these messages on the higher forms of astral magnetism. Of course the essence of being is agreed upon by all writers as love, this would mean that philosophers, mystics, religious idealists, moralists, ethicians, and esotericists all admit that reality for man is spiritualised love. This is the link which joins all of being forming a wonderful and harmonious system, but it means that in the practical world, each day we are asked by circumstances, called upon by reality, and required by destiny to respond to each situation with an awareness of love for all being, and especially members of the human species, since it is a terrible occult crime to love mankind and to hate men. The center in my upper left arm has been strengthened by this metaphysical and ethical idealism so that I do not feel any loss of power, but rather a mystical increase in my capacities for light and truth. I am aware of a world of pure love and light which exists beyond this world of mind, and so I am drawing to a close my participation in the world of mind, and 1 am at the same time approaching the world of spiritual intuition. The name of this world of spiritual intuition is love, or--more correctly---the world of life as love.. I feel that all that has been given through the wonderful blending of spiritual consciousness is a matter of very great clarity. There does not appear to be any need for even a commentary note. Therefore, my teacher and I join, together, in sending forth our love to you, and our blessings always. 28-2 M. Aquarius and Racine IV. (28)

Copyright 1969 Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Outer Court, Student II. Degree (Occult Physics A.) "Astral Magnetism IV." Letter on the Calculus of the Occultist: Exploration of the World of Spiritual Intuition as. "THE HISTORY OF THE KINGDOMS OF LOVE" My Dear Voyager of the Quest, Hardly anyone would associate love and its forms with the calculations of the occultist, yet they are linked in ever so many ways, which defy, often, exact analysis. When one enters the higher realms or dimensions of astral magnetism-namely those which rise above the .7500 magnitude level--- they are naturally going to find themselves in the midst of the four forms of love, since the world of spiritual intuition, which is the world to which we refer, also, is a realm of love. To have an intuition is to become one with something, which is the meaning of love. There is the union of beings, and this is a law which pervades all of the higher spheres of being and existence. Yet, it is necessary to clarify what is meant by love, for some have too abstract and too vague a notion of what is really a very concrete experience, shared not only by human beings, but by many kinds of beings. The world of spiritual intuition is composed of four kingdoms, which are: 1) physical love; 2) romantic love; 3) platonic love; and 4) esoteric love. The capital city of each of these Kingdoms is to be found respectively, in 1) the heart; 2) the throat; 3) the brow of the head; and 4) the crown of the head. By capital city, we mean that center of magnetism through which all of the business and power of the kingdom is directed. Therefore, when we seek to explore these four fine realms of being, we will seek to become familiar with the traditions and ideas of the chief cities or capitals, which are so important for an understanding of the world of spiritual intuition. It is impossible for anyone who truly seeks to find his way into the kingdoms of love to find that the pathways are not clear, and that the roads are not fully indicated with the proper symbolisms of direction. When one seeks to explore these inner worlds--for such they are--- let him realise that love is a process, and a total experience, which cannot be thought of as the possession of any one person, let alone any monarch. Further, let all voyagers realise that the higher worlds of love can be symbolised by planets, so that when we speak of the influence of a form of love, or a kingdom, then we are speaking of a certain magnetic influence which can be represented by the planets of the occult universe. Thus it is that mankind is fully related by the bonds of sympathy with the love-influences from space as well as the love influences from within his occult body. Calculation, or the art of the calculus, is concerned with interrelations between the various planets used as symbols and the various magnitudes, which are associated with the kingdoms of love. For this reason, we wish, here, to clarify one point. We do not expect anyone to count, add, subtract, compute, or perform any type of mental operation in our form of the calculus, for ours is the science of intuition, and they who would want to compute had best find themselves the rods and tapes of measurement, for we use only love and intuition in our calculus, for it is intended only for the occultist, or the student and initiate of the Monastery of the Seven Rays. Its use is wholly confined to lovely thoughts and symbolic emotions, and it does not pertain to anything physical, unless that be the experience of the broken heart, which is in itself an emotional condition. Thus we do not expect anyone to import the methods of the mind into the kindly kingdom of the spiritual intuition, for mind has its own realm and its science is geometry, which of all sciences is most clearly the matter of mind. Here we must follow intuition, for getting beyond the powers and restrictions of mind we have entered the realms of love, and here we shall not need to reason one way or another, all is known immediately in the purest of intuitive states. Racine will use his spiritual capacities in order to penetrate these realms and to bring back for us the worlds and their experiences in image-form. The following is a

table of correspondences between the kindly kingdoms, capitals, friendly planets, and levels of magnetism, as well as the levels of Racine's intuition, which will enter these worlds. Racine . Racine Racine Racine Racine V, VI VII VIII Kingdom, physical romantic platonic esoteric love love love love Capital, the the the the heart throat brow crown Planet, Jupiter Mars Vulcanus Mercury Level of Magnetism .7500 .8026 .8651 .9376 .8025 .8650 .9375 1.0000

Our procedure will be to project the higher consciousness of Racine into the kingdoms of love, so that he will be identified with the very essence of these realms. He will not experience any sense of separation from his normal being, but he will experience fully the world of spiritual intuition, as if he were that world, and all of its many kingdoms. This wonderful experience he will report as if it were his very own, and for this reason, he will experience reality in its truest sense, leaving aside no part of his being, but rather moving with the naturalness of his own intuition, or love, which has made him one with these wonderful forms of higher experience. The reports, as they should be explained, will offer descriptions of glimpses into the "histories" of love, and in so doing they will serve a twofold purpose, for 1) they will serve to show what existence is like in the spiritual worlds and what it has been like in times past, for history is a universal category, and there is nothing that can exist without history things are ageless, or unchanging, but they have history, or duration in time; and 2) we will be allowed a further insight into life on other planets of the occult universe, in other worlds, which are symbolised by the planetary names of our solar-system, as well as the intuitive forms of the UFO, which are the messengers of love. In closing, we feel that it will be profitable to cite a hymn, which is used to invoke love in the Monastery of the Seven Rays, which may find its place, also, in your heart. Let love come forth, and pour his blessings upon our world, so sick and so alone, so empty and in need of his presence. Let love come forth, the ever blessed and playful child of heaven, come and play with our hearts, that they may become as thine. Let love come forth; Let love show forth his bliss, Let love come forth. Our blessings and love, always, The Master M. Aquarius and Racine (29 A)

Copyright 1969 Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Outer Court, Student II. Degree (Occult Physics A.) "Astral Magnetism IV." (A) GOLD-URANIUM MAGNETISM .7500 - .8025. PHYSICAL LOVE ON JUPITER Projecting our consciousness into the history of this kingdom of love we are able to find that the development of the physical mechanism of love did not come into being at the same time as the development of sexual functions among human-type beings, rather physical love is much more primitive and can be traced back to elementary magnetic attractions among physical elements. After many cooperative efforts between man and certain abstract spiritual beings, the proper techniques of physical love making, such as the embrace, the kiss, the holding together of the bodies of the lovers, and the rhythm of sexual intercourse were worked out so as to form a basic pattern of behaviour, which seems to most human beings to be of remotest antiquity, although this is not the case. Physical love-making, therefore, because it is a method of acheiving unity between the beings of nature, who are kept from that unity by the physical body, gradually came to be associated with sexual union as its termination. This does not refer specifically to a certain spontaneous sexual play, ending in intercourse. Rather, for the Jupiterians, sexual love, which was the only form of physical love, and to our knowledge the only form which has developed on the planet of the Earth, was the conclusion of a long and very luxurious sensual participation by the two love rs, who differed more in terms of spiritual growth than in terms of physical accidents of being either young or old, male and female. These distinctions did not exist on Jupiter, nor can they be found to have developed on the Earth at this time, which was before the separation of the sexes, according to the occult traditions about our planet. However, the basis of physical love was well expressed in the interrelationship between the more highly evolved of the beings and the less highly evolved, such that they each entered into a harmony together, which had as its result the release of sexual energy, through orgasmic experience. This sexual experience was to be associated with reproduction and its cycle which begins with mating--- for reasons of economy--- by the directors of the evolution of the Earth; but on Jupiter, physical love was quite apart from anything relating to reproduction, and therefore, it serves as a better image for study than physical love on the Earth. Reproduction was carried out by means of certain magnetic acts, whereby an essence of a certain magnitude was created by magical methods (such as for example a body created from the magnitude of .7500, which is the normal Jupiterian magnitude, and given certain magical powers, whereby it became an essence (since here, an essence is a body with magical powers) and then this physical object (although not physical in any Earthly sense, certainly) was given a spiritual and mental, on the one hand, and an emotional (or romantic) and physical force of being, whereby it became a new being. These beings would then create others, should such be desired. However, the entire process was 'Magical and even the sexual atmosphere cannot be said to be similar to the human, because it is so different from the Earthly sexual notion, although much more ancient. Great centers of force developed this way, also, so that cities were alive and very sexually active and indeed the capital of the kingdom of physical love (Jupiter) was Itself a living being, engaged in various sexual actions, all of which were 'necessary for the vitality of the system of Jupiterian reality. The capital, or the Heart was itself the fullest expression of physical love, and it established itself as the director of all forms of love making, for not only did it possess all of the bodies necessary to exhaust all of the types from .7500 to .8025, but it developed love making techniques, which went far beyond any methods which had been developed anywhere else in the universe, up to that time. of course the precise details will remain for the more advanced work, but it is safe to say that perfection in sexual technique carried with it the implication of perfection of culture and also the refinement of perfection, which is the essential meaning of spirituality. Various lovers, who dedicated themselves to the capital came and went constituting the history of physical love. About the time of the 89th lover,---whichwe might term the 89th dynasty of Jupiter, there developed the method of holding lavish fetes in honour of the history of the

kingdom and also in honour of the many visitors, who came from other systems of experience to learn from the Jupiterians. The ruling state of consciousness of the 89th lover, which was his 243rd state of consciousness, and therefore a practioner of esoteric love, decided to show forth the glory of Jupiter by means of a very courtly drama, not unlike the masques of the early baroque period in English and French history on the planet Earth. Glorious costumes were worn and the festivals continued for days, such that all visitors were seduced, or persuaded to adopt the ideals of Jupiterian culture to their own specifications, and this was how the methods of courtly love were actually brought back to the Earth, to appear most strikingly in the middle ages in Europe. However, the use of costumes, lavish sets, mythological theme, and wonderful dances to very delightful music is fantastically ancient and refers not to anything new or specially a part of the Earth's history. However, one of the most interesting points of understanding is the fact that the methods of drama and art which were used to provide a setting for physical love in the past history of the planet Earth had their origin beyond our planet. The changing of dynasties and states of consciousness in the capital of the Kingdom of physical love is such a complicated history, that we cannot discuss it now. However, it is important to note the following conclusions, which might prove helpful. I. There have been 2S6 dynasties of the Kingdom of Physical Love.

II. Each dynasty had 256 states of consciousness, or "rules". III. Physical love in its most primitive form was an art or cultural refinement. IV. Physical love was the union of the more developed with the less developed. In order to give you an example of the form used in the Kingdom of physical Love, I am enclosing a magical symbol, which is to be used to invoke the essences of physical love, and which can be very helpful, when used with the hymn. Let love come forth, and pour his blessings upon our world, so sick and so alone, so empty and in need of his presence. Let love come forth, the ever blessed and playful child of heaven, come and play with our hearts, that they may become as thine. Let love come forth; Let love show forth his bliss, Let love come forth.

Our love to you always, M. Aquarius and Racine V. 29B-2

Copyright 1969 Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Outer Court, Student II. Degree (Occult Physics A.) "Astral Magnetism IV." (B) GOLD-URANIUM MAGNETISM .8026 - .8650 ROMANTIC LOVE ON MARS The world of romantic love, which is symbolised by the planet Mars, is essentially a world of emotional idealism, which has its capital in the throat, since romanticism depends upon the communications of the voice. This world of magnetism is so essentially idealistic that it is impossible to ever destroy the utter romance of life, as the Martian culture understands it. The Martian culture 'Is based entirely upon poetic form, which is the method whereby all of the decrees of the rulers,-that is to say the committee of the sacred eight, are expressed and proclaimed to the people of the Martian system of cities and states. The sacred eight are in reality great beings of a highly metaphysical character, and they are, themselves perhaps more related to angels than to human beings. These beings, when seen clairvoyantly appear to be completely fields of a certain blue and rose light, and it is these colours, blue and rose, which are associated most with romance. The people of Mars are really quite close to the human race in every characteristic. They have bodies which are identical with the bone and muscle structure of the human male and female. Sexual reproduction is by the conventionally known methods on Earth, and love is seen as primarily a matter of art and creativity, and therefore it is not related to sexual behaviour, unlike the Jupiterian form of love, which was essentially physical. There are two racial types on Mars, and these types are distinguished by their skin colour. One type is rose in colour, and the other is a soft blue. Both types have black hair and black eyes, and really no other form of colouration is known on Mars. The rose coloured Martians are called "Arietian", for their race is descended from the symbolic union of Mars with the constellation of Aries. The blue skinned Martians are called "Scorpioni" for they derived their ancestry from the conjunction of Mars with the constellation of Scorpio. It is important to understand that we are not talking about the physical planets and constellations, at this time, however, because we are in the upper world of spiritual intuition, which has a much higher magnetism than any physical planet, which would be at .0000. The angelic rulers of Mars have encouraged the intermarriage of the two races so that it is quite easy to find persons of a delicate rose purple, blue-violet, soft purple, and pale violet, as well as countless shades of heliotrope and fuchsia among the general population. The angelic rulers belong to another race from another sphere, for they have come from Vulcanus, and thus they do not partake of the normal Martian life. It is helpful, here, to note that the ruling class on Jupiter has shown the racial characteristics of the rose and blue Martian types, although the ruler of the city of the Heart on Jupiter is a pure Jupiterian system of consciousness, created according to the magical method, and not being too easily recognisable except through the most abstract of terms. The two races have always lived in harmony, and have made individual contributions to the culture of the planetary world. The blue race is noted for its sense of art in painting, and all of the master works of painting in light, and especially the invention of the wonderful "bluegold light", are due to the blue race. The rose race is the master of poetic form and music, or the harmony of motion and therefore the astral forms of music are the creative efforts of the rose race. The two races are very complementary to each other and within a few years the Martian population will be of mixed racial type.

Concerning the mastery of the "blue gold light" it is important for us to observe that this is a very remarkable method for capturing and holding light according to the use of certain types of gold and blue tints. Thus, by a certain magical mixture, it was possible for the bluerace artists to represent not only the colours of the gold-uranium sphere, but also to influence their painting by means of the infusion of that same magnetism. Therefore, the painting was more alive and much more powerful as an instrument of healing than ordinarily would be possible. This method was carried to an absolute refinement, whereby flowers from the Vulcanus sphere (about which we will learn shortly) could be represented in terms of light, and thus bring down to the .8026 level of magnetism the healing powers of a much higher level, namely that of Vulcanus. The use of the "blue-gold light" is perhaps one of the most important features of the artistic world of Mars, for there all magical work depends upon the viewpoint of the artist and the perspective of colour. Colour is defined by them as being the "fixation of light". This seems to be an excellent definition, for it means that by the capturing and holding of light, the astral world of gold-uranium magnetics is built up in its representational and symbolical form. All colours draw their being from gold, that is from the blue-gold light, and even such colours as red have no being, no reality, no existence in the astral apart from this reference to the bluegold light, which is the source of being for the world of colours. The Scorpioni seem, therefore, to have mastered not only art but also the theory of artistic perception, or aesthetic, and to have revealed to the universe the power of painting as a special branch of experimental and occult physics. Romantic love must be based upon the perception of the beautiful, and hence the two Martian races make a wonderful contribution to cosmic culture. For to perceive the beautiful in colours and to hear it is words and musical notes is truly to experience the revelation of the divine in the world of creatures. Martian symbolism is therefore one of the creation and seeking after the beautiful. It is essentially a life of exploration, whereby that which is real and magical is made universally recognizable. For this reason the Earthly Byzantine culture is said to be derived from the Martian. Romantic poetics is the cultural form for the Arietian Martians. This means the use of the words of their symbolical language in a very precise and magical form. They do not feel that it is enough to creative a pleasing sound or verbal image, rather a force of an almost magical nature must be created in order to provide the formal balance to the sense of power caused by the Martian paintings. Therefore, we have the two elements combined in a wonderful mixture of magical force, for we have both the material principle of colour and the formal principle of words in harmony. This means that we have another type of magical substance in existence which is built up out of both words and colours. This magical substance is the second type produced in the gold-uranium world of magnetism, the first being that of the Jupiterian world. It is quite important to realise that the magical forms, or words are more like formulae in a mystical system of calculations, such that their beauty and existence is quite independent of any interpretation which we might appear to attach to them or give them. It is colour alone which gives the SENSE or the MEANING to our INTERPRETATIONS. This means that colour plus form equals the second type of magical substance. The first type of magical substance is created by magical experience. such as the sexo-magical use of essences and magically induced spiritual, mental, emotional and physical forces of being, which together form a unity. This is possible by means of the creation of a field of force through fire, air, water, and magical oils, whereby an essence is invoked to occupy a certain magical confinement. The second type of magical substance is created by artistic experience, whereby words and colours, or symbols and captured light are linked together to form a new being. The following is an example of Martian poetry, and with it we are giving you the magical symbol of this level of magnetism. As you think about them in your mind, you might be able to combine the elements of both so as to form a new being, if you can do this, and when you do we will give you an extra force of power, you will be inside the method of the Martian magicians and perhaps other things will also be taught to you by them, from within their own esoteric sphere. There is the radiance of There is the ever rising May my will be strong to Mighty will of power and our love always, the light, which flows through all forces of life. power of will, creating and overcoming all ruin. overcome all limits, for my will must, it is divine. fire, may it rise, all triumphs celebrated in my love's arms.

M. Aquarius and Racine VI. 30-3 (30)

Copyright 1969 Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Outer Court, Student II. Degree (Occult Physics A.) "Astral Magnetism IV." (C) GOLD-URANIUM MAGNETISM .8651 - .9375. PLATONIC LOVE ON VULCANUS Permit me to introduce the lords of Vulcanus, for they are from the kingdom of the flowers. We do not think of them as being too different in appearance from the physical flowers of the Earth, even though we must view them with a very high astral clairvoyance, that is to say with the seership of the higher worlds of spirituality. They are flowers and then they are not flowers, who can say, for they have the very manner of the flowers, yet they have the intelligence of the superhuman levels of the universe. Life on Vulcanus is ruled by a different type of love from what is ordinarily known to the human worlds, for it is entirely an affair of the mind, a meeting of minds and ideas, and the inclusion of one system of ideas in another. For this reason Vulcanus is spoken of as a system of the world, and should not even be thought of as a symbolical planet like Mars and Jupiter before. Vulcanus is the world of the mind, it is the world where if two ideas are similar they imply each other, and then they join each other to make a union of meaning. All is interpretation, for interpretation is the union of ideas within the mind. The mind is filled with ideas, some of these ideas are related, now, so they do not wander out others which do wander are the UFOs of Vulcanus, because they are searching for the companionship of meaning and interpretation and they are therefore out looking for a compatible meaning, to which they can become attached. This is the meaning of the world of Vulcanus, a world of meanings in search of greater and greater unity of meaning. The UFOs of Mars are floating colours and floating symbols, which have become detached from their frame of reference. The UFOs of Jupiter are elements of magic which have lost their perspective and so they float in the open spaces between the worlds, often to be seen and to be perceived by the gifted, but in reality they are not to be thought of as the true images of the world from which they have come for they are the lost elements, seeking some kind of unity and return to their homeland, and if by this wandering they do something to represent the valuable, it is to let the gifted know that there is something more wonderful and more substantial than these gypsy wanderers, which the UFOs are. That is why the monastery does not stress the UFO approach to reality, for they are merely the fragments which have come off the wall of solid magical substance and reality, they are the indicators of what is more wonderful and much more desirable and they are the symbols, themselves, which point the way beyond the world of the scattered to the world of principles. Getting back to the Vulcanian culture, it is important to realise that the world of the flowers is composed of only sixteen magical species, which take their place in the sequence of nature from the hours of their blooming, or blossoming forth.. This sense of time is important for we have all along maintained that there is a cosmic history, now we must maintain that there is a cosmic time which is symbolised by Earth time in the following way 1. 2. 3. 4. ONE HOUR OF COSMIC TIME IS EQUAL ROUGHLY TO ONE HOUR AND ONE HALF HOUR OF EARTH TIME. WHILE TIME ON THE EARTH IS MEASURED-BY MEANS OF PERIODS OF TWENTY FOUR HOURS, COSMIC TIME IS MEASURED BY MEANS OF SIXTEEN HOURS TO A PERIOD. AN EARTH HOUR IS COMPOSED OF MINUTE UNITS OF SIXTY PARTS DURATION EACH FOR AN HOUR. A COSMIC HOUR IS COMPOSED OF SIXTY FOUR UNITS.

The brow of the head is the center of all activity on Vulcanus with its many forms of mental participiation and activity. The flowers function according to the best hour suited to their type, thus, the flowers of the 8th hour do not function at the 7th or 9th hour. During the periods when they do not function, they withdraw into themselves where they practice a sort of magical retirement from the activity of the world. The occult student of the advanced work will learn just exactly what he is to do with the various flowers, so as to achieve the benefits of a correct knowledge of their power, by knowing the hour of their power and the times of their magical retirement. The government of Vulcanus is in the hands of the committee of overseers, who are magicians from the world of Mercury, and because of this approach to Vulcanus and Mercury, we are deepening the understanding of these two worlds, which we discussed from another approach in the previous set of four lessons. This is because VULCANUS AND MERCURY ARE THE MOST IMPORTANT WORLDS FOR THE STUDENT TO KNOW. The Hierarchy, or committee of overseers, supervises the modes of life of the flowers of Vulcanus. As this is a mental world, the way of life is completely rational and precise. Exactitude in all matters of detail is natural and normal, and there is no cause for amazement when all things move with a certain necessity. The' love-life of this planet is the harmony of the flowers, which is made possible by the perfect sequence of their manifestation. We will now list the sixteen species of flowers, which are found to occupy the life-level of Vulcanus, according to the hour of their manifestation: COSMIC HOUR 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. SPECIES OF FLOWER la rose mystique l'origene rose, la flamboyante la fleur du mal, le heliotrope la rose exotique le masque le narcisse lunaire ou blanc l'origene bleue l'origene baroque la rose fantastique le flamine la fleur du feu d'or la fleur du feu blanc le narcisse solaire ou noir la rose noetique a b c d c a d c b b a b d d c a TYPE

Various species naturally imply each other, so we have listed them according to type, which means a relationship among the Species. This shows that there are four basic types of flowers, which dominate the world of mind. Now, we do not pretend at this level to be giving out all of the main teachings concerning these floral realities, which is a matter of higher magic. However, by making cosmic hour 1 to begin at mid-night, and adding 1 and 1/2 hours for each cosmic hour, it is possible to determine the exact Earth times. This is necessary for finding the right times to contact the right magical tides, which-bring to our attention the most suitable of influences. In closing, we give you the third of the magical symbols, which represents the esoteric powers of this level of magnetism. Our love always,

M. Aquarius and Racine VII.

Copyright 1969 Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Outer Court Student II. Degree (Occult Physics A.) "Astral Magnetism IV." (D) GOLD~URANIUM MAGNETISM .9376-1.0000. ESOTERIC LOVE ON MERCURY In comparison to the other lessons, this lesson will appear to be much simpler and shorter, for it brings to a close the study of astral magnetism, which forms the first department of occult physics as it is understood by the monastery of the seven rays and as it is taught by the masters. We are concerned with esoteric love, which means the way in which the universe operates in terms of magnetic lines of influence and fields of force. Mercury is the magical center of the universal system, because it represents the essence of organisation in terms of communication. Mercury, the ancient god, was the messenger of the gods. Esoteric love is therefore the administration of the universal system of wisdom of which THE MONASTERY OF THE SEVEN RAYS is a part. There are four chiefs to whom have been entrusted the task of administrating the totality of the magical systems of this universe. They are the esoteric lovers of the universe, and when they are in union, or in love, they form the concert of the universe, which is called "THE ESOTERIC COUNCIL OF THE UNIVERSE", or the E.C.U. In the French,language an ecu is a shield, or disq, which shields the power of creation from the eyes of the profane. The esoteric lovers who belong to the ECU, the four of them, have for some time been charged with the responsibility to supervise all occult temples, monasteries, traditions, and schools of initiation---whichhave links with the higher worlds and planetary symbols of our universe -- and these four beings are the only beings allowed to create temples whereby occult teachings can be made known to the human race at this time. The members of the E.C.U, are the following, showing that the MONASTERY OF THE SEVEN RAYS IS REPRESENTED ON THIS IMPORTANT COSMIC COMMITTEE: l.) 2.) 3. 4.) The Master M. Aquarius of the Monastery of the Seven Rays The Grand Initiator of the Universal Voudou Religion and Philosophy The Grand Master of the Temple of the Solar Disc His Beatitude, The Patriarch of the Universal Gnostic Church

Together, these occultists form the committee which is responsible for the flow of wisdom teachings to the world as well as to other planets of the universe, and for the harmonious interrelationship between the higher worlds and all of the planets in physical manifestation. We will now discuss the role played by each of these higher lords and teachers, who are directing our world from the esoteric Mercury of .9376 to 1.0000. I.) The Master M. Aquarius resides in his metaphysical center on Mercury and communicates with the Earth by means of his specially chosen medium, who has such an occult status that it cannot even be discussed at this level of teaching. It is sufficient to say, however, that there is a city in the United States where the medium lives and from where he is directed to help all of humanity through the MONASTERY OF THE SEVEN RAYS. The Master M. Aquarius cannot come down to the Earth level of evolution because of his transcendental reality, therefore he has chosen a medium ideally suited for the role assigned to him., This medium receives all of the teachings from the Master M. Aquarius and Racine (who lives also on Mercury) and transmits them to the world through the monastery of the seven rays. When initiations are given by the Master M. Aquarius it is through possession of his medium as in classical mystical systems of spiritualism. The Master M. Aquarius is present in one of his fields of projected force always in the consciousness of the medium, just as Racine's consciousness has become

one with the syzygy of the particular sphere of magnetism, which he was seeking to investigate. 2.) There are two occult centers of Voudou, the ancient religion of Atlantis and Lemuria, which was brought from Venus to this planet many times ago. These occult centers are in Haiti and in the United States. The Voudou teachings are essentially the same as certain technical parts of the Monastery of the Seven Rays teaching, except that we have refined them. However, in Voudou there are the two centers because there are two forms of Voudou religion and philosophy. There is the primitive form of Voudou, which has its center in Haiti. Then there is the higher form of Voudou called "Voudou cabala". which has been developed in the United States. The seat of this cult is, in Chicago, Illinois. However, the two bishops of Voudou, one for Haiti and the other for the USA are subject to the Grand initiator of Voudou, who has his esoteric and occult laboratory on Mercury adjoining that of the Master M. Aquarius. His earthly bishops are also mediums, who serve to represent his teachings and science to the world. Voudou is especially strong on Mars, where the blue race seems to have found it a most attractive form of occult study. 3.) The Grand Master of the Temple of the Solar Disc directs the work of the shield of life movement. He resides on Mercury and has a very highly developed group of followers on Jupiter and Neptune (etherically). His work is mostly concerned with the outer limits of our solar system, and he is concerned in this regard with an entirely philosophical and therapeutic mission to these other worlds. 4.) The Patriarch of the Universal Gnostic Church is the chaplain of the E.C.U. and as such he is responsible for the performing of the complicated religious services which are derived from the magical interpretation of the Catholic Mass. The religious attitude of the members of E.C.U. is both Catholic, i.e., historically and traditionally universal, as well as gnostic, for it is directed to the service of THE COSMIC CHRIST. Now, there are many oriental faiths which do not accept this being, but their avatara and boddhissattwa are really only approximations to this ideal. Therefore, they unconsciously seek to serve the Christ, whereas the E.C.U. serve Him consciously. In the higher study of the Monastery of the Seven Rays, where we talk about the ECCLESIA SPIRITUALIS GNOSTICA we will tell you how to become members of this religion, which is only open to the occult elite, since there are not sufficient clergy to make it a more widespread form of catholicism. The members of the E.C.U. meet four times a year in order to plan and to discuss the evolution of cosmic consciousness. These meetings, where there is always a unity of thought and intuition, but a variety of contributions---becauseof the many different points of view represented -- are held in conjunction with the following Earthly times: December 22, "The Feast of the Winter Solstice" January 18, "The Birthday of the Unknown Philosopher" July 19, "Commemoration of the Gift of Clairvoyance to Mankind" July 27, "Festival of the World Teacher of Voudou". These festivals of esoteric love are designed by destiny to bring forth a wonderful outpouring of magical power, which will help humanity rise to its spiritual heights of grandeur. In this state it is possible to leave behind the limitations of lower magnetism and to enter the true worlds of light. In closing we wish to give you the magical symbol of this closing lesson and level of magnetism, and we call your attention to the fact that in the next series of lessons, the next degree, you will learn how to meet the Master from the higher worlds, and develop the power of transcendental awareness, which is so sought after by all beings. In order to prepare for the next level of consciousness, please look at each of the four symbols before you go to sleep this evening. Try to realise in you mind's eye the magical form and the force behind it. try and let it speak to you. This will constitute your exercise for the end of the Student II degree. Our love and blessings always.

M. Aquarius and Racine VIII (32M

Copyright 1970 Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays End of the Student II. Degree SERVICE ADVICE TO THOSE SEEKING MAGICAL DEVELOPMENT. You know that when you entered the monastery of the seven rays you had in your mind the various services which were listed in the brochure as part of our program. Let me tell you this that if we were to give you those services we would be doing you a disservice. We would not be giving you the monastery's promise of having the most powerful course of occult development in the world for you. We would he failing in our promise to train a professional occult worker in just sixteen months. We would keep you like so many other occult groups do in a state of dependence upon us. Therefore we of the Monastery have decided to revolutionise the concept of services-, and what we now give to you is something so radically different that we only ask you to think about it slowly, for it is the newest idea in services you have come upon, even though with us it is very5 very, WE WILL DEVELOP YOU SO THAT YOU CAN GIVE THE SERVICES TO YOURSELF,.

If that sounds in any way radical,we can only say it shouldn't sound different from the normal. For this is what every occultist should be able to say to the newcomer. In fact, in our text degree we will train you to give occult, magical, and psychic services without any problems. You will be an expert inthis matter, we are certain of that. If you have any question to-ask us--ask your own inner master. First, re-read the portion of the lessons,which are a question to your mind. Then, ask yourself the question.' We will be able to send you enough power to answer the question, no matter how vague it might appear to you. This power will come to you from the fourth-dimensional cube, into which you are going to enter and from which you are going to draw out your occult energy to solve any problem which comes to you. The energy might seem a little weak, now because you are beginning, but more and more it will grow and become stronger and more masterful. Then, the stronger the answer which rises from the depths of your consciousness, the more powerful will be your magical development and ability to develop others. 2) You want to meet the master, we will take you to him in our lessons on meditation and we will show you what it is like, so that you can go to him whenever you wish it. You want to meet others on other planets, in the higher worlds of consciousness. Racine has gone ahead of you and shown you what you are to look for, all you need do is follow his example. You will be able to contact the world of the flowers of Vulcanus, the beings of Mars, the UFO, all of these beings can be contacted. Here is a secret, use the poems and other images which are scattered throughout the lessons as a guide to help you to get into that higher world. The lessons have given you a method of entering the unseen, of belonging to a universal fellowship of seekers after the light. Have you ever thought of visiting the E.C.U. ???? Well, didn't we take the opportunity to tell you when they meet and also how the great ones function at these meetings???? Why not try and drop in on them, you will be pleasantly surprised at what you will learn. You know the magical secrets of the Syzygies, let them initiate you into the higher mysteries. You know where to find them in higher consciousness, so all you need do is to try and reach out to them with your mind and intuition. This is why we call services the secret of astral travel. There is nothing that cannot be done when using our methods. 3) LOOK AT THIS FOURTH / DIMENSIONAL CUBE:

ENTER THIS FOURTH / DIMENSIONAL CUBE:

4) In a short sixteen weeks you will be well within this cube because at the end of the student III degree you will be able to solve many occult problems by means of the powerful methods we are teaching you. This is why the MSR course is the most powerful for the human race, since we are teaching the methods and specially designed techniques which will make you fully independent of any occult authority outside of your true will. AND WHEN YOU GET INSIDE OF THAT FOURTH/DIMENSIONAL CUBE YOU WILL KNOW WHAT IT IS ALL ABOUT AND YOU WILL KNOW WHAT WE HAVE BEEN TALKING ABOUT ALL ALONG, AS IF YOU HAD KNOWN IT ALL YOUR LIFE. BUT REMEMBER YOU DID KNOW IT BEFORE AND THAT IS WHY YOU KNOW IT NOW. M.Aquarius

Copyright 1969 Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree Esoteric Meditation THE QUESTION OF RENEWAL All magicians, occultists, and psychics practice the art of inner renewal, which is called "meditation". Up to now we have been telling you to "think things over", now we will tell you that meditation is thinking things over by means of a special technique. This technique will vary from person to person and from occult school to occult school. Everyone will meditate differently, but the only important matter is that they will meditate. Any human being can meditate, but all who do run the risk of not knowing what they are doing, unless they have been trained. Thus meditation is also an art, it is the art of renewal of self-hood, for you are deepening your knowledge of your self as you experience yourself more and more deeply; but such wonderful things do happen while this is being done that it is important to realise that meditation can be thought of not only as a thing to be done, but it can be thought of as a process into which we can enter and from which we can draw a certain strength. Always and above all things in meditation is the necessity to keep extremely simple in teaching and method. For this reason we have placed before you an earlier and rather complex course in astral physics, which was really an experiment in exercising the powers of the mind. Now, we must stick to the basic elements of experience and especially inner experience, because we are now concerned with a practical method of renewing our occult and magical strength for the tasks which await us. There is little to the theory of meditation, because as such it is really a form of doing and learning by doing. As you read these lines you are learning and doing, for you are thinking about what is being said to you and therefore you are 1) learning something new and 2) reflecting upon what it is that is new to you. This is basically what meditatio-n is and anyone who explains the process in any way differently, is, really, just saying the same thing, but using a different method of explanation. There has been established in our occult labs and museum-work a certainty that if a certain symbolic form is used in meditation, then it will appear to exercise a certain magnetic influence upon the person who is seeking to enter into meditation. Therefore, we have decided to include a certain symbol at the beginning of each lesson so that it will set the temper and theme for the meditation session. This, we feel, is important because we have come to think of these symbols, which we gave in the last part of the last degree for the first time ---we have come to think of them as guides to spiritual liberation and therefore, we will call them "liberation symbols" from now on, which is what they are expected to do, that is liberate the spiritual side of man from those foreign influences which seek to keep him a prisoner in the body of material confinement. Man is liberated by means of using these symbols in order to deepen his awareness of his real self, which is the divine that is present within him. Consequently, a liberation symbol is to be understood as a stimulant to the inner self, whereby through gazing upon and thinking about this symbol, it becomes increasingly possible for the inner self to 1) come to know itself, and 2) to undertake those actions which are properly a part of its own self-hood. By this latter point, we mean that we are aware of what the spiritual self of man can do and this is why we had earlier spoke of your learning to give the occult services to yourself. This means that all of the inner potentials of the spirit can be brought into focus by means of a stimulation, which will then make the whole occult process of evolution of consciousness much more intimate and personal as well as much more thorough and giving one a broad outlook on what can be considered an unlimited perspective of magical power and opportunity. Therefore, for this reason we ask you to will to enter this symbol by means of what we will try and teach you, but also by means of your own magical will, which has been made so strong due to the many past experiences you have had in connection with our work. Will to enter

the interior castle of the esoteric imagination, whose floor plan stands revealed to you once and for all times. For now you are learning the method of astral travel, you are there within the inner world, and by drawing upon its magical vitality, you are achieving the process of renew al, such that now you are much stronger than you have ever been before, because in your own heart of hearts you are within the inner world, and you are at last free of everything and anything which would seek to hold back your liberation.

M. Aquarius and Racine.

Copyright 1969 Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The First Temple of the Inner Court Student III. Degree 1. The Question of renewal (A) TO ENTER THE DOOR. The magical pathway has been cleared for you to enter the door of higher consciousness and so to pass into the inner court of mystical wisdom. The world within is not too different from the outer world, except that through esoteric meditation you are within a world of unlimited occult power, and unlimited occult power can belong to you for this reason. You must learn then that the air that you breathe in the inner world, which you have entered, is filled with magnetic magic and so for this reason it can be fed directly into your will so that when you come back to the outer world of ordinary life you will be able to draw upon the inner strength and vitality and then you will be able to focus the will in a particular direction such that when it is focussed in that directed line, you will be able to will whatever you feel would advance the powers of light in their eternal war against the Meon and so the power would issue forth from the will and transform your experience according to the method of true magic. This is why the method of breathing the vitality of the inner world is so important because like the breathing of the air of the outer world it is the method of taking into yourself the power of life, either inner, magical, and highly powerful for all acts of magical will and imagination, or so. necessary, as physical breathing is, for the continuation of the life process. So many students of the occult are prevented from this inner experience because they have come to be confused as to the method of entering the door of the inner world. This is one of the many paradoxes of occult life, for what is so natural, namely to enter the door, does not need to be taught nor does it need to he discussed at great length in books on occultism and astral projection, for it is not some kind of science, it is a natural process of awareness and it does not need to be worked over and over again, when it should come to the person for whom it is destined as naturally as breath. That is why our "method" is no method at all, it is esoteric reality, namely that you do these things because they are properly a part of your nature, they are a part of your own consciousness, they are matters which have been psychologically and biologically inherited from ancient times, like sex and eating. There should be no problem in these matters, because they are so natural. Yes, there is however a secret of astral travels and projections of consciousness, but it is not the secret that you do it, it is how to do it properly. Everyone knows how to eat, and if he does not, then he will starve. We mean that he knows that he must eat when he has a certain feeling in his body; but whether or not he will eat a la francaise or like a Chinaman, or in the Italian manner, or whatever he would wish, is something that can be taught. This is exactly the problem of meditation and astral projection. We will teach you what to look for, for we are seeking to reach a wonderful method of occult development which means having good taste and a sense of judgement in all matters pertaining to the invisible. This means while we are able to meditate and to travel in the esoteric imagination, yet we must develop our inner taste in such matters, so that our occult and esoteric culture becomes increasingly refined. As you gaze upon the liberation symbol you will realise that each lesson is an exercise in meditation and magical development, for in each lesson we have structured the system of ideas so as to present to you a wonderful inner world of harmony and perfect order. This is what the inner mind is always seeking because it is more at home in the inner world of magical and esoteric harmony than in the outer world of man-created disharmony and almost chaos. Thus it is that the inner world of spiritual reality which is the world of true human existence -- that is where human beings most naturally belong--- this inner world of pure consciousness has a certain balance to it which comes to be reflected in its liberation symbol, for in this instance the liberation symbol has its strength in the liberation of the inner self from disharmony on the outside. For this reason, again, we teach that the inner life of man being so essentially a spiritual fact, must be strengthened before the outer self can be in a state of well-being. Thus, all of the great masters of healing have led lives of true

inner calm and harmony and have as a result of this inner harmony been able to transfer the power of the true life to those in the outside world whose life was chaotic and burdened with illness caused by a lack of inner harmony. The great Master of healing stands in the doorway to the inner world, for he must direct the flow of energy to and from the sickperson and the inner world. He is himself the doorway through which the power of life will flow, for he has made his world, his own inner world so absolutely harmonious that it is possible for him to serve as the door, and to become in a word a type of liberation symbol, so that what is in need of harmony may well receive it from him by means of participation in his magnetic sphere of personal being. If you will enter the door, now, you will realise what we have said, And you will become a door to others who are in such great need that they cry out in all directions for the power of being set free from all that will hold them back. Our blessings always, M. Aquarius and Racine.
1

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador. All Rights Reserved.

Monastery of the Seven Rays

The Monastery of the Seven Rays First Temple of the Inner Court, Student III. Degree 1. The Question of Renewal (B) THE HALLWAYS OF THE MIND AND INTUITION. Whenever anyone enters the inner world he is immediately faced with the possibility of where he might go. He is offered a number of possibilities, from among which he can make some kind of selection and through which he can chart his esoteric pathway. These possibilities which are open to the mind and to the intuition are fundamentally similar to the hallways of the physical world, except to the point of difference that they are completely immaterial and also completely unlimited in what they can present to the meditator and voyager. They immediately give an opening to the variety of the inner worlds, of which there has never yet been any definite estimate or counting. The inner worlds do not have any limitation, they are without any definite configuation and cannot be measured or even numbered, for like all else they are infinite, without any type of confinement, and so the mind that travels along them is likewise unlimited and without any confinement. This is what is called the "unlimited potential of the invisible", for it means quite simply that the inner worlds are quite unlimited and quite indefinite as to their innermost being. Therefore it is quite impossible for any one to try and to delineate the ends and beginnings of these hallways, for they do not begin or end, simply they are and there is no way in which they can be thought of except as continuing in a perfect sequence and order. Therefore if one seeks to travel along the pathways of the mind and intuition then they will certainly be able to try and find out what it is that is the reality which all the hallways seem to represent. They will seem to suggest to the mind and intuition a certain horizon of consciousness, a certain reality of being and space, which cannot under any circumstances be identified or limited, yet which has certain notes or features, which set it out from everything else. These features are to be understood as the frames of reference of the inner worlds, and these are the ways in which to the trained clairvoyant the hallways of the inner worlds are set out from all others. This is the certainty which follows from the fact of having to experience these hallways, such that one can see one of them as being somehow different from all of the others. This is essentially what the true student of magic finds of interest, because it is the method whereby the inner worlds are brought to the mind in a way that is acceptable to the mind. They do not come as some sort of vague reality, but as clear ideas or as clear perceptions and images, which pertain to wonderful worlds beyond the physical---sowonderful that it is impossible for human beings to find actually what it is that the inner worlds represent by their symbolical forms. Therefore, when we seek to travel by means of the mind and the imagination, when we seek to become the voyagers of the astral or the invisible, then we are seeking some kind of clear perception which will direct us along the line of our questing. This is quite easily provided by the hallways themselves, for they are able to show to us, the questing minds, what it is that is there and in such a manner as to make us aware of it. The hallways are not in anyway revealed to the mind subconsciously, which might be an explanation which is given by some students of the occult. There is no question, here, of the power and influence of the dreams and their states of consciousness, which might cause the mind and the intuition to move in one direction rather than in another direction, for the mind cannot be influenced in the area of the invisible by the unconscious power of the dream state. Rather the unconscious operates only to influence the states of physical awareness, it cannot have any occult influence. It is in consequence of this sort of basic principle that the world of the invisible is open only to the very highest of possible influences, and not those influences of a level which predates the threshold of human experience and practical attention. So it is that the influences which direct the mind and the intuition along the pathways must have their source of being within those same pathways, that is to say within those very hallways of the inner world which are so wonderfully powerful and open to all the highest of spiritual strivings of man's consciousness. This seems to be the basis for

this influence upon the inner mind and intuition, that is to say upon us when we would enter the worlds which are within the innermost heart of the living universe. It is a twofold action, so to speak, for it directs one both outwardly, and so it is that man is able to think of the inner worlds in terms of the outer, such as the "door" and the "hallway", but, also, it directs man inwardly, so he finds himself attracted to the interior of the world of consciousness and actually can feel the security of this inner* world, from which all direction seems to immediately emerge before the focus of his mind. Yet, we continue to ask what it is that both directs us to enter this world, and also serves to guide us along the inner pathways and hallways of the invisible. We seek to know what it is which serves as both the door and the hallway for the mind and the intuition. And, we reply, it is the transcendental imagination. Our blessings always M. Aquarius and Racine. (34)

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador. All Rights Reserved.

Monastery of the Seven Rays

The Monastery of the Seven Rays First Temple of the Inner Court, Student III. Degree 1. The Question of renewal (C) ELEMENTS OF TRANSCENDENTAL IMAGINATION, i. The ancient knights of the Saint-Graal, the mediaeval adepts of the Rose-Croix, and the truly spiritual author of ZANONI are all in magical agreement as to the value of the development of the transcendental imagination as the true faculty of all occult, magical, and psychic work of an esoteric character. It is impossible to do anything spiritual without the development of this power of spiritual agency. In fact, it is impossible to do anything truly to advance oneself without the fullest realisation of the powers which are contained in this realm of consciousness. But to say that this is a realm of consciousness is to say very little, for it is a realm of experience which goes so very far beyond and exceeds by so much any of the existing forms of consciousness that we can only say that as with Zanoni, it belongs not to him but to his master, Mejnour. Consequently, this higher reality is both the source of such magical powers as well as the form which these powers are to take in the higher worlds of consciousness They come from the innermost worlds and then they attach themselves to our minds and intuitions such that they form a grand idea or a wonderful system of the ideas which is the basis of ever so much magical reality and power. This power, we must realise is based not so much upon the nature of transcendental imagination as it is located within this power. Further, let me say that it is well within this power that all being seems to take its meaning, or take on those very special meanings which are derived not from worlds beyond us, but rather from the world which is around us to an unlimited degree. This world we call the realm of magical consciousness. Thus, by means of transcendental consciousness we are able to enter into the inner worlds not because they are either outside of us or within us, we know, of course, they are both, but because these realms of pure consciousness are spheres of activity for the operation of the transcendental imagination. Indeed they might also be thought of as being functions of that consciousness, because that consciousness is so necessarily present in all efforts at magical thinking. We do not actually operate with our normal and limited powers when we undertake magical thinking, rather we seek to live within the world of transcendental imagination, which can best be defined as "where mind and intuition are united with all psychic, occult, magical, and esoteric subject-matters". Therefore, it seems that the inner worlds are so intimately connected among themselves that by means of certain acts of awareness we are not operating on a specific level of consciousness, rather we are operating on the level of transcendental imagination, which is the true sphere in which all magical acts occur. Then, we naturally ask, as to how it is possible for the transcendental imagination to be attained, for it is generally beyond the normal capacity of all, even though normally man can meditate and actually do astral projection. We must reply that by means of invocation is it possible for the transcendental imagination to be attained, for as the seeker Zanoni had by various mental acts to bring forth the wonderful presence of Mejnour, so if you would seek to approach the inner worlds in the fullness of their being, where door and hallways are all given with an absolute certainty, then it is necessary for you to invoke the transcendental imagination while not being a being, person, principle, or reality in the usual sense, is the ground and very foundation of occult possibility. The invocation of the transcendental imagination is achieved simply by an act of magical will, whereby the spiritual principle of decision calls upon the presence of the foundation of occult possibilities in such a way that it is necessary to have this presence before any very serious magical and esoteric explorations can be called into manifestation. Even with masters, who have long lived in the transcendental imagination, the act of invocation is done as a certain ritual, so as to continue the force of invocation, which otherwise would suffer from the absence of the support of the masters. The act of invocation is important because in its simplicity there is contained the key to the unfolding of the inner worlds without liquors, drugs, stimulants, and yogic exercises based on quieting of the self or on breathing. All of these methods are quite unnecessary to those who with magical enough dedication can enter with the sphere of

the foundation of occult possibility, and there find invocation is given in order to serve as an exercise: "0 MEJNOUR MASTER OF ZANONI, GIVE ME THE PRESENCE OF YOUR TRANSCENDENTAL IMAGINATION."

the

ultimate

reality.

This

There can be no doubt that the student who uses this magical form will be able to perceive within his own being and consciousness the ultimate reality of the foundation of occult possibility, in a way known to none other in the universe. If you would only draw upon the foundation of occult possibility, you will be able to explore the world as it really is, not as it looks from the outside. For you will be in the arms of Mejnour. Our blessings always, M. Aquarius and Racine.

Copyright 1969 Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree 1. (D) ELEMENTS OF TRANSCENDENTAL IMAGINATION, ii. The reason for the use of the invocation of Mejnour is simply to create a force-field which will enable the mind and intuition to become united in the imagination by means of a transcendental or magical act. This type of action is not entirely necessary to those who are already within the temple which is built upon this foundation of occult possibility, but not everyone is. Therefore, in every period of occult history it is necessary to introduce a certain metaphysical exercise for those who are not yet ready to meet Mejnour on his own terms. But, for those who have mastered this power, then, and they are really in the majority among the occultists, the door and the hallways of the inner are to them both evident in experience and properly a part of their own consciousness. For they have been able to travel within the door and to gaze upon the various possibilities or opportunities for occult development, which are presented to the experience of the higher self as genuine courses of exploration. But, for the few who have difficulty, then it is possible to make use of the invocation and to draw upon the inner worlds and their ultimate researches to such an extent that whatever is there to be known and is known in the certainty of magical awareness. The two basic elements of transcendental imagination, then, become the door and the pathway or the hallway of consciousness. This is the way in which the inner worlds must appear at first to the questioning mind, but at the same time it is necessary to understand that these elements of the transcendental consciousness, the door and the hallway, or the way in which we enter the inner world and what we immediately come to see face-to-face, these two elements are in reality quite basically the very beginning and the source for certain developments and possibilities which come forth from the foundation of occult possibility. Thus, there seems to well up from the roots of consciousness the two lines of force, the positive door and the negativ hallways, if we are to look at them in terms of what it is that they do and how they may become manifestations of occult being. For like everything in the world they are two fold, reflecting the harmony and balance of the inner world and the spiritual balances which are to be found universally. This twofold nature is called the "dyad" because is the example of the influence of the basic number two in the world of transcendental consciousness, and especially in the world of transcendental imagination. Here is a way of thinking about the elements: THE DYAD OF TRANSCENDENTAL IMAGINATION "The Door" 1. breaks up experiences into parts 3. is guided mainly by use of liberation signs 5. various methods pertain to entering door 7. we can discuss various interpretations of the door "The Hallway" 2. unites experiences into wholes 4. is symbols viewed directly without

6. is immediately experienced without needs for methods 8. impossible hallway, the guide-lines to discuss mind has the no

It would seem a matter of certainty, then, if we make use of the two lists, that we will be able to distinguish between those experiences which pertain to the door and those which pertain to the hallway, even though the mind cannot enter into any analysis of the hallway. Thus, when it is a question of trying to determine what it is that we

are experiencing, because of this questioning possibility, we are automatically in the sphere of the door because the notes are the points listed in the dyad as 5. and 7. But if the experience is so direct and so immediate, then we have achieved the innermost possibility of the occult foundation, for such an experience, because it has the notes from the above dyad of 2,4,6, and 8, but especially 6 and 8, then this is the direct experience of Mejnour. This is exactly what mediation is supposed to be and these are the characteristics of this wonderful experience which draws its being from the very highest realms of light and which is in itself the ultimate form of human spirituality. If man would only meditate in the esoteric manner then he would be free of all that confines him to the lower parts of his world and he would be free to be truly himself, and know he is one, absolutely one with his MEJNOUR. Our blessings always, M. Aquarius and Racine. 36-2 (36)
1

Copyright 1969 Monastery of

the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree ESOTERIC MEDITATION -- THE QUESTION OF TONE All meditation assumes as its goal the development of occult powers and abilities, which are directed towards the attainment of spiritual liberation from the limitations of physical matter. Of special importance, therefore, must be the certainty with which we direct these plans and exercises in occult development, for if they are not directed with an underlying certainty, then it is very likely that they will be lacking in force. Therefore, in this lesson, we propose to give you the essential method of astral projection in its most simple and most certain form. Any other method is either an over-statement of this method or else it is sheer fraud. Our method is now presented in order that 1) you will be able to have completely certain occult development, 2) you will be able to provide yourself with the necessary services for spiritual growth, using what we have said about the other planets, spheres of magnetism, syzygies, and other worlds, into which you would most naturally want to project your consciousness, and 3) to explain for the first and the last time the need to be so careful about all methods which claim to teach psychic development and to test all methods by means of the principles laid down in this paper. The basic method is as follows: by means of imagination it is possible to build up an image of what we have described in earlier lessons regarding the other orlds, for example: Astral Magnetism III (a) "Venus". You are able t form various occult mental pictures of this world and gradually to build up a complete picture of Venus, by rereading this lesson over and over again. (This is why you will use the lessons over and over again. after the images have been built up, it is then possible to visualise the point of entry, that is to say where your interest lies. For example, it might be in the colours of the world. by an act of will and by means of the visual imagination it is possible to enter this world at the point of entry, and because this combination of will and imagination is so effective, we can think of it as a new psychic and occult faculty, known as the occult imagination. 4) as long as your interest remains you will be able to remain in the world of the occult imagination and continue your exploration of Venus. 3) 2) 1)

When you wish to return to the world of natural mind, you have merely to will to do so. THIS IS OUR ANALYTICAL METHOD OF ASTRAL PROJECTION. ALL OTHER METHODS ARE NOT HEALTHY EITHER EMOTIONALLY OR MENTALLY. This method as we teach it has been described in a very old essay by the English writer (and author of Zanoni) Edward Bulwer-Lytton in his essay "On the natural clairvoyance of the imagination". As we say, all other methods are very dangerous for they teach methods of self-deception and delusion, which are totally incorrect and very pathological. Therefore, we present the analytical method for your consideration. We have also been able to give you sufficient material for developing mental images in our earlier lessons, for we have tried to aim at the graphic aspect of things and to help in every way the development of imaginative faculties. We do not wish to say that any other method cannot achieve results, but we advise that any other method makes a person somewhat imbalanced and can lead to sociopathic behaviour patterns, which are not in any way to be desired.

Concerning the question of tone, there must be a healthy undertone of certainty in every occult field of study, otherwise the confidence of the student is generally betrayed. We believe that developing confidence in teachings is a form of power and since we are quite interested in matters of power, we feel quite rightly that by being positive and certain, we are developing the proper undertone for our studies. But the overtone must be equally genuine and ethical above all else.

Therefore we tend to be very careful about what we say, which might create any false impression and in meditation and psychic work, we teach only those methods which lead to the right occult tone of therapeutic behaviour. For this reason we have included this lessonintroduction the following liberation symbol which is designed to free the mind from the feeling of confinement. It is especiallyl well suited to that type of occult work which is based on a confidential understanding and trust between persons involved in very serious and helpful matters. Look at it closely, and then find your point of entry, in order to enter the symbol and to feel the presence of those forces of truth and enlightenment which have as their goal the helping of all beings to overcome the powers of limitation and falsehood. 'This is the true tone for all types of occult work. Serve it well. Our blessings always, M. Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

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The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree, 2. The Question of tone. (A) WHAT IS COMMON TO ALL. All men truly seek wisdom and understanding and if they desire to possess wealth, objects of great cost, pleasures without end, they are seeking the path of wisdom and understanding but in a very confused way. This is the way in which the human race and before it the race of the angels sought to attain to the good, for whatever they saw with either occult or physical vision they thought of as the good, and they felt that somehow they were near the good, for the desired is only a poor reflection of the good, it is not the good, but it is not too far from it, either. The world as we see it is based upon only those factors which are common to all, all else, so we can assume, is illusion, the creation of dreams, and the imperfect perceptions of our weakened vision. Therefore, in esoteric meditation we seek that which is common to all, namely that which is mind, common to all, that which is being common to all, that which is guided imagination common to all. These imply that reality is truly a system of the mind, even though it might seem to be a confusion of forms of magnetism which have no logical coherence and definiteness. Not so, rather the mind is the essence of reality and as such, reality, is logical and orderly and filled with true meaning. That is what is common above all else to all things. That is reality. Therefore, the basic tone of esoteric meditation must be logical and straightforward, without sidetracks which lead off the main idea, and without anything unnecessary and functioning in the order of frills. The undertone and the overtone of esoteric meditation is the operation of the mind, for without the mind it is impossible to accomplish any of those feats which have been discussed in the past lessons, and without the mind as the basic tone of reality it is impossible, really and genuinely impossible to have a world wherein meditation is in anyway possible or likely to ever occur. What is common to all? Now, we ask the question. Our answer.MIND MEDITATION is most properly THE WORK OF THE MIND. It is the work of the mind in building up its own world, which is the world wherein we are beings of a terrific power and magical potential, and our destiny, in this world is to grow and to grow into more and more fully active minds, so that we realise that mind is mind within itself, acting upon itself, and totally aware of itself. This is the wonderful power of the mind. Mind is both the world of things sought after in meditation and it is the world of things which are achieved through meditation. Mind is reality both acting upon itself andacted upon by itself. Mind is both the overtone and the undertone of meditation. And all of the structures of mind are in reality the structures of the world of being which mind has created and actualised. This we consider the realm of perfect mind, not a world of perfect mentality, for this latter quality, mentality, is derived from mind. We are concerned with mind itself, and not with its by-products, and so we are in our focus directed towards the role of mind, and this role of mind is properly to think itself in meditation. The Greater Greek Philosophers thought of God as thought thinking itself. But while this does represent an exaltation to the highest of those powers which human beings can be said of to possess, yet it is not something to be reserved to God, alone, for thought is human and we are certainly well aware of the power of the mind to know itself and to realise itself in thought, for those who think of being and who know being in itself, know it to be thought and those who know it to be thought can just as certainly know it, i.e., being, to be within their own power of thought. THE ESSENCE OF ALL POWER IS THOUGHT. THE POWER OF THOUGHT IS REALLY THE THOUGHT OF POWER. ONCE YOU THINK OF POWER YOU HAVE REALISED IT IN ALL OF ITS ASPECTS. THIS IS THE OCCULT LAW OF MIND. Therefore the wonderful powers of thought are in no way to be thought of as specifically separate from the power of the occultly aware human mind, for this occultly aware human mind is reality itself, for it has become so conscious of itself that it has become able to realise itself as the power-mind which is reality. Therefore, the power of mind and the world of mind are clearly within human attainment, and all of the explorations in the worlds of consciousness consist in merely exploring the world of mind so that we can learn to develop our minds and worlds of mind. When,

for example, we speak of what can be symbolised by the names of planets and worlds of higher reality, we are merely creating our own world of being in thought. That is to say we try and understand these worlds wherein masters and syzygies live and have their reality, and as we do we develop out of the world of mind-stuff, the power to enter into and to dwell in the world of mind, which is the world of our true and higher selfhood. This is the world of all efforts at meditation. This is the world which is developed in the countless ways of yoga, our own is a combination of gnanayoga and rajayoga or knowledge and mind-will-imagination training. But the only reason for all of this is the reason that by working at the expansion of the power of the mind we are achieving the capacity to become more and more beings of the mind, in other words beings of pure mind. Thus, we need not wonder as to what is common to all. For it is mind which is common to all. MIND AND MIND ALONE IS REALITY, THE REALITY WHICH IS COMMON TO ALL BEING. Our blessings always, M. Aquarius and Racine.

Copyright 1970 Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays First Temple of the Inner Court, Student III. Degree 2. The Question of Tone (B) THE MEDITATIONS OF THE PLANETS. Everytime one meditates he creates a field of force. The more systematic the meditation, the more structured is the field of force. When a master meditates he creates a city of forms, which rise up out of the essences and their energies, which he has brought into focus with his systematic thought. Thus, when someone would truly wish to meditate, let him have as his goal the most systematic and the most wonderful of mental worlds. Let him create in the world of ideal essences those structures and patterns of thinking, which gradually evolve from cities of the mental art-magique into the worlds of higher consciousness. Let the true seeker after meditative enlightenment seek after the worlds to he brought out of the possible; but, in this act of creation, let him be a generous and a kindly god: let him create his worlds and planetary systems with love. Indeed it is a moral and a psychological necessity for each person who seeks enlightenment in meditation to build up his view of the world by means of a feeling of love for what he is doing, if he does not do this, then his art of meditation is merely thinking, however systematically it might seem. MEDITATION IS THE ACTION OF THE MIND GROUNDED IN LOVE AND DIRECTED TOWARDS THE IDEAL. When meditation reaches perfection it becomes contemplation, which can be defined as: CONTEMPLATION IS THE ACTION OF INTUITION IDENTIFIED WITH THE IDEAL. Thus in meditation the more loving the activity the more fully spiritual is the pathway to the ideal, which when reached is then the essence of the ideal. But such an identification is only possible by means of love as the basis of all activity in meditation. For it is out of love that one creates so also it is out of love that one can cause the meditations of the planets. When one has reached high enough into the world of the spirit, he is able to find that the worlds which he has created, because of the spiritual energy of the essences, from which they are derived (the worlds are made from essences) these worlds are self-conscious creatures of the meditator, and so reflect him as the child reflects the father's image. Thus, the meditations of the planets, which are created by the act of meditation are nothing more than the meditations of the person who has caused the initial process of meditation, and as a result these worlds, these planets are extensions into the world of thought of the originator. Thus, as a master meditates, so does his worlds, which he has caused to be. The meditations of the planets are, therefore, merely projections of the meditator's consciousness, specifically his mind-energy, into the world of thought. When this happens wonderful forms of being become totally possible and actual, for they pass from what was unthought of, but possible, to what is both possible and thought of, which means existence in the world of mind. All of the planets with which we are concerned and the higher worlds of consciousness are creations according to this pattern, for they have come into being as the result of some wonderful concept of creation, some act of cosmic creation, and therefore they are reality. Gradually they clothe themselves in the qualities of sensual appearance and then slowly, ever so slowly they descend into the world of direct perception, where they will be discovered by our earthly telescopic methods of observation and then identified as some far off bodies in space moving according to some exacting orbit. This is how space has been filled from earliest times and this is how it will continue to be filled, rather peopled, with the creations of thought. For this reason meditation is the art-magique par-excellence. When one seeks therefore to rise to the level of pure mind and to gaze upon the worlds as they are found to be floating in space, let him think of the very being of the universe, which is a realm of mind, truly an interweaving of mental systems of energy. Let each mind then perceive the realm of mind as it has come down to the earth-level of perception, and you will be able to trace the stars in the sky from their first conception as concepts to their present condition as lights in the night-time sky. Let this therefore be for you the goal of all meditation, namely to

create a world of pure mental being, which exists from the dawn of awareness to the dusk of physical vision. In between the morning star of mental imagination and the evening star of eyesight, with your thought you can chart the whole pathway and history of evolution. This is the world of thought in action and this is the way in which every part of the universe comes into being. Every phase of human experience begins as an idea and then it passes from thought into reality. The source of all of this thought is the universe itself, for when we meditate we become foci of the creative conceptualisation of the world system. We serve to extend the processes of life and destiny in the very act of thinking. Therefore, as we come to realise what we are doing with our minds in the act of meditation, we have come to realise what it is that is truly achieved by meditation. When one is aware of meditation, then one no longer merely thinks in a systematic manner, one has begun the process of creation which is known as meditation and because of this undertaking, one realises that all of the world of thought is a field of infinite possibility for our minds; for gradually we will come to extend our minds over more and more parts of the universe. Our blessings always, M. Aquarius and Racine.

Copyright 1970 Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays First Temple of the Inner Court, Student III. Degree 2. The Question of Tone. (C) THE STUDENTS ON OTHER PLANETS. For hundreds of years, by means of meditation, there has been built up in the inner worlds a wonderful system of planetary connections, which form the system of thought which is often called the universal mind, or the cosmic intelligence. This is not GOD, certainly, for God is not a creation of the human mind, no matter how advanced that mind might seem. Rather the cosmic mind, or whatever it is called by philosophers and mystics, must be understood to be a system of thought, but one which is capable of sustaining itself because of the various multiple systems of energy which are within it. This universal mind has been created by many minds in the past, and as it functions it is able to think about itself--- for it is self-reflective--- and it is able thus systematically to sustain itself from one age to the next. This world mind presents us with the highest of human creations, for it is a wonderful world of pure thought, and it is also the greatest of all human works of art. For this reason it is called by us: "THE HIEROGLYPHIC CITY OF ART-MAGIQUE", and it is in reality a four dimensional cube, built up entirely out of the essence and substances of the ideal world. WE CERTAINLY DO NOT PRETEND TO BE THE ONLY PERSONS TO KNOW OF THIS HIEROGLYPHIC CITY. But, among those who do know of its reality, we are the most agreeable to tell of the methods of its exploration. For in this city you will find "the students on the other planets" with whom you will soon be establishing magical contact through meditation. The Hieroglyphic city, or the universal mind, as we have said is not God, and those who say that God is the universal mind had best reexamine their assumptions. For God is a very transcendental Being, indeed we say HE IS BEING, ALL ELSE HAS BEING. The universal mind is a wonderful creation of the human occultists and metaphysicians of mind who have sought for so many years to build up a wonderful and equally complex world for research. Each phase of this world or city presents itself in a very different manner, and therefore each phase is a different aspect of the world mind. When you come to concentrate upon this world mind and to look at the various phases of it, you will discover that each part of it is a different school of thought, and the activity which is within each part is the activity of the students, who represent different phases of consciousness and therefore they are representatives of different phases of the world, or from different planets and on other spheres. In order to fully understand what we mean by this it is necessary to examine closely the following diagram, which carries within it the total structure of the world of mind. This is the four-dimensional cube, once again we are able to examine it closely, but this time you will note the following distinctions, which I am making for you. You will then be able to enter this cube at the appropriate place and to experience within it the various vibrations and methods of mental communication, which the students use to communicate with the outside world -- that is the world outside of the four-dimensional cube. This is the most interesting of the world, for it is completely systematic and clear, yet for some it may appear as a difficulty, but for others with the necessary faculties of observation, this world will prove to be a wonderful source of research. Now, we must list the areas of occultation and explain them briefly: 1) THE SPHERE OF PRACTICAL MIND. This is the sphere where the influences are very closely associated with problem solving and with helpfulness. It is the closest to action of the areas of occultation, and requires the use of the will before it is effective. You will note that it is most clearly evident to the physical sight, which shows that the more physically evident, the less occultly evident a thing is to be found. 2) THE SPHERE OF IMAGINATIVE MIND. In this sphere you will find the more dreamlike influences and also the more fanciful of feelings which are presented to the mind. This is the world of daydreams and much poetic inspiration; yet it is also the world from which come the ideas of scientific discovery. To become actual this world requires only the wonderful power of a free and active imagination.

3) THE SPHERE OF PHILOSOPHICAL MIND. In this sphere is to be found all of the ideas which are either philosophical or occult or mystical or religiously speculative. This is the world of inspiration and inspired intellection. This is not a world of the practical, for here the students are the great idealists of human history. 4) THE SPHERE OF AESTHETIC INTUITION. Here we are concerned with the beautiful and all of its symbolical manifestations, including the hieroglyphic city of art-magique, are instruments for attaining to the perfect and the ideal. When you enter here you will find the students of a very exquisite perception and sense of appreciation. By means of this following chart, therefore, it is possible to exercise the capacity to enter into communication with students on the other planets, as they are to be found within the universal mind. Our next lesson will continue this theme. Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays First Temple of the Inner Court, Student III. Degree 2. The Question of Tone. (D) THE HARMONY OF INTERPLANETARY MIND. The students who make up the various phases of the hieroglyphic city are in reality advanced essences, who have never before come to earth, but who will in the future become human beings. They exist now to direct only those hard working and dedicated beings of the earth-:,system who are fully aware of what they are seeking. They serve as the opposite end of the research-line, namely they are those who are to inspire others to seek after the more and more difficult truths of the invisible worlds. IF YOU CANNOT REACH THEM WITH OUR METHODS, YOU WILL NOT BE ABLE TO REACH THEM IN THIS LIFETIME; BUT YOU WILL BE ABLE TO DO SO PERHAPS IN THE NEXT LIFETIME, THEREFORE REMEMBER OUR METHODS. Interplanetary mind is governed by eight (8) laws, which form the substance of this lesson. We will present these laws and then we will he able to explain them briefly, so as to give the correct idea of what can be done in occultism and what cannot be done. For we are entering the final few months of our course, and only those who have found out that they can follow us and do all of the exercises should he thinking of the more advanced work. Others will have completed enough mental yoga for this lifetime. Therefore, we must set forth certain laws, and you must test yourself on each one to determine whether or not you are ready for advanced types of study. These laws are: 1) The ready mind can follow all of the teachings of the masters. Such a mind is truly ready for the higher work. Explanation-selfexamination: Am I ready? Have I been able to follow all of the ideas with out much effort? Do I understand what is being said? Is my mind flexible enough to grow in occult activity? 2) The more harmonius the mind the more what we say communication. Explanation-self-examination: Does the master individual? Do I perceive within myself the very truth of what is within my heart what the truest reality is? Why is everything so personally intimate way? is really a private speak to me as an being said? Do I know clear to me in such a

3) Doubt is a warning to the mind which means do not study beyond what you can comprehend. Explanation-self-examination: Do I feel that I am in water over my head? Do I feel that there are problems which might face me when I want to try and work them out? Do I feel that occultism is bothering me? Am I fearful of knowing my full potential? 4) The growth of the mind Explanation-self-examination: When do trying to worry myself out of solving giving up my hold on practical matters? is caused by tension and only tension. I feel most creative and understanding? Am I a problem? Can I go on in occult work without Do these ideas overstimulate me?

5) The world of the mind is a complex mirror of the self. Explanation-self-examination: I may be finding out more of what I can do than I want to. Do I really want to have these occult powers? Am I ready to gather into myself the various minds of the worlds? Is my mind strong enough to absorb the whole of the inner world? Is reality or being fully within my fingertips?

6) The will of the self can cause the release of unlimited powers. Explanation-self-examination: Am I able to control my appetites, my desires for power and self-mastery? Am I fully a master of my own inner drives? Will I be my own master or will someone else become my master? Am 1 ready to be responsible for my own occult growth?

7) The imagination must be fed continually so that thoughts may take on bodies. Explanation-self-examination: Is my mind fully prepared to create images of a lasting character? Am I fully aware of reality so as to pose as a demi-god creator of unseen worlds? Will my creations be suitable monuments to my striving after spiritual truth, or will they be ugly and tasteless signs of my own empty and shallow selfishness? 8) The intuition is its own law, it has its own rules and principles. Explanation-self-examination: Am I ready to develop my own inner perception in depth? Am I willing to be able to visualise what has been opened up to me within my own inner powers? Am I ready to serve the very highest instincts of my species and bring about the creation of the beautiful? These laws are directed towards the awakening of self~awareness within the person who is now asked to question his motives and his sense of purity of intention. We are not so much concerned with what you can do, for you must either pass or fail yourself at the end of the sixteenth month. WE ARE NOT CONCERNED WITH WHETHER OR NOT YOU CAN PASS NOW. YOU WILL BE ABLE TO PASS SOMETIME. WHEN THAT TIME COMES YOU WILL BE OF SERVICE TO THE MONASTERY OF THE SEVEN RAYS. UNTIL THAT TIME YOU MUST LIVE WITH AN EYE TO THE FUTURE WHICH SAYS THAT IT IS LOOKING FORWARD TO THE TIME WHEN YOU WILL SAY TO YOURSELF: "I KNOW I AM READY FOR THE ADVANCED WORK". THIS MAY BE AT THE END OF SIXTEEN MONTHS OR IT MAY BE AT THE END OF SIXTEEN MILLION LIFETIMES. ONLY YOU WILL BE ABLE TO LET-US KNOW WHEN THAT TIME HAS COME. YOU MUST BUILD AND KEEP YOUR OWN BRIDGE OF FIRE. WHEN YOU HAVE BEEN ABLE TO CROSS OVER IT, THEN WE WILL MEET YOU ON THE OTHER SIDE. Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. DegreeIII Esoteric Meditation -- The Question of Routes. THE PYTHONIC HIERARCHY AND MEDIUMSHIP The Monastery is directed in its teaching and in its administration by the pythonic principle, which enables the masters and lords of the worlds to communicate with the earth-people by means of special mediators. These mediators are advanced human beings who have been selected by the hierarchy to undertake the work needed to maintain the Monastery in all of its phases. For this reason it has established a hierarchy of mediumship within the esoteric department of temples to direct the work of teaching and research and it has directed that there should be in Ecuador, on the physical plane, a medium to conduct the administrative affairs of the outer retreat, who should be responsible to the Masters S.K. and R.D. The principle of mediumship in the Monastery is very strictly adhered to so that there can not ever arise the possibility of false teachers and leaders, who would have as their goal the taking away of the pythonic power of the mediums and the replacement by some other means of the true occult and magical forces with the powers of destruction and the meon, which are constantly at war against the powers of light and illumined truth. For this reason, all of the masters who make up the council of the MONASTERY OF THE SEVEN RAYS warn against false teachers claiming to have any authority from the hierarchy of this planet or any other planet of any existing solar system. The power of true mediumship must be constantly tested by methods known only to the true initiate. For example, there have been established certain procedures, such as the fact that the true teaching of the Monastery is given according to the following plan, and only those so following the plan can be thought of as true and genuine: 1) The hierarchy has authorised a sixteen months course of sixtyfour lessons as the basic introduction to our system of doctrines and research. 2) There follows upon this course, for those who so wish it, a sixteen month course of sixteen lessons in the ultra-powerful consciousness-expanding field of Sexual Magic. 3) After this, there follows a course of identical length in Magnetic Magic, so that at the completion of this course 3, one has received forty-eight months of instruction, which to the outer world is equivalent to four years of study. 4) At the end of course 3, one can apply to register for course IV, "The Spiritual Gnostic Assembly" of research, which is renewed annually (at the end of our year of sixteen months) and which consists of research reports from the official mediums for the Master M. Aquarius and Racine, giving you an insight into the very frontiers of esoteric research from their occult laboratory and museum. This is a life-time series, because the work will continue indefinitely, and will bring the essential work to the initiate of the Monastery in the form of a monthly report. THIS IS NOT TEACHING, RATHER IT IS A MONTHLY REPORT OF WHAT IS ACTUALLY HAPPENING AT THE VERY FRONTIERS OF ESOTERIC EXPERIENCE. All of this is possible because of the pythonic principle, which now must be discussed. as it forms a definite route in meditation. The pythonic principle means that advanced human beings having been selected as instruments of the hierarchy have been charged with the responsibility of giving out the true teachings of the inner planes at the masters' direction. We want to make this clear however'that we are not mediums in any spiritualistic sense. Rather we are still the masters of the Monastery of the Seven Rays, but we can fundtion as mediators and as instruments of our own transcendental selves in. exactly the same way as Racine blended his transcendental self-hood with the higher worlds in his research on the subject of the Syzygies in the lessons on astral magnetism. In our school of meditation the actualised and historical self is the medium for the transcendental self and serves to mediate between the inner worlds of higher consciousness and the outer world of concrete facticity and practical responsibility. The pythonic principle states further tha as the spirit of Apollon spoke through the oracle of Delphi, who was called the pythoness, so the transcendental self in esoteric meditation speaks through the historical self who enters into meditation and into a relationship of meditation with the its own higher self. We, the masters, are physical beings not the vague and odd beings and spiritualistic entities of other forms of occult venture, who speak through entranced mediums. We oppose such practices and we also oppose the idea that a master can occupy a physical body and possess the person's physical self at any time. We don't deny that this sort of thing can happen, but we do not believe that it is in anyway desired. The gods can come (the Syzygies, for example) and possess one, but the true master does not do this at all. For if he should, he would be exercising an occult power of darkness and would be working against the total well being of the person he was seeking to possess. That is why we must warn you to be careful during meditation, so that you become neither obsessed or possessed by forces which could only serve to retard your occult development. We do not deny that we have a physical reality, and speaking for' myself, I say that I stand six feet tall, and have black hair and dark-brown eyes, and an olive complexion. The other masters were born physically, also, and still are physical beings and the

difference between us and all other human beings is perhaps in two areas: Superior responsibility (we have been selected to carry out the work of the Monastery of the Seven Rays) and Superior knowledge (for we possess the ultimate sciences and esoteric arts of the inner worlds). Therefore, we wish to warn you against any who would claim that our powers and our being come from beyond the physical world. We have powers to go beyond all limitations but we do not exist to communicate through the casual medium. Rather we are our own mediums and mediators with the human race. Racine, who is now a master assigned to the work of the inner retreat may be described as a living Haitian of African and French ancestry. He is not the spirit of a dead person, nor is there any reason to suppose that existing forms of spiritualism and occultism would be in any way favoured by us, as we have come to REPLACE ALL FORMS OF OCCULTISM AND SPIRITUALISM WITH THE DOCTRINES AND RESEARCHES OF THE MONASTERY OF THE SEVEN RAYS. Therefore, in esoteric meditation it is very important to protect oneself with the weapons of spiritual and superior knowledge, which will allow no foreign element to enter the mind and the heart when we seek to attach ourselves to the very center of the universe. What we have as our goal must never be sidetracked by those forms of consciousness and those elements of influence which are so foreign in thought and in action to the essential ideas of the Monastery. The Monastery does not exist to allow itself to become a part to error and confusion, rather as is well known to you, it exists to fight all error and confusion by means of the rule of light and true experience. Therefore, for us it is not so much a question of the various routes to take in meditation, rather there is only one main route, but within it there are several minor routes, which need exploration. We do not wish to condemn any teaching, however, which might be thought of as providing for someone a source of comfort and perhaps even inspiration, but we do seek to make it quite clear that we are advising you to use what we have said as a matter of guidelines because there is no reason why after this paper

there should arise in the mind any question as to how we stand on these matters of meditation and mediumship. Our point of view is both significantly and singularly clear. We are physical beings, who operate in the higher worlds and who have a particular responsibility assigned to us in this lifetime. This is very clear to us and should be sufficiently evident to all others as to make our work entirely a part of the process of natural evolution. But, we are seeking to make certain ideas clearer and even more of a significant principle by our emphasis upon our physical being. For it would be entirely possible for any and every student to evolve to the level of a master by following out our doctrines and researches. By guiding themselves through the lessons and later the research reports THE STUDENT WILL MAKE HIMSELF BECOME A MASTER, POSSIBLY AS SOON AS HIS NEXT INCARNATION OR LIFETIME. HE IS NOW AN INITIATE HAVING SO EVOLVED TO THAT LEVEL AND ARRIVED AT ITS ACHIEVEMENT IN THIS PAPER, BY MEANS OF THE MAGNETIC POWER OF THE MAGICAL SYMBOL OF THE CLIMBING POWER OF INITIATION. Therefore, this lesson because of its special magnetism and because of the effects produced upon your consciousness by the ideas and the attached symbol, serves to awaken that level of consciousness, which functioned in the past when you were associated in a very specific type of work, that of an initiate, to which status you now return in our eyes. We teach the doctrine that initiation is a matter of knowledge, which is achieved when that knowledge is given to the student. To be a master is to possess the highest form of knowledge or administrative power depending on whether one is attached to the inner or the outer form of the Monastery. But, now you have received the level of knowledge, which is that of an initiate, and therefore you are to understand---thatwhat we now teach is to be thought of as emanating from within your own consciousness and coming forth to form a world of wonderful mystical beauty and magical and magnetic power. This is the world of the initiate. This is your world. YOU ARE AN INITIATE. You will meditate upon the symbol above and you will enter it and realise within yourself the truth of all the growth of consciousness and reality of being as well as the true notion of spiritual progress, which is the attainment of truth by gradually gaining more and more of an insight into the truth of being, and as such you will see the, symbol as the truest image of your own consciousness and of your true reality as a child of a wonderful destiny.

Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree (Initiate) 3. Esoteric Meditation -- The Question of Routes (A) THE HARMONY OF THOUGHTS, IDEAS, AND FEELINGS. All meditation presupposes the existence of an inner harmony, inner or within the mind of the person who meditates. This inner harmony is essentially the harmony of those forms of experience to be found within the mind: ideas, thoughts, and feelings. All experience presumes the existence of the inner world of ideas, thoughts, and feelings, and so all experience must relate itself essentially to an inner harmony, for harmony is the quality, virtue, or effect or order, and experience is impossible without order. All experience consists in the orderly flow of ideas, thoughts, and feelings, and as such it, experience, proceeds from certain prior memories to certain future anticipations along a very wonderful route. The mind itself is responsible for this passage. and the mind itself, the mind alone, can function entirely and completely only when it has built up a framework of order into which all of the elements of experience can be fitted like so many small and interesting parts of a much larger and perhaps even vaster picture. For this reason experience is essentially a matter of gathering together only those elements which can be fitted into the most beautiful or 'the most useful, or some other criterion, image of totality. This is why experience is such a marvelous work of art, for what has been excluded is essentially the elements of error and confusion and what has been included are the elements of beauty and proper sequence. All else must be forgotten for the time, to be recalled at some future date, when one wishes to create a picture of what might be called the world of the tragic. It is not possible for the mind to combine the world of shared joys with the world of the tragic, for there seems to be an essential incompatibility between these two frames of reference. Yet, as art is the guide to the creation of what is beautiful, so there is the art of fitting the thoughts, ideas, and feeling of one's own experience together to form a wonderful picture, a wonderful work of art. When this has been achieved -- for it is a matter of complete achievement, then it is possible to explore the creation, this work of art, and enter into it in depth, which is what meditation is all about, except that esoteric meditation must enter into the heart, or the essence, or the reality of what is idealised in the mind and imagination. The picture which emerges from the combination in harmony of the thought of a rose, the idea of its colour, and the feeling of its softness, for example, will provide to the mind the most refined elements of its past experience, drawing them together in a wonderful imagery, a wonderful picture of the beautiful and the absolutely harmonious. This is really what experience should be all about and this is what the initiate seeks to do. He seeks to select his experience, he seeks to reconstruct his experience so that only the beautiful is present, only the most refined aspects of light and colour seem to be noted. The initiate seeks to be selective in the construction and reconstruction of his experience, for he not only reconstructs his past, his memory, so to speak. he also constructs his experience of totality. of whatever is new, of whatever is expected, anticipated. or whatever he will look forward to as coming to him in the future. The initiate must anticipate his experiences and especially must he anticipate his perceptions of future experiences, such that order and beauty prevail in every situation. The initiate is simply the artist of actual experience. By means of his control over his thoughts, feelings, and ideas, he is

able to blend together what is and what is not, to omit all that savours of disharmony with what is present and to add, to include. to borrow,, and to recreate any absent elements of beauty, of charming memory, of loveliness, of grandeur, which might be lost, or not included in the original perception. Therefore, he has fused together ideal and real elements, he has added the elements of idealised wonder to the given and existing elements of beauty in the experience before him. He has created, therefore, a total picture, and by so doing, he has achieved a work of art, which is all the more permanent than any physical work of art, because it is based upon ideal realities and ideal forms, taken from out of the invisible and fused, attached, and creatively added to what is seen now in perception in order to expand the possibilities of

the present experience in the direction of total beauty and total wonderment. This is the method of building a most wonderful route of the mind in meditation, for it is the art of building the truly beautiful and the truly ideal out of one's past, and present experiences, in order to create a future experience, which would be even more ideal for the mind. This method should be practiced in esoteric meditation at all times for it suggests not only the awakening of the mind and the emotions to light, the spiritual light of the ideal, but it also, and more importantly, seems to suggest that it is the mind of the initiate, his own mental power which will be charged in the future with the creation of wonderful realities of the beautiful and the ideal. The mind of the initiate will turn at some future time to the creation of ideal worlds of pure beauty and charm, which as his will becomes ever stronger and more cosmic will become actualised in the distant spaces of infinite light. Our blessings always, M. Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree (Initiate) 3. Esoteric Meditation -- The Question of Routes (B) THE HARMONY WITHIN THOUGHTS, WITHIN FEELINGS, AND WITHIN IDEAS. All experience is built up out of little elements of harmony, which must be internally harmonious in order to be externally harmonious. For if there is not a harmony within the element of experience then there cannot be any harmony among the elements of experience. In esoteric meditation the finding out of harmony is essentially a matter of analysis. All of the elements of experience must be analysed before these same elements can be placed together in a picture of wonderful beauty. The artist must analyse each colour, as to its combinations and elements, for unless this is achieved, there cannot be said to be harmony within a colour composed really of various colours all streaked and mixed incompletely. Experience is a totalistic picture, and so every element within it must undergo a careful selectivity and a careful blending together, which presupposes a careful analysis of the constitution of each element in the totality and in the completed work of art. Thus, we must give careful consideration to all of the parts of the experience to find out if they form a harmony. All visual images, must conform to the basic ideas contained in the lesson on astral magnetism which had as its subject-matter the magical ten numbers (Astral Magnetism 1, c), for colours must arrange themselves in patterns of extreme loveliness and ordered sequence in order that there-be manifested in them the ideal. The ideal can only work through perfect forms and perfect forms are projections outward of the magical ten numbers,.which show that reality and the totality of experience are built up, together, let us say, out of the magical ten numbers, and for this reason the critically minded person, that is to say one gifted with a very refined and sensitive judgement, will be able to perceive the world of inner experience and will be able to see the world of inner experience by means of his recognition of the wonderful properties of number as they are found universally and in every part of experience, both inner and outer. Can we say that there is a specific harmony within thoughts, which differs from the harmony within feelings and ideas. I would say yes, for each element, an idea, a thought, a feeling, or even a perception has within it its own ways of realising the internal harmony of the elements of experience. Yet, one thing is absolutely certain and that is that the way in which the ten numbers show themselves in all thoughts, ideas, and feelings proves beyond a doubt that imagination is fundamental. Because 1) the ten numbers form every thought, idea, feeling, or perception, although the method is different from idea to thought to feeling to perception; but this proves that all experience is primarily visual and that the imagination is the world of the visual experiences. 2) because of the uniformity of the ten numbers it is possible to conceive of the uniformity of experience wherein all of the elements can be treated exactly by means of a very careful analysis. This will later develop into our advanced study in magnetic magic, which deals with the building up of thought worlds. But for the most part, we are very much inclined to encourage the understanding of all experience in terms of what it is that is seen either with the outer vision or with the inner vision. The structure of the internal harmony of experience can only be understood by means of these principles of visual harmony, the ten magical numbers. Everything in experience is based upon them and everything in experience is a wonderful expansion of their basic theme. All is magnetism and magnetic attraction and harmony are the essential

keys to the totality of experience. How can one idea relate to another idea? How do forms of harmony between ideas emerge? We say quite simply that within experience there are two types of principle: the field and its elements. The field is empty but it is composed of lines of force which await the addition of all of the elements of experience. The elements of experience are the ideas, thought, feelings, and perceptions -which are gathered together by life and which are separated out and selected by analysis for inclusion in one thing or in another. The fitting together is done by the field of experience and its lines of mental force which we can call "the lattices of the mind". The lattices of the mind are basic realities which form

all of the structures which are to be found within the mind and which are to be understood as regulating and ordering all of the elements which are to be found in experience. This wonderful process is the means whereby it is possible to build up experience according to an ideal. All else cannot be thought of as being too significant,because all else seems to be merely a restatement of the basic world of the lattices of the mind. The study of the lattices of the mind is taken up in the study of magnetic magic, of course, but it is such a complicated study that even now the masters are doing research on it. We are trying to perfect a method whereby the mind is able to analyse itself most perfectly and most completely and the main purpose of all work in the occult laboratory is to show that the world of the mind can be explored as precisely as the physical and metaphysical worlds are explored each by their respective sciences. The task of esoteric meditation is to unite all of the worlds, inner, outer,, and transcendental in the unity of thought, feeling, idea, and perception; but only the initiate is really able to grasp the entire truth of this matter, as you well know. Our blessings always, M. Aquarius and Racine (42)

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The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree (Initiate) 3. Esoteric Meditation -- The Question of Routes (C) AN EXERCISE IN STYLE. We are faced with a wonderful possibility for understanding the construction of experience. We are provided with certain articles of artistic taste and certain items of furniture in the museum, which will enable us to create a most wonderful example of harmony among thoughts, ideas, and feelings. The elements of this experiment are as follows: 1) 2 Persian rugs (middle 18th century, G.1755); 2 cabinets (Louis XV period); 3 chairs (Louis XV period); 1 small table (Louis XIII period); two paintings by Jean-Antoine Watteau (1684 -1721); the music of Francisco Geminiani (1680-1762); the conversation of an 18th century philosophical salon (but a very small and intimate salon, of about 1748). Let us try and fit together the pieces, or elements and see what type of atmosphere of thoughts, feelings, and ideas will emerge. The rugs, cabinets, chairs, music, art, and conversation represent our present feelings, thoughts, and ideas. They are completely in harmony with each other, because each element has been carefully matched and fitted together by the delicate lattices of the mind so as to form a very interesting and wonderfully alive setting. The Louis XIII table represents an ideal element which has been fused into the picture from the past, for it represents an element which is both ideally foreign yet at the same time it is so necessary to add a distinctiveness and refinement to what would be possibly less than ideal without it. This ideal element becomes then the centre of the room, just as the ideal element, be it thought, idea, or feeling, or perception becomes the centre of a thought pattern, which is being carefully built up in the mind and imagination by the weaving together of elements so as to create a thoroughly wonderful experience of the ultimate in taste and style, as well as the most thoroughly complete ideal picture of the artistic imagination. Conversation would seem to function as the element which weaves all of the others together, and in this sense, even though it is an element, it approximates more nearly to the field of mental lattices, which stand behind all of the elements of experience. This is why to seek after the ideal in thought, feeling, and idea is really to find within oneself a weaving of impulse, the desire and the will to attain to the ultimate to achieve the ideal.. In the conversation, in our experimental salon, the entire focus of attention could be passing from one part of the room to the next, but always, if it were good conversation, it would refer back to the table from the Louis XIII period which was in the centre, not only of the room, the salon, but always within the center of the frame of reference, within the area of greatest intensity of attention, of the most heavily interpretative and valued discussion, as he ideal is always the point of reference to which everything must refer and from which all things must derive their significance or being. For the meaning of everything in the room would be completely influenced by the reference to the table to which the conversation and discussion of the various articles in the salon would refer. Always we would see the cabinets in comparison -but never contrast (for this is a matter of style and taste) -- with the table, likewise the chairs, the music, the art, the rugs, all of the elements would be in a constant exercise of comparison with the table, because the conversation would feel the need to refer to the ideal, to the frame of reference, to the purpose of the salon in other words to its reason for existence. This is exactly the way in which the ideal is conceived and this is exactly how the ideal must function, for always it is the focus of being and attention. Esoteric meditation consequently must not be thought of as some kind of passive activity which is designed to carry one off into some sort of very questionable realm of experience. Rather esoteric meditation is in reality the naturalistic exploration of the elements of experience. It presupposes a sense of harmony and refinement, for this reason only the cultured can meditate, but since culture is a universal phenomenon it must be thought that several minds in diverse circumstances can have within themselves the capacity to meditate. But the principle is always the same, just as the ten magical numbers are always to be found most uniformly within the frame of elements, which go to

make up the world of experience. It is impossible to find any situation which does not combine elements of harmony and elements of difference, which nevertheless have elements of harmony within themselves -- the elements of the ten magical numbers. But the true sense of harmony, - and style is harmony within a frame of reference,while being so natural is also so terribly difficult for some people to realise in their experience of the inner world. Why? Because they have allowed themselves to become so distracted from the ordering of their experiences by means of a wonderful sense of reality, where mind and imagination are working together that the entire world appears to them to be disorganised. Obviously they are not initiates but initial yourselves -can help them to rebuild their worlds of harmony, by telling them quite simply that first one seeks harmony within thoughts, feeling, ideas, and perceptions, and then one seeks it among these elements of experience. When this blending through analysis has been achieved, then it is possible for them to realise that by a gradual introduction of the ideal into their experience it is possible to create an ever more beautiful and charming picture of life, and therefore they are more able to live in the realm of the spirit, far from chaos and confusion. Our blessings always, M. Aquarius and Racine.

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The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree (Initiate)3. Esoteric Meditation -- The Question of Routes (D) IDEALITY AND REFINEMENT OF THOUGHTS, FEELINGS, IDEAS, AND PERCEPTIONS.
1

The raw material of experience is sensation, which must be continually refined by the infusion of the elements of the ideal, of mind and transcendental consciousness, until it is acceptable for cultured use by the initiate. When ideality is added to sensation, you have perception; when ideality is added to perception you have feeling; when ideality is added to feeling you have thought; when ideality is added to thought you have the idea, or imagination. Thus experience is built up by adding more and more elements of ideality, or value or transcendental consciousness, or intuition, or spirituality, to what lies directly below it in the scale of experienced being. We intend to convey the image of a scale, because all of the experienced being built up by the infusion of the ideal, moves more and more towards the ideal as it climbs up and up the scale, the royal staircase to perfected experience. This process is the refinement of experience and only by infusion of the ideal is experience refined and made wholly perfect, or IDEAL. But ideality, which can be defined as "the completeness of any state of being, that which incites the desire for imitation, that which provokes desire, that which arouses admiration, and that which suggests eternity and the fullness of perfection", this ideality does not exist anywhere in experience in any fully exaustive sense, for only is it experienced in parts, in elements, in samples, and so it is intended to stimulate desire to possess, to seize whatever touch of it might come into the world of experience. The desire to achieve it is incompletely realised for it is never fully to be grasped and held forever, nor is it ever to be found in any natural state, so perfect and untouched by the values of civilisation as some philosophers have suggested. Rather it is to be found here and there in small samples, little evidences of perfection, convenient articles to possess and enclose within a glass cabinet, something to own and cherish, but never to dominate completely. Yet all of these manifestations of the ideal are really necessary to stimulate desire for perfection, without which life would be quite barren and somewhat incomprehensible. No one can possess the ideal in its fullness, but all can hold some part of it in their hands and know that metaphysical reality has much more to offer. Thus while the ideal eludes all attempts at total possession it is fully within the grasp of anyone who shall seek and try to understand its ultimate mystery by means of an appreciation of the beautiful. Thus it is with mind, continually seeking to perfect and to understand itself more and more, to approximate the ideal more and more either in the truth of its science, the goodness of its intended moral acts, the beauty of its enjoyments, or the holiness of its mystical states of rapture. Always it is mind seeking refinement, thirsting more and more for the ideal, not as someone lost without the elements of survival, but rather as a voyager, whose insatiable desire for the perfection of the quest cannot be satisfied except in the total possession of complete being and above all ideality. Such is the history of human experience, for the life of the outer man is only a projection outwards of the inner drives of the mind. And if such be the outer and the inner activity of the mind, then in truth, the ultimate intensification of this desire is to be found only in esoteric meditation, wherein the mind turns upon itself and seeks ideality, as ideality first comes to outer awareness.

The inner world of meditation, therefore, is a most wonderful realm of ideal enjoyments and true metaphysical participation, but as the mind refines itself more and more by the practice of the exercises of harmony, there seems to come into its focus of attention the next stage in awareness, and this is the experience of contemplation, which is the final stage of esoteric meditation. This cannot be achieved without the intervention of transcendental consciousness and therefore , often meditation is said to be complete within itself, and for some it is. But our beaching is that when the mind has achieved the ultimates in self-style and refinement, when it has experienced the

ultimate in harmony and genuine beauty, then it approaches to the final stage of the route, that which moves within itself, the action of mind within itself. This stage of contemplation is truly spiritual and metaphysically essential to the completeness of being which is the goal of experience. Yet, only an initiate may fully undertake the experience of contemplation, because it is primarily an artistic and aesthetic experience, and it is fundamentally an experience of the visual being of the ideal. When one seeks to picture the ideal in all of completeness, when one stands before the ideal, realising that one has nothing in comparison to the ideal, and yet offering, somehow through self-deception to offer oneself wholly to the ideal (as if one had any worth in comparison to the ideal -- this is the ultimate of self-deception), then one has entered upon the process of contemplation and one looks within himself to that state of mind which is most fully and most completely perfect and one realises that this is the ideal state, and to enter into it, to give up one's self-hood so as to become one with it, either completely or retaining some kind of outer foothold, this is to embark, then and in that very state of awareness upon the voyage of contemplation, not only to be but to live within the ideal, to find one's life within it, and more than one's life, one's very being. This is contemplation. This is mind within mind. Our blessings always, M. Aquarius and Racine.

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The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree (Initiate) Esoteric Meditation -- The Contemplation of the Initiates "THOU ART GLORIOUS AND RADIANT IN THINE ATTAINMENT, 0 WONDEROUS SYZYGY OF ZEUS-AMON." Unto the initiates of the solar disc, that is to say, only to those who had ascended to the level of the syzygies, as you have been taught, was there given the powers of contemplation. Therefore, when one speaks of true contemplation one can only speak of THE CONTEMPLATION OF THE INITIATES, whose sign and symbol of liberation is given below, and whose element is the holy fire of spirit. Now, we have declared that you are initiates for having entered the inner court, and you are within the heart of the mysteries of the ancient and futuristic gods of mankind. Therefore, we will describe that state of consciousness which is most naturally and most necessarily your own, the state of contemplation, which involves mind within mind, your mind within the mind of the great one, the master and his mind with the mind of this syzygy, and the mind of the syzygy within the mind of the eon, and the mind of the eon within the mind of the archon, and the mind of the archon within the mind of the realms of essence, and the mind of the realms of essence within the divine mind, and the divine mind within the divine wisdom, and the divine wisdom within the divine essence, and the divine essence within the absolute, and the absolute within itself: FOR THE ABSOLUTE IS ONE. And because the absolute is ONE, IT IS POSSIBLE -- BUT ONLY POSSIBLE FOR INITIATES -- to rise in consciousness from where they are at present to the ONE, of which the philosopher Plotinus speaks as "the flight of the alone to the alone"; because contemplation is knowing all things as one, and therefore if all things are as one then there cannot be anything to separate my higher being from yours or from the very highest, if such should be what I am seeking. Therefore because of this unity of being, all things are one in the absolute, so therefore there cannot be anything to separate truly the essence of my mind from the essence of the absolute, from the divine essence, from the divine wisdom, and from the divine mind, for if there was separation there would have to be a two, that which separates one from one, but there is no two, there is only the ONE, WHO IS "ONE WITHOUT A SECOND". Thus we teach, for all mankind. and following our GNOSTIC TRADITIONS that: There is not end to the life of the spirit, there is no end to the essence of what is now, there is no end to the gods; all things are eternal in the essence of their being, and all things are spiritual and ultimate, for there is no loss. And, those who have achieved the level of the initiate are easily able to realise the truth of these ideas, and also why the doctrine of reincarnation is only a half-truth, and intended for those who have not reached the level of the true perception of light, which reveals in the holy secret their unity with the absolute. For this reason all occult philosophies which teach the inescapable law of continual reincarnation as well as the end of the present world system, by whatever Hindu term they may describe it, are to be avoided morally and understood to be truthless assemblies of error and harmful ideas. Man must realise that the universal system is a creation of divine love and a work of art and perfect organic harmony, what disharmony is present is due to having been introduced by man and sustained by erroneous occult teachings. Those who having attained spiritual liberation and having passed from darkness into "HIS UNSPEAKABLE LIGHT" must understand that the mechanism of contemplation is not complicated nor is it difficult to imagine how it is possible for where he may freely contemplate his the human person to evolve to such a level

destiny and his unity with the higher parts of the total universal system of being. For in contemplation it is possible to unite fully in the thought processes of the eternal and the infinite and thereby attain to an insight into the ultimate reasons for the existence of all things. One has only to journey

into the absolute making use of his present strengths, which will increase rapidly and wonderfully as he follows the path to the absolute. Thus man is truly able to live the life of the initiate for he knows exactly how and why he will evolve and also the direction not only of his own evolution, but the direction, if not the ultimate destiny, of all beings and of all parts of the universal system. This is the true work of the initiate, for he is charged with the responsibility to "bring to Earth the ultimate mysteries of being", which, if they are understood fully, will free all men from fear, hatred, error, and physical need, so that they might unite themselves in consciousness with the very highest, through contemplation, and thus act as the gods they are. Our blessings always,

M. Aquarius and Racine. (45 A)

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reserved

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The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree (Initiate) 4. Esoteric Meditation -- The Contemplation of the Initiates (A) MY MIND IS MEDITATING WITHIN A GREATER MIND. To live, to exist, to think, to subsist in spirit, to grow in wisdom, to understand all things, to be ideality and reality, to unite oneself in pure consciousness alone: THIS IS THE GNOSIS OF THE INITIATES, THIS IS THE ULTIMATE FORM OF MEDITATION, AND THIS IS ONLY POSSIBLE BECAUSE MY BEING IS WITHIN THE BEING OF A GREATER. All of reality is ruled by the laws of entailment and inclusion, whereby what it is contained within the being which is the cause of the being contained's existence. This is as true in logical thinking and analysis as it is in metaphysical spirituality: all reality is part of a close network of ideas and thoughts which interpenetrate and which are trancendentally identified with all ideality. Therefore when I live, I live within someone who is the source of my vitality. All persons have a syzygy, upon which they can draw for energies of consciousness and life. In meditation we go beyond the syzygy of life, we Arrive at the mental level and there we find the master, or the greater mind in whose mind we enter when we meditate, and within whose mind it is alone possible to meditate. This is the true method of spiritual growth, for apart from pure being and pure growth-in-consciousness it is 'impossible to find the light. Therefore, when one seeks to advance along the pathway of wisdom and ultimate metaphysical science one has only to try and understand the world of inclusion and entailment, for it is within these worlds, which are really the same world, that it is possible to find the inner mechanism of contemplation. This mechanism is as follows: 1) ALL ULTIMATE INTUITIONS AND INTELLIGIBILITIES HAVE THEIR TRUE SOURCE AND ORIGIN IN THE HIGHER OF TWO LEVELS OF MIND AND ARE EXPERIENCED BY THE LOWER OF TWO LEVELS OF MIND BECAUSE OF THE LAW OF REVELATION, WHEREBY TRUTH SEEKS TO MAKE ITSELF KNOWN. 2) BECAUSE OF THIS PRINCIPLE$ THEREFORE, THE ABSOLUTE ONE IS THE SOURCE OF ALL ULTIMATE INTUITIONS AND INTELLIGIBILITIES, BECAUSE THIS IS THE HIGHEST LEVEL OF BEING. 3) WITHIN THIS SCHEMATISM OF EMANATION OR POURING FORTH OF BEING AND TRUTH THE HIGHER REVEALS TO THE LOWER AND THE LOWER RECEIVES AND IS SUSTAINED BY THAT WHICH HAS BEEN REVEALED TO IT. 4) AS WISE MEN HAVE REVEALED DIVINE WISDOM TO COMMON MEN FOR THEIR MENTAL AND MORAL ENLIGHTENMENT, SO BY THE PROCESS OF CONTEMPLATION ONE WHO IS AN INITIATE IS ABLE TO SEE HIMSELF AND TO KNOW HIMSELF AND THEREFORE TO BE HIMSELF BOTH THE REVELATOR AND THE PERSON TO WHOM ULTIMATE INTUITIONS AND INTELLIGIBILITIES ARE REVEALED ON ALL LEVELS OF BEING. This Gnostic tradition is fully proven by the laws which govern the creation of cities of thought, cities of men, cities of holy beings, and cities of initiates everywhere in the universe. ALL THINGS ARE BOTH WITHIN THEMSELVES AND WITHIN ALL THINGS. THIS IS WISDOM AND KNOWLEDGE (GNOSIS). The ultimate science of being, which are based on the law that all things are within higher being is clearly a law of metaphysical inclusion and entailment. We might add that at this level of teaching there is not any need to differentiate between entailment and inclusion, as both are ideal. In higher studies, however, we will make a sharp distinction to assist those who would seek the very highest limits of truth. But for the present let us try and understand a very simple truth, namely that which is, as are all things, is within another. This means that it is only in contemplation that one is able to find out this very spiritual teaching, for otherwise one is not able nor is one ready to grasp this truth. Yet, to know the science of contemplation is to know all things as they are, as they are within being and reality. The relationship between your mind and the mind of the greater one is exactly the relationship of harmony which exists between your Ideas in your mind and your mind, it is the relationship of internal purpose and organic or living unity. Everything is within something else and for this reason everything functions within a frame of reference and a realm of harmony which not only serve to protect it, but to feed and sustain it, and to serve as the source of all of its ideas. This is the metaphysical law of true being and this is the metaphysical principle which as we have given it above serves as the model for the entire process of evolution. This principle teaches as such that all being comes forth from the superior level of being, which is superior

to it because it is prior, and therefore as it flows into existence in the world of experience, it shows forth the order and harmony of natural design. That is why the kingdoms of nature are composed of genus and species, for they reflect the influence of the prior (the genus) over the subsequent (the species), and by this method it is possible to find in our own minds those ideas which give birth to others and those ideas which being born of far more comprehensive ideas are naturally reflective of the more general ideas. My own mind is drawing its strength from that which is higher and more comprehensive than myself, and I an, understanding that my mind can only function within a higher mind and share in those ideas which have been revealed to me. All of the ideas of my mind exist as revelations of a spiritual nature, if these ideas are recognised as truly of the spirit, but if not then they are of human origin. The mind in its highest form reflects the higher mind, while in its lower forms the human mind reflects those elements of existence and experience from which it naturally seeks escape. Freedom consists in knowing the mind as such. Our blessings always, M. Aquarius and Racine

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The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree (Initiate) 4. Esoteric Meditation, The Contemplation of the Initiates (B) INSPIRATION Beyond all forms of measurement is the source of measurement. Beyond all forms of thought is the source of thought. Beyond all human attempts at spirituality is the source of all spirit. And, this true beyond is the beyond which is within, which we have discussed before so many times. This beyond is the "ABO SPIRITO", the absolute as the source of inspiration. We have seen how it is necessary tor the initiate to know that all ultimate intuitions and also all ultimate ideas of intelligible being are derived by means of the basic pouring forth of the eternal into the world of time. Now, we must understand that if all contemplation is mind within mind, then the activity of mind must be so intimate and so immediate that there is only one life and this is the life in spirit, which is our concept of inspiration. To live with the awareness that all of one's acts and truely spiritual ideas are from the very highest is so to inspire one that one is directed onward by one's own will and desire for the timeless. This is the truth of inspiration and when we realise that all inspiration is within the absolute, then we realise that absolute inspiration or ABO SPIRITO is the ultimate goal of contemplation. For you must try and feel yourself as you are in the absolute, so that every breath of his is a breath of yours, there being no second in the one without a second. Inspiration is the most spiritual form of attainment for human beings because it is literally living the divine life within oneself. It does not depend upon outside influences nor does it depend upon any internal circumstances other than the awareness that contemplation is the work of the true and faithful initiate. When one is conscious that contemplation is what must be done and what one can really only do as an initiate, then one realises that there is no separation between your inner life and that of the whole of the universe. For both are within ABO SPIRITO and both are ONE. The ancients spoke of the divine breath coming upon one and making him more spiritual than ever was possible before. This is only the most superficial aspect of the picture. This is the child's image of inspiration. True inspiration is more than physical breathing, it is the essence of being. It does not come upon one, rather it rises within the confines of consciousness and makes the initiate alive in his metaphysical selfhood. It is possible only because God and man are so closely linked by means of the laws of entailment and inclusion. And, inspiration while it is concerned with the true reality of spiritual life is more concerned with our understanding of spiritual life as the essence of one's very personal existence. Therefore, when one thinks of life, one should think fundamentally of existence as a spiritual fact, which is sustained by the immediate unity which exists between all of the aspects of ABO SPIRITO. In all ancient systems of mystical and spiritual training there is the teaching of how one is to prepare for receiving the divine inspiration. Now it would seem that in metaphysical teaching, such as ours, we have made provision for this by means of the entire scope of this course of study and reawakening. For we do not pretend to be teaching you anything new; rather, we are reawakening your very spiritual and

transcendental memories, which are fully present in your highest being, although they may not be known completely in your everyday awareness. This means that our teaching is the act of preparation for the receiving of the experience of awareness. But, this is a preparation for a reception with one major difference. That difference is this: The experience of inspiration does not come from outside of your being, rather it comes from within your being. It is an inner experience, or an esoteric form of experience, which rises within you and cannot be found to have its origin outside of you; nor does it seem to have any essence of being apart from the very wide horizons of your own

innermost experience in its highest form, which means that the God within is still very much united with all phases of my own and your own spirituality. And because of this, we are able to understand fully that to prepare to receive inspiration is in reality to prepare to receive the experience of true selfhood, to know oneself more fully and more perfectly than could be thought wither possible or necessary by those who were not gifted with the presence of initiation in their souls All of the thoughts and feelings which are at present afloat in the mind of the initiate are being known by the higher beings of the inner world through the power of Abo Spirito to know and to perceive all phases of its own experience in absolute completeness. Yoga is supposed to teach one to attain to self-awareness and when this is achieved it is possible to know oneself as divine and the soul as eternal spirit. However, we project the souls of mankind into an even higher phase of experience by teaching that ultimate thought and activity of thought are divine and that when we think in spiritual conjunction with ultimate thought we are one with the eternal and therefore our own thoughts are His and His are our ideas which lift us up to the higher levels of experience so that truth is not something foreign but something which has always been within one's self-consciousness. Why are you so self-conscious the wise man asked himself? lie answered with the insight that he was so self-conscious because he was conscious of his self -- his cosmic selfhood. Our blessings always, M. Aquarius and Racine. (46)

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree (Initiate) 4. Esoteric Meditation, The Contemplation of the Initiates (C) GNOSIS AND NOESIS.. There are two very highly favoured methods of contemplation which have been practiced by the masters of the Gnostic Tradition: Noesis and Zothyria. Each has its own particular point of departure in the inner worlds and each seeks enlightenment and spirituality following ideal methods. The two methods do differ, and for this reason I will discuss them separately for you and then we will conclude this degree with an additional note on transcendental yoga. If Gnosis is the ultimate tradition of wisdom and spirituality, so it follows that if this divine knowledge descends from the very highest in the order of being, so should the divine intelligibility descend and ennoble the human soul and make it very holy and ultimately transform mankind into a realm of true essences. This is exactly what happens in the process of Noesis, because the beginning of this descent of being is in the very highest sphere of light, which is associated with the Moon in the constellation of Gemini, and the magical colours red modified by black. This type of contemplation is especially concerned with the existence of ideal elements in the visible world, and therefore it rules all forms of research and speculation, especially having as its goal the creation of a world of ideal forms and elements, which is called, alternatively "the city" or "the encyclopedia". Now, the practice of Noesis is especially suited to those persons who having followed our earlier instructions are oriented towards work with the Syzygies. For the ideal elements of any metaphysical city or encyclopedia would have to be either the outer form of the Syzygy, as it shows itself in terms of a formula, or else, and this is much rarer, in the Syzygy himself. Gnostic noeticians, therefore, are professional researchers, whose investigations are directed towards the ideal elements of being in all of their forms. There is always the need to bring back to the world the sense of what has been achieved and therefore, for this reason, the noetician does not forget that he is a revelator to humanity of the higher wisdom. But he realises much more than in being a revelaton to mankind he is able to construct an ideal world model which will be used by mankind in its ever changing quest for a new meaning to existence. This does not mean that the noetician must think that his work will be applied in some future society as a form of social and political organisation, even towards which the present order is organically directed in its evolution by syzygical directions. But, it does mean that the fruits of noesis can be brought down to the most concrete of levels if this is the will of the noetician. If he wishes they will remain in the world of abstract being and pure contemplation. But, if there is the desire for the concrete, then the fruits of noesis can be grounded in the world of facts and the factual world can be made all the better because of this incarnation and transformation. All great religions begin with the application to the religious and mystical sphere of what we have discussed, either in the form of a person (as in Christianity and Buddhism) or in the form of an idea, or a theory of life (as in world humanism and religious empiricism) and for this reason there will always be strength of purpose in these religions, because they have brought into the world of the material of the spiritual. We may disagree entirely with certain the ideality

interpretations which have developed over the years, but we must recognise the presence of those ideal elements, which have, for millions of years, formed the principal basis of the spiritual life. But there is more to the noetical approach in contemplation besides the act of revealing to the lower levels of being the ideas of the higher. For in doing this, by whatever means, the noetician only serves to duplicate the eternal processes by means of a wonderful symbolic pattern in human consciousness. There is much more to be done, largely in the areas of exploration and ideal transformation. In the area of exploration, the noetician by means of contemplation comes to know himself as he is that is to say in terms of the cosmic dimensions of his being. This is especially important when we realise that cosmic dimensions of being, whether ideal or real, that is to say if in time or beyond time, are the proper goals of human evolution as well as the objects of human contemplation. The human being must realise that he has only to move in the direction of the eternal and he will find the contents of the human mind of two million years from now. These cosmic dimensions of being are forms of thought which are possessed by higher beings in their present perfection and which will become the normal patterns of human thought in the distant future. Thus, the noetician able to think beyond the confines of time. Lastly, when he has come to think in terms of the future, which to him is an ideal present, he has within his powers of knowledge the capacity to transform the here and now into this ideality, if he should dare to introduce in a careful manner the elements of change in such a way that they will not he found to disturb the present, but will serve to build up, element by element one at a time, the new world of the future-next-to-the-now-present. Then, he will truely

have reached the level of one form of the completeness of contemplation.: Noesis -- the absolute level of thought. Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights

reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree (Initiate) 4. Esoteric Meditation, The Contemplation of the Initiates. (D) GNOSIS AND ZOTHYRIA. Modern gnostic metaphysics makes use of the concept of Zothyra and its reference to Zothyria, in explaining a type of contemplation which begins at the lower levels and instead of following the pathway of emanation it follows the pathway of evolution, having its origin in the Moon in the constellation of Scorpio, with the magical colours of yellow modified by black. Zothyria is a modern form of the gnostic method in the sense, only, that is has been applied to the history of the mind and the intuition in such a manner that it follows the growth of being from the simplest to the most complex and embraces within itself the natural history of the universe and especially of occult destiny. It is therefore the method of consciousness moving in a direction different from that of Noesis. For Zothyria there is no need to identify with the most transcendental elements, as it is not a process of research through contemplation. We may, rather, define Zothyria as a process of construction through contemplation. It is a process whereby the world is both discovered and explored by means of those powers of the mind which are sufficiently complete so as to enable the zothyriologist to build up a world structure not unlike the speculative and explanatory systems of theoretical philosophy and science which have been found in the minds of men for the past few thousands of years. Zothyria is thusly the power to explore in a natural sense the world of visible and invisible beings. Zothyria is gnostic in that it depends upon certain presuppositions which are prior to normal and practical mind, but it is less gnostic than noesis in that it does not dwell in the ideality of being, rather its basis is in the contemplation of the processes of evolution, as they are reflected organically in the spheres of the Syzygies. Zothyria being so close to nature projects upon the world of natural events certain lines of mathematical direction. These triads form directive patterns which go far beyond the normal genus and species system of natural order. As the species rises in consciousness from the lower levels to its goal of a somewhat higher consciousness, it is necessary for the triads of zothyria to rise higher in their expectation of what is to be, so that what has come to be seen and understood as a projected level of evolution on some lower plane of nature, becomes the norm of life on a higher level and on an even higher level it would be thought of as a backward step. Thus, for plants the zothyriologist projects the goal of self-consciousness, which is not attained there, but is the minimum requirement in the human kingdom. In a higher level, selfconsciousness would be thought of as a retardation of evolution, if the basic minimum is cosmic consciousness. Therefore, zothyria seems to be able to develop a speculative metaphysics of nature and also an interpretation of the world in terms of what is expected in the higher levels of consciousness. Such goals are necessary, for if we did not have them, then we would be unable to have anytype of natural growth, because the drives of nature are not well directed towards difficult achievements, and so they must be directed from every possible sphere of being so that nature will reach its expected goals. Otherwise, nature would be static and evolution would be impossible. Therefore, the zothyriologist is a director of natural evolution.

So far what we have said is quite concerned with the mental world. We would like to know of the contemplative side which goes beyond the mental world. The answer is simple. only in contemplation would such problems ever arise because only in contemplation is there an awareness of reality in this very deep sense. The mental world would not be concerned with such problems, although it might know of their existence if such a mental world was nourished by the contemplative level of consciousness. But for the most part, the mental world is not so governed by a cosmic concern. Contemplation is, however, for is concerned with the ways in which being must achieve its perfection. and in the gnostic tradition, which is the tradition of noesis and zothyria, the ultimate

task of contemplation was the solving of the problems for the universe, at the cosmic or universal level. In other words, the unity of consciousness acts in such a way that all of the forms of nature are objects of loving concern by the cosmic unity of consciousness and as such they are so vital that their entire evolution must be directed and sustained in terms of perfection of understanding Contemplation becomes this perfection, and in contemplation we see the love and concern for all being which is manifested by the God of Creation, as He has been so known in all of the mystical and religious traditions of the more spiritually oriented peoples of the world. To share in His concern and sense of responsibility for all being is the goal of contemplation. So the initiate who is the ideal term in contemplation, the pole of mind, must realise that as noesis brings us transformation and exploration of being, so zothyria brings us the creation and protection of the natural order according to plan. Noesis is the divine planner, who has drawn up the forms to be followed in the creation of the universe. Zothyria is the divine gardener who must watch his plants to see how they will grow and what they will need in the process of reaching full growth. Both forms of gnostic contemplation are in fundamental harmony. Each initiate must be both a noetician and a zothyriologist. if he is to contemplate the eternal order of being in the most proper and spiritual sense that can be known. Our blessings always, M. Aquarius,and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The First Temple of the Inner Court, Student III. Degree (Initiate) 4. Esoteric Meditation, The Contemplation of the Initiates. SPECIAL NOTICE ON TRANSCENDENTAL YOGA TO 'FOLLOW LESSON (D). For an initiate there is only the timeless and the spiritual. Therefore, in every age there have been those who have sought to writ down their methods of spiritual discipline so that they might be shared with their disciples. This custom is quite wonderfully preserved in the eastern systems of yoga, which aim directly at transcendental illumination. However, while not using the term extensively the reader and initiate will find our studies to be the most transcendental form of yoga which has been evolved by the human mind from out of its vast spiritual experiences. Consequently, the degree which,you have just completed is ideally a course in the transcendental yoga of the ancient oriental school of Contemplation and Meditation. We do not believe that using the word "yoga" adds significantly to what we have already come to know from sound experience as the gnostic tradition. We do not need any additional terminology. But it is important to keep in mind the fact that all higher forms of spiritual training are one in essence, and so it with the gnosis and likewise with yoga. We do not consider ourselves as gurus or as yogis, for often imposture has made these names of ancient honour terms of rejection. Rather, we do insist however, that due respect be given to the eastern teachings in the same sense as such are given to our teachings because our teachings are essentially one with the best of the oriental Transcendental doctrines. However, while this is true we must warn our initiates against those often who pose as oriental masters and who ask from students an obedience which should not be given and which is in fact fully questionable Our blessings always, M. Aquarius and Racine. (48 B)

Copyright 1970 by Monastery of the Seven Rays Quito, Ecuador, All rights reserved.

Monastery of the Seven Rays

SUPPLEMENT TO THE STUDENT III DEGREE. CONCERNING DIETARY REQUIREMENTS: When you received the initiation application of the Monastery you were asked: "Do you agree to follow the dietary requirements expounded by the Monastery to the best of your abilities?". This and the mention of the breakfast followed at the outer retreat of the Monastery, of fresh fruit, milk, and cereal, to be found in one of the form letters sent by the hierarchy section, the Master R.D., have been so far the only references to diet in our lessons. The reason for this is that only when a person is active on the inner planes is he then able to judge the types of food he would use, by carefully examining its aura or field of light, and seeing if a particular type of food is suitable for him to eat. There can never be any agreement among the occultists of the world regarding foods and food customs because diet is an entirely cultural matter. However, when a student has reached a certain stage of development he may make certain judgements based upon his own inner experiences. For this reason our dietary requirements are esoteric entirely and we observe no outward disciplines as such, although a certain custom will be followed at the outer retreat of the Monastery which would set it apart from the eating places of the world, not only because of what is eaten but much more importantly because of the way in which food is treated. For food being the divine gift which sustains the physical self must not be either rejected or become the center of some strange cultus. Rather food is to be understood as a means to an end, which end being the perfection of the inner self, which means that the outer self must be directed towards serving this inner goal. However, it is possible to create a food list which would approximate towards the ideal of perfect nourishment. This is based on ancient customs and therefore seems to have been followed by occultists of all schools for many centuries. This is of course just a food list, and it must be seen as a list, not what is required. FOOD PROVIDING PROPER BODY BUILDING FACTORS: Milk and milk products, (cheese, yogurt, dry milk solids) FOOD PROVIDING PROPER SOURCES OF PROTECTION AGAINST DISEASE: All fruits and vegetables. FOOD PROVIDING PROPER SOURCES OF STIMULATION: Pure wines, herbal liquours, (such as made by monks) dark rhums, molassas, honey. FOOD PROVIDING PROPER FUEL FOR ENERGY: All grains, especially rice and cereals. Concerning meats we must say that both meat and fish have proven nutritional values. Those who do not use them refrain out of religious or mystical reasons, not for reasons of health. Certain occult schools require vegetarianism. If vegetarianism is suitable for you, you might follow it, but it cannot ever be required in a truly esoteric school, because it is not based on the principle that to eat meat is to die occultly, which would be the case if one were to eat human flesh, an entirely different matter. Concerning drugs and tobacco, the Monastery advises one to use his own inner perception. In much occult literature, adepts and teachers use tobacco and opium. LSD and the newer drugs need to be investigated more carefully. Even homeopathic medicine, however, can be said to have a psychedelic effect upon the nervous system. Coffee, tea, and cocoa are stimulating and can be viewed as mild forms of opium. However, true stimulation comes from the powers of the mind not from things which must be ingested. Sexual activity is perhaps the greatest form of stimulation and can be regarded as the most natural psychedelic in the world. The sexual orgasm should be helpful to occultly retarded persons, who seek the opening of magnetic centers. For this reason we teach a sixteen month course on sexual magic. However, while sexual magic is very powerful, the most powerful, and the most transcendental form of magic is MENTAL MAGNETICS. An advanced course in this field follows the course in sexual magic.

Please regard what we have said as matters for serious thought. We do not give orders, since only the higher self can command his own lower self. But what we say here will serve we think to clarify our point of view on a number of points. Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights

reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree GENERAL STATEMENT: You are now to begin the final phase of your spiritual development in the work of renewing your awareness and experience of the innermost teachings of the world. You have now come to the Student IV. degree, which is the completion of a professional course in occultism carrying with it the implications of an entirely new and unlimited horizon in a career of service to your fellow human beings, both here on Earth, and on various other planets of this system of worlds. Therefore, we have sent to you already the initiatiC papers, all six of them, which indicate by word and symbol the total potential for human evolution. This is your evolution -- yours and that of the total cosmos moving in infinite concert to the most perfect and complete state of consciousness capable of human intuition. For this reason you must be very, very careful to guard your magical powers, for you realise that they are not yours as such, but have come to you from the Master M. Aquarius, through his medium. Be cautious in your work; yet work always for humanity, always for a better spiritual condition among men, always for the perfection of life and always for the realisation of brotherhood among all men. The initiate shall have as his duty to live according to his best inspiration and insights which come from our teachings and his meditations upon these teachings. Ours is the most complete of esoteric techniques, because it comes from those whose knowledge is most complete. However, we do not wish the initiate to feel pride in his state of existence, rather he must feel most intensely a responsibility towards all being, seeking in whatever way he can to weave it into the symphony of spiritual light and reality, which is what evolution of consciousness truly is. The initiate is above all things very responsible. THE NATURE OF THE STUDENT IV. DEGREE: It has been given to the Creole race, among all of the others, to conserve the magical and esoteric traditions of the distant past, because of their biological and historical patterns of formation. But, at the same time it is necessary to achieve a universality which is both widely known and recognised in all occult circles and which is identified with the wonderful Chinese tradition of magic known as the I-CHING. Our lessons are therefore a universalised Creole Cabala, which means we go beyond the confines of any local tradition and bring to you, as students at this present level, the metaphysical teachings which were introduced from Vulcanus to both the Chinese (as the I-CHING) and to the esotericists of the French-speaking West Indian Islands (as Creole Cabala). This combined science is LA NOETIQUE, or NOETICA, which is the universal experience of the Creole race, of which we have had just a little to say in the Vth and VIth initiatic papers. The Student IV degree is an introduction to the highest of the inner sciences, or NOETICA, also called luciferian magnetism, because it is concerned with the magnetic forces derived from the lightbearers, who come to our consciousness from Vulcanus and Venus, the worlds of solar light. Thusly, we are to teach the Creole origin of the

I-CHING in the Afro-Haitian Fa-doctrine, and the solar and stellar origins of all higher teachings concerning mystical consciousness, including the inner science of the Mulattos, which is called "ZOTHYRIA". We must now recognise two distinct lines of occult development, which are woven throughout the Student IV. Degree. These lines of development come from the same stellar source, which is the Spiritual Gnostic Assembly, but they come down to us as complementary elements in a wonderful line of doctrine. It is possible by means of the following diagram to illustrate this point: 1. Stellar Esoteric Tradition (Spiritual Gnostic Assembly). 2. Solar Esoteric Development (NOETICA) 2. a. Mediumship: T.A.L.R.I. 2. b. Vulcan, Uranus, Neptune, Mercury. 2. c. This is the area of all L-true doctrines. 3.Lunar Esoteric Development (ZOTHYRIA) 3.a. Mediumship: T.A.M.R.I. 3.b. Venus, Saturn, Jupiter, Mars. 3.c. This is the area of all M-true doctrines.

We will be attempting to weave together two lines of development in order to achieve the ultimate occult synthesis. Because this is true, we must work, as we have in the past, to weave together our elements of occult and metaphysical research at four different levels of teaching, which correspond to the four natural divisions in the subject-matter. The four divisions can be understood as follows: 1. The African 1.The tableau of Fa-Legbha-Bokono,

Domain. 2. The Quarteron Domain. 3.The Octavon Domain. 4. The French Domain.

2. 3. 4.

(magnetic-lessons 1.0000 through 1.2500) The condensers and attracters of astral light (1.2600 through 1.5000 of magnetic-lessons) The magical lattices (1.5100 through 1.7500 of magnetic-lessons) The porcelain seances (magnetic-lessons 1.7600 through 2.0000)

According to our way of thought, then, the entire pattern of the fourth student degree is absolutely based on a development and weaving together of solar and lunar elements in order to achieve a stellar synthesis. This is further amplified in the advanced studies, where the second years course is frankly a study in Zothyrian sexual magic and the third year's course is fundamentally a study of the Noetical universal magnetism and metaphysics. The fourth year's programme, which continues indefinitely is the stellar level of the Ecclesia Gnostica Spiritualis. Therefore, the work of the Student IV. Degree is fundamentally a study of the basics of the higher teaching. We are concerned with laying the ground-work for future development. In order to achieve our systematic synthesis of teaching concerning the unity of the universe, which is really what we are taking about, namely how everything is one thing in the ultimate sense, we will begin with the field of physical light, which has as its manifestation first of all the work of the Master R.D. of the outer retreat. Our teachings concerning this master will he our commentary upon I-CHING hexagram "khwan", in yellow and black. Both Noetical and Zothyrian elements will be present in the commentary, which will build up the metaphyscial basis for the first part (of four parts) of our exposition of the tableau of Fa-Legbha-Bokono. All further teaching on these subjects can only be seen as commentary upon the development given in the lessons. However, the colour symbols, which accompany the I-CHING hexagrams will present the full Fa-Legbha-Bokono tableau, so that the tableau and the hexagrams are unifying principles throughout the set of sixteen lessons. When we come to the condensers and attracters, magical lattices, and porcelain, we are talking about symbolical equipment, which will later be developed in the inner work. However, at this poir we feel sufficiently justified in giving you the names of the magical equipment, which is used in our specialised researches. The following information will serve to show the meaning attribute to ideas and terms already discussed, but developed more in detail in advanced work. In this final degree you will learn all that you have been promised about us as such, and much more. You will learn to work with the structure of the universe. M. Aquarius and Racine Regarding the origins of The Applied (T.A.M.R.I.), we have the following information. Matrices (49 A) Research Institute

Up until the time of the discovery of the planet Pluto, certain leading noeticians had assumed that their metamathematical methods were adequate enough for the interpretative Modes of the eight planets, then known though research: i/e, 1) logic - f -true, analytic apriori, Vulcan, m-true, Venus; 2) noetic - f -true, synthetic apriori, Uranus, m-true, Saturn; 3) ontology - f-true, analytic aposteriori, Neptune, m-true, Jupiter; 4) cosmology - f-true, synthetic aposteriori, Mercury, m-true, Mars. This same system assigned matheological methodologies to Venus and Saturn, empiriological to Jupiter and Mars. However, with the discovery of two major variations in the philosophical orbit of Pluto, it was found necessary to revise methods of research and to make a clear cut distinction between, at least, some areas of inquiry explored by what came to be known as The Applied Lattices Research Institute (T.A.L.R.I.) and T.A.M.R.I. These two major variations were: 1) the method of projecting the structure of the above mentioned orbit into meta - homoeopathic frames of reference, and 2) the speculative discovery of the attribution of a) Platinium to the Akasha -- the cosmic space-time continuum -- and b) Uranium to the Fohat -- the cosmic electro-magnetic continuum. There thus came into being the generalised matrix method with its a) basic group theoretical foundations and b) matrix theoretical reductions, forming T.A.M.R.I. as distinct from T.A.L.R.I. with its generalised lattice method of a),basic set theoretical foundations and b) lattice theoretical deductions. The following is the schematism for T.A.M.R.I.

A) formulae elements (single essence) C) multi-essential meta l) c-true 2) h-true B) multi-essential elements 1) e-true 2) v-true elements 1) pure meta-elements 2) v-true meta-elements D) research into fundamental and derivative types 1) theory of atomic numbers 2) theory of atomic weights

The entire universe is an outgrowth of these four basic symbols, which together are the absolute basis of the Creole Cabala, as it is understood by all esoteric initiates of our tradition. The Monastery system as such, therefore, must not be thought of as too concrete except by reference to the four points of concreteness which are the elements of physical light to be found above. The Monastery is much more a system of being and meaning of which we are the custodians now and forever. Do not think that it is possible to communicate with modern conditioned mankind except by means of these four points of concreteness, but try and understand that these four points are in reality symbols of the four principles of FA-unity, which link the world-systems together in a most perfect way. That is why these lessons which you are receiving are in themselves symbolic elements in an interesting and wonderful system of meaning which extends far beyond anything known at present, but which by means of a web of meaning and mystical signs links together the entire being of the world is a most comprehensive synthesis, -- the most comprehensive synthesis known to mankind. Our blessings always, M. Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV, THE SEVEN PLANETARY RAYS OF CONSCIOUSNESS. Our system has been named in honour of the seven planetary rays of consciousness. Let me explain that we do not teach anything which would even approximate to the conventional occult doctrine of the seven rays, because our conception is' entirely different. -We are concerned with 1. types of consciousness and 2. with the focus of these types of consciousness in planetary centres of magnetic force in our solar system of metaphysical worlds. Consciousness is a by-product of these interacting and interweaving influences, so much so that when we speak of consciousness, we mean a system of interconnected symbolic processes, and when we speak of someone's consciousness, what we mean is a localization or a concretisation of what was hitherto seen as a symbolic process without any here and a now. That is why we do not feel the need to emphasise the oriental doctrines of reincarnation, because we do not think that the operation of these forms of destiny (reincarnation and transmigration of souls) do not apply universally, but apply only to those cultures where there has been built up a response to this pattern, as in India. Since consciousness can be fitted and directed to any number of equally valid plans by human attention, it seems quite reasonable to assume, further, that for the Christian there will be the Christian afterlife state of awareness, and a corresponding state of being for each of the different afterlifeexpectations of mankind. For the nihilist, who expects nothing, there will be the experience of the void, since he has not been able to build up sufficient structural links to the higher worlds of whatever sort he may feel called towards. But, after the experience of the void, his unconsciousness will come to dominate his consciousness, and then the archetypal patterns of his racial and ancestral metaphysical and mystical traditions will direct him outward towards those worlds. But the experience of the void will prove to him a wonderful purification and will free him from his worldly errors. Higher forms of being are entirely systems of consciousness aware of themselves and so we must come face to face with the type of influence which directs consciousness outwards upon the general body of humanity. You will recall that we have discussed earlier the planetary Syzygies, and now we are adding to this metaphysics by our discussion of the rays. For your convenience, let me list the cross references to our previous lessons on astral magnetism, so that you can reread and gain some insight into the total picture: Lesson b. Lesson c. Uranus and Mars -- Astral Magnetism III b and IV b. Vulcan and Neptune -- Astral Magnetism III c and d and IV c and d.

Lesson d. Venus and Jupiter -- Astral Magnetism IV a. There is no back-reference to Pluto or the Pluto ray, because this ray originates in the subconscious realm of being and carries with it the riches of an unexplored and mysterious country. And Racine did not bring through anything on its Syzygy for the simple reason that Pluto is evolving several Syzygies, rather than just a unified one. In fact the Plutonic system of Syzygies is a pattern of cooperation between various beings, whose reality is interconnected in such a way to create a basic unity, with different and diverse manifestations. Because of the work performed by these seven rays of being, gnostic metaphysics has designated them as the SEVEN PLANETARY ARCHONS, or rulerships, for the entire course of human evolution is directed by them in such a wonderful way that mankind can always believe as certain that the universe is directed by intelligible forces of being., In our last two months of study we will explore the symbolism of the Tarot, as we teach it, and you will then come into contact with the next two levels of being: 1. the sixteen ancestral eons and 2. the sixteen root or primordial eons, who are represented by the symbols Of the Tarot. We are also continuing our use of the FA and the I-CHING. However, because this level of magnetism is associated with cabalistical condensers and attractors of astral light, and forms the "quarteron domain" of luciferian magnetism (1.2600 - 1.5OOO) we can say that all magical and occult instruments of research must be consistent with their metaphysical background, and that any occult laboratory must serve as a little model, on a symbolic scale, of the total universal system. The realms of being can only be related to when they are perfectly represented in the signs, symbols, and all other instrumentalities of the occult researcher. For this reason, we have introduced in this paper the correspondence between the previously examined levels of astral magnetism and our present subject-matter. Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree. "Le Sacre du PERISTYLE" (Creole Cabala) A. THE TAROT AS THE GUIDE TO THE OCCULT HISTORY OF HAITI. The Creole race has been given the responsibility to teach modern western man the fundamental truths of esoteric philosophy and science. To this race has been given the further responsibility of showing forth by means of the ancient symbolic forms of its magical traditions the ultimate essence of universal consciousness, which being based upon the universal experience of the Creole race is called in the language of that people "La Noetique", or Noetica. The Tarot of the Creoles is the most perfect of all magical systems of symbolism for discerning the philosophical interpretation of existence, for it is the product of centuries of refinement of intellect and culture, as well as the constant source of communication with the invisible. In Creole Cabala in Haiti, Jamaica, Martinique, and Guadeloupe, these communications with the invisible are possible because the charts of the Tarot represent the magical presences of THE INVISIBLES, who are the foci of metaphysical and metamathematical magnetism and who are the personal forces of destiny in the psychic atmosphere of the human world -- LES LOA. The book of the I-CHING is in reality a mystical transcript of these Tarots, for the sixty-four diagrams or hexagrams of that system are the projections of the thirty-two tarots of the Creole Cabala into the positive (solar) and negative (lunar) spheres of magnetism. The same is true in a way of the FA, for the sixteen symbols of the FA "le grand-tout africain" -- the africain absolute system, are the basic racines (roots) of the Tarot. Thus we have both the expansion and the contraction of the Tarot in the I-CHING and the FA, respectively. The Tarot is the expression of Noetica, which is the universal experience of the Creole race, forming the basis of a universal consciousness. For this reason it is necessary to realise that the cultivation of these symbols of Tarot, by means of magical and esoteric theory and practice constitutes the highest form of spiritual yoga (to use the word for such discipline of the spirit) and that further such a cultivation is based entirely upon forces which are both physically and metaphysically inherited. Therefore, for example, the Creoles receive initiation into the lesser mysteries of their cabala by means of birth and psychological formation, although initiation into the greater mysteries is by contacting the invisible forces behind the Tarots. The difference between the lesser and greater mysteries would seem to correspond roughly to our own distinction between the outer court and the inner court of the Monastery's programme of training. Thus, by reason of birth and biological tradition the Creole has been admitted into the lesser mysteries. To go beyond them, he must seek the Invisible Forces, which stand behind the Tarot. The Invisible forces are contacted by means of the magical sacrament of consecration to the inner worlds, which must take place within a temple set aside for the stellar esotericism, which goes beyond both solar and lunar influences. This is called "le Sacre du PERISTYLE", because the temple is known as the peristyle both in Creole awareness as in the classical Greek and Roman worlds of initiation. The act of consecration (le sacre) has as its goal the FIRE is called in Creole Cabala "PONT DE FEU", and it is the path of entry into the higher aspects of transcendental consciousness. For as the Bridge of Fire it seeks to cross over from the visible to the invisible by means of the ideas of initiation, which it contains. The entire history of Haiti, from the occult standpoint, has consisted in the crossing of this bridge in order to create those magical systems of universalised Creole consciousness, which are now so essentially a part of the Aquarian Age and its awareness. The African, French, quadroon and octaroon elements of the Cabala have each produced the necessary parts for the total or grand instrument, the SACRE DU PERISTYLE which is the ultimate instrument of attainment for mankind. Each cultural element and occult type has added to the perfection of its system the ever increasingly perfect crown of developed insights, which somehow have blended together in the ultimate of universal experience. This somehow, however, has not been some kind of hazard or contingency, beyond the control of the magical imagination and intuition, for it is in reality the magnetism of the invisible which attracts and holds all true pictures of itself in a perfect harmony, so that no elements are lost or allowed to become out of place even for a moment. Therefore the Tarot when examined closely is a system of perfection, representing the contributions of the four elements of Creole Cabala in a state of most systematic and final authority in all spiritual matters. For this reason, we teach the Creole Cabala of the Tarot as the conclusion of our first year of study. a) By the authority of the RACINE-LOA B.*.R.*.T.*..*.X b) b) Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree. I'Le Casre du PERISTYLE" (Creole Cabala) B. THE NOODAY OF THE FOUR CROSSES. In the Creole Cabala, The Christ, or LEGBHA, rules the Midi, or the Centre of Being and Existence. Now, when this concept of the centre is translated into the everyday language of the measurement of time, Legbha is said to rule the Noonday which is the mid-point between the poetical night and day. Night and day are metaphysical realities, in fact they are sets of Twins, four sets in all, which are the magical powers which direct the evolution of all being through the various phases of experience. In the analysis of the Midi, we will enter into an area of experience which is used as the basis of the sexual magical and alchemical philosophy of Creole Cabala, Voudoo, and Obeah (the Jamaican version of Voudoo). For the sexual structure of polarity is perfectly reflected in the designation within the sets of twins, so that one set is normally positive, because it is composed of a positive and negative Loa-Syzygy, but another is negative, because it is composed of two positive or masculine entities. Yet, this balance is necessary in order to show the various dialectical forms of union between the magnetic fields which form the very highest world of manifestation. Legbha as the Christ of the Noonday, therefore, must not be thought of as merely solar (because of his African ancestry) or lunar (because of his pre sent ethnic quality, which is mulatto). He is stellar, as such he must synthesise the whole principle of being, which is a conception much more developed than the divine androgyne and divine hermaphrodite of classical Greek gnosis. In the Creole Cabala the sexual qualities are seen as reflections of metaphysical principles. It is not the case of their being a projection outward upon the universe of sexual characteristics from the human-side. The Twins of the Night (Marassas de Nuit) represent the negative balance in the universe, which while not being destructive, remains passive and must be changed by magical action. Both the Loa-syzygeo or the masculine principle and the Loa-syzyge'a or the feminine principle are known as masculine deities in the more popular forms of Voudoo, but there has always been the possibility of sexual ambivalence present there which points to the higher truth of our doctrines. On the other hand, the Marassas du Jour, the Twins of the Day, are composed of male and female Loa, so that the Loa-Syzygeo is always -- both in popular and in esoteric Voudoo -- conceived of as a masculine principle and the Loa-Syzygea is always a feminine principle. I am not suggesting, however, that it is possible to think of the Midi as surrounded by four forms of magical practice, two of which are homosexual and two of which are heterosexual. That would be too much of a simplification; although it must be admitted that there are many occult schools in Haiti, which make this distinction and follow one line of development or the other. Our concern is to arrive at the essence of this entire magical system, and since the elements must be carefully distinguished, it is necessary to analyse the total picture. Of course this is only a further elaboration of the principles of sexual magic which we studied earlier; and which will be developed in the mote advanced courses. And if one wishes to say that there are homosexual and heterosexual elements equally present in Creole Cabala, this is only because these ancient realities have been brought to it from both African and French magical teachings, and that esotericism of this sort is not under the jurisdiction of English sexual mores. The magical properties of the sets of Twins are set forth in terms of the qualities which are attributed to the planets and to the Moon in relation to the most influential of the constellations. This is not astrology, but it is a form of astrosophy, because the occult and esoteric principles contained within the separate concepts of the Twins, and specifically within the concept of each member or Twin, are entirely magical and relate to the development of cosmic destiny. Thus, every symbol is in reality an instrument of access to the inner worlds of higher being. The integration of this cosmic destiny is to be found in the Midi, or in Legbha, who it the Lord of the Four Crosses. For the polarities within the Twins form an' intersection, or

lattice-work, of magnetic force and magical existence, projecting out upon the world the Cross of the Christ of the Noonday, at the four points of the magical compass, which measures the cosmic magnetism as the physical compass measures the Earth's magnetism by indicating the poles. The Midi or Legbha, is therefore surrounded by four separate, yet interrelated realms of being. This can be seen as follows: a Midi c d b

where a,b,c, and d refer to north, east, west and south, respectively. Once this conception is clear in your minds, it is possible to see by further analysis the dynamic tensions of magical and magnetic force within each cross, and also to trace the development of consciousness through these crosses by way of magical initiation and evolution of awareness. The Four Crosses form the basis of the highest Tarot of the Creole Cabala because it is the most complete expression of the stella metaphysics. The French contributed the astrosophical conjunctions of planets, Moons and constellations. The African contribution can be seen in the Voudoo names. Together these elements define the fourth level of magic, which is associated with French occultism and Spanish esotericism in the colonial setting. The magical symbols are the ritualistic pieces of Porcelaine noetique, which served as the symbolic basis of the magical constructions at this level. The ritual porcelain of the colour red served to represent the Fire-principle. The baroque and rococo styles were reproduced again and again to form the magical set of three pieces, two urns and a cup-bowl, which represented to the magical initiates the ultimate triad of the 1) ETERNAL CREATOR, 2) DIVINE WISDOM, and 3) LEGBHA THE CHRIST. The cup-bowl is the Eternal, the source and goal of being. The urns represent Wisdom and Christ as emanations from the Eternal. This is the esoteric gnosis at the basis of Creole Cabala. We will now examine the Four Crosses: I. The Cross of the North is the stellar synthesis of the Loa-Syzygeo Saturn in Capricorn (Guede-Nibbho) and the Loa-Syzygea Luna in Scorpio (Mait-Grand-Bois-D'Ilet). This is the first of the Twins of the Night. II. The Cross of the West is the stellar synthesis of the Loa Syzygeo Mars in Cancer (Ogou-Fer) and the Loa-Syzygea Luna in Taurus (Erzulie). This is the first of the Twins of the Day. III. The Cross of the South is the stellar synthesis of the LoaSyzyge'o Mercury in Gemini (Simbi-en-deux-eaux) and the Loa-Syzygea Luna in Leo (Agwe). This is the second of the Twins of the Night.

IV. The Cross of the East is the stellar synthesis of the Loa-Syzygeo Vulcan in Leo (Danbhalah-Hwedo) and the Loa-Syzygea Luna in Gemini (Ayida-Hwedo). This is the second of the Twins of the Day. In our commentary on the Tarot of the Four Crosses, which follow we will be able to delineate some of the characteristic qualities which we attribute to each of these sets of the Twins. However, it is very important to recognise that the term "Twins", and the term "Twin" refer to metaphysical principles of manifestation at each level of being and existence. There are to be found Marassas within the Eternal, and these primordial Twins' are metaphysical principles of ultimate cosmic value. Within the Divine Wisdom there are the Twin or Ecclesia (the spiritual gnostic assembly of universal Creole experience) and the eternal dialectic of Scripture and Tradition. For the Christ there are the Twins of the Day and the Twins of the Night. All of these distinctions of being and essence, therefore, examined in the higher work, which follows the completion of this course of introductory study. a) By the authority of the Racine-Loa B.*.R.*.T.*.*.X b) Our blessings always,

M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays Student IV. Degree 1. The Last Temple of the Inner Court, A. THE EARTH-SYSTEM OF THE MONASTERY OF THE SEVEN RAYS -- THE FIELD OF PHYSICAL LIGHT MAGICAL ELEMENT: THE TABLEAU OF FA-LEGBHA-BOKONO. We are concerned here with the way in which the world is constructed and organised in space and time. The world is a profound system of meanings and symbols, and therefore it cannot be understood except as a system of meanings which explain themselves and are explained by minds which have created them. All minds are matters of meaning, and therefore all minds create meanings and all meanings must come back to the minds which have created them. There is one occult meaning for the Earth-system and that is the Monastery of the Seven Rays. No other system can include the Monastery, although the Monastery is able to include all other systems of meaning as sub-departments within itself. The Monastery is the Earth-Pole of reality, in that it is in operation on the densest level of existence, and for this reason the Monastery system involves the following elements of physical light: 1. advertisements and introductory literature. 2. the paying of fees to sustain the work amid physical pressures. 3. the physical organisation of the Monastery as a enterprise of commerce for the legal protection of the duty to give occult teachings. 4. the physical existence of administrators of the Monastery serving as outer representatives of the inner forces. On the physical plane, therefore, we are responsible in such ways as to present a unified occult organisation, which can be expressive of the inner structure of being. The Monastery is an extension of a sixteen part system of meaning known as the FA, which is the most ancient system of hierarchial arrangement in the entire world. It is presumed by some experts and known with certainty by us to be based entirely upon the way in which the universe is organised in the absolute mind. The universe is organised according to the symbolic pattern of four parts, with four subdivisions. In the FA this is a matter entirely of colours and combinations of the four basic figures, which correspond to the planets of the stellar system of consciousness. These are given as follows:

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 1. 1.0000 - 1.0625 KHWAN

1.1 In the Monastery of the Seven Rays system of world-explanation, the work of preparing the disciples for work in the world is conducted under the supervision of the Master R.D.', who specialised in the physical aspects of the educational process. 1.2. The Master R(aja) D(ob) is of Thibetan occult formation, and while not existing on the physical plane of mineral light, neverthe less is in immediate esoteric rapport with all of the activities of the Monastery via his esoteric link with the physical mechanism of the system. 1.3. The Master R.D. has selected the physical location for the outer retreat in Ecuador, and has required that this outer retreat symbolise on the plane of mineral light the eternal compassion and concern of the Brotherhood of VULCANIAN and VENUSIAN ADEPTS for the spiritual progress of the world-system known as the EARTH. 1.4. The outer Retreat of the Monastery of the Seven Rays is therefore physically located near the city of Quitot Ecuador, because the Hierarchy of the Brotherhood has found this at present a matter of great convenience in the spreading of the LIGHT-WISDOM of OUTER-SPACE throughout this world. 1.5. From this post near Quito, it is possible for us to conduct the business of the Monastery in approximate circumstances to what had once existed as an Atlantean Mystery School, which had also belonged to us many thousands of years ago. 1.6. The Master R.D. is in constant rapport with this center from his location on the nearest level of astral magnetism, and he expresses himself to his representative, there, who has been selected to administer the affairs of the system. Each day the Master will speak telepathically to his representative. 1.7. Because of the need to educate the become necessary for the Monastery to plan a which will govern all aspects of the occult teach-what we have come to question and know to world in our system of wisdom, it has programme for the disciples' education which we regard as truth. We do not be false.

1.8. For us, therefore, the education and disciples function of the outer retreat of the Monastery of the Seven Rays is the mineral kingdom of the new world and universal system of occult and mystical government, which will be established to bring about the age of philosopher-kings upon the planet of the Earth. 1.9. The Monastery-system must build from the ground up, in order to create a wonderful ediface of magical thought and explanation. We are beginning with the lowest level of the physical world, in the mineral kingdom. 1.10. Our mineral kingdom is concerned with the practical functions of the Monastery in Quito, such as a) advertisements and literature, b) the receiving of fees as physical resources to systematically sustain our presence on the physical plane amid various pressures, c) the physical organisation of the Monastery as a commercial enterprise for legal protection, and d) the physical-human administrators of the Monastery system, living in Quito. 1.11. For us, the entire mechanics of the system are based on principles of metaphysical explanation which are rooted in the esoteric FA system of the African and Atlantean adepts. 1.12. The FA is a wonderful system of magical explanation, which has as its reality the use of colours to symbolise the interaction of invisible forces in the visible world.

1.13. The FA is the most ancient system of organisation and administration known to mankind, for it is more ancient than the I-CHING, because knowledge of colour is more primitive than knowledge of geometrical hexagram. 1.14. Master R.D. is able to project his consciousness from the most elementary level of the FA to the final completion of the system. His consciousness, because it is practical links the entire system, and as such he is a limit of occult awareness in the realm of mineral light. 1.15. The name of the FA at this level of magical organisation is FU-MEDJI and the name of the hexagram of the I-CHING is KHWAN. These are two expressions of the very same idea, expressed by the field of yellow modified by the FA symbol in black. 1.16. To this level of being corresponds the astrosophical magnetism of the Moon in the sign of Scorpio. This correspondence is represented by the FA-FU-MEDJI and the Hexagram KHWAN.

Our blessings always, M. Aquarius and Racine 50-2 (50)

Until February 1971 the Outer Retreat was located in Quito, Ecuador, at which time, in order to facilitate its work the retreat was relocated in Spain. This was explained in the notice sent to our friends and disciples in January 1971. In order not to change the lessons in even the slightest manner this note has been added. When the Retreat is stated as being located in Quito, Ecuador, kindly substitute in your mind Madrid, Spain. Thank you.

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights

reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 2. 1.0626 - 1.1250 ZIN.

1.1. At the level of the vegetable kingdom, called the sphere of vegetative light, we encounter the second phase of the outer retreat of the Monastery-System. This is the function of the hierarchy and administration. 1.2. The chief of this function is the Master S.K., who at present is identified with the human representative of the Monastery, in Quito,* and who in his egoic selfhood is the Master S.K. 1.3. The work of the hierarchy and administration is to correlate all of the various points of activity which have been established by the Monastery-System in the world. 1.4. The egoic identity of the Master S.K. is related by implication to the constellation of Alpha-Sagittarius, that is to say Sagittarius as it is known to us on the Earth. 1.5. Both the personality and the physical reality of the vehicle of the Master S.K. come under the mystical influences of Sagittarius, which sign of the Zodiac rules the roles of hierarchy and royal administrator in conventional astrology. 1.6. Our basis in the vegetable kingdom, therefore, is influenced by Sagittarius, just as Scorpio was the sign of the Zodiac ruling the work and personal representation of the Master R.D. 1.7. Hierarchy is concerned with the processing of commands from the inner side of the Monastery through the outer retreat to the world-wide system of students. Hierarchy is a function of both mediumship and mediatorship, for it both transmits and stands between the spiritual and the material dimensions of existence. 1.8. The kingdom of plants is according to ancient science the basis for all systems of earthly-hierarchy. There is species and genus, one is higher than the other, one is more spiritual than the other. This is hierarchy in its most basic form. 1.9.Master S.K. is concerned with the world-wide response to the teaching of the Monastery-System. He serves as a focus of measurement, which seeks to determine the needs of the world at this time. 1.10. The world-wide transformation, which is expected through the work of the Monastery of the Seven Rays is based on the assumption that every few million years the system of the Earth must renew itself. That time of renewal has prompted us to make known the presence of the Monastery in the world, today. 1.11. The magical FA symbol is based upon the magical use of the colours yellow (the field) and blue (the sign). Together they form the colour of the vegetable kingdom in art and nature, green. 1.12. The name of the FA is now Che' Medji (CHE MEDJI) and the hexagram name is ZIN. Both refer to the sun in TAURUS, which is the sign of the Zodiac most associated with the growth of plants, trees, and flowers from the solar bathed soil. 1.13. The sign of Taurus is directly opposite the sign of Scorpio in the Zodiac. The Sun is the classical point of - opposition to the Moon. Prom these two tensions there comes forth life in its most primitive symbolic elements. 1.14. The world-wide plan for renewal is essentially the planting of the seeds of our teaching in the soil of humanity so that a new race of man can emerge. These will be the race of the initiates. 1.15. In esoteric astrological lore, Scorpio and Sagittarius are signs of mystical initiation, which means the beginning of a new nature in the world of physical objects.

1.16. The Outer Retreat of the Monastery of the SEVEN RAYS is the garden of discipleship, wherein the world must grow its new mental and spiritual bodies, so that liberation can-be achieved by all beings. Our blessings always, M. Aquarius and Racine

Until February 1971 the Outer Retreat was located in Quito, Ecuador, at which time, in order to facilitate its work the retreat was relocated in Spain. This was explained in the notice sent to our friends and disciples in January 1971. In order not to change the lessons in even the slightest manner this note has been added. When the Retreat is stated as being located in Quito, Ecuador, kindly substitute in your mind Madrid, Spain. Thank you.

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 3. 1.1251 - 1.1875. KIEN.

1.1. We are now concerned with the inner side of the Monastery of the Seven Rays. We will call this the "inner retreat", although is does not function exactly that way. Let us say it is the esoteric side of the world-system. 1.2. The first level of the inner retreat is the department of the museum and the department of the laboratories, which are directed by the Master M.B., who is the egoic identity of A human agent of the Brotherhood of Vulcan and Venus, and who lives as a very quiet person in a northern republic. His responsibilities are to supervise the symbolic sources of magical work, and to direct the various syzygical instruments of research. 1.3. The Master M.B. has incarnated with the Sun in Capricorn And the Moon in Cancer at the time of their magical conjunction -- well known in all astrological and astrosophical circles -7 in 1935. By reason of this conjunction of animal signs of the Zodiac, he is for the world-system of the Monastery, the symbolic element for the field of animal light, or the kingdom of animals. 1.4. The Master M.B. has as his rising sign in astrological lore the constellation of the GRAND LION, or Leo, therefore this triad of animal light has been determined by the hierarchy as essential for this phase in the renewal of the world-system. 1.5. The Department of the Museum and the Department of the Laboratories are in reality: a) THE APPLIED LATTICES RESEARCH INSTITUTE b) THE APPLIED MATRICES RESEARCH INSTITUTE through which work all of the forces of light in the domain of occult research on this planet, which are directed by us towards the renewal of the world. 1.6. The Master M.B. has as his duty to serve as the medium for the Master M. Aquarius and for Racine. As a matter of astrological fact, M. Aquarius is an Aquarian and Racine is under the constellation of Pisces, the fishes. This means that each activity-sphere of the Brotherhood is also continuous on the astrological level. 1.7. TALRI AND TAMRI are systems of consciousness and do not have an exact physical existence as such -- but they have a physical counterpart of the same, which is the link between the higher spheres of being and the lower. 1.8. The magical colours of this reality in FA-language are yellow (field) and green (sign) which also correspond to Virgo, in as much as the first house of the Master M.B. is composed not only of the last degrees of Leo, but the first degrees of Virgo, with Neptune the planet of the occult in prominent position. 1.9. The FA-symbol is now KA-MEDJI, which corresponds to KIEN in the I-CHING. This is the Sun in Virgo, showing that there is a wonder full opposition between Racine's ego and Master M.B.'s ascendant in part. This prevents the egos of the Masters from suffering a loss of magical identity. Also, when there is opposition between Virgo and Pisces, either with the Sun and the Moon, or some other planets, as here it is Sun and Neptune, then we have the magical condition known as SIMBI, the Voudoo god, who corresponds to MERCURY-, 1.10. The work of the two centres of occult activity: TALRI and TAMRI is based on metaphysical divisions of labour according to whether we are talking about the Master M.B's Sun in Capricorn (TALRI) or his Moon in Cancer (TAMRI). Thus, for example Neptune in Virgo and Jupiter in Scorpio refer to TAMRI, whereas Uranus in Aries and Mars in Libra refer to TALRI, in this context. Pluto in Cancer refers to TAMRI, but Vulcanus, Mercury, Venus, and Saturn in AQUARIUS form the basis for an entirely different entity of the Brotherhood of Vulcan and Venus, namely the Master M. Aquarius. 1.11. Thus it is that another Master may be generated from the horoscopic potentials of one such Master, if and only if the potentials are systematically developed enough at the time of incarnation as physical birth, which was true on January 18,1935. 1.12. The Master.M.B. now resides in a place of complete secularity and occult seclusion. This means that he is not now at the Monastery of the Seven Rays, but he can

only be reached through it, as especially through the office of the Master S.K., who has the job of coordinating the various functions of this wonderful world-wide system. 1.13. The CAPRICORNIAN IDEAL WHICH WILL BE ACHIEVED THROUGH THE WORK OF THE AQUARIAN AGE RENEWAL will lead automatically to the world government of the philosophical kings Philosophical kingship is the ideal towards which the Monastery is working, whereby each system of the world is modified by the process of natural evolution in order to form a perfect body, into which the soul---and the spirit of the future can descend. The soul will be prepared by the Aquarian age. The spirit will come from Capricorn. 1.14. A characteristic of Capricornian world-government is spiritual autocracy, which means that each person will know and do exactly what the Brotherhood expects of him and nothing else. 1.15. The age of Capricorn will be achieved about the year 3900 A.B. after a two thousand year period of occult preparation through Aquarian age wisdom and science. 1.16. During the age of Capricorn, the Earth will formally enter the unified world system of the other planets, because the Earth-race will be sufficiently prepared for this transition. The elite which rule the Earth, will all be initiates of our system of metaphysics. And at that time, the ruler of the entire system will live on Vulcanus, as he has in times past. Our blessings always, M. Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 4. 1.1876- 1.2500 THUN.

1.1. The highest part of the inner retreat of THE MONASTERY OF THE SEVEN RAYS is the department of temples ruled by the' Master M.A. (The Master M(ercurius) A(quarius). The department of temples is concerned with the teachings of the MONASTERY.' 1.2. Master M.A. is a development out of Master M.B. such that while he is higher in being, yet his source of reality is to be found in the horoscope of M.B. This is the Aquarian field of 'the horoscope, with Vulcanus, Mercury, Venus, and Saturn all in Aquarius, and with Mars is the Aquarius or second decanate of Libra. 1.3. The colours in FA-language are yellow (field) and red (sign) for LETE MEWI, to which corresponds the Sun in Capricorn. This refers then to the fact that while the first 1000 years of the Aquarian age are ruled by Uranus, the last 1000 years, being ruled by Saturn, will serve to anticipate the age of Capricorn, as Capricorn is ruled by Saturn. 1.4. The Master M.A. is thus a Capricornian or Saturnian Aquarian (i.e., systematic, precise, and constructive) rather than a Uranian Aquarian ( revolutionary, iconoclastic, and unstructured). This means also that our world system will rule the world of the Earth 1000 years before we anticipated it, namely 1000 years before the beginning of the Age of Capricorn or in 2900 A.D. 1.5. The Master M.A. works through his inner circle of adepts in order to bring about the needed changes in world-structures. He uses ceremonial magic of a Saturnian character, which is taught in the higher work, and he makes use of both the Zothyrian and the Noetical methods of manipulating the Syzygies, so that a most perfect system is achieved. 1.6. The Master M.A. is assisted from time to time by high initiates, who are also in process of becoming Masters, such as Racine (Pisces) who has passed to this level recently, as you will recall. 1.7. It is during the time of Scorpio, Sagittarius, Capricorn, and Aquarius that there is greater UFO activity than ever before. This is because of the three magical conditions which are fulfilled, then, and which we have fulfilled in our study: A. Scorpio-Sagittarius gives us the origin of the UFO -- from where do they come. B. Capricorn gives us the structure of the UFO what they are. C. Aquarius gives us the destiny of the UFO where they are going, what is their meaning. 1.8. In the MONASTERY OF THE SEVEN RAYS we have taught you in our lessons the complete metaphysics of the UFO. The UFO are the symbolic agents of the Monastery's plan in world-reorganisation. 1.9. The I-CHING hexagram THUN is based upon the needed changes in the world-structure, which will enable the Earth to rejoin the other planets in the Vulcanian interplanetary system. 1.10. The Master M.A. and the Master M.B. are an example of the concept of MEDIATORSHIP, where the beings are related by the identical karma or destiny of the astrosophical horoscope. 1.11. The sphere of activity of the Master M.A. is called the "world synthesis of physical light". This synthesis is only possible through the teachings of the first and last temples of the outer and inner court of the Monastery being projected outwards upon the physical world. This is our definition of the physical world, and this is the nature of the physical world which will be realised in the esoteric future age of Capricorn.

1.12. The Master M.A. is concerned about the growing need to liberate mankind from all imprecise concepts in metaphysics and occultism, and he does not feel that the present separation of politics and social theory from metaphysics will last even up to 2900 A.D. 1.13. The inner-most teachings are entirely symbolical, and the Master M.A. must provide their interpretation. 1.14.The inner-most teachings are to be found in the FA 'and in the I-CHING upon which TALRI and TAMR1 have been built so As to create a wonderful world-system of communications-research. 1.15. We have given to you our plan for the new age and the renewal of the physical world in its dialectic of light. Each one of hese Student IV. lessons is a plan in part for the reorganisation which will happen according to purely evolutionary causes, directed by magical and metaphysical power. 1.16. In the advanced studies: the second year of, sexual magic; the third year study of magnetic magic; and, the fourth year study of THE SPIRITUAL GNOSTIC ASSEMBLY, the total plan will be outlined in detail and you will realise how the Earth can be REINTEGRATED INTO THE SYSTEM OF THE OTHER PLANETS IN OUR VULCANIAN WORLD-SYSTEM OR UNIVERSE. Our blessings always, M. Aquarius and Racine. 53-2

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 5. 1.2600-1.3025 SZE.

1.1. The Earth-system is a unified structure composed of all major metaphysical efforts, and As such possesses its centre in the Monastery of the Seven Rays. The Earth-system is the name for the Monastery, the outer retreat is its body and soul, the inner retreat is its mind and spirit. 1.2. The Moon of our Earth-system does not present a distinctive metaphysical influence, different from the planetary influences. The Moon is in reality beyond our Earth's realm of being. The Moon is outside of the level of planetary influences. The Moon is a realm of being, it is not a planet. 1.3. Man can only evolve by the use of communicative signs and symbols, which bring him into the higher levels of existence. Man must use every from of language in order to communicate with existences about him. 1.4. The most perfect form of communication is the language of magic. This is a twofold language and as such we may speak of its body and soul as being magico-metaphysics and its mind and spirit as being magico-metamathematics. They together form the bridge between the Earth-system and the Archons. 1.5. The Archon nearest the Earth-system is the Pluto ray of subconscious light. His FA-symbol is also his name: Tula Medji, with the Colours of the blue field and the yellow sign. 1.6. The I-CHING hexagram SZE refers to the first level of emotional light. Man is striving to come to an independence of cosmic forces. His being is directed from the Earth to the planetary spheres of being. 1.7. The Pluto-ray is responsible for two forms of magical practice: the alchemical and neo-alchemical researches of occult laboratories and work-shops and the creation of secret initiatory societies and, temples for magical practice. 1.8. The Pluto-ray corresponds to the astrosophical sign of the Sun in Scorpio. All forms of spiritual investigation come under this ray. This is the level of research, therefore, which is well known as occult science". 1.9. Everything pertaining to occult science can be related to the subconscious levels of human experience, because science reconstructs the unconscious in the light of measurement and concrete reason. 1.10. The archetypal example of the occult scientist is the Master Luciano, who directs the work with lights and different electrical-ray vibrations. He is the leading occultist of Spanish-Negro-Indian branch of the Creole race, and his centre of research on the south-side

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays, The Last Temple of the Inner Court, Student IV. Degree 6. 1.3026 - 1.3650 WEI ZI.

1.1. There are two forms of conscious light: lower and higher. The lower pertains to the Mars-ray and the higher to the Uranus-ray. 1.2. The FA-symbol and archonts name for conscious light is Trukpi Medji, and the colours are blue (field) and black (sign). The rulership assigned is the Moon in Taurus. 1.3. The absolute key to this level of magnetism is industry in the solving of problems. The problems are solved either on the higher levels or the lower levels of consciousness. 1.4. Mars relates to Pluto as the lower form of consciousness relates to the subconscious world of science. Uranus related to the level of speculative and transcendental thinking. Some astrologers have confused Mars and Pluto in relation to Scorpio. It is necessary to keep both influences separate as they do not describe the same type of experience. 1.5. WEI ZI relates to problem solving using either practical (martial) or theoretical (uranian) methods. 1.6. The Mars type person is quite impulsive with regards to organisations. He is concerned with very quick solutions. Mars types are best used in positions of protection and defense. They are often unimpressed with speculations.
1

1.7. The Uranus type of person is easily at home in metaphysics, but his deductions will not be easily predictable, because of a certain radical element in his thought. 1.8. Mars rules all activities which are concerned with repairing the structure of systems, especially the structure of esoteric, systems and temples of cabala. 1.9. A Mars-ray person with the Moon in Taurus and the Sun in Aries will become an excellent occultist. There are many such Creoles of this type, who have the red facial hair of the Mars-ray, even though they would be will regarded as African in other ways. 1.10. The Uranus-ray person must be understood to be 1000 years ahead of the present level of awareness and therefore it is necessary for the occultist to devise separate standards to govern his relations to these persons. When the

Sun, Vulcan, Mercury, and Venus are in he Moon is in Pisces, the person can he helpful in Aquarius and the breaking down isolated pockets of negative occultism in the environment. 1.11. Mars rules all forms of technology, which having passed from the level of research into the realm of production now can be seen as methods for the attainment of an organised and quick solution to many practical problems.
1.12. Uranus rules the educational systems of the future, which are not based on presently practised methods of learning, but which are based on metaphysical Constructions which reveal the ultimate system of the world to the student, who is also an initiate. 1.13. The Mars-ray determines the most practical aspects 'of occult work, such as the bringing together of lessons to form courses, and the distribution of these lessons through the tails, etc. This is the very necessary side of the communications world. 1.14. The Uranus-ray governs the creations of ideas and ideal systems of elements. Uranus represents the speculative instinct in consciousness. Uranus is the realm of pure theory, which the scientist creates before he seeks to bring his invention down to Earth by means of the method of its application (Mars-ray). 1.15. The Mars-ray reflects, however, the possibility of great psychic sensitivity, because as a form of consciousness it is defined by the Moon in Taurus, which implies receptivity. The Moon in Taurus also means that the total awareness of the person is sensitive to the smallest bits of detail. 1.16. The Uranus-ray when understood in terms of the Moon in Taurus implies a certainty in occultism which is-based on a full understanding of the fundamentals of being and existence. Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 7. 1.3651 1.4375 ZING.

1.1. The level of supraconscious light is ruled by the Neptune and the Vulcan rays. The Archon-name is SA MEDJI, the colours are blue (field) and green (sign), and the I-CHING hexagram meaning is intellective and creative intuition. 1.2. Neptune is the world of drugs, in other words all explorations beyond the veil of what is now are under this ray. This is the world of homeopathic medicine and occult chemistry. 1.3. Vulcan is the world of esoteric hierarchies of symbols, which are given in the FA, the I-CHING, and the TAROT. 1.4.The Neptune and the Vulcan rays are highly solar, and they govern the esoteric destiny of Haiti, especially regarding the rebuilding of metaphysics and the temples of initiation. 1.5. The Neptune-ray governs the Tarot of the HOLY APOSTOLIC SEE OF THE CABALISTICO-GNOSTIC CHURCH and its concrete manifestation-in the research papers of THE APPLIED MATRICES RESEARCH INSTITUTE. 1.6. The Vulcan-ray governs the TAROT of the HOLY HIEROGLYPHIC SEE OF THE FOUR CROSSES and its concrete manifestation in the research papers of THE APPLIED LATTICES RESEARCH INSTITUTE. 1.7. The Neptune-ray is the influence of "occult matter" , or substance in its most fundamental form. That is why homeopathic medicine is possible and that is why metaphysical influences can he traced to various magical foods. 1.8.The Vulcan-ray is the influence of `occult 'form", or' essence in its most fundamental form. That is why the TAROT is possible and that is why metamathematical influences can be traced to various magical signs. 1.9. RACINE is the Master of the Neptune-ray. He represents the esoteric power of the sign of PISCES. 1.10. PADERN is the Master of the Vulcan-ray. He represents the esoteric power of the sign of LEO. 1.11. All sexual magic is under the direction of the influences from the Neptune-ray, and all magnetic magic is under the direction of the influences from the Vulcan-ray. 1.12. The TAROT for Racine is a follows: a. b. c. d. e. f. g. h. i. j. k. 1. m. n. o. p. The Master of the northern cross. The twins of the Temple. The Master of the Four Crosses. Legba Capricorn. Legba Scorpio The Master of the western cross. The twins of the ritual design.: The magician of the blue triangle. The twins of the centre post. Legba Aquarius. The Master of the southern cross. The magician of the sixteen FA. The twins of the altar. The magician of the red triangle. Legba Leo. The Master of the eastern cross. THE TAROT for Padern is as follows:-,

a. The initiate of the northern cross. b. The server of the northern cross. c. The priest of the northern cross. d. The hierophant of the northern cross. e. The initiate of the western cross. f. The server of the western cross. g. The priest of the western cross. h. The hierophant of the western cross. i. The initiate of the southern cross. The server of the southern cross. k. The priest of the southern cross. 1. The hierophant of the southern cross. m. The initiate of the eastern cross. n. The server of the eastern cross. c. The priest of the eastern cross. p. The hierophant of the eastern cross. 1.13. Legba is the Christ of the Neptunian and Vulcanian rays. He is both the MONASTERY OF THE EASTERN CROSS AND THE HIEROPHANT OF THE EASTERN CROSS. He stands at the mid-point between the worlds, between the races, between times and places, and for this reason he is a mulatto and his sacred colour is white. He is the Christ of the Mid-day, or Nooday, and for this reason the highest form of transcendental wisdom is his science. He is the essence of FA, TAROT, and the GIVER OF THE I-CHING. 1.14. Legba is the synthesis of the Lunar and the Solar systems of consciousness and therefore he is the transcendental patron of our magical enterprise. 1.15. There are thirty-two cards in the esoteric TAROT system, just as there are only thirty-two degrees in free masonry, with the thirty-third degree given as an honour. 1.16. Ultimate consciousness consists in the union of the student with Legba in the act of transcendental interpretation. Our blessings always, M. Aquarius and Racine (56)

Copyright 1970 by Monastery of the Seven Rays, Quito Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 8. 1.4376 1.5000 KAN.

1.1. The dialectic of emotional light is achieved by means of the Jupiter-ray and the Venus-ray. The FA-symbol and archon name is Guda Medji and the colours are blue (field) and red (sign). 1.2. The Jupiter-ray rules all of the emotions which are governed by religious and mystical feelings. This is the ray of devotional and meditative attitudes. 1.3. The Venus-ray is the ray of compassion and of bliss. This is the ray from which the buddhas of compassion and the teachers of wisdom come in the theosophies of the orient. Most systems of occultism seem to be under the Venus-ray. 1.4.The Venus-ray is the bridge between emotion and love. And the Venus-ray is the ray of the Blessed Virgin Mary in Catholic Christianity and the ray of Sophia in Gnostic Christianity. 1.5. The Jupiter-ray is the influence of higher religions in the world. It is the influence of the priesthood of the dedicated fathers. This is the ray of the patriarchs of ancient times. 1.6. The Jupiter-ray means that there will always be a priesthood and that women are not destined to be priests in the absolute sense. Sexual differences are more than physical they are metaphysical. 1.7. The Jupiter-ray is expressed most perfectly in the cult of the Roman deity Sagittarius, and the mystery schools of initiation. 1.8. The Venus-ray represents the evolution of consciousness from the Roman religion to the Christian faith. The transition from religion to faith is achieved by love and wisdom from the divine female principle. 1.9. Every Christ-principle: a. b. c. d. religion and philosophical system of liberation must have its

Osiris-Ra is the Christ of the Egyptian Religion Gotoma is the Christ of the Buddhist Religion Jesus is the Christ of the Catholic Religion Legba is the Christ of the Voudoo Religion

and every religion and philosophical system must have its esoteric tradition and system of illumination: a. b. c. d. There There There There is is is is the the the the Egyptian system of the COSMOSOPHICUM HERMETICUM Buddhist system of THEOSOPHY Christian system of Anthroposophy Creole Gnosis and Cabala of Haiti

and it is through these doors, the outer and the inner that mankind finds liberation. 1.10. Jupiterian influences control the development of the outerChrist-aspect of the religion. 1.11. Venusian influences control the development of the inner initiatory systems of illumination. 1.12. The Voudoo religion and the Creole Gnosis and Cabala are the highest forms of spiritual development because there is no formal distinction between Voudoo religion and its mystery school. When the true level of spirituality has been achieved the inner and the outer become one as in our teachings. That is why it is not necessary for a Haitian occultist to have to reinterpret his system of concepts learned in his religion. That is

why the Monastery of the Seven Rays eels that the Jupiter-ray and the Venus-ray are most perfectly united in the Neptune-ray and the Vulcan-ray. Thus, the esoteric doctrines of the Inner Retreat are truly Identifiable with the Haitian traditions. 1.13. The meaning of the hexagram being and existence. KAN is synthesis achieved in systematic unity of Jupiter-ray and the Venus-ray are

1.14. Seen in their highest aspects, the expressions of the Neptune-ray and the Vulcan-ray,

1.15. All of human destiny is under the direction of the seven planetary rays of consciousness, whose goal is true unity of being and truth. 1.16. After unity of consciousness sphere of universal consciousness, which principle: SATURN. In Saturn we are able passed from the level of the archons of whose ultimate symbols are the thirty-two has been achieved we mutt pass over into the is achieved under the influence of the eighth to realise true being and essence, and we have our system to the universal world of the EONS, cards of the TAROT.

Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 9. 1.5100 - 1.5625. FU.

The I-CHING hexagram is FU, and the corresponding FA-Symbol is the archon Akana Medji, whose colours are a green field and a yellow sign. The commentary is as follows: I. (a) The Master of the Northern Cross (Maitre de la croix du nord) is Legbha as the magical god of death (guede'-Nibbho). He is the guardian of the world of the departed and through him do the oracles of the dead come forth into the world of the living. (b) The Master of the Northern Cross is a Tarot of noetics, for it refers to the beginning of revelation through a medium. The medium is the priest of the dead. The voice of the dead is Guede Nibbho. (c) The Master of the Northern Cross is the Master of the Iles below the astral seas (Grand-Bois-D'llet) where the records of the past are permanently retained. This is the astral light of the magicians. (d) The Master of the Northern Cross is the revelator of the past, present, and future. He speaks through his priests and thus directs the course of history and human action. II. (a) The Twins of the Temple (Marassas du Peristyle) are the children of Venus the goddess of love and beauty. They are the consecrated innocents whose innocence preserves the magnetism of the temple. (b) The Twins of the Temple because of their natural clairvoyance. bring forth revelations from the syzygies

(c) The Twins of the Temple is a Tarot of liturgy. This is the work of the faithful people of the community. The Twins taught mankind the art of worship. (d) The Twins of the Temple are the two forces behind Voudoo ceremonial: they are the elements of revelation and tradition. Revelation is the gift of the gods to mankind. Tradition is the interpretation and explication of revelation. III. (a) The Master of the Four Crosses (maitre des Quatre Croix) is Legbha as Mercury the god of communication. The Four Crosses are the magical points of the universe, for there are four points of cosmic magnetism beyond the northern and southern poles of terrestial magnetism. (b) The Master of the Four Crosses is a liturgical Tarot, for it refers to the organisation of the peristyle, so that the four points of magnetism are properly represented. The peristyle is a development out of magnetism and its astral and luciferian influences.

(c) The Master of the Four Crosses refers to the subdivision of the FA into four parts. Everything is Creole Cabala is fourfold. The Hebrew worlds of Atziluth, Briah, Yetzirah, and Assiah are derived from the esoteric African tradition. (d) The Master of the Four Crosses is the lord of logical analysis and its speculative employment in Creole Cabala. No other system of magic is so exact, so precise, and so clearly defined. IV. (a) Legbha Capricorn is the god of magical systems of explication. He is the master of all forces which systematically explore the invisible worlds. Capricorn is the sign of magical research unequaled by any other. (b) Legbha Capricorn is the god of magical sciences, which are the new sciences of each age, and which are the most ancient of sciences. Knowledge is rediscovery and all analysis is recollection. (c) Legbha Capricorn is the god of magical structures. He is the lord of all magical systems which make use of metamathematical investigations of essence and metaphysical investigations of substance. (d) Legbha Capricorn is a Tarot of astrosophy, because it is through the constellation of Capricorn that revelation is possible. Capricornus is the magical universal synthesis. Legbha is the supreme consciousness of the Sun in Capricorn. Our blessings always, M. Aquarius and Racine.
1

Copyright 1970 by Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 10. 1.5626 1.6250 SHIH HO

The I-CHING hexagram is Shih Ho and the FA-Symbol and Archon name is Abala Medji, whose colours are a green field and a blue sign. The commentary is as follows: I. (a) Legbha Scorpion is the god of the constellation of Scorpio. He is the god of investigation and of healing. All attempts to cure mankind of physical, emotional, and mental ills are under his direction. (b) Legbha Scorpion is identified with the vast subterrestial worlds of Pluto. This is where all the riches of knowledge lie buried. To enter the underworld is to find a realm of unexplored and supernatural beauty. (c) Legbha Scorpion is a Tarot of astrosophy, for it is possible to understand consciousness only by understanding the interplay of various levels of awareness. These levels are realms of astral and luciferian magnetism. (d) Legbha Scorpion is the god-angel LUCIFER, who has come to bring to mankind the preter-natural gifts of illumination and wisdom and who now brings to mankind the supernatural gifts of esoteric science and liberation. II. (a) The Master of the Western Cross (Maitre de la croix de L'ouest) is Legbha as the Virgin of the World, or Erzulie , the goddess of natural psychism. (h) The Master of the Western Cross is the metaphysical source of motherhood. The Earth is the maternal principle, which is the constellation of Taurus. (c) The Master of the Western Cross is a noetical Tarot assigned to Mars, which means the strength of the emotions, their mastery and their occult value in bridging the inner and the outer worlds. (d) The Master of the Western Cross is identified with Mars as the god of occult warfare and psychic protection as against attack. The magician has fortified his emotions with the spiritual force of ultimate courage. III. (a) The Twins of the Ritual Design (Marassas du Veve) are the spiritus templi exoterici and the spiritus templi esoterici, the guardians of the inner and outer temples. They are the magical essence of the symbol. One Twin-symbol looks towards the sign or the symbol as sign, the other Twin-symbol looks towards the instrument or the symbol as instrument. (b) The Twins are the planets Jupiter and Neptune joined in Pisces. This is the first Tarot of pure sexual magic. Pisces is the most psychic sign of the Zodiac because the gods Jupiter and Neptune have inseminated themselves in Pisces. Spermatozoa are the fishes in the white (Legbha) sea of semen.

(c) The Twins of the Ritual Design have inseminated themselves talismantically in Pisces. The Ritual Design is the union of matter (paper, earth, flour, etc.) and form (the geometical configurations). Neptune is the matter and Jupiter is the form. (d) The Twins rule the period of the Age of Pisces, which is the Age of the Catholic Church, with the cultus of Maria (matter Neptune) and Jesus (form-Jupiter). The Twins of the Ritual Design represent the historical presence of Catholicism in Creole Cabala. IV. (a) The Magician of the Blue Triangle (Mage du Triangle bleu) is the Sun in the Constellation of Cancer. This is Legbha as the cabbalistic god YESOD IN YETZIRAH on the Middle Piller. (b) The Magician of the Blue Triangle represents the phallic principle extended into space. The phallic principle implies creativity and will-power. This is a magical Tarot of great alchemical significance, since phallic conjunctions are the sexual lattices of magic. (c) The Magician of the Blue Triangle directs the apex of the triangle upwards. This is the sign of human evolution godward. (d) The Magician of the Blue Triangle is the phallus as consciousness oriented towards the Syzygies. Sexual energy is essentially a projection into mankind of divine processes. Sexual being and identity are centered in the intuition of the Loa. Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 11. 1.6251 -1.6875. KI ZI.

The I-CHING Hexagram is KI ZI and the FA-symbol and Archon name is Nwele Medji, whose colours are a green field and a black sign. The commentary is as follows: I. (a) The Twins of the Centre Post (Marassas du Poteau-Mitan) represent Libra the constellation of beauty. This is the Tarot of liturgical beauty and grace. The center-post is the pathway of the gods coming to mankind. (b) The Twins of the Centre Post represent the feast of the four elements, or the sexual conjunction of Cancer and Libra. Cancer brings to this feast the foods of fire and water and Libra brings to this feast the foods of earth and air. (c) The Twins of the Centre Post refer to the phallus as the cosmic centre-post in absolute and erect extension. One Twin brings the impressions from the outside to the earth-base of this organ, and another Twin brings the reaction of emission, which is the magical striving of the will to attain to the divine realms of being. (d) The Twins of the Centre-Post refer to the sexual magic of conjunction between the world as it is and the world as it is to become through the evolution of consciousness. II. (a) Legbha Aquarius (Legbha Verseau) is the man of universal consciousness. He is the esoteric bishop of noetica, for the holy apostolic see of the cabalistico-gnostic church teaches that the Twelve Apostles are the Twelve signs of the Zodiac. (b) Legbha Verseau is an astrosophical Tarot. This is the meaning of the Age of Magic. The Christ has come as the Man of Aquarius and human nature has achieved transformation into divine nature. (c) Legbha Aquarius represents the duality or Twins of Fire the Sun-Vulcanus power and the Uranus power. Together the world is consumed in the fires of transmutation. This transmutation is not physical nor is it mathematical -- this is a metaphysical and metamathematical transmutation achieved through magical sciences. (d) Legbha Aquarius represents mankind having achieved perfect freedom of being. This is the essence of liberation, for man cannot be free unless his essence is freed by illumination. III. (a) The Master of the Southern Cross (Maitre de la croix du Sud) is Legbha as the magical god of the waters of consciousness (Agwe), which is the Moon in Leo. The four realms of the waters are subconsciousness, unconsciousness, consciousness and supraconsciousness. These are cosmic levels of water, wherein man must navigate by the light of the Moon in Leo. (b) The Master of the Southern Cross is attended by the priests of the Moon in Leon, who seek magical and magnetic union with all higher forms of being. Agwe is the spirit of astral navigation, which seeks to penetrate to the heart of all mysteries and forms of mystical consciousness. (c) The Master of the Southern Cross is Simbi the serpentine bridge between matter and spirit. Simbi is Mercury the god of all avenues of communication. He is the god of the researchers who build the bridges between matter and spirit, between 'space and time', between ideality and reality, and between essence and substance. This is the noetical Tarot. (d) The Master of the Southern Cross is Legbha as Simbi the god Mercury in Gemini. The Constellation of Gemini is the House of the Twins, the jumeaux, who are the towers of the bridge. There is the tower at the beginning of the cosmic bridge, which is reason and there is the tower at the end of the cosmic bridge, which is intuition. Intuition is the transformation of reason in illumination.

IV. (a) The Magician of the Sixteen FA (Mage des seize Fa) is Legbha as the god of the constellation of Gemini ... The FA is the phallus of the Jumeaux, which is manifested eight times for each twin. These eight times are the reflections of the four crosses of Voudoo in Sun-light and in Moon-light. (b) The Magician of the Sixteen FA cannot be the source of error, for the system of destiny is identified with the FA. (c) The Magician of the Sixteen FA is the master of human history, for all of mankind's efforts pass under sixteen magical symbols of the FA. (d) The Magician of the Sixteen FA is the Tarot of pure magic. This is the field of intuition and creative imagination. To enter the world of the FA, one must pass over the bridge of Simbi, for Mercury in Gemini is the key to the esoteric meaning of the Sun in Gemini. Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 12. 1.6876 - 1.7500. THUNG ZAN.

The I-CHING Hexagram is THUNG ZAN, and the corresponding FA-symbol and archon name is Loso Medji, whose colours are a green field and a red sign. The commentary is as follows: I. (a) The Twins of the Altar (Marassas du Pe') are the projections of the god Jupiter into the signs of Sagittarius and Pisces. . (b) The Twins of the Altar is a liturgical Tarot, for the centre of action is the table of magical operations. (c) The Twins of the Altar refer to the matter of the Altar, which is Jupiter in Pisces and the form of the Altar, which is Jupiter in Sagittarius. (d) The Twins of the Altar refer to the duality of priest and object of sacrifice, and Altar and Temple, and priest and people of the gods, and the priest and the gods. These are the four worlds of the Twins of the Altar. II. (a) The Magician of the Red Triangle (Mage du Triangle Rouge) is Legbha as Mars in the constellation of Aries. This is the downward pointing apex of the triangle of consciousness, which represents the process of cosmic creation and emanation. (b) The Magician of the Red Triangle represents the power of will to create various concrete existences from the diffused particles of astral magnetism in the earth's atmosphere. (c) The Magician of the Red Triangle must be the source of protection against the casters of spells (ouanga) and he is the creator of the magical charm of protection (garde). (d) The Magician of the Red Triangle is the final magical Tarot, for it is oriented towards the processes of ultimate transformation and liberation. Once man is transformed by magic he is then liberated from death and rebirth, he then becomes one of the Loa. III. (a) Legbha Lion is Legbha as the constellation of Leo. This is the highest of the astrosophical Tarots, for the Lion is the occult ruler of the invisible spheres. (b) Legbha Leo is the consciousness of the solar-disc, the very Face of the Sun, which is the blazing face of the Lion-god. To gaze upon that face is to become an initiate of that disc. (c) Legbha Leo is the ultimate instrument of scientific research into the esoteric geneology of mankind. Esoteric ethnology is the study of the solar initiates, whose skins have been burned by the fires of initiation.

(d) Legbha Leo is the Solar Logos, or the Divine Source of Revelation in the midst of all humankind. This is the centre of the system of worlds, known as the Sun, for the Sun is the sphere of divine inspiration. IV. (a) The Master of the Easterd !Cross (Maitre de la croix de l'est is Legbha as the conjunction of the planet Vulcan in Leo and the Moon in Gemini. The Vulcanian meaning of Legbha is Danbhalah- Hwedo. This Vulcanian meaning is creative and solar, for it refers to the mystical union of the Serpent of Wisdom with the Serpent of Creation. (b) The Master of the Eastern Cross is the Tarot of noetica which represents the key to the Judaeo-Christian Scriptures: "And the Serpent of Genesis is the god of Wisdom." Legbha as the Master of the Eastern Cross gives to mankind the secrets of the gods, whereby they become as Lucifer, the Morning Star. (c) The Master of the Eastern Cross is Ayida-Hwedo, the Moon in Gemini, which is a reference to the cosmic motherhood of Ayida. There is the magical contrast between the cosmic motherhood of Ayida and the terrestial motherhood of Erzulie. One is the mother of the angels and gods, the other is the mother of men and animals. (d) The Master of the Eastern Cross finds in his identity with Ayida-Hwedo, Luna in Gemini, the ultimate symbol of the cosmic Twins. Danbhalah and Ayida form the positive and negative polarities of the Eternal Hwedo, or Yewe from which, by way of Jawe', comes the Hebrew name of the Eternal: Jahovah. Le Temple e'soterique du Voudoo (the esoteric temple of transition from the One (eternal),to the Two (Marassas), to the Loa, possibility because of the structure of the doctrine of Legbha. It is keeps as a unity the entire system. There is in the Tarot du Legbha the amplification of this wonderful doctrine. Our blessings always, M. Aquarius and Racine. Voudoo) makes the to the spirits, a He who unites and (Tarot of Legbha)

Copyright 1970 by Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 13. 1.7600-1.8025. LIN.

The I-CHING Hexagram is LIN, and the corresponding FA-Symbol and archon name is DI MEWI, whose colours are a red field and a yellow sign. The commentary is as follows: I. L'initie de la croix du nord (the initiate of the northern cross) 1. Death is the beginning of life, not the end of life. For what live,must have died countless times in eternity. 2. Death is the renewal of consciousness, which must pass into the low( worlds before it can achieve an awareness of what has happened to it in this life-time. 3. Death is both an expansion of selfhood so that one unities with all of being as well as being a contraction of selfhood, for one realises that there cannot be anything outside of oneself. 4. Death is the knowledge of all times and places, for all being must undergo the eternal cycle of coming to be and passing away. All being participates in death. II. Le serviteur de la croix du nord (the server of the northern cross) 1. Death is the wisest of the gods, for unto to him is given all powers of transformation, because death is the greatest of transformations. 2. Death opens to mankind the doors of freedom, for in death the wise man is freed from the liffiitations imposed upon him by his own choice 3. Death is the door to the gods, for man does not belong upon the earth by his nature, but only out of his ignorance has he come to this place of bondage. 4. Death is the power to see oneself as the true image of destiny, yet to know oneself as more perfectly an image of that destiny than one could think possible. III. Le pretre de la croix du nord (the priest of the northern cross) 1. Let us see in DEATH the keys to eternal wisdom, let us realise in this truth the eternal possibility of a realm without error, which all men call DEATH. 2. Let us enter in our consciousness upon the times and places of DEATH, so that by means of an unending meditation, we are aware of HIS VAST DOMAIN. 3. Let us rise in the powers of our imagination to the realms of no action, wherein DEATH is the MASTER, for therein shall we find absolutes of quiet and peace, knowledge and the absence of desire. 4. Let us know Death in the moments of life, for every second is a step closer to this wonderful freedom and liberation of spirit from the cares and chores of existence. IV. L'Hierophante de la croix du nord (the hierophant of the northern cross)

1. Look upon the blackness of DEATH and meditate upon the infinite expanses of space and time, for I am GUEDE NIBBHO. 2. Look upon the silence and motionlessness of existence and know in that experience that in me are all things contained, for I am GUEDE NIBBHO. 3. Look upon yourselves as aging and fading in the vitalities of youth and beauty, soon to be covered with the shadows of the eternal, for I am GUEDE NIBBHO.

4. Look no longer upon your imperfect sciences, 1 and arts, and understand that in my eyes are all the secrets of the universes of universes, for I am GUEDE NIBBHO. Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 14. 1.8026 1.8650 KHWEI.

The I-CHING Hexagram is KHWEI and the FA-Symbol and archon name is OLI MEDJ1, whose colours are a red field and a blue sign. The commentary is as follows: I. L'initie de la croix de l'ouest (the initiate of the western cross) 1. Knowledge is the result of courage, which comes from daring to rise to the highest levels of pure awareness. 2. The gods will inspire only those who are willing to defy even the gods, in order to become as God Himself is. 3. Courage will direct the wise man to become even wiser, and yet it will direct him to know that what he possesses most in his heart is false and that the knowledge he cherishes most is error. 4. Courage must set a man apart from all other, so that all courageous men stand apart from all other and from' themselves. When this has been achieved perfectly, they become the Loa. II. Le serviteur de la croix de l'ouest (the server of the western cross) 1. Man must be prepared to sail the endless seas of magical adventure before he enters the kingdom of ultimate Voudoo. 2. Man must be prepared to probe the depths of the seas and oceans of the world before he can come to any certainty in matters of esoteric law. 3. Man must be prepared to follow the rise and the setting of the solardisc before he can dare to come close enough to it to receive the burns of initiation. 4. Man must be prepared to search through the wisdom of all arts and sciences, philosophies and religions, before he can find the innermost key to ultimate Voudoo. III. Le pretre de la croix de l'ouest (the priest of the western cross) 1. Let us adore the courage which will liberate men from bondage to hatred and fear for this is the fire of OGOU-FER. 2. Let us adore the leaders who are mounted and possessed in magical ecstasis by the Lords of Courage, for this is the fire of OGOU-FER. 3. Let us adore the manifestation of the battle between the forces of the freedom of the spirit and the chaos of bondage, for this is the fire of OGOU-FER.

4. Let us adore the courage which seeks to lift up the soul of mankind to the very highest of lights, and let us adore the courage of the lowest of mankind's soul, which rejoices in this elevation of consciousness, for this is the fire of OGOU-FER. IV. L'hierophante de la croix de l'ouest (the hierophant of the western cross) 1. Burn all of the errors of the past with the fires of my angry and all-consuming fire of will, for I am OGOU-FER. 2. Let not the shadows of the past remain upon the face of the earth, for I will plow a million times over the ground of the dead, to destroy and then to create anew, for I am OGOU-FER. 3. Let not history remember the names of those who have given themselves unto errors and to the causing of pain and suffering to my people, for such history I will cause to be destroyed. for I am OGOU-FER. 4. Whatever man has built must be destroyed, and whatever man has written must be burned, and whatever man has put up must be pulled down and cut with my sword, for only when I possess mankind will they build and write and put up and do what I will then, and for only one time, command them, for I am OGOU-FER. Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 15. 1.8651 - 1.9375 HSU.

The I-CHING Hexagram is HSU and the FA-Symbol and archon name is YEKU whose colours are a red and a green sign. The commentary is as follows: I. L'initie de la croix du sud (the initiate of the southern cross)

MEDJI,

1. Listen and learn the wisdom of the serpent, as it glides through the waters of silence, for therein is the mastery of destiny. 2. Hear the call of gods and spirits in the breathing of the flowers, for the great ones speak through the silences of gardens and in the language of trees. 3. Hear the voices of the Loa in the movements of insects upon the leaves of ancient trees, and in the hidden temples beneath rocks, for that is where times has placed its store of mysteries. 4. See the visions of the divine ones in the movements of clouds in the sky, in the flights of birds, and in the rhythms of the seasons, for the Loa speak to mankind in the language of nature. II. Le serviteur de la croix du sud (the server of the southern cross)

1. Can You hear me earth-child when I speak to you, for I speak softly, so as not to awaken the infants of the forests, can you listen to the voice of SIMBI? 2.Do you see me earth-child when I pass before you in the flight of butterflies and in the midst of a school of jewelled fishes, can you not recognise the presence of SIMBI? 3. Do you know of my nearness to you earth-child in the coolness of the breeze, or in the softness of the morning dew, do you not realise the sensations of SIMBI? 4. When you sleep in you bed of matted reeds and woven fibers do you feel my body entwined about your own, do you not know in the presence of the night the darkness of SIMBI? III. Le pretre de la croix du sud (the priest of the southern cross) 1. Come and look for this child of nature, this boy-god who plays in a waterfall of golden light, for there we shall find SIMBI. 2. Bring the offerings of perfumes and fruit, bring flowers and song, for let us call forth the beautiful boy-god known as SIMBI. 3. Offer to him the love of your hearts, the delights of your solar bodies, and the cries of a joyful soul and a free spirit, for that is how we will meet SIMBI.

4. Plead with the grandfather trees of the woods and with the wisest of serpents to make known our presence, for we must adore our SIMBI. IV. L'Hierophante de la croix du sud (the hierophant of the southern cross).
1

1. Look upon my golden skin as it shines in the falling of the rains upon thick forests and centuries old trees, for amid all these things I am your SIMBI. 2. Lock upon my black hair and see my black eyes amid the exotic flowers of secret gardens, for beauty of nature is nothing, if you could but see your SIMBI. 3. My soul is a flight to the sound of the humming of bees and with the drumming of the wild children of the hills and woods, this is music to your SIMBI. 4. Take my body and consume the sacrament of nature, for in me there is the perfection of the garden of eternal flowers, and birds, and jewels called insects, and all manner of serpent, for mortal lust is transformed into divine desire in possession of SIMBI. Our blessings always, M. Aquarius and Racine. 63-2

Copyright 1970 by Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays The Last Temple of the Inner Court, Student IV. Degree 16. 1.9376 -2.0000. KHIEN.

The I-CHING Hexagram is KHIEN and the FA-Symbol and archon name is GBE MEWI, whose colours are a red field and black sign. The commentary is as follows: I. l'initie de la croix de Vest (the initiate of the eastern cross) 1. In the completeness of my life, all wisdom is contained, which lies coiled as an eternal serpent in the bosom of infinity. 2. In the limitlessness of my vision, all knowledge is contained, which rests as the most precious jewel in the golden palaces of the magician kings of antiquity. 3. In the depths of my compassion, all true understanding is to be fountain which stands upon an altar of perfect jade, in the temples of the invisibles. 4. In the glories of my creation, all joy and happiness is to be known for whatever is to be honoured or enjoyed by mankind must first flow from my rainbow. II. Le serviteur de la croix de 1'est (the server of the eastern cross) 1. Life has come forth from me since the beginning when there was no beginning, there was only Damballah. 2. The light that flies on golden wings through the spaces of the worlds and between the spaces of the constellations, all this goes forth from the eyes of Damballah. 3. The history that fills the worlds with action and achievement, with love and with tragedy, these have been sent by the most fatherly of the gods, they have come forth from Damballah. 4. All flowers, all animals, all men, these my children I love, and I will carry them away to be with me at the end of the ages, for these infants belong to Damballah. III. Le pretre de la croix de l'est (the priest of the eastern cross). 1. Love him all men of the earth, you who toil upon the ground, for he sends the rains, and the trees, and bless him in all of your thoughts, for he is the Sun, he is Damballah. 2. Love him all men of the sea, you who must set forth the nets, who must bind your sails to the winds, you who must follow the sun, the moon, and the stars, for he is all of these lights, he is DAMBALLAH 3. Love him all rulers of men in palaces of gold and marble, you kings of men, you fathers of the nations come before him, he is your king your father, and your judge, for he is Damballah.

4. Love him all masters of wisdom, great philosophers and mightiest of magicians, for his will shapes the highest of the worlds and his mind embraces all being in cosmic love and communion, for it could not be otherwise, as he is Damballah.

IV.

L'hierophante de la croix de Vest (the hierophant of the eastern cross)

1. Let the children of the worlds come and play at my feet, let all creatures cling to my arms and legs and feet and hands, for I protect all things with my love, I AM DAMBALLAH. 2. Let the trees of the words and the snows of the mountains gaze upon my loving face, for none other can cause the seasons to follow the orbit of my blessedness, I AM DAMBALLAH. 3. Let the angels of the light gather close to my heart, let the Loa and the saints, let the aeons and the archons of glory, let the syzygies and the spirits all come forth, shine in the brilliance of my light, my grandeur, my goodness, and my very Being, FOR I AM DAMBALLAH. 4. 0 THE FATHER ETERNAL, 0 THE MOST HOLY AND SUPREME DIVINE WISDOM OF THE ETERNAL, 0 THE CHRIST THE LEGBHA THOU WHO ART SO GOOD,,SO BRAVE, SO KIND, SO WISE, 0 ALL YOU GODS AND 0 YOU GOD BEYOND THE GODS COME FORTH TO ME, FOR I AM ALL OF YOU AND I MOST TRULY EMBRACE YOU ALL IN MY HEAVENLY CIRCLE, from the children of the woods, to the most supreme of all being, these I hold in my fatherly love, KNOW AND ADORE ME IN LOVE FOR ALL BEINGS, FOR I AM DAMBALLAH. Our blessings always, M. Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays, End of the First Year of Study. Termination Paper: "I am the Cosmic Serpent, without beginning and without error in Whom you will find and have found many times before, the Serpent of Genesis and the God of Wisdom. Mightiest of the great and greatest of the mighty, for lo My outstreched arm supports all life and BEING. Come all My children and worship the FATHER ETERNAL, COSMIC and ALONE. From Whom comes forth the universes of the universes, and know that I am Your Father. Pray to the Father and enter into His heart, for He over hears and oversees all things, and enters into all histories. Yet, in the pure eternity of His transcendental and solar Being, He cannot change but is always the pure essence of existence, for He is the sovereign Reason of the cosmos -- called by all nations, races, worlds, and universes, by ONE NAME, ALONE, FOREVER and EVER -"DAM BAL LAH".(Liturgy of the Four Crosses). * ....... Your interest in the cosmic high-priest of Damballah, The Master M. Aquarius, has been the dawn of a new life-in-the-spirit. Determine now to evolve beyond the confinement of human finitude: to prepare yourself to liberate your fellow men from that abasement: to enter into the mysteries of ultimate knowledge: to master the art of living-in-the-light: to attain the highest powers of the syzygies, the deepest wisdom of the Tarot-Loa, by means of the development and guidance of the seven planetary rays of consciousness, with full harmony and control of body and mind, and of those secret faculties of being, which will always be unknown to any but our initiates and masters: to join the consecrated elite of purified and chosen co workers with the hierarchy of this system of worlds. By participating in the MONASTERY OF THE SEVEN RAYS course of study you have discovered the basic truths of esoteric psychology and magico-metaphysics and have learned the real essence and meaning occult wisdom and the inner life. These studies give that which has never before been revealed to finite beings, showing you the absolute way of perfection, tread masterfully by those highest beings who know, all things. Enroll today for the advanced inner work and discover the occult inner world of 1 tomorrow and of all the possible futures of mankind. If you are interested in the fullest expression of COSMIC HOOD,complete the attached form and requirements for the second year's study. MAN

Copyright 1970 Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays, IInd Year Course in SEXUAL MAGIC PROEM to the lessons: The study of sexual magic has always been considered one of the most esoteric branches of occult science, if only because of the supposedly reserved nature of the subject-matter. This is however, no longer true in the present age, when and where we find so much sexual information available, and at the same time so much in occultism of a sexual nature, given in rather exoteric circumstances. We now live in the "Post-Crowley Era" of occultism and esoteric study, so that if a person who is a student of the occult wishes to learn something about sexual magic, he can most easily. Yet, we feel that such a person should learn this subject from us, for then he will learn it correctly. Sexual Magic is the one field of occultism where there is too much error too much confusion, and too much over simplification. To state it differently, if certain persons who are highly active sexually, and who seem to be doing everything laid down by Crowley in his magical books, were really on the right track in the quest for magical powers, then we would be aware of it by now, for the world would be in the grasp or power of these sexual athletes, and we know very well that it isn't. One might, therefore, be tempted to state that sexual magic is simply an excuse for a certain type of pleasure-seeking, under the guise of occultism, and that it really doesn't have any magical power as such, for the sexual athletes are not the rulers of the world, except perhaps in the eyes of certain persons who read only one type of magazine. Yet, there seems to be much more to sexual magic than what has been presented to us as occultism in popular works on black magic, the black mass, the cult of witches, etc. The practice of sexual orgies, the "Orgyea" of Crowleyanity, can be found in many of the world religions, where the gods invoked were phallic or concerned with agricultural and human fertility. This would be a form of sympathetic magic, where the priest would copulate so as to induce by some "sympathy" the gods to infuse the seminal power into crops and women hopeful of motherhood. Anthropology has given us quite a lot of evidence for this type of religion. But we are not concerned with this, because while it does contain a germ of the truth, namely that the physical and the metaphysical orders may be related through a form of sexuality, primitive religion has been replaced by scientific farming and artificial insemination. We must also admit that the sexual ceremonies ofwitchcraft and black magic were usually motivated unconsciously by purely sexual needs, which the mediaeval serfs didn't properly understand even though they seem to have had a good time, from their own standpoint that is. We are not concerned, therefore, with what might be usually thought of as sexual magic, or the magical use of sexuality, as we find it in the folk-history of the Mediaeval English and French lower classes. Our approach goes back beyond them, naturally it would have to, in order to be esoteric, and yet has been a much graded secret up to now, except where Aleister Crowley has made known some of the basic symbols of the teaching, although never directly, and scattered through his many writings. If there is any single work of his, which contained the most basic set of ideas upon which he was to build his very interesting system, we could say, quite easily, that it is the famous LIBER CCCXXXIII, known as "The Book of Lies", if only because it contains so much that is suggestive of the truth in sexual magic. In this course of study we will refer to this work many times, although largely to make a few corrections or clarifications of teaching. In sexual magic, we do not claim to be a type of Neo-Crowleyite, for both the Monastery of the Seven Rays and Aleister Crowley developed their teaching on sexual magic from the same source, which is Gnostic. However, Crowley, without doubt, is the most significant writer on sexual magic, and for our purposes, here in these lessons, probably the only esotericist who deserves to be taken seriously, or given some attention. Yet, we must disagree with some of his interpretations of purely esoteric teaching, if only because, in some instances, his approach tended to over simplify the true essence of sexual magic, Sexual Magic must not be thought of, for example, as performing an act of oral sex within a cabalistical

setting. Neither of these two elements are essential, and when the two are together it is not always matter of sexual magic, for it could well only be sexuality within symbolical setting, even if done with the right intention to invoke the gods, syzygies, or essences. But, if there is no magical presence, which is something else, then the act could be thought of simply as enjoyment within an interesting and provocative setting. For example, if someone where to by a copy of Crowley's book "MAGIC IN THEORY AND PRACTICE", which is very easy to do, and if that. same person were to furnish his bedroom in the manner of a temple, as that person has come to understand such places to be set UD ,(And this he could do easily from reading the materials available on the Rosicrucians, the Golden Dawn, etc.) And, if that person performed very precisely the rituals known as the "Star Sapphire", the "Star Ruby", or "Chapter 69" of LIBER CCCUXIII, and if he did not have the magical presence, or AFFLATUS. of the Gnostic Masters of Sexual Magic, then nothing would be achieved except perhaps a certain amount of purely subjective phenomena, a certain hedonic tone,- and a certain imaginative ecstasy, but little else, and certainly nothing MAGICAL, The reason: for this is quite simple, There are only two existing groups in the world, now left, who have inherited from the Gnostics of old the Afflatus of sexual magic. They are The Monastery of the Seven Rays Brotherhood of the Inner Temple, whose teachings provide the material for this course, and the Crowleyite initiates known as the "Re'-Theurgis tes Optimates" and as the "Alchemists of Sexual Fluids", and who are entirely esoteric and are hidden away in a very remote and isolated part of the Americas. Needless to say, the Monastery Brotherhood and the Alchemists are initiates of one another, and have for some time been working together, which is a very good thing, as Crowley did not cooperate with the Gnostic tradition from which he took his teachings, except to create his own and rival Gnostic Church. Consequently, the very essence of sexual magic must be seen as something more than just the act of sexual behaviour, something more than just the occult setting, and something more than just the intention to follow directions exactly and to arrive at the identical result. But, at the same time$ this something else, this AFFLATUS is the product of a very complicated development, and that is why we will be covering quite a lot of occult territory in our discussion of sexual magic. For the reason is very simple: The Afflatus of Sexual Magic is identical with the structure of the universe, and for this reason we must begin at a very metaphysical level, which we term "The Foundations of Sexual Magic', and move on to "The Deductions of Sexual Magic", which are both cabalistic and tantric, then to "The Experimentations of Sexual Magic", which deal with practical sex-magic, and lastly we encounter "The Projections of Sexual Magic", which are alchemical. Thus, sexual magic forms an encyclopaedic science, and this encyclopaedic character is absolutely necessary in order to develop the conception of the Afflatus, which must not be understood as a spiritual entity of some sort, but as a purely naturalistic and logical or noetical structure of consciousness, which forms our understanding of sexual magic, and thus which provides the sexo-magician with the key to his work. When we say that this Afflatus is purely naturalistic and logical or noetical we mean that it is both a part of the universal system and not in any way exceptional to it, but also that it is the proper mechanism of understanding the place of sexual magic in the universe, and the proper mechanism for placing sexual magic in one's scheme of the the same occult sciences and art. It is not necessary to actualise the impossible,At time it must be understood that practical sexual magic is simply 1/4 of the entire field. That is why when the author of this lesson grows old he will not be obsessed by the fear that as his sexual interest (both appetite and capacity) decreases so will his occult powers. Nor do we think that prolonging the sensations of youth into old age is very much desired by Cosmic Destiny. Old age has its own sensations, which being under Saturn' and Uranus, rather than Pluto and Mars, are much more-spiritual and. certainly much more powerful in the occult sense. Our students having reported to us about the occult purveyors of nonsense concerning everlasting sexual potency, where the elderly are both sexually active, and even phallic athletes, but also happily senile, we are pleased to advise that while there is a part of sexual magic for everyone, no one should be expected to work outside of his age group, anymore than the dying flower should be expected by Nature to produce seeds in the wintertime of its life. The above moral advice implies also that it is not necessary for a person to be sexually active to make use of our course in sexual magic, There is a spiritual side

to sexual magic, just as there is a physical dimension. This course is also intended for celibates, for those masters of yoga who have achieved the epitome of sexual denial. Furthermore, sexual magic is not necessarily involved in sexual behaviour, since as it is possible not to have sexual magic while sexual and magical elements are present, it is likewise possible to have sexual magic without either sexual or certain seemingly necessary magical elements being present. The essence of sexual magic is the Afflatus, which is not specifically physical nor phallic in any way, except perhaps symbolically, but which is both logical and noetical, this last quality being the most important, for it refers to the sexual nature of being, as we shall come to understand it and see it in its essence. While the purpose of this proem is to clear up certain confusions which ma arise in the minds of some when we discuss the question of sexual magic, yet this is a matter of clarification, which must continue through the entire course of study. We are not now ready to clear up everything of a sexual nature which might stand in the way of a right understanding. This is impossible, but at the same time, we are quite aware of the need to make clear certain ideas which are often in the back of a person's mind, when sexual magic is discussed with him. At the same time, we feel that it is necessary to shift our ground a bit, so as to call the reader's attention to certain basic concepts, which will serve to throw him into the field of sexual magic, perhaps for the first time. the Tharot of the Gnostic Magicians, there is a chart known as the "III of Magical Stars". In Crowley's book "LIBER C=XXIII" there is the Chapter 36 "The Star Sapphire", which like the chapters in LIBER CCUXXIII functions as a Taro card and as a prose-poem. The reader will note the similarity between the titles "Magical Star" and "Star Sapphire". Next, let us consider the following points: (1) The subject-matter of the "III of Magical Stars" is the Western Cross, which is ordinarily assigned to Cancer, the phallus of the Gnostics, but here it is assigned to "Vulcan in Scorpio -- the knight of the mystical rose". (2),Chapter 36, "The Star Sapphire", begins as follows: "Let the Adept be armed with his Magick Rod (and provided with his Mystic Rose). (3) "The Adept" is the "Knight", the "Magick Rood" is the "Rod", or phallus, or "Western Cross", and in both passages, there is the "Mystic Rose". (4) According to very traditional astrology, Scorpio rules the sexual parts of the body, which means the phallus in males and the vagina in females. Does the "Mystical Rose" refer to the vagina, one might ask. (5) According to Gnostic tradition as it has been presented in the first year course of The Monastery of the Seven Rays, "Student II. Degree, Astral Magnetism II, (a) the magical phases of the Moon, Earth Magnetics", the Scorpio centre need not refer to the vagina of the female, but it refers to the base of the spine centre, which physically refers to the anus. (6) We might now ask if the ritual is capable of an interpretation in terms of sexual activity different from the most conventional. (7) We might wonder if the ancient sodomites were, as H.P. Blavatsky argues, true sexual magicians. (8) Because in this same ritual Crowley invokes (i) Father and Mother, (ii) Mother and Son, (iii) Son and Daughter, and (iv) Daughter and Father, at points east, south, west, and north, we ask also whether or not a more than usual sexual interpretation is possible from this chapter. I cite these matters in order to show that sexual magic is a highly analytical matter and that sexual energies are well known to manifest under many and various forms. Our task in these lessons is clearly to see the various forms of sexual manifestation from the most abstract to the most concrete, from the somewhat phallic principle of' ideality in the ontic sphere down to the rather curious and somewhat confusing manufactured artificial phallus, used by those who thrive on hedonic tone, At both ends of the sexual spectrum we will find the elements of sexual magic, but somewhat difficult to see in the one, because of its abstract character, and somewhat shocking in the other, where no spiritual or even magical intent seems implied; yet, we only, wish to say that this is a matter of necessity, in as much as the Afflatus of sexual magic, being all pervasive, requires much skill in its elucidation, Michael Aquarius (1) 1-4

Copyright 1969 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays, IInd Year Course in Sexual Magic Introductory Paper or Letter I. to preface the lessons. "WHEREIN DOES SEXUAL MAGIC OCCUR ?" Today, we are living in a world which is undergoing a Transformation in its magical and occult thinking. It is longer possible for anyone to hold on to those concepts which have been proven by higher minds to be both false and dangerous. Now, we must come to face the two greatest areas which give rise to all of the problems which plague the human being in his quest for perfection. I refer to the domain of sexuality.and to the domain of memory. All of the major problems of the human quest can be traced back to either sexuality or memory, where the power, which is of an entirely astral or occult nature in both is weak, then the voyager of the astral is weak in his capacity to attain to the grandeur of the divine vision. Yet, make no mistake, I do not refer to physical weakness, but to an entirely astral esoteric lack of magical force. I do not refer to physical impotencia, but to ignoranti occulta. which is an entirely different matter. For if the seat of the soul is in human sexuality, as ancient magic and modern psychoanalysis seemingly affirm. then the seat of the world of spirit is truly in memory, which is the most magical of man's natural powers, and yet at the same time it is the most materialistic of his spiritual capacities and drives. Thus, memory is caught between spirit and matter, and just as sexuality seems to place man between animal and angel, so the true student of occult and esoteric science must by all means take upon himself the true occult discipline which links both sexuality and memory in the wonderful synthesis of yoga, ere he perish in the abyss of nothingness and chaos. for such is the choice placed before all human beings who seek to walk the path of enlightenment. Sexuality and memory both depend upon images which are at once visible as words and sentences, such as the images, symbols, or sigils of the language of these lessons. -- magical worlds revealed through technical words -- as for example in the classical systems of memory and mind training, as in sexual literature, which seeks to convey the impressions of sensations by means of carefully descriptive passages, and which are "seen" by the total impression of the visual image within the human brain. The images of sexual magic being more visible, are more vivid by reason of interest than those of say "cosmographical metamathematics", and other less immediate-to-my-body subjects. Thus, by means of even the most abstract sexual images man becomes aware of the external world of impressions and sexo-magical realities, as well as by means of memories of things and persons, stimulated as it were through the sense of sight, through the light of intensified imaginatio or through recall of those matters of associated imaging -- which having been once perceived by the sense of sight, perhaps constructed by sexual fantasy, are never lost to the inner world of memory. In every instance, when the magician seeks the transformation of these faculties by means of some appropriate methodology -- he too must use the images, which are the most suitable to convey the living impression of the sexual experience and of the memory of past experiences and sensual gratifications. Therefore, any science of sexual magic and magical memory must be built up around the notion of a sexual memory system of images, and this we are doing by means of our analysis of concepts, which are both vivid as memory seals and sigils, a system of sexual and bodily correspondences of most intensified memory, which is the system of those representative elements, or

clusters of ideas. which form together the yoga, whose web of sexual and memory magic, by constant use of the word "sexual" to modify, to intensify, to render more and more vivid, to concretise, and to lead the mind to associate sexual experience in order to understand the most abstract notions, -this is the mental yoga of sexuality, whereby the concreteness of association gives tangible and direct meaning to the abstract. If the magician and his element of the image form one part of reality, this system in his mind should represent as a seal the association of various ideas and images of a sexual and remembered experience. Further images come to add the elements of interpretation, for the experiences are being constructed, interpreted, and begin to grow under the influence of constant association with the sexo-magical parts of life, with the sexual areas of the human body, and the interpretation of various images and ideas as memory seals by means of the elements of philosophical category, principle, law, or residue of analysis as the next most important feature in the development of the experience of validity. How we interpret our experience is fundamental, for it is mainly by means of the method of implication known as association that the true master mind and memory power of sexual magic is constructed. Not so much by skin to skin contact, but rather by idea to idea, one pattern of thought linked delightfully to another. Please note the dual nature of sexual magic, for it is intended both as a physical form of magic, however refined, and as a mental system of superior yoga. We can still and most reasonably claim this as sexual magic, for by sexual magic we intend in our teaching that a third element, the energy for the system of magic which we are advancing is in reality sexual in the ultimate and metaphysical sense, so that the whole of our teaching is simplified psychology, so that after the seal or the vivid image in memory, and after the categories, which follow upon the seals, there must come some wild and terrific energy -- this time of an entirely sexual nature -which drives the system of magic as some type of occult "fuel". Lastly, however, there is the magician and his magical reality of Being, which is the universe as the place wherein sexual magic does occur, by means of energies, categories, and images, in a definite sequence of hedonic tones and radioactive magnetisms. The entire system of the world is therefore structured according to such an exact plan that only our brotherhood has been able to develop the techniques for entering into this ultradifficult research programme. The Monastery of the Seven Rays, having been appointed custodian and guardian of sexual destiny, and consequently by means of these lessons, we very seriously intend to give forth the most elaborate and yet exacting system of cosmic magic ever conceived by super human minds -- and our minds are fully human, -- which for all practical purposes, has such.a very practical purpose in teaching fellow human beings, fellow sexual realists what may be considered without doubt to be the absolute key to power and magical consciousness, whereby he -- i.e., man, -- is able to define his own destiny and life, as well as that of the entire cosmos, or that section of existence which shall be appointed unto him for his rule and occult responsibility. This we say to show that the universe moves according to a most wonderful occult plan and according to a definite system of magical control, which the gods without folly and mumbo-jumbo gave to the capacities of man as the sexual realist, prior to their departure for realms of bliss and ultimate detachment. Let us review what we have been saying before passing on to something even more complicated and yet even more exciting than simple psychology. The elements of magic are to be found in consideration of four matters, which are thought to derive from the world of experience and which constitute the entire second year course of the Monastery. These are as follows: 1. consideration of images, words, vivid seals, sexual sigils, or elements which recall experiences past to the present life-subject and life-style. These elements represent the concrete amid the abstract of sexual memory and magic through visible association, of visualised experience, of the elements of consciousness in concrete form, and serve to function at the level of direct

perception (when something like "sexual" is read in a lesson) and imagination (when something like "transcendental pornography" suggests any number of meanings). 2. Consideration of what is done to these images by means of categories of construction and interpretation whereby the lesson subject matter is desribed for understanding and explained as to its function in context. Such processes function to give meaning to the seals of group 1, and which serve to provide us with a manageable form, magically understood whereby the sexual energy of the world which will provide the drive and the force behind our system of magic is directly experienced. There are various systems of categories, and we will use four, eight, sixteen, etc. that is to say the basic structure or set of groupings with which you are familiar from the first year's course. 3. Consideration of the sexual energy of the universe which can only be grasped through the categories of magic and which serves as the underlying substratum of the whole field of esoteric science when it is understood in profundity. This energy or force can only come forth by means of the evocation and invocation of the categories, group 2, and then manifest itself in terms of the images, group 1, which together form a sexual system of reality as memory. It is our view that memory and sexuality are twin aspects of the same cosmic force which transcends in some wide and very obscure manner the attempts of even myself to capture fully to the limit of manifestation of this cosmic essence. This seems to suggest the reality of the next element. 4. Consideration of the cosmic essence of being, of which the universe is a manifestation, for it is my own view, based upon research and tradition, that the universe as a system of existence has certain qualities which can be explored many times. Sexuality and memory rise immediately to the surface, so to speak, now -- but later we know that there will be something entirely different to present itself for our consideration. This last point of course brings me to what I had in mind when I mentioned something more exciting than elementary sexual magic. This is of course what we will be able to explore once we have constructed the instruments of sexual magic as research materials to be used to deepen our understanding of the principle discussed in group 4. By this I mean that we are moving more and more out from the confinements of the traditionally occult sexual conceptions. I do not need to tell you that this has happened already in the first year's course, for we have taught you many things never before given out and we have intentionally withheld the teaching of much that has been disproven by our own occult and sexual research. We have charted an entirely new course in occult teaching because we are the teachers of the sexual tomorrow and we do not believe in continuing the follies of the past. In order to present our researches, however, we have had to make certain divisions in the subject-matter of magic. Thus, in the 2nd year course, which is sexual magic with the presence of memory development and the master-mind system, if the lessons in sexual magic are studies and understood properly, the emphasis will be found to be on the elementary aspects of sexual magic.---In the 3rd year course, which is the advanced sexual magic, or power, the use of magnetic magic and magnetic materialism to: Part 1. present for understanding the magical structure of spacetime and electro-magnetism; Part 2. present for understanding the structure of sexual probability and the speculative-mandalas of metamathematics; Part 3. application; present the magnetic controls of sexual probability for

Part 4. present the practice of magnetic control by means of twohundred and fifty-six sexual probabilites; will serve to show that memory development and sexual probability are one and the same reality, and that in place of the prediction of the future, the monastery will teach the method of control of the future through the sexual analysis of time and events in time. As our lessons develop in your minds, in order to develop your mind you will find that there are realities much deeper than anything which you might have thought to exist. What you thought was the beginning of understanding now will become the end, but this end will become by research and teaching a new beginning, so that by means of magical growth and development under my direction you will enter into entirely different and new worlds of sexual possibility, which exist, and which demand our attention just as the same old occult teaching seems to hold the attention of the unenlightenmed majorit of the worlds occult students. We are moving into a world of entirely new points of reference and we are now able to say to you that the inner worlds are now opening up to all who seek admission to these spheres of magical experience and they are giving birth to new teachings and even newer sexual revelations, which form an entirely new departure from anything thought upon earth in the past. This may seem to many to be a radical statement, and indeed it should be so interpreted, for it is the declaration of the Aquarian Revolution in Occultism and Esotericism, a movement into the future which is direct and guided by my own expertise as the master teacher of the Aquarian Age, and armed with the weapons of my new magical sciences, which will bring about a total transformation in the consciousness of the universe. Not only will, these weapons be aimed at the earth, but they will be directed towards transforming the concepts of other worlds than ours, at whatever state of development they might be found to be. The metaphysical world is now to be explored by means of a very refine magical system of instruments, built according to our own specifics and possessed by each student of the Monastery in his own brain, the true temple of the light of knowledge-wisdom or gnosis. The first few lessons have been given in the course you have -Just now completed. The more advanced refinements will now be made in the study of sexual magic and its implications. Beyond this field there lies the domain of magnetic magic, whereby the future of man is controlled according to sexual principles, this other domain of investigation, yo will be allowed to enter in due time, after you have made your preparation for this more complicated study in these second year lessons in sexual magic, for the next course in magnetic magic or sexual power depends upon your grasp of the principles of sexual magic and mind-memory development, as we are to present them to you. Therefore, it is important to understand and to realise that when the Monastery speaks of sexual magic as the bridge to power it means that the second year course as the bridge course stands between the first year course and which is by way of introduction to the new age and the third year course, which is the study of power-as-such. Everything that man can do in trying to raise his consciousness to these realms is not enough unless he is also able to make use of himself as a research instrument for the advancement of metaphysical and metamathematical esotericism, for this is the actual direction of the course of the evolution of consciousness. Now more than ever before in the history of the universe is the occult awareness needed, for the great changes are about to be made in the structure of the inner worlds -- the rule of Aquarius being immanent, whereas fifty years ago it was imminent. Because of my physical birth and therefore magical incarnation on January 21, 1935. I have been asked to serve as a kind of doorkeeper of the cosmos, and thereby to open the door of the sexual future to those who are ready for the reign of Michael, the messenger or archangel of the Aquarian Age , It is with this purpose in mind that 1 advise all students of the occult to be aware of the terrific energies which are now flowing in the occult and psychic atmospheres

of our world. You will be able to grasp these energies and forces, I know for certain, once you have become a research instrument, and thus enter the realm which Racine and I are constructing for you. You will be able to manipulate the instruments of metaphysics and magic and you will be able to direct the forces both inwards and outwards, as they flow both from the centre of the earth to the centre of the cosmos, and from the central sun of our universe, which is the true cosmic centre or star of Legbha, to the very heart of earthbound humanity. This 1 tell you not to inspire but to instruct, not to move emotionally but to give to you the intellectual and spiritual conviction which will lead to the transformation of the cosmos in the ever present and yet ever expanding revolution of the Now -- Aquarius. Michael Aquarius and Racine There follows a chart which shows the situs or locus of sexual magical processes as they are discussed in all papers up to the beginning to the second lesson.

Copyright 1970 Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays, IInd Year Course in Sexual Magic Special Supplement to Letter I, prefacing the lessons. ON THE NATURE OF THE ICONOSPHERE. At the termination of letter 1, there was presented a chart called the "Iconosphere", which serves to show the various realms of sexual magic discussed in this course. I might add that this chart is the world-picture of the fields of study investigated by the brotherhood of The Monastery of the Seven Rays, and that it forms the total background against which all of our studies and methods are projected. The name, however, is based on the notion, to be developed in the papers following after the first lesson and immediately before the second lesson of sexual magic as an operation between icons, by this we mean that sexual magic is a process which involves the use of the physical body as the symbolic or material counterpart of the higher or more abstract reality and that the inner world as represented by the iconosphere is the inner realm of activity, wherein the sexual transactions occur which are magical. ONLY THOSE SEXUAL TRANSACTIONS WHICH OCCUR WITHIN THE CONFINEMENT OF THE ICONOSPHERE, PARTAKING OF ITS CHARACTER, MAY BE CONSIDERED MAGICAL IN ANY GENUINE SENSE. Thusly understood, the iconosphere is the temple of sexual magic on the grand scale, but it is also the map of the psyche understood in terms of its fullest potential, for all of the elements present in the iconosphere are in reality elements or functions of the psyche of the master, so that by describing the iconosphere, I am merely describing the contents of my own consciousness, in all of its aspects. Therefore, if this be so, sexual magic is simply the most complete form of psychological analysis, making use of metamathematical and metaphysical methods. The real participants in sexual magic are the elements within the psyche, the icons, which are elements of a very refined consciousness, having counterparts in the physical self, in the body. Sexual Magic is like a mystery drama, or danse-mystique, where the elements are performed with an idea that what is occuring upon the physical is representative of what is taking place in the inner or mystical realm. The Mass and Eucharistic Mystery of Christianity is like this, where the outer objects and actions are the signs and symbols of the inner mystery. Within the context of the Mass, the elements of bread and wine are transmuted into mystical species, and so it is like-wise with the mystical drama of sexual magic, where the priests perform an outer drama, which has its inner presence in the dynamics of the iconosphere, and its magical energies. Only the properly initiated and properly trained can effect the mystery of transformation, for when others without this seal of consecration in the Spiritual Gnostic Assembly, as priests, or as bishops, attempt this action, -- is it not unlike children imitating the action of the Mass with bread and wine. Yes, so many young boys come home in the evening and say Mass at their altars, but this is only a form of paying symbolic honour to a wonderful mystery, which they know they cannot create, because they are not priests. They do not feel that is any danger if they do not use the proper glass to hold the wine and water, the proper chalice, etc., for they know that they are only acting out of imitation. So it is likewise in the genuine sexual magic, where only the priests may conduct the rites, although the fruit of these mysteries being poured out upon the world makes it imperative that others come to realise the profound sense behind the mystery of sexual magic, for while only priests may in the physical perform the mystery, all may participate in the inner life of that same mystery, and thus may come to know

the transactions of consciousness which are to occur within the innermost life of their psyche. The Monastery of the Seven Rays, IInd Year Course in Sexual Magic Special Supplement to Letter I, prefacing the lessons. THE ICONOSPHERE AND THE ARCHONATES: There are sixteen archonates within the iconosphere (The Ekklesia, (C,D,E,F)). This notion was introduced in the first year course: "Introductory Letter to Student II (A) 17a in the series. The closest parallel to the archonate in the outer world may be the system of patriarchates, four in number, with four diocese to each patriarchate, But, note our archonates are abstract, psychic and pythagorean structures and a system of entities of a highly metrical character. In the more advanced studies, the archonates are developed by a proper analysis. Here we wish only to list them in their exact order. THE SIXTEEN ARCHONATES: 1. (A) (B) (C) (D) (A) (B) (C) (D) (A) (B) (C) (D) (A) (B) (C) (D) Iron - Copper (.0 - .2500) Quicksilver - silver nitrate (.2500 Silver - Platinum (.5000 - .7500) Cold - Uranium (.7500 - 1.0000) Iron - Copper (1.0000 - 1.2500) Quicksilver - silver nitrate .(1.2500 Silver - Platinum (1.5000 - 1.7500) Gold - Uranium (1.7500 - 2.0000) Iron - Copper (2.0000 - 2.2500) Quicksilver - silver nitrate (2.2500 Silver - platinum (2.5000 - 2.7500) Gold- Uranium (2.7500 - 3.0000) Iron - Copper (3.0000 - 3.2500) Quicksilver - silver nitrate (3.2500 Silver - Platinum (3.5000 - 3.7500) Gold - Uranium (3.7500 4.0000) Michael Aquarius and Racine
The Monastery of the Seven Rays IInd Year Course in Sexual Magic Letter II. to preface the lessons by way of introduction: My Dear Students, "And a great mystion was revealed in the celestial light, The Eternal Mother of Legbha clothed with the Sun in splendor and the solar angels of epistrophe, and with the Moon under Her feet, and on Her Head a crown of Twelve Stars, which are the constellations of the Natural Zodiac. And the Lunar angels of epistrophe brought to Her the worlds which are, and which were, and which will be. Some She gave unto The Sun Spirit, Michael, Who is also called Saturn, and others She gave unto The Moon Spirit, Zothyrael, also called Uranus, whose angels had been given to Her for adornment. Then Legbha spoke unto His Mother and sought from Her the word whereby man could seek Her. And replying She said: 'I am the fair mother of all wisdom and understanding. I am the tender mother of all mercy and protection. Let all who seek me come into my temple, which is the world without beginning and without end. And let some men-syzygy. some men-daemon, some men-aeon, and some men terrestial know me as Am - Ym - Im - Om

.5000)

2.

1.5000)

3.

2.5000)

4.

3.5000)

Ayiom, the descent --- The mother of Lg-bh, the FA. And let some men-syzygy some men-daemon, some men-aeon, some men-terrestial know me as Om - Im - Ym. - Am Oiyam, the ascent --- The mother of Gb-ha, the Grand Chemin. For my Father is my mother, and my Mother is my father. And he that hath entered the Cosmic Mother's womb, hath never departed therefrom. For I am GRAN ERZULIE. (Revelations of St. Jean-Clairvoyant, eh xii, vrs. 1. "The Gnostic Commentary".)

The basis of sexual magic is to be found in the transcendental magic of esoteric Voudoo, which forms a perfect system of Gnostic Sexology, exploring the polarities of being and existence, and showing the methods of union and synthesis, which bring together all of the elements of the universe into a complete system of wisdom. It is necessary, therefore, to understand that while sexuality in its cosmic sense is the basis of all proper sexual systems of magic, for man is only the reflection of the higher realms of being, yet sexuality is not the ultimate category of being. It is the next to the ultimate category, for it emerges from the highest, the Eternal Masculine Monad, or principle of unity, and thus is the first born of the Absolute. This sexuality is the Eternal Mother, whose mother is her father, and whose father is her mother. Sexuality is therefore called "Gran Erzulie", or the Eternal Feminine Dyad. Gran Erzulie has within Her the principles of duality -- which she must bring forth in the form of her son Legbha, the Virgin-Second Born of Eternity, the son of the eternal mother and the grandson of the eternal father. The sexuality of Legbha is dual, for he is both the bi-sexual union of the Solar and Lunar spirits: Michael-Saturn and Zothryael-Uranus, as well as the more esoteric bi-sexual union of Fa and Grand Chemin. The first bi-sexuality (Sun and Moon spirits) gives rise to the sexual polarities of aeons and daemons, linked by cosmogonical copulation in the syzygies, or true bi-sexual and spiritual beings,, whereas the solar aeons are masculine and the lunar daemons are feminine. However, the inner bi-sexuality of Legbha, as distinct from the outer, exoteric and cosmological and cosmogonical aspects (Sun and Moon, etc.) which is ontogonical and ontological, since it is concerned with the structure of being and the genesis of existence, consists of the duality of Fa, which is Essence,, and Grand Chemin, which is substance. Essence is Lg-bh from which is derived two sets of TWINS. Like wise from Substance, or Gb-ha, emanates two other sets of Twins. These Twins we have studies before in the final part of the first year's course, and they are: 1. Marassas du Pe --- Lg --- (Dambhalah and Ayida Hwedo) 2. Marassas du Poteau-Mitan---Gb --- (Agwe' -and Simbi-en-deux-eaux) 3. Marassas du Veve --- bh --- (Ogou-Fer and Erzulie) 4. Marassas du Peristyle --- ha --- (Guede-Nibbho and Mait-Grand Bois D'Ilet) It must be understood that Erzulie, who is linked to Ggou-Fer, is not Gran Erzulie, except that they are related as the ectype is related to the archetype. The Marassas are Loa, or Lois, that is to say cosmic and metaphysical laws and principles of existence and magic. But in their purity of being they cannot be thought of as the exoteric Loa or gods of popular religion. These latter beings are derived from the Marassas by means of the propess of exteriorization, or the making exoteric what is essentially esoteric

and reserved for initiates of magic, rather than initiates of religion, which is a wholly exoteric matter. However, it must be understood that the entire cosmic process, both inner and outer, is constructed according to vital polarities of being. And, it must be understood that there exist processes within Legbha, prior to the eternality of emanating the Marassas, which anticipate the sexual polarities and unities of the Marassas. Thus, there exists an abstract sexual dimension within Fa and Grand Chemin, which are esoteric principles of Legbha. Sexual magic must have its roots, therefore, within the esoteric as well as within the exoteric polarities of Legbha, the Cosmic Christ. For convenience, the following diagram is attached in order to show the principles discussed.

From seeing this diagram, you will be able to understand that the sexual and magical or sexual-magical pairing of principles and beings of the higher worlds constitutes part of the cosmic process of creation, if not the main process both of creation and of cosmic administration. For as the world is put together according to logical and metaphysical laws, so the dynamic and static aspects of all things reflect the fine sense of balance and adjustment, necessary to maintain a cosmic system or universe. The universe, being one system, both invisible and visible, is therefore a system of laws, or lois, which reflects the divine or and harmont of existence. Yet, this harmony, which is above all things a sexual matter, is so fundamental to existence, that it is possible for the esotericist and magician to point out, if not pin-point, the various parts of the universe and the way in which they operate. For as they operate beyond man, so must they operate within man, himself. Everywhere the magical keys to unlocking the hidden being of the universe signify by their number, two, four, twelve, sixteen, thirty-two, and sixty-four, the metaphysical and sexo-magical pairing of principles in heterosexual and homosexual unions of transcendental scope. For this reason, we ask the student to keep in mind, especially the lessons of the first year, which dealt with magnetism and its various mechanisms. Because, we must be quite clear in our understanding of those principles of energy, which can be specified and examined by means of analysis, and which reflect the power of the magician not only to understand but also to control the universe. The significance of the diagram may be further commented upon when we seek to draw a distinction between the sexo-magical teaching of the first four lessons, which are called the foundations of sexual magic", which deal with the inner principles of Legbha, such as Fa, Grand Chemin, the Four sets of Marassas, and the inner basis of the Aeon-Daemon system of planetary syzygies, as distinct from the teachings of the lessons from five through eight, "the deductions of sexual magic", which refer to the constructions of the outer realm of Legbha, the syzygies of Aeon-Daemon unity. For this latter world, the outer Legbha is the realm of cabalistical categories, as distinct from the inner realms of ontological essences and substances and principles as logical and metaphysical relations. The outer world is cosmological and has as its goal sexual world-building, whereas the inner world is the realm of foundations, or the world of the sexual basics. It is our purpose in writing this introductory letter gradually to set the stage for the systematic presentation of the lessons. Because sexual magic is so misunderstood, it is important to clarify very carefully the true basis of sexual concepts, especially in terms of their occult foundations. Our blessings always, Michael Aquarius and Racine

Copyright 1969 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays, IInd Year Course in Sexual Magic Letter III. to preface the lessons by way of introduction: My Dear Students, It is necessary, I think, to explore in this document certain areas of background material, in order to present a proper perspective regarding the field of sexual magic. What we will be attempting, I think, is something which has never before been attempted. I wish to show that as in the field of sexual magic so presented in the previous letter #II, we were able to introduce the Voudoo background of sexual magic, and as we wish in letter CV, to present the Gnostic viewpoint of the Church of Sex,, i.e., the Ekklesia Sexualis, so in this letter, I wish to correlate the principles already presented in letter #II, to the field of Neo-Freudian psychoanalysis. As our approach to sexual magic, in fact to the entire field of sexuality is fourfold. For it is: 1. The Magical analysis of magnetic fields of astral and mental force, which are known to adepts by means of various techniques of sexual yoga, and this has been traditionally known as Kundaliniyoga. 2. The Voudoo analysis of sexual fields of force in terms of their heterosexual and homosexual elements, terminating in a bisexual synthesis of spiritual creativity, known as the doctrine of Legbha. 3. The Neo-Freaudian analysis of the mind into ego and id fields and their transcendental elements, with particular reference to the role of the libido energy of id, which is the psychic field of pure sexuality, and which is identified with the dynamic of the syzygies. 4. The Gnostic analysis of the Ekklesia, the bisexual emanation of pure energy, from the monad and the dyad, which in the conjunction of triad through decade forms the basic principle of sexual metaphysics, and which is known as libido and Legbha, in previous analyses. In this paper, however, we are concerned with the 3rd approach to the field of sexuality, known as the Neo-Freudian analysis. 1. The Neo'Freudian approach. We are using the term "neo-freudian" in order to denote a distinct approach from that of Freud, namely that developed by certain of his inner pupils, but which nevertheless is deduced from his more esoteric writings. The neo-freudians who belong to the Monastery are primarily interested in exploring the implications of modern psychoanalysis for magic. They are not psychotherapists, in as much as anyone who has completed all of the work of the Monastery knows very well that the method is itself a form of psychotherapy, and therefore, there is little or no need for anyone to practice, ---wehave no practioners, as such -- rather the pupil of the masters is able to advance along the path and to help himself by deepening his understanding and experience of everything. But, because of Freud's discovery of the id and the libido, or the unconscious and the powers of sexual energy, there has developed within the Monastery's system of doctrine an interesting interpretation of sexual magic, which owes much to the Freudian impetus. We have gone beyond Freud and Jung, naturally in our researches, for we are concerned with magical principles,

which go beyond the mere limits of the psyche, but at the same time, we are concerned with elaborating a structure which can be used by students, in their attempts to understand the psychological grounds of sexuality. It has been established that Freud viewed the inner processes of psychic life by means of certain notions derived from Jewish mysticism, and especially the cabala. We know that the cabala has been the actual basis of much sexual magic, especially the writings which were used by Aleister Crowley and his inner students, and from whom there developed an explicit although primitive system of sexual magic. Freud sought to analyse various sexual concepts by means of certain symbols, which when developed, could be used magically as in talismantic form. His death prevented him from going more deeply into his metapsychology, but his pupils were able to develop these ideas and present them to the consciousness of the Monastery for consideration and possible incorporation into the doctrine, The offer was accepted by the Masters. 2. The Ego in metapsychology. Commonly referred to as the "Jupiter-Neptune" level of consciousness, or the conscious mind, the ego is the field of everyday waking awareness, ruled by conditioned learning patterns and various moral and social codes. The ego cannot be understood apart from certain conventions, which are its structures and life. The ego is fully practical and may have a tendency towards the speculative side of experience, by the time of its development, it can function well as the ground principle, which in the previous letter: #2's diagram, referred to human institutions. The ego is social in nature to the extent that it is society in process. It is not individual in any way, rather it must be thought of as a pattern of life which vaguely comes to self-awareness. Magical training has as its goal the freeing of the individual from the field of the ego. The ego having two aspects, is caught between a magical influence in the form of Neptune and a pragmatic influence in the form of Jupiter. However, since the diversity of the pragmatic ego is cultural, there are to be found all institutions based on material structures, there. Thus, conventional religions which are economic and social units, such as state churches and church states, etc. show that materialism may aspire towards the divine, if the divine can incarnate itself in human society, which is what christianity has always claimed to have done. However, the magical institutions under the Neptune aspect of the ego are more interesting. for by means of these structures man is able to free himself from the bonds of materialism, no matter how spiritualised it might appear. Thus, among typical representatives of the Neptune influence we might cite the Monastery of the Seven Rays, various occult colleges and churches, which are based on breaking through the wall of matter into the unseen. In order to break through the wall of matter, however, it is necessary for the institutions to have some link with the field of sexual energy, or libido, which comes from the practice of magic. The degrees of success are to be determined only by the fullness of magical power, and therefore it is necessary to see that as a magical institution is powerful, so it is based on sexual magic. For the world of matter is devoid of any energy, which might cause the ego-mind to free itself of materialism on its own resources. The following principles will help us to understand this problem better: 1. The world of the ego is entirely structured and walled off from the unseen by means of materialistic principles of thought, judgement, and experience. So that while there may be evidences of the unseen in certain institutions (as mystics in the church) nevertheless, the power to break through the walls of matter does not lie in egoic-institutions. 2. There is the need to experience and to recognise the elements of another order of institution in the world of matter. These objects: Monasteries, occult colleges, temples, centres of initiation, etc. exist as symbols pointing beyond the world of matter to the unseen, yet they make use of the language of the world of matter in order to be, understood by the ego.

3. The power of these symbolic objects is that they are connected by means of a non-material link to the realm of pure psychic and there" fore sexual energy. By drawing upon this inner world of energy, the symbols can function as pointers beyond the world of materialism and confinement. 4. The strengthening of these symbolic objects depends entirely upon the use of those techniques which are based not in the ego, but beyond. This form of experience both feeds the life of the symbolic objects and serves as the door through the walls of matter. Its name is sexual magnetism or radioactivity. 3. The Id in metapsychology. Sexuality is ruled in astrology by Scorpio, to whom has been assigned the planets Mars and Pluto. Mars represents energy and power being directed towards material ends as in sensual pleasure. Thus, the person who exercises and develops his physical body so that he might achieve a more gratifying sexual climax is following the Mars principle. Mars is related to Jupiter, so that exoteric sexuality is highly materialistic. Prostitutes of both sexes, being physically self-centered and self-perfectionist types, sell themselves as Jupiterian comodities. This is quite normal and should be understood as a basic law of nature. However, Pluto being correlated to Neptune is pure sexuality in its richness and wonder. Pluto is esoteric sexuality, and where the power of sexuality in the Mars sphere is economic and commercial, the power of sexuality in the Pluto sphere is psychic and magical. This energy which is called "Libido" is the most powerful force in the world and cannot be isolated with magical methods. Libido can be thought of as the life of magic, or the force behind occult development. It is also the foundation of the various natural fields of force, such As light, gravitation, electro-magnetism, and it is a fact that the basic subatomic particle, being a functional photon, is in reality Libido in an elementary form. The natural harmonies of being, therefore, when they follow the laws of simple attraction are forms of the Libido under the species of Pluto. But, the role of the Mars-Id seems to be to introduce disorder into nature, and thus lead to disharmony. All conflicts are seemingly due to Mars, whereas the evolution of unconscious nature is due to Pluto. Pluto is the principle of esoteric science and law, so that consequently it is necessary for us to see in Pluto the field where magic is at its best. The Id must be understood, therefore, as the world of unconscious mind, ruled by sexual energy (Libido) and directed towards freeing man from the realm of ego-matter, so that he can enter into the sphere of enlightenment and bliss, which lies beyond the Id. The Id is not the final term in the process of growth and spiritual development, rather it is a world which lies between bondage and liberation. It is not, I might add, a world which can be easily understood, since all of the elements of the Id, informing various systems, present a complicated structure, whose exploration rests with magic. Yet, the following principles will help us in our understanding. 1. The materialised ld, or the Mars-unconscious can usually entrap the occultist who at first seeks to see beyond the confinements of matter. into a realm of freedom. Yet, Mars is but the field of interaction between Jupiter and Libido and thus must be understood as materialised sexuality, treated as a commercial substance rather than as a dynamic process. 2. The true role of the Id is one of creative energy, which feeds into the world of matter a certain life-stream enabling both symbolic objects to continue as well as forming the portal of initiation, whereby through sexual experience man is freed of materialism. For this reason the materialist will say that sexual magicians are interested in initiation as a method of seduction, whereby the unaware is lured into the sexual possession of the magician. Actually, the principle is that initiation and seduction form one method, whereby sexual desire united with esoteric curiousity (the Libido

manifesting itself in its purest state) attracts the desired student, by presenting an attraction which is a) far different and more exciting than materialistic egoicism and the inhibitions of cultural institutions based on matter, and b) known at the level of the unconscious as being the true home of the soul and the proper place of one's esoteric being. Thus magicians do not seduce their chelas into sexual acts, rather magic induces the chela to enter the temple of sexual radioactivity, the magician appears only as the bearer of wonderful symbolic forms and sign-objects, which communicate in the Libido-language of the Id the basic principles behind the wall of matter. 3. Once the student has entered into the world of sexual magic, he is able to find there a true Plutonian science and art of spirituality. This must not be thought of as some finitie system of truth, for it reality it is unending, being in a continual process of development, which magicians have not even yet explored fully. But, this world of magic, grounded as it is in sexuality, and which corresponds to that period of one's life in which one is most sexually active, has the fullness of traditional and futuristic esoteric research within it, so that man is never without some means of inner growth. If the Mars-Id must frustrate itself in the dissatisfaction of a series of sexual partners, all of whom seem ultimately unsatisfactory, the Pluto-Id provides one with a growing intensification of sexual satisfaction, as one progresses more and more into the worlds of esoteric research. For there by means of purely sexual methods, the partners are themselves symbolic-objects of further sexual discovery, which grows in intensity, until sexual energy is transformed into the orgasm of pure spirituality,, The stages of discovery, satisfaction~ and transmutation occur when sexual energy is transmuted as an esoteric process into magical essences. 4. True magical essences are to be found in the realms of being which lie beyond the Id. While these archetypal principles are not distinct from the Id, nevertheless they are differentiated by reason of their post-sexual character. This realm corresponds to the age of sexual non-activity which the advanced magician undertakes after he has explored the Id to his satisfaction, and now must focus upon those higher realms which have made themselves known to him. We refer to these worlds as the transcendental ego and the transcendental Id. 4. Transcendentalism in metapsychology: The following principles will summarise these points as they do not need development at present: 1. The transcendental ego refers to the Venus-Saturn level of experience. It is primarily concerned with foundations and may be said to refer to Gran Erzulie in Letter #2. This is the very spiritual and very speculative realm of essences,which is open to mystics and very holy persons and which idealises the higher elements of matter into beauty and art, religion and truth, moral goodness and wisdom. Venus directs the transcendental ego or superconsciousness towards art and the beautiful, Saturn towards logical philosophy, truth and moral goodness. To approach this world one may pass through either the ego or the Id, if through the ego, then the vision is only fragmentary, based on images and symbols grasped imperfectly, which accounts for the diversity of aesthetic and philosophical systems and the various arguments over the nature of God. If approached through the Id, the vision is clear and systematic, and there is no disagreement as to principles. Thus, the system of Plotinus consists in the Id-true understanding of the transcendental ego, in as much as the elements of being are shown in their essential purity to be laws of existence. 2. The transcendental Id refers to the Vulcan-Uranus level of experience, or the subconscious-mind which rests as the foundation of experience beyond all categories. It is twofold it is true, but this dualism is a mystery of magic, for the philosopher must ask himself where the magico-metaphysics of Uranus

ends and the magico-metamathematics of Vulcan begins. The dualism implied is one existing in the human mind, for the transcendental Id is the true monad, the eternal Father, who can be approached only through the magical workings of the Libido of the Id. In no other way can ultimate being be attained. The transcendental Id is the principle of creation and creativity and as such must be understood as the foundation of existence, from which everything else is an emanation. Sexual being is the second born, and when after the transcendental Id unites with the first born, or the transcendental ego, there is deduced or emanated by a strictly logical process, the world of the Id, from which comes forth in eternity, the world which is the ego of matter. 3. The mode of relationship between the transcendental ego and the transcendental Id is sexual and cosmogical, which means it is cosmogony, or the generation of the worlds, cosmoi, from the one. While all values rest in the transcendental ego, the Id of transcendence is the house of magic. To seek entry into this house one must know the basic laws of esoteric illumination, which are two fold: a) man shall enter the house of magic by means of the continued and sustained practice of sexual magic, and b) by means of this practice he will find the principles of essence and substance, causality and law, order and existence, and all other magical clues, which will make the monad his own identity. 4. When man has entered the monad he then becomes one with it, whereby that which was not of the monad ceases to exist and that which is of the monad is one with it, that which is matter is without existence and that which is unseen is being, space, pure essence, and the monad. But, then the monad is realised to be the sexual ideal of the Libido, and the transcendence of the Id is in principle of reality both a) the ideality of sexual union, or the ideal of partner-satisfaction-orgasm and b) that which is fully present in every experience of the Id, as the force of Libido, now experienced without the mediation of signs, objects, symbols, or any magical formulae. For the transcendental Id is Magic without the magical. Our blessings always, M. Aquarius and Racine

Copyright 1970 Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays, IInd Year Course in Sexual Magic Letter IV. to preface the lessons-by way Of introduction: My Dear Students, Ever since the beginnings of human culture upon this planet, there has been a sexual assembly of the mysteries. In recent times, that is to say during the past two or three thousand years, it has taken the form of "The spiritual gnostic assembly of the worlds", which as a title suggests the link between our planetary system of sexual magic and that of the universe as well as that beyond the universe. In the last letter (#III.) we mentioned in passing on page 1, the proposed gnostic analysis of Ekklesia. Before we undertake the examination of sexual magic in terms of foundation principles, we should explore briefly the setting of this magic, which is as we have indicated -within the Gnostic Ekklesia, the church of sexual magnetism, or assembly as it is known by various names. Let us ask ourselves what-it is that we mean when we speak of "a sexual Assembly". 1 . The Sexual AssemblyAny system of persons in direct communication, or group of minds, or spirits so related may be thought of as assembled together But, if-.,we are concerned not so much with minds, but with ideas or archetypal patterns-in one mind, and if these patterns or-ideas are so linked by logical relations, or by psychic: implications, or by various levels of mind-energy, then the same concept of assembly may be applied, also. But, whatever the nature of the assembly, be it minds, or of ideas it' is by philosophical definition that it is possible to make distinctions between the assembled parts or member elements such that we can classify them as to how they are alike and as to how they differ. The philosophical notion of sexuality implies that-any~two elements are joined in various ways, which if they lack physical characteristics are nevertheless sexually related because of the way that they function in thought or in the abstract. This logical functionalism is the basis of that sexuality,which the ancients attributed to certain groups of angels, some of which we know were viewed as male, others as female. Yet, they lacked the physical qualifications of biological sexuality, but who could say that sexuality did not pertain to them, for biological asexuality is only the way in which the mind makes use of the body. Sexuality is a matter that is first of all mind, but going beyond mere mind, we might see that-the sexuality of mind is due to the sexuality of the ideas in the mind For the overall quality of the mind is derived from the major influence of its contents, so that the elements determine what the nature of the assembly will be in the field of sexual identity. The basis of sexual difference, in logic; then must be understood as-being the difference between positive or formal properties and characteristics and negative or material properties and characteristics. By material, however, we do not mean pertaining to matter, but rather pertaining-to the subject-matter or content of an idea. Thus, if an idea is determined primarily by its subject-matter or content, then it is understood by the logician as material. But, if the form of the idea is the main factor in its determination, then we may consider the idea to be formal. By form we mean the structure or way in which a thing is organised in thought or in being. 'But, for matters of logic' it is extremely difficult to determine the sexual identity of an idea; Yet, while it is much easier to find these differences in the physical World, it must not be thought that they cannot be applied to the realms were identity is much more difficult. For sexuality appears to be a universal and absolute law of existence. Now, the law of assembly merely means that the union of ideal elements is achieved by means of various principles of interaction and implication. Thus, as the ideas are grouped together, and as various ideas relate to various others, we can see that sexual reality is a gradually built up structure and that the whole of the universe is gradually put together out of very elementary parts, which relate to each other by means of sexual law. When we view the universe as composed of this sexual system of building blocks, we can understand how it is possible for there to be such an infinite variety among things, yet amid all, such a systematic unity of existence.

2. The categories of sexual assembly. The spiritual gnostic assembly of the worlds (which is outwardly an ideal neptunian institution and inwardly pertaining to the id-libido-plutonian level) is outwardly simple, while inwardly complex. It is the ",church" in which all of the masters of the Monastery of the Seven Rays are bishops. This is not a church to which someone would go for divine service or worship,. for it is not physical. Of course there is a secretary, such as myself, who keeps the records and who makes possible meetings- But, this assembly, which is composed of bishops, who are the chiefs of the various higher occult and esoteric orders of our planet, in various countries, exists not to convert, but to maintain a purityof teaching and to promote the newer programs of occult research, which are now just coming into being, with the influences of the Sign of Aquarius. The, Master Michael Aquarius is the administrative secretary of this assembly to which the Master S.K. director of-the outer department of the Monastery of the Seven Rays, also, belongs. It might be noted that the origins of this assembly can be traced to the planetary complex of Vulcanus-Venus, and in neo-freudian thought to the transcendental id-ego. Butthere are categories of thought which when applied to this sexual assembly bring it more into harmony with the previous-letter. Thus, we have the four categories before us accordingly: 1, To the transcendental id, the hieroglyphic Assembly 2. To the transcendental ego, the noetical assembly 3. To the ego the cosmosophical assembly 4. To, the, id, the apostolic assembly Let us now briefly attempt a discussion of these categories. A. The Hieroglyphic Assembly: This category pertains to the most abstract and yet the most concrete foundational level. To function at this level can best be represented as having the sexual awareness of Vulcanus-Venus and Vulcanus-Uranus.. At this level, or within this category, experience is analysed-by means of very abstract symbols, which serve to represent the very definite energies of being, or sexual being, as they are present in existence. The logical law is ENTAILMENT, which relates those ideal essences-which form the first order of archetypes in the universe and in the psyche. B. The Noetical Assembly. This category pertains to the next most abstract and most concrete level after the transcendental id, This is the sexual awareness of Venus-Vulcanus and Venus-Saturn. Experience is consciousness at this level, and together forming an abstract matrix of symbols. it is by the logical law of INCLUSION, which links ideas as ideal substances or subject-matters. Thus, it is feminine, whereas the transcendental id is masculine, pertaining mainly to questions of form. This is the second order of archetypes in the universe and in the psyche. C. The Cosmosophical Assembly: This is the category of the ego and refers to the Jupiter-Neptune level of being and experience. The law of logical equivalence links real essences in practical minds engaged in the sexual rites of Alchemy. This seems to be, however, a feminine category, since the physical world is so content-oriented and materially-controlled; but masculine elements are present in all logical transactions and in the influences of Jupiter and Neptune. This would seem to suggest that the internal constitution of this category is completely bisexual in orientation. D. The Apostolic Church or Assembly: This is the category of the id and refers to the Pluto-Mars level of being and experience. This is also a bi-sexual category, for while the masculine influence is present in the-astral influences of the twelve signs of the zodiac, from which the concept of the twelve apostles is to be derived, yet the influence of the logical

principle or law of implication among real substances-and the influence of the planets of Mars and Pluto indicate a feminine influence. The twelve Sighs of the zodiac seem to indicate that the magnetism of he id is purely astral in origin, that is to say that it is derived from the closest level of metaphysical and magical energy to the earth. These four categories of assembly, we might suggest, serve to link up the various fields of force which have been discussed in the last few letters with the basic principles to be discussed in the beginning lessons of the course in sexual magic. It is quire possible, from this I think, to see that the world of sexual magic is a complicated system of interrelated elements, each of which has a definite sexual identity and consequentially it is possible to identify and to isolate various sexual patterns and relationships, which might exist, anywhere in the universe. E. The Dynamics of sexual assembly. All basic laws of existence refer to the ways in which beings are related to various processes. The most common process discussed by the occultist and esoteric scientist is that of evolution. But it should be understood that this principle of evolution, which is the refinement or idealisation of matter, consists of several minor or component parts, which together make up the general process. We cannot speak generally with much detail about the total process of evolution, but we can speak about the elements which evolve, or which become engaged in sexual patterns of union. And, by making use of the four categories of sexual assembly, we might come to understand that if an idea essence was related by entailment to an ideal substance, which would be related by inclusion to the ideal essence, we would have a logically heterosexual union. This union could be analysed in two ways: (a) as between the essence and the substance and (b) as between the relation of entailment and the relation of inclusion. Yet, a relationship between ideal essence and real essence, where the latter is bisexual, could be understood as either heterosexual or homosexual, a matter to be determined by the dominant element in the real essence. Similarly, two ideal essences might be related by entailment, which constitutes a very basic form of extended identity. Thus, the Greek taught sexual love between men and boys, in order to teach the lessons of extended selfhood. But, when the boys become mature, his relationships with the opposite sex began, as it was now necessary to experience the "other-than-the-self". Yet, among the arhats of Thibet, because of their initiation there is none of the opposite sex who might be their equal therefore that form of sexuality which is the extension of the self is the only tolerated, since the selfhood of arhatship is both universal and at the same time selfidentifying. Consequently, we learn that in the very highest forms of yoga, homosexuality or narcissism alone are permitted. This is not for any particular reason other than the sexual realisation of the expanding super ego or higher self to grasp and to live itself more easily and more deeply than ever before. But, if this higher self has so developed, we cannot think of it as the self in need of the extension of the self, rather we can think of it as the self which finds within itself every possible type of sexual polarity. For to become an arhat in Thibetan, yoga means to become aware that you have within yourself both masculine and feminine elements assembled. Thus, bisexuality seems to be the most comprehensive form of sexual self-awareness, for such an understanding sees the elements in proper perspective, some as they are positive, others as they are negative. The total picture must account for the basic differences as well as the basic patterns between and among all of the elements. This is possible only with a logical bisexuality or bipolarity, which links all of the elements, together forming the perfect system of unity. 4.'The 'analysis of sexual structure. Properly speaking, entailment and equivalence are considered by sexual logicians as masculine, inclusion and implication as feminine. But, as we said in our discussion of sexual categories, the bisexual factor is also present. The reason for this sort of difference, between the sexuality of the purely logical relations and the categories seems to come from the subject-matter. Thus, the elements which go into the composition of the categories seem to be more complicated in a sexual sense than the purely formal relations of purely logical being. With the ego and the id, we have elements of sexual being which are both feminine and masculine. But, with the transcendental id and ego, there is a greater operation of form in subjecting the matter to order Here, we have sexual elements at work: form and matter, the bisexuality of the material and the masculinity and femininity (which is a more explicit bisexuality or heterosexuality)of the formal.The id and the ego differ in sexual structures from their transcendental counterparts. The sexual influences of the planets may at times complicate matters. On one occasion, or in one context, Vulcanus and Venus are both masculine , in another

Venus is feminine. Saturn is usually always feminine, but Uranus differs like Venus. The ego should relate directly to Pluto and Mars in terms of its astral magnetism, but it relates to Jupiter and Neptune, which causes a sexual distinction to be made. Since the ego is primarily masculine, being the principle of categorical thinking according to which matter is subject to form, it relates to Neptune and Jupiter, yet when the ego Is associated with alchemy, as in the cosmosophical assembly, it is thought to be feminine, since it corresponds to the elements of earth, which is feminine. The id, however, is psychic-femininity, being the principle of the unformed. But, the id is related to the astral light via the category of the apostolic assembly which makes it masculine. The astral light is masculine since the essence of astral study is the understanding of basic forms of magnetism, not types of magnetism (ie differences among magnetic kinds of matter), but the logical forms through which magnetism manifests itself, i.e. the twelve signs, sixteen elements, the ten numbers, the 256 parts and 460 degrees. The mastery of sexual energies, however, through the sciences of Mars and Pluto is again quite masculine, yet the id continues to be fundamentally feminine, since the forms of Pluto do not exhaust the possibilities of the unconscious in self transformation. The sexual science of plutonian reality, which is real essence, is concerned with a sexual mathematics, whereby the id is laid bare and described exactly. This science which is based on the use of two-hundred-and-fifty-six equations is the unconscious basis of such systems as the tharot and the I-Ching. Yet, while it is a very formalised discipline, it is not though of as being capable of making the id masculine. The id, being such an indefinite and vague realm is primarily feminine in its bisexuality. The true natures of Mars-Pluto being feminine, also, and only by logical accident masculine, as in the just mentioned science, give a basis to this negative or feminine side. Thus, bisexuality is never an unanalysable problem, for it can be resolved into either masculine or feminine components, one exercising the dominant influence. The Masters M.Aquarius and Racine.

Copyright 1970 Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays, IInd Year Course in Sexual Magic Part 1. The Foundations of Sexual Magic: Lesson 1, The Ontic Origins of Sexual Magic. At the beginning of everything, before thought can be possible, before experience has either itself or anything else to entertain, before gods and men actually exist, and prior to all process, motion, evolution, space, time, any manifestation, and even the divine selfconsciousness, THERE IS BEING. To be, is first of all to be possible; to exist is to be and to be possible; and if that which can be, happens to be, or is, then it must be as it is, otherwise it would neither be, nor be possible. From the ultimate point of existence, existence, possibility, and necessity are ONE. The idea of differentiation, which the mind applies in its quest to understand is something quite foreign to being in its ultimate point-state, There is only unity of being, there, but later it will be understood that we can say there are others. To distinguish between possibility, existence, and necessity, shows us that at the ontical level, at the level of the ultimate point-state, differences a" manmade. Sexual differentiation is a privately introduced production of human thought. Sexuality depends upon a set of categories of the mind, which do not exist objectively, and therefore like all else in the mind, must not be thought of as pertaining to the nature of things. But, because sexuality does derive from the mental state of man, it is magical in as much as it can be reconstructed to give the human mind, the initiate-mind direct experience of the true sexual differentiations which are to be found in the universe, and yet which cannot be perceived by those outside of esoteric wisdom. Yes, there is a sexual reality somewhere in the universe, but it is only for the magician to show where it is, for the sexual reality of the commonplace mind is neither ultimately sexual nor magical, but existing at the level of appearance, can only be thought of as sheer illusion, something functional in the biological sense. Therefore, let us make it quite clear that sexual being is different from the sexual appearances of the physical world, and that sexual being is magical and even ultra-magical in its being. A. IDEALITY AND ESSENCE: At the beginning of any consideration of being, we must make certain distinctions, which are true in the objective sense that they go beyond mere mental constructions. By this we mean that what the magical mind of the metaphysician finds out about being is true of being. Thus, while the metaphysics of the uninitiated are often filled with confused and perplexing analyses, magical metaphysics presents a fixed and absolute science, which serves as the basis of an equally fixed and exact esotericism in both theory and practice. Immediately, the magician must make a distinction between ideality and reality as well as between essence and substance. These four principles of ontology may be summarised as: 1. Ideality, that type of being which is ruled by the logical principles of non-contradiction and sufficient-reason. 2. Reality, that type of being which is ruled by the logical principles of excluded-middle and identity. 3. Essence, that type of being which is ruled by the logical principles of entailment and equivalence. 4. Substance, that type of being which is ruled by the logical principles of inclusion and implication. As can be understood from what we are indicating, above, our approach must be logical in order to ground the science of sexual magic in an exact and authoritative form of rationalism, the student will note that there is no appeal made to mystical

or dogmatic authority in presenting our teaching, rather our method is to follow the art of analysis and to make precise distinctions in the exploration of definite concepts, Because both ideality and essence are ruled or constituted by logical principles from which all other principles can be derived, they are examples of form in its most perfect sense. Thus, a master of transcendental logic can easily deduce from the logical principle of non-contradiction, not only sufficient reason, but also the reality principles of excluded-middle and identity. Likewise the principle of entailment contains within itself, to be opened by method of analysis, the principles of equivalence, inclusion and implication, Because ideality and essence are so constituted as perfect examples of form, we may view them as being masculine principles, in as much as form is the essence of masculine-being. But there is only one level of perfect masculinity, and that is ideal essence, for ideal substance and real essence show evidences of sexual mixture. Consequently, the purely masculine influence as well as the purely feminine influence is severely limited by logical definition. The purely feminine realm of real substance stands as a pole apart from masculinity, with the two worlds between the two enjoying bisexual properties, This chart may explain in this: REALM 1. ideal essence 2, ideal substance 3, real essence 4, real substance LOGICAL RELATION AND PRINCIPLE. SEXUALITY masculine bisexual bisexual feminine VALUE formal formal material material

entailment and non-contradiction inclusion and sufficient reason equivalence and excludedmiddle implication and identity

It would seem therefore that the ontical world presents a very good sexual picture of the whole field of sexual magic. From this lesson, alone, it is possible to derive the entire body of teaching concerning sexual magic. I might add that there are now in the world two forms of sexual magical method. One method, our own, is based on a masculine analysis of categories and their properties and their characteristics in magical work. The other is strongly feminine and is concerned more with direct experience, perhaps mysticism, and the minimum of analysis. I associate this feminine form with the revival of witchcraft in the English language countries. Between the two poles you will find the other types of teaching, such as the incomplete yogas and occult systems, but our system, alone, is the absolute science of sexuality, without equal as far as I am aware. B. REALITY AND SUBSTANCE: Reality and substance have been discussed above and therefore let us explore a little more in detail their sexual identities. Both are principles of the feminine, and this is because the principle of content is so strong in them that it is only with great difficulty that the magician can structure them in any form. A typical example of this would be the comparison between the skill with which the occultist can direct the fields of the mental and higher worlds, when compared with the difficulty he must face in dealing with the physical world, as when he tries to control the weather. The difficulty is not really due to any defect in his real or supposed powers. Rather it is purely a matter of the physical world, being a world of real substances, for which reason the masters of the Seven Rays as well as other adepts of similar line of work, prefer to work entirely on the inner planes, so as not to suffer the loss of occult vitality in trying to infuse form into that which resists always the masculine principle. That the physical world is so orderly now is due to the fact that certain over-whelmingly powerful forms of consciousness have been added to its being, so that almost every physical atom, and certainly every physical rock, etc., has some nature spirit, deva, or entity supervising its continual behaviour. This is in marked contrast to the mental world, where there is a great measure of self regulation. We might also note that the doctrine of the Virgin Mother, the doctrine of Virgin Matter, and various other views which refer to the virginity of matter clearly derive from the resistence which matter has to the masculine principle of

form. Thus, the ancient Greeks were correct when they attributed to the eternal woman the void of chaos, the irrationality of ultimate matter, which is its virginity, The virgin forests of England were so called because they were wild, untamed, and could easily cause one to become lost. Virginity must be thought of then as a logical value, first of all, then afterwards it becomes a moral value, Yet, the ancient Hebrews who taught such a structured and strict sexual ethics, said that only in marriage was a woman informed, and only by bearing male children was she redeemed. This sort of view, however strange it might sound, goes back to the very ancient view which held that man and woman were directly linked to the ontical world, and thus represented this world in everyday life. C. THE ONTIC HEBDOMAD. In gnostic metaphysics there is the doctrine of the hebdomads, which are groups of seven principles held together and forming a perfect matrix or system of invisible energy. In our series of lessons, we treat of the hebdomads following the first papers, so that this section will serve only to introduce the concept for our consideration. If we take the four principles so far studied: 1. 2. 3. 4, Ideal essence Ideal substance Real essence Real substance

we find that we can see three areas of connection implied: a) between 1 and 2, b) between 2 and 3, and c) between 3 and 4. If we give numbers to a,be, and c, such as 5,6 and 7. we arrive at seven principles, or the ontic hebdomad. Together these principles form as we understand a vast field, which serves as the foundation for all types of magical and sexual operation, In fact it is impossible to have a true science of sexual existence apart from this background. The hebdomad is a necessary step in the development of magical fields of force, occult energies, and various studies of magnetism, because it is necessary to relate every level of analysis to the next in series, and unless this is done there can result a loss of magical energy, which would make any operation fail. The hebdomad exists in four different types, or as a system of four different structures. These four, due to the way in which the energies of the hebdomad terminate, may be said to be either ontical, cosmic, ontological, or cosmological, and relate to the background materials used in the four first lessons of this course "Part I. the foundations of sexual magic". The elements of the hebdomad are logical relations, the eight which are derived by assignment of the four basic principles, entailment through implication, to formal and material modes of truth. The eight relationships are as follows, and serve to take the place of essences substances both ideal and real, as well as principles such as non-contradiction through identity. They are: A. 1. formal entailment 2. formal inclusion 3. formal equivalence 4. formal implication B. 1. material entailment 2. material inclusion 3. material equivalence 4. material implication The technical analyses of these relationships form the subject matter of our next paper. Michael Aquarius and Racine

6-4

(6)

Copyright 1970 Monastery of the Seven Rays, Quito. Ecuador. All Rights Reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays IInd Year Course in Sexual Magic Special Paper to follow after the lst Lesson. VOUDOO CABALA AND THE FOUNDATIONS OF-THE SEVEN RAYS It will be noted from the last sixteen lessons of the first year course# that the teaching of the Masters of the Monastery of the Seven Rays is based to a great extent upon the classical forms of Voudoo cabala, which is the basic esotericism of Latin America. However, because the origins of both Voudoo and the Monastery are much more ancient than the colonial period and the creation of the Latin American nations, being both derived from Atlantean metaphysics, it must be understood that there is a logic behind the notion of the Seven Rays, which finds its expression in the hebdomad of sexual magic. The elements of Voudoo are derived from the concept of the loa, or "laws" (Fr. Lois), which rule psychic being in all of its forms, as well as the natural world of processes and events. These laws are both personal and intelligent, being elementary archetypes of consciousness. In order to become an initiate of Voudoo, it is taught that one must first magically master the conscious state of existence and experience. To serve the laws, that is to say to be an assistant to a priest one must master the unconscious state. Priesthood implies mastery of the superconscious, or the transcendental ego, and high-priesthood, the subconscious or the transcendental id. Thus, Voudoo expresses itself in terms of four degrees of magical ascent to the absolute. Yet, it must be understood that these steps are fully magical in the sense of sexual magic. For these degrees involve a sexual transmission of magnetism from one being to the next, such that when one is initiated, his initiator is also his sexual master, and the particular deity involved is Legbha, who is bisexual, thus representing the opening of mystical and magical awareness as both father and mother to the initiate. But it must be further understood that in the most esoteric sense of initiation, there is a hierarchy of actual sexual initiation implied, where the initiate is sexually initiated by the next degree (serviteur), the server of the laws by the priest, the priest by the highpriest, and the highpriest by the god in physical manifestation, according to type: i.e., the Legbha-type, the Guede-type, the Ogou-Fer-type, the Damballah-type, etc. This conception of mystical marriage is still practiced by exoteric or religious Voudoo, but in a very limited manner, due to cultural considerations and various moral and religious forms of conditioning, but esoterically it has never ceased to be followed in the temples of initiation. SEXUAL INITIATION IN VOUDOO "The highpriest shall be considered as such after he has been sexually united to the laws in terms of their physical and human embediments, which are the twelve signs of the Zodiac, and the four signs of the quarters of the Moon. "In ancient times, sexual union and sexual union for magical ends was based upon an absolute science of astrosophy, i.e., the magical use of the Zodiac. Such that the laws manifested themselves in terms of the respective signs of the Zodiac, and that sexual actions took place whereby the magician had sexual congress with the god assigned to the particular sign of the Zodiac, or an aspect of the god could be sexually united to one's self through congress with a "person" representing the god, due to his horoscope being so perfect a picture of the god's being and magical presence. The sexual action itself was governed entirely by magnetic rules, and consisted of the depositing of the sexual fluid upon the centre of the constellation of air and earth (Libra), which is the solar plexus chakram of esotericism. What was achieved was a blending of the magnetism of the four elements; for the phallus, which was the source of this sexual fluid, represented as the constellation of Cancer the union of water and fire. This simple and seemingly elementary act had a wonderful magnetic meaning, for by the linking of the four elements in this sexual manner, there was achieved the perfect magical experience of the god, since no element of the law was absent. Consequently, it was possible to achieve the full union with the god, assigned to the sign of the zodiac

under which the priest's sexual "partner" was born. This type of sexual magic is important because it shows that (1) sexual magic differs from exoteric sexuality in many fundamental ways; such (2) that the elements of completeness of the act are not physical but the magical balance of the four elements; that (3) there is no effort made to conserve the sexual fluid, which is yet understood to convey a specific magnetism; and (4) the "physical body" is symbolic of the occult person of the god, and that the human "partner" has only a symbolical existence, since the god or law is the goal of the sexual union. This does not imply that the sexual "partner" was treated as an instrument, rather such a "person was then regarded as an icon, somehow both the symbol of the god and the mode of his presence. We mentioned the conception of the god-type, what we meant was that not only did a "person" come into the world under a particular sign of the zodiac, but that in physical appearance and in psychic behaviour they represented the god most especially. It is therefore quite necessary to provide a list of the gods, or laws, as they are assigned to the zodiac. This is as follows:
1.

SIGN OF THE ZODIAC

SEX-MAGICAL ASPECT OF LEGBHA Grand Bois D'Ilet Guede-Azaca Simbi Guede-Nibbho Grand Bois d'Ilet Guede-Azaca Simbi-Agwe Ogou-Fer-Agwe' Simbi-Guede Grand Bois d'Ilet Agwe-Chango Simbi-Azaca Guede-Nibbho Ogou-Fer-Chango Damballah-Guede' Damballah-Simbi

1. Moon in Scorpio 2. Sun in Taurus 3. Sun in Virgo 4. Sun in Capricorn 5. Sun in Scorpio 6. Moon in Taurus 7. Sun in Pisces 8. Sun in Cancer 9. Sun in Libra 10. Sun in Aquarius 11. Moon in Leo 12. Sun in Gemini 13. Sun in Sagittarius 14. Sun in Aries 15. Sun in Leo 16. Moon in Gemini

It is important to note certain features of this list which will be later discussed in the course of our study of sexual magic. I refer, to (1) the magical theory of the season of initiation, from the beginning of the Sun in Scorpio, to the end of the Sun in Aquarius, which incidently is the time of the year of the greatest UFO activity, from October, 23 through February 21. This is the time of the greater initiations into the mysteries, and for this reason all of the major schools of the occult have their higher initiations, as priest at this time of the year, when the influence of Grand Bois d'Ilet and Guede-Nibbho is strongest, since they are the laws of magic in its essence, and therefore the greatest sources of esoteric power. These laws are especially sexual in nature and their magnetism while finding superficial expression in psychical activity, finds its completeness in sexual union with the inner essence of being. It should come as no surprise that the signs of Scorpio and Aquarius are so related, for the true Aquarius is very much the Scorpio type, and the true Scorpio is very much an Aquarian. Both signs are ultra-sexual in the magical sense, and objective observation would confirm the hypothesis that their behaviour patterns as Aquarians and Scorpios are usually identical. But, we are concerned with the esoteric opening and closing signs of the season of initiation, which refers mainly to that time of the year when the magical forces are strongest for beginning inner work. The second(2) feature of the list refers to the sexual possibilities of union between the signs. While we have discussed the usual mode of sexual union between the priest and the god-icon, we must call our attention to the another form of magical union, which is called "alchemical", because it is concerned with the internal manipulation of sexual fluid, and which in other traditions is called "the orality of sexual magic". This refers to the union of Ogou-Fer-Agwe (the Sun in Cancer) and Ogou-Fer-Chango (the Sun in Aries). This is the seeking of the perfect sexual identity of Ogou-Fer, and therefore has been the subject of much study and misunderstanding by certain writers, whose lack of insight has been mainly due to a lack of the basic principles behind the work. However, because the occult interpretation of the internal

manipulation of the sexual fluid has been the subject of recent publication, we will discuss it briefly, until that time (Part III. lesson M when we will be able to present a more thorough analysis. The sexual conjunction of the respective mouths and organs of copulation, which is called by the French "soixante-neuf" or "69" 5 and which has been discussed usually rather superficially by certain occult sexologists for the past one hundred years, is nothing more than in part an affirmation of the phallus of the Zodiac, which is the Sun in Cancer (Yesod of the Cabala) whose sign is a repositioning of the sign "69", and this is not due to any accident, for both rise from the same magical archetype. The mouth (Ogou-Fer-Chango), which is the throat centre, and which is ruled by the Sun in Aries, now, is not some active power, but due to tongue and lips is both active and passive, for it now becomes the sexual receptacle, in that it receives the power and presence of Cancer. materialised in the phallus (Ogou-Fer-Agwe). The phallus is likewise both active and passive. For it is active by entry, but passive to oral stimulation. The balance can be seen when the tongue or the mouth becomes a magical agent, for this is Aries, and if the sexual organ be female, then in this case the tongue of Aries is positive and phallic, because it penetrates the female sexual organ, which is no longer the Sun in Cancer, but the Sun in Scorpio. So that there is no longer the Ogou-Fer principle. Thus, the magical action is not possible in the sense of the completion of the laws of voudoo cabala. This would seem to demonstrate that if the sexual agents or activists are men, as is usually the case in the Afro-Latin temples of this type, then Cancer and Aries are perfected and Agwe and Chango are united. But when the sexual balance is mixed, that is to say. between male and female, then the power of the act is mitigated, for the principle of Agwe must be present to meet Chango. And should the relationship be interpreted as between woman, as among the Lesbians and certain witches. it becomes only a sexual perversion, devoid of all occult significance, and truly dangerous from the psychic standpoint because of the terrific imbalance created. There can never be any such balance between Aries and Scorpio, and all female initiates must avoid such doctrines which suggest this as a possibility, for the magic of Grand Bois is not that of Chango, and any mixture has been known in the past to cause insanity if not immediate physical and moral death. Thus, for the female the possibilities of sexual magic are severely limited to traditional "intercourse" with a male, in as much as woman is not intended to be as magical as man, for she is intended by destiny to be more psychical than man. In classical Afro-Latin esotericism, the orality of sexual magic is narrowed down to a specialised act on the part of two priests. Yet we know that this very action is becoming more and more common each day, existing as a form of sexual gratification to be found everywhere. But then why does not the world change, and why do not these sexual activists have terrific magical and occult powers? Why do those who seek such pleasure have vast capacities to control destinies? The answer is quite simple, and it is not to be found in the nature of the act physically considered alone. It is in the nature of the occult status of the "priests" and in the nature of their intention, i.e. the magical intention of their act, which seperates all sexual actions from seemingly identical sexual magical acts. For when the same act is done between initiates, and when they are related in initiation in a very esoteric way, and not just initiates of the same degree, between those who have ultrapsychedelically crossed the bridge between mind and matter, between those who are magicians, within the mystical confines of their temples, with the proper astrological conditions, and when the body is truly an icon, then the world changes, for the cosmic influences are directed and redirected along the intended pathways of spirit-consciousness; but these esoteric accomplishments will never be found in the newspaper. However, the student must understand that the magical body, or the icon, is not the physical body, in the strictest sense. Rather the icon is a magical body or complex of symbols, created from the magicians own bodies of light, and while it may have physical embodiment in terms of a symbol or a sign written on paper, the icon is most properly the ritual design or the lever, which serves to focus the energies which are operative in the inner worlds of the laws. For this reason, therefore the Monastery does not believe that it is necessary to be sexually active to be a sexual magician, since the physical body and its condition doesn't enter that significantly into the matter. For if it did, the greatest sexual activists in the world would be the most powerful magicians, since they spend all of their time perfecting their physical bodies with exercises to make the sexual exercises of love making, the sexual experience as such. the ultimate in physical pleasure. We do not wish to criticise anyone for holding this view, which may be valid in the field of sexual gymnastics, but at the same time we wish to make it quite clear that the physical entities involved in sexual magic are not physical bodies but icons, to which

certain parts of the physical body bear and possess an exact correspondence, and which serve as the magical instruments through which sexual magical operations take place. The reason for this is to protect the moral condition of the magician from various forms of sexual vampirism via the succubus and the incubus, and thus while we do not present in sexual magic an allegory of physical sexuality, we have chosen the middle point between allegory and physical actualism, which is the method of the icon, wherein the sex-magical force and god-presence are to be found in its fullest sense. The method of allegory, which was that of Father Boullan, and the method of physical actuality, as in Aleister Crowley, both have serious defects. For Boullan, there was the very serious possibility of danger from empirically mental vampirism. For Crowley, sexual magic easily degenerates into non-magical perversity. Yet, by means of the icon the greatest scope of magical power is possible, if only because it combines the strengths of both allegory andphysicality. Yet, we will not exclude possibilities where physicality or allegory may be attempted, but for the present we will simply introduce the icon of the Haitian Master Gersonides, the chief of the Scorpio section of the Spiritual Gnostic Assembly, since according to very elementary occultism, sexuality is ruled by Scorpio.

Michael Aquarius and Racine Loa

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays, IInd Year Course in Sexual Magic Special Paper to preface the 2nd Lesson: "The Logic of the Seven Rays". THE PHYSICAL UNION OF HUMAN BODIES, THE SHARED EMOTIONS OF MANKIND, AND THE MENTAL DIALOGUE OF THE HUMAN RACE. The ultimate mystical and magical condition of humanity is one of physical union, whereby consciousness of having different physical bodies is lost, and were each feels the identity that is the one body of mankind. Achieved by nudism, immediate physical contact, and emphasised by the use of body oil and possibly psychedelic or alcoholic stimulation, the bodies are one body, and there is little possibility of any body feeling apart from this one body. The focus of attention shifts rapidly to the shared emotions of the group. All feelings have been put into a commongly shared emotional experience. There are no inhibitions, complexes, or "hangups" to prevent the freeflow of natural bodily and emotional conversation. The same experience is enjoyed by all, because enjoyment is the key-tone of the emotional life of this truly Aquarian Age group. Group bodily and emotional union breaks all barriers, for there are no distinctions made as regards union of body, emotion, mind. The previous limitations, such as race, social class, and sex have been terminated, long ago in the Piscean Age. Now everything is one and this one body, soul, and spirit functions in a state of perfect communion. This is the fellowship of spirit, which had been taught in the early Christian Church by the Gnostics. This, in a word, is "Primitive Christianity". The sacramental union of the entire body has been confined to the head in confirmation and other rites. The psychedelic food of the sacrament and the true blood of the Christ, the wine of freedom and creativity have been taken away and replaced with mere tokens, mere symbols of the passage of one thought into another. This has led quite rapidly to a religion which denies the participation of the body in sacramental life, and to a total rejection of the real meaning of the Mystical Body of Christ-Love. Yet, the inner gnostic principles cannot be denied and everywhere in this new age, there are being formed communities of the quest, sanctuaries of the search for the Body of Love. We cannot reject them for they have directed themselves towards the truth, and we as the custodians of the True Gnosis, as Brothers and Masters of the Monastery of the Seven Rays, welcome these brave and bold spirits. The mind, when the body is one. when the emotional experience is unified, now takes on its most creative activity: the dialogue of the mental state, wherein all of the minds present are one mind, where the one mind enjoys its ideas and communicates with all of its ideas. Structures of thought and systems of imagination and intuition are built up within this mind, and thus it is that there come into being the metaphysical masterpieces of genius. which have enriched the past ages of humanity, and which will now be possible in the future, for while many thought the spirit of invention stifled by bodily repression, the new yoga of skin-to-skin-immediate-presence -- of skin blending into skin, of bodies melting into one wonderfully muscular organ, of oils. perspiration. and bodily liquids achieving this physical, this very natural, this completely uninhibited molding by the genius of cosmic artistry---yes, this new yoga of the new living matter, yes, this new form of generating physical identity, yes, this vulgarisation of the innermost teachings of The Brotherhood of the Monastery of the Seven Rays, yes, this will serve to save humanity from those who would seek to prohibit and to inhibit, to suppress and to repress, in a word "clothe" the basic drive of creative genius, which man shares with the animals, who have never lost their power to create, because their bodies have never been stifled in the unnaturalness of clothing and custom. The new freedom of contemporary youth is based upon their unconscious perception of the basic truth behind the universe. There should be no inhibition, which serves only to prohibit creative thinking. it was once thought that by means of the practice of inhibition, creative genius would be possible because the energy ordinarily expended

in sexual activity could this to be false, as the of the works of genius: Baudelaire, Proust, etc. genius is and always was

be used to a creative end in art, or literature. We now know writings and art of those most sexually active are the greater Michaelangelo, Renoir, Moreau, Redon, Huysmans, des Goncourt, Therefore the older notion of repression being the prelude to incorrect, if not hopelessly dangerous.

The Monastery of the Seven Rays, therefore, opposes the older puritan ethics, which was so widely taught, and which still is taught by occult schools of thought. We have always maintained that the basis of the "Logic of the Seven Rays" is thought as freedom, body as creative, and emotional expression as the truth of human experience. I personally cannot believe that by means of repression creative expression is achieved. If the ideal of beauty and truth is achieved in anyway by this practice, it is only vicariously, that is not by the artist achieving the ideal, but by means of his imitation of those who have achieved the ideal. For the ideal cannot give itself to those who by choice of will exclude themselves from its radiations, by modes of custom and behaviour which are departures from the natural course of patterns of events and processes in space and time, i.e., from naturalness. In order to concretise our teachings even more than they have been presented, we propose to present illustrations in the form of literature which we will apply to each lesson, in order (1) to set the theme of the lesson, or paper, and (2) to establish the tone, by illustrating the idea of the lesson. We have selected the writings of the French novelist, Michel-Paul des Bertiaux de Boudon: "L'ecriture artiste", translated by Racine Leconte. These writings, which form roughly two major sections, at present, "La Belle Creole", or part 1. and "Les idees de Monsieur L'Abbe", or part 2., the one being "fragments of a psychological romance", the other being "elements of a philosophical romance", will serve to give a most unusual presence to the course in sexual magic, largely because this writer has treated the nuances of sexual magic in a manner which comes closest, of all literary attempts, to the very teachings and doctrines of our brotherhood. The author has consented to this adaptation of his writings by our brotherhood, knowing us both in the outer world as very human individuals, men of highly sensitive nervous systems, of "ultra-refined sensibilities" (to use his language), as aesthetes and connoisseurs, and as master craftsmen of our art, and knowing us in the inner worlds as is only passible to those beings who participate in that ultimate community of yogic wisdom. It is believed by ourselves as Masters of that very highly evolved human hierarchy of spiritual discernment that by means of these adaptations from Bertiaux, there will be achieved that union of body, that participation in the identical emotional life, that communion of mind, and that total community of unrepressed and uninhibited freedom of being in sexual magic, which is the yoga discussed earlier in this paper, and which represents the perfection of metaphysical transformation, wherein by means of The Monastery of the Seven Rays, those who are outside of the Monastery are now identified with it in its most perfect consciousness and universal experience. This unity as the "the logic of the basis of creativity, we have referred to above as Seven Rays". For it implies that there is a certain level of vibration, a certain rate of consciousness in which all evolved minds may share. But, going beyond this we will teach both the emotional sharing n' experiences and the physical body, by all who participate in the art and science of sexual magic. Our blessings always Michael Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

The Monastery of the Seven Rays, IInd Year Course in Sexual Magic Special Paper to preface the 2nd Lesson, continued: "The Logic of the Seven Rays". HEBDOMADS AND THE ANALYSIS OF THE CONCEPT OF SYZYGY. "Ah, if I were the gnostic pontiff-adorateur, how I would rule my prelacy -- a veritable cabalistic sultan, with a harem, the boyishly breasted heroines a la Edgar Allen Poe. "For Aeon, I choose the Benedictine liqueur, for that is manhood. For Daemon, the rich rhum, of Bordeaux, truest embodiment of femininity and that great mother, matter. For Syzygy, let me have genuine Irish whisky; and thus shall being be constituted and regulated.'" (L'ecriture artiste, 2, cclvi.) "'Why, of course, I always buy my pieces through the "Sevres du Jour Porcelaine Research and Identification Service", from a black-skinned Haitian aristocrat of unparalleled taste and judgement; he was born on Sunday, having several planets in the constellation of the Lion, with Saturn rising in Capricorn; he is most probably the scion of a line traceable to one of Louis XIV unmentioned off spring, that variegated synthesis, if not syzygy, of African sensitivity and Cartesian analysis, so overly-subtle, so rare to the point of uniqueness, so ultra-refined -as if the ever so rich earth of Guinee could but take upon itself two possible forms: this connoisseur and the white objects d'art his black fingers delineate."' (L'ecriture artiste, 2, cxxviii) ********************************** Hebdomads or the principles of the sevenfold are based on the concept of the syzygy, wherein taking pairs of fours, in one group I, II, III, IV, and in the other group 1,2,3,4, let us combine these two pairs of fours according to this schematism: 1 (1) 11 (2) 111 (3) IV (4), which gives us a formal series. But this series is unsatisfactory, because a hebdomad (a) has only seven members in series and must (b) end in IV, rather than in (4), in order to satisfy the primary definition. Consequently, the principle of syzygy is introduced in order to make the sevenfold principle precise in the hebdomad. This is achieved by means of the principle of analogy, whereby there is an analogy between I and III, or between 1 and 3, and between II and IV, or between 2 and 4. This principle of analogy is based on what we have said already about numbers in the first year course, Student II. Degree, Occult Physics A. paper 19. In order to arrive at the hebdomad, therefore, analogy is used to combine some of the elements 1,2,3,4. This may be as follows: 1 (1 and 3) 11 (2) 111 (4) IV. The result is a formally correct hebdomad, ending as well as beginning in a member of a like set. Another combination may be as follows: 1 (1) 11 (2 and 4) 111 (3) IV. This last model is considered more aesthetically satisfying to the metamathematician because of the greater symmetry existing between III and (3), as when compared to III (4) in our first example. However, as we will now see, the analysis of the hebdomad, and the use of the syzygy in order to combine elements of the same set, become complicated when we apply our cartesian model of analysis to the basics of sexual magic. For it is at this level that we find the use of combinations or syzygies of elements reflecting a certain type of profound truth, having deep ontological implications. In the first lesson we discussed the four types of relation which are fundamental to the foundations of sexual magic. These relations are: entailment, inclusion, equivalence, and implication. Now, as the sexual initiates become icons in the temple of sexual magic, so that their physical action is iconified by reason of esoteric initiation, so the foundations of astral iconification must rest in the logical order of formal and material relations. This means that sexual magic implies that there exists a logical realm of conjunctions where elements combine to form unities, which unities are the foundational realities or idealities not only of sexual magic but also of the natural order of bodies, emotions and feelings, and minds with thoughts. In the

paper of Voudoo Cabala and the foundations of the Seven Rays, some might have thought that physical sexual contact was denied in favour of the icon. This is far from correct, for the actual Byzantine meaning is that the physical body becomes an icon, by a certain subtle refinement of its material constitution, and thus is sexual magic, as distinguished from ordinary sexual behaviour, possible. How this is achieved is by means of hebdomads with their logical syzygies. The reader may feel that physical sexuality is brought near to him, then taken away, and then brought again near to him, by means of a continually shifting and qualifying of our concepts: this experience is exactly what we wish to communicate, for only by an over refinement of concepts can it be possible to see the actual physical aspect of sexual magic. This physical aspect must be presented in ahighly complicated manner in order to establish the validity for this type of magic. which next to magnetic materialism or the subject of the IIIrd year course, we consider the ultimate form of yoga. The four relations of logic in their formal or ideal and material or real manner and nature serve to define and determine the entire pattern of sexual magic in its foundations. We will not deny that the elements related are as significant as the relations, but we will maintain that when joined in relationship, the elements sink into the relationship and become identical in it, terms merely within its field of operation. POTENCY, OR THE LAW OF STRENGTH. If the relations pertain to the first level of analysis, to the realm of first principles, then we consider these relations, be they either ontic or cosmic, i.e., pertaining to either the level of sexual thought or to the level of sexual experience, as static or as dynamic, depending upon whether they are found in the process of sexual emotion or isolated by means of abstraction. The law of strength comes forth, here, in order to show that the type of relationship within the hebdomad is determined by the circumstances of either thought or experience, thus either formal, as in the ontic or cosmic level; and ontologically or cosmologically material, for herein experience and thought reflect upon themselves in the community of minds. This communication or communal thought may be termed sexual logic, as it is the evaluation of experiences shared by the same mind. MODEL A. Ontic-Cosmic Level of analysis: Static type: a) Formal entailment x) material entailment b) Formal inclusion y) material equivalence c) Formal equivalence d) Formal implication MODEL B. Dynamic type 1: a) F entailment x) m entailment b) F inclusion y) m inclusion and implication c) F equivalence z) m equivalence d) F implication MODEL C. Dynamic type 2: a) F entailment b) F inclusion c) F equivalence x) m inclusion y) m entailment and m equivalence z) m implication d) F implication z) material inclusion and implication.

MODEL D. Ontological-Cosmological level of analysis: Static type: a) Material entailment x) formal entailment and b) Material inclusion c) Material equivalence d) Material implication MODEL E. Dynamic type 3 a) m entailment b) m inclusion c) m equivalence z) f equivalence d) m implication MODEL F. Dynamic type 4: a) m entailment b) m inclusion c) m equivalence d) m implication COMMENTARY ON THE HEBDOMADIC SYZYGIES: MODELS A. THROUGH F. Model A. This static type represents logical perfectionism wherein the subordinate elements x,y, and z reflect the definite and dominant tone of essence and ideality, so that those relations which are not ideal or essential as z are required to syzygy. Entailment and equivalence are essential and formal in orientation, and because of this truth, called "Formal or F-true", the sexual union of foreign elements is necessary to support their own identity. A and b through x and b and c through y reflect the more perfected sexual union. c and d through z, and especially the sexual potency of c gives identity to Z. In z, because of some kind of metaphysical and metamathematical inferiority two relations must stand as equal to one. Of course the same principle applied differently is reflected in Model D. The law of strength may be expressed, however, as "where the elements a through d are formal, then the formal relations reflect their strength in the material relations. And, where the elements a through d are material, then the material relations reflect their strength in the formal relations". Model B. In this model, which is termed "dynamic" in order to show the process of the coming through of reality as essence, z as the relation assigned to real essence forms the last inferior term. Ideal essences communicate directly with real essences, and the path between the ideal and the real is intended to be circular, y represents the sexual pairing, which depends upon a central identity between a and b and c and d, which is significantly more than just between h and c. When sexual union produces either essences or substances as in models B.C.E. and F. the weaker units within the hebdomad are "centrally located" so to speak, in order to both protect the process of production as well as to isolate these most foreign elements in the larger synthesis. Model C. This is the dynamic production of real substance by means of the influence of x, or ideal substance, just as in model B. the production of real essence was through the position of ideal essence, located or situated at x. Please note that in Models B. and C. the centre of power being at the a and b level, the defining relation of inferiority must always be at x, which is the ideal counterpart of what is at z, or the real product. In models E and F, the centre of power is at c and d, so that z is the defining power with x as the indicator of the product. We might note that among the elements X.YZ, when there is a syzygy it is always homosexual in character, whereas the relationship between elements a through d and elements x through y is bisexual, partaking of the elements of heterosexuality and homosexuality. Thus, in model B. z is x) f inclusion y) f entailment and equivalence Z) f implication
X) f

y) formal inclusion z) formal implication

entailment

y) f inclusion and implication

related homosexually to c but heterosexually to d. This seems to show that at the primitive level of logical analysis, the full possibilities of sexual development and expression are possible, and more than possible they are present and necessary elements in the hebdomadical system of foundations. Model D. Here the material or experiential elements are strongest, and x forms a clustered syzygy of foreign essence elements, attracted to the most essence-oriented level, namely a and b of this model. Everything said above applies by analogy, here. so that there is no need to repeat what we have said. Models E. and F. These dynamic types refer to the production of that which is at greatest distance from the centre of power. which is at z, producing ideal essence or substance at x in models E. and F. which parallel by analogy productions in models B. and C. The main idea is that there is this circle of sexuality at the heart of being, which is a principle of being, and that both thought and experience have At their basis this type of exact structure which is the ultimate law and the principle of the sevenfold. When the Monastery came into being, it was largely due to its inquiry into the foundations of sexual magic, into the hebdomad, upon which all else is based that the name "Seven Rays" was chosen. We are perfectly aware that there are doctrines of the Seven Rays in all of the neo-theosophical schools, where people are said to be "on a ray", or of a certain type, then we learn that this has been qualified to mean that we all have Seven Rays in us, but that one dominates, and that there is a minor ray of modification. That there are masters assigned to each ray we also understand is taught. With all of this, even with the rather childish view that the rays have colours, we suspend judgement, for such a view of the Seven Rays is intended only for occult children, to teach them that by image and number the invisible is made visible to the inner eye. Our rays are the syzygies and elements of the hebdomadic structures of sexual magnetism and radioactivity. And, our concern is with achieving the synthesis of logically related elements in a harmonious and very perfect pattern. We form the ultimate level of esoteric scholarship, where mastership is possessed by humans, not by astral entities or mahatmas, because our chelas and students have developed to such a level of comprehension and insight that it is no longer necessary in the course of spiritual evolution for masters to be thought of as remote beings and mankind as a group of children. We do not deny that such a situation may exist in the world, in fact we all know that it does, but we address ourselves to those sexual beings who have magical powers at their fingertips, and who having a will to create the world according to a certain refined ideal do not hesitate in their self-expression of that ideal, by bringing from possibility into actual fact the real experiences of life and being, rather than illusions fit only for children abandoned and occultly homeless. The ultimate reality of sexual magic is such that there is no reason for any person within our circle of thought ever to feel or think that the glib and trite teachings of the Seven Rays given outside of the Monastery can serve in any sense as a substitute for the ultimate formal and material truths contained in the hebdomadic structures of sexual thought and experience. Michael Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Lesson 2. The Ontological Origins of Sexual Magic: A. CONCERNING THE HEBDOMADS:

The science of sexual magic, being based on logical foundations, must seem at first glance to be frightfully dull. However, it is our view that only by seeing the foundations is it possible to appreciate the application of these basic principles to the field of experimental work. There must always be established, most firmly in the mind, the difference between sexual magic and its imitations, as well as the difference between activity of a sexual nature and sexual magic as such. The hebdomads, as we have seen in our previous lessons and papers, give us certain basic structures of mind and analysis whereby we will be building up a magical structure of very intense power. Yet, if one single element is not in place in this foundation, the entire structure will become unstable, and thus lack the effectiveness on the inner worlds which is so desired. In passing, it is important to realise that the dynamic models for the hebdomads, as well as the static counterparts, can be used in building up structures from the categories and principles discussed already, as well -- as we have seen---from the logical relations of a formal and material property. These relations are replaced by categories as follows: a) ideal essence X b) ideal substance y c) real essence z d) real substance and the following schematism is also possible: a) non-contradiction X b) sufficient reason y c) excluded-middle z d) identity Examples of this procedure, for the student desiring logical experimentation, would be the following examples of Models A, B, and C. Type A. a) ideal essence x non-contradiction b) ideal substance y excluded - middle c) real essence z sufficient reason and identity d) real substance having for x,y,z. any desired combination possible according to the rules. having for X.y.Z, any desired combination possible according to the rules.

Type B.

a) non-contradiction b) sufficient reason c) excluded - middle d) identity

x ideal y ideal substance and real substance z real essence x m inclusion

Type C.

a) non-contradiction

b) sufficient reason c) excluded - middle d) identity

y m entailment and m equivalence z m implication

From the above examples it is possible to see the number of types of combination according to the rules given in the "Logic of the Seven Rays". However, it must be remembered that for purity of logical form in Sexual Magic, one cannot use formal relations for x, y, and z in examples based on models A,B, and C, and one cannot use material relations for x, y ' in examples based on models D, E, and F. However, one can use principles(non-contradiction, etc.) and categories (ideal essence, etc.) either way, as we have shown, for this type of structure is much more flexible. Now, in this lesson we will be introducing a new element, called "law", which besides principles, relation, and category serves to form the foundations of sexual magic at the ontological level, where the pattern of sexual thinking reflects back upon itself. This level of analysis is concerned with the question of modality, or the "how" of things sexually related in magic. Here we are concerned with those judgements of sexual activity which are designed for a specific magical purpose. B. POSSIBILITY AND EXISTENCE: The law of possibility refers to that which may or can be. It is universally comprehensive and for sexual purposes, it represents sexual masculinity, being referred to ideal essence and to non-contradiction. Thus, we say a thing is possible, when it is not self-contradictory, and thusly having a type of logical existence as an ideal essence. The universe rises in the midst of sexual possibility, for everywhere the masculine principle is present and ready for magical action. Yet, at some distance there is the female principle of identity, the category of real substance, and the law of existence. This is the eternal feminine, namely the limitation of the masculine by reason of what has power and energy for action. From the very limited world of the feminine, there emerges the desire for the masculine. Femininity being limited seeks the unlimited masculine. There results from this desire to possess the logical phallus of non-contradiction, two sexually mixed laws, which reflect the universal pattern of desire. It must be understood that the feminine is the principle of energy and power, in the biological sense, whereas masculine presence is prior to the biological and comes from the ungirding embrace of logical passion, for as the male seeks to both possess and to protect the female in sexual union, so masculinity as logical being is prior and more universal than the female world of life and matter in motion. Following the neo-platonic and gnostic tradition, we make essences agents of causation. and we make matter the patient of this same causation. For this reason our Byzantine sexual magic is capable of far more precise effects than any other methods, as they are lacking the logical foundations. C. NECESSITY AND CONTINGENCY:

The entry of the virile phallus of youth into the awaiting vagina of matter,, produces the first sexual experience of possibility: Necessity. We may define necessity as that which must be; for if something can be, and if that same something is, then that same something must be, for otherwise it could not be. Necessity as a law of modality corresponds to sufficient reason and to ideal substance. Here we have all of the images of youth and vigor, the spirit of first romance and the passions of early springtime are to be found here. Our analysis shows us that the universe of sexual reality, even in this instance, is capable of exact explication. But, there is another level of sexual experience which reflects the later stages of passion, where there is not the youthful certainty of possession, where one is both aware of himself and of his limitations, where the force of masculinity is somewhat adjusted out of consideration for, or by reason of the preferences of female matter. This is the world ruled by the law of contingency, which asserts that a thing may or may not be. This law shows perfectly the influence of the principle of excluded-middle in a new way. For according to the principle: something is either x or not x, and this reflects a certain rigid stand; yet in modality, this is softened to an almost judgmental give-and-take, which does not seek to ask questions, which seeks not to confine or to define, which only seeks to satisfy the requirements of sexual and

magical art. Because it corresponds to real essence, contingency reflects very strongly the influence of the woman, and real substance, or matter. Nothing could be more certain than the female influence present in the "experienced lover", who has learned the art of satisfaction through many encounters with matter. He has achieved the level of art and sexual science by reason of his varied experiences, so that with this refinement, he does not apply rigid principles, laws or categories of sexual enjoyment to the act, but seeks to create a fresh masterpiece each time, making use of the various techniques known to him and mutally enjoyed by his loves in the past. Contingency is the law of the lover as artist of pleasure. This type of methodology, as well as our making use of it in this lesson shows our ideological affinity with that apostle of intellectual voluptuousness, Anatole France, and with those refinements of the history of sexual enjoyment, especially among the courtesans of 18th century Japan and ancient Greece, where every movement of the body carried with it both a symbolic reference to pleasure and an indication of intellectualised sensuality and curiousity. D. THE ONTOLOGICAL HEBDOMADS OF MODALITY: Observing the same rules as given in part A of this paper, we may construct hebdomads from the laws of modality, which parallel exactly the hebdomads constructed with principles, relations and categories. We will do this only, however, to show that there are certain structures present in the world of sexual magic, which serve as archetypes of sexual behaviour, and while few would ever analyse the sexual experiences of humanity as we have, they may be analysed exactly and with logical precision, in order to build upon these analysed forms systems of magnetism of very refined energy and power. But, this technique is reserved to the sexual engineering of the next year "for we are content, now, to examine in passing the foundations and pot to dwell in detail upon what may appear to the beginner as too technical, and too much of a sexually cerebral experience, and therefore dangerous to calm nerves. However, let us simply regard the possibility of using modality in hebdomads of the following types A. and B.

Type A.

a) Possibility x non-contradiction b) Necessity y excluded - middle c) Contingency z sufficient reason and identity d) Existence

Type B.

a) Possibility x non-contradiction b) Necessity c) Contingency d) Existence y sufficient reason and identity z excluded - middle

We have been considering the foundations of sexual magic from the standpoint of the basic logical elements of thought and reflection upon thought (the ontical and the ontological -- or method and methodology). We now move into the sphere of experience, where the world of the concrete is encountered and where sexual experience possesses a more personal and limited character. Up to now we have been engaged in sexual abstractions, which are important, but which take their validity not from experience but from the separation from experience which is necessary to clear and precise thought. Sexual reality is both concrete and abstract, and once we begin to consider the processes of time and space, we are forced to think in terms more under the influence of the eternal female, than under the immediate direction of masculine abstraction. We are now therefore to return to the womb of sexual experience, having seen the world of the father in his cold, clear, and electrifying light. Now, it is the mother who calls us to the cosmic origins of sexual magic, and her method and her methodology in the cosmological origins of sexual magic will not be very similar to the masculine method of ideal abstraction; as mother nature is the realm of ultimate sexual considerations.

Michael Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Initiatic Paper to follow between the 2nd and 3rd lessons: "Each night, within the peristyle, as the bokono lay nude upon his pallet, Luage's dark form was bathed in an insinuated perspiration, awaiting the God's arrival, in anticipation of Legbha's presence. Then as the rays of the Moon rose overhead to the zenith of their celestial arc, He came, borne upon the lights and flames of countless stars; and with the velour softness and floreal of His black nakedness, encircled the expectant Luage. That night -- like all of the others, -- they explored the possibilities of sexual love in all of its terrestial and divine modes, of body, of emotion and feeling, of mind and its thoughts, and of fiery spirit. That night -- like all of the others, -- in a myriad of ways and existences, they were united, becoming one in the full selfishness and possession of magical embrace. When with the first sly suggestions of the dawn, He left this place of His passionate and voluptuous incarnation, to return always again, an ecstatic Luage drifted off into the realm of dreams and repose." (L'ecriture artiste, 1, lxvi) **************************************** POSSESSION AND SEXUAL MAGIC IN LEGBHA METAPHYSICS. The theme of "L'ecriture artiste" is of course the culture of the old Haiti, especially during the 18th century. It was during that period when the blending of occult systems was achieved, which brought about that wonderful synthesis of Afro-Latin esotericism, which forms the basis for so much of our own teachings. But, in the passage quoted above, the emphasis is definitely sexual and magical: mystical marriage with the God. This is the ultimate test of all occult teaching, namely whether or not it is possible to become united with the divine through magical methods. Luage (pron. Loo ah jah) is a priest of the Fa, or the archetypal world of that West African people known as the "Arada". Fa is the higher selfhood of Legbha, and for this reason Fa is considered as a collectivity, rather than as an individual god. But a bokono in 18th century Haiti was also consecrated to Legbha, the Christ of Voudoo. Because of this consecration it was not uncommon for the specially chosen priests to enter into the mystical marriage with the Christ, if after having devoted themselves to this cultus, they were favoured by this highest of all consecrations. For Legbha did not visit all priests or high priests, but only those who were favourites of His. Luage rests within the peristyle, or the temple area, that is to say within consecrated ground, upon a makeshift bed. In the background of the story, Luage was born as a slave upon the plantation of an occultist, and was trained by his natural father in African esotericism and by the lord of the plantation in European, and specifically Latinate, magic. Luage is the son of two slaves from Dahomey, although born in Haiti. He thus forms the very important link between Africa and the Creole world into which he emerges as a freedman and as a practioner of magic.

There is no ceremony needed to call forth Legbha, now , for He comes exactly when the proper Lunar conditions are met, and seemingly also when astrological conditions are favourable. His mode of manifestation is physical, what is termed "materialisation", but in this context this does not suggest the cold and damp-like-death materialisations of spiritualistic seances. Rather this materialisation is of the living, of the source of life and power. Sexual action on all of the levels of existence: real substance, real essence, ideal substance, and ideal essence, continues until the first hints of morning, when the God dematerialises only to return the very next night. The intensity of the experience and the regularity of its manifestation as a fact constitute the twin principles or foundations of mystical

marriage. For to be possessed by the God and to be sexually united to Him, in all four ways, i.e., physical body, emotion, mind, and spirit, these are the necessary conditions of that experience which is described in the history of mysticism as the mystical marriage. We must note, however, that this mystical marriage is homosexual if understood as a union between two humans. But, no such classification is possible when the mates are divine and human, for the masculinity of Luage's physical body becomes the feminitity of his, humanness before Legbha. Full possession and sexual magic, therefore, seem to imply one another, for ultimate sexual magic implies intercourse with the God or Goddess, wherein the human being is possessed by the divine being in a continuous and regularised state of union. While certain conditions must be met to insure the right setting for the materialisation of the God., nevertheless, possession by the God occurs continuously and without any interruption. For this reason only one God may possess a person at any one time, although when this possession is broken or terminated another God may enter into the act of possession. If possession by a God ends with the decision of the human being not to have further relations with that God, then the act of possession is said to be broken. When the influence of the Cod is gradually withdrawn from the human person, then the relationship is terminated. Yet, possession implies much more than being the possession of a God or belonging to Him. it implies sexual magic, "That night -- like all of the others -- they explored the such as possibilities of sexual love in all of its terrestial and divine modes "and "That night -- like all of the others -- in a myriad of ways and existences, they were united, becoming one in the full selfishness and possession of magical embrace." This implies that sexual encounter continued possibly from another lifetime, from the past, and involved the bodies and souls possessed in past lifetimes as well as that which was possessed by Luage in this lifetime. Furthermore, the relationship is considered "selfish" because it involves the fusion of two selfhoods into a newer and more intense selfhood, which becomes the focus and the centre of both the selfhood of Luage and the same of Legbha. Manhood and Godhood are lost or poured into a union, into a reality which is a fresh creation of divine-human passion and voluptuousness. This is certainly not a religion for those who consider the flesh evil. This magical experience leads to ecstasy on the part of the human Luage, for the fullness of the mystical trance of neo-Platonism and the Greek Mystery Religions, as well as union with the Christ is within his experience. Legbha has come in a way which is unique, yet which is the ultimate goal of spiritual discipline in every world religion. But, this possession and experience is not limited to the priests and Creoles of the 18th century. rather it is a living and vital experience, within the capacity of all human beings. Now, because of the new cycle of spiritual teaching, it will be possible to present the elements of this experience in the study of sexual magic, as we are doing now. Luage lives in the heart of those who come to us for this teaching, and Legbha will come each night to Luage. "becoming one in the full selfishness and possession of magical embrace." Michael Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Introduction to Lessons 3 and 4. "Gradually, very gradually, ever so smoothly, so transition ally, without the lessening of combatative musculature and an athleticised passion,, the ceremonial wrestling -- la lutte -egyptienne -- passed over into an esoteric contest of sexo-magical lusts and demanding thirsts for total fulfillment. As their well-oiled and exotically perfumed black bodies struggled each to gain a commonly recognised position of victory, at that very moment the struggle was to gain also -- if not more so -- the victory of sexual mastery over the other. Both Luage and Legbha knew this deeply And intuited fully its implications each exerting for this purpose every tactical and gymnophysical effort to seize to advantage the slightest ritualistic weakness in the other. Psychological desire led physically to absolute effects as the friction and phallic stimulation of totally bare skin created its own sexual musculature and athleticism. The rhythm of a naked struggle became eroticised as novel contingencies of sexual contact and connection replaced the formerly ritualistically prescribed poses of mystery and sport. The emphatically more than-thrashing-like-movements of the two bodies locked in a rarer than mystically induced frenzy increased in animal tension, copulative aggression, and a certain vertigo of direction. Each magical phallus, consecrated to its own inner ideal, strained beyond all perimeters its very law and will-to-desire. Each magical phallus, having forsaken sex-with-one's-ownkind, that most contemptible of mediocrities, tortured itself beyond the even super-human scope of satiety. Each magical phallus, ever so much both the artist and the work of art, ground and chased to a perfection beyond perfection mirroir-fantastique's enshrined whirlwind of glaze. And, then, each magical phallus -- in that well occasioned miracle of perfectly cartesian simultaneity -- surrendered its contents irrevocably and regretlessly in a residueless gratification, as that alchemical substance of both God and man mixed and blended so many countless times, vorticed within that yet breathless and unyielding convulsiveness, which some may call "the philosophers" stone. (L'ecriture artiste, 1, xvi) *************************************************** ICONOSPHERE AND MANDALASEKKLESIA. Sexual reality for the magician consists in lifting one's eyes to the heavens, to the higher worlds of possible experience, where reality is idealised. One does not recall human comparisons, at that time, nor does one seek a return to human companionship. Rather one realises within oneself the full possibility of being one with the iconosphere, because there will be found within oneself both something pertaining to that world as well as something which is one's own human root. Then, with much surprise the magician will find about himself a counterpart to that part of the iconosphere which is within him, and he will come to realise rather quickly, we hope, that the iconosphere is something both immediate. yet something which transcends human experience in the fullness of its implications. For that certain element which is to be found within his experience, and which is part or the iconosphere is a projection outwards of the iconosphere, it is the iconosphere represented in miniature, answering to the name of "mandalasekklesia". The mandalasekklesia, as we have suggested, is to be found within the person, as well as about him, symbolically present in the world. But this external symbolic

presence, which can only be understood as an instrument of doctrine, or something which serves to teach the philosophy of the iconosphere, is something created by art, it is therefore contrived, created as a sign -- and having a specific purpose. The mandalasekklesia which is within the person, and which serves to show forth the presence of the iconosphere is something given by nature, and while it may be abstracted from the individual in different ways by the Adept, showing itself in so many variable ways, because human beings differ so markedly among themselves, yet from what is derived by esoteric abstraction one can easily judge what is the occultum or the iconosphere within that person. One can always recognise the iconosphere in terms of its inner mandalasekklesia, as well as its outer counterpart. The sign of recognition may be simply stated as that which leads to congress or communication with the Legbha, or the Christ-figure of ones religion. Let us illustrate this with an example from Roman Catholic Christianity. First of all the inner presence or mandalasekklesia of the Roman Catholic Christian comes from the sacraments of Baptism and Confirmation, wherein the presence of something from God is infused into the soul. This is called "Grace", meaning a supernatural gift. The more that this is infused into the soul, the more christlike the individual becomes. Grace is received in a great number of ways. The outer mandalasekklesia may be in these circumstances the sacrament of the Eucharist and the mystery of the Mass, whereby the christpresence is externalised. One can recognise the mandalasekklesia of Roman Catholicism because of the ritualistic and ceremonial practices which are associated with it. While there is a causal relationship in Roman Catholicism between inner and outer principles, yet in all magical systems this is not necessary. In Roman Catholicism, the inner is fed by the external. Yet, in other forms of magic, the inner may create the outer, as when an adept makes certain magical instruments to demonstrate certain ideas in his doctrine. In the literary passage which we used to introduce this paper, the iconosphere is revealed in action, where a form of ceremonial action between God and man passes over into sexual union. They seem to have created their own externalised mandalasekklesia from the magical outpourings of physical contact. In other words, they have created an external form from internal energies, and that this external form has within itself a newer energy, which returns to them, by absorbing them into a sexual sphere of magic of the alchemical type, wherein esoteric transaction occur. This creation, this sphere which they have generated -- I know of no better word -- is the iconosphere in its dynamic aspects, and as a consequence of this action Luage and Legbha both have lost something of themselves as they formerly were and have gained something which is as they will be henceforth. This sexual transition between one state and another is only possible when there is a sexo-magical transaction between correspondingly existing divine and human levels of experience and existence. The proper goal of sexual magic would seem to be the congressum divino, or meeting with the god, as it is widely practiced in Haitian Voudoo and various other Afro-Latinate esotericisms. The focus is for man to look upward, and for the Gods to come down. This magical theme is to be found in Greek and Latin mythology, and it would seem to me to be more realistic and more certainly dynamic than certain oriental forms of mysticism, which are passive and self-denying. By becoming sexual beings in magical action, Luage and Legbha have identified with their iconic selfhood, and thus have joined the two worlds together. For this reason the difference between sexual action and sexual magic is all the more obvious, for proper sexual magic must involve a meeting of the mandalasekklesia of the person as an individual and the mandalasekklesia of the God, a blending of immanent and transcendant, as in the mystical marriage of Sta. Teresia of Avila and the Christ of Roman Catholicism. In the mystical marriage of Roman Catholicism, the sexual element, or rather the phallic element is denied, because of a sentimentalised and effeminate view of devotion. In Voudoo, phallicism is considered paramount, because of a certain solar and naturalistic if not physiological basis for its mysticism. Voudoo is much more magical for this reason and the methods of spiritual attainment and union with the Gods, the Loa, are more certain. The metaphysical foundations are more certain, and much more exacting. Voudoo does not require certain institutional and political obediences, which Roman Catholicism as a legalistic and political system demands. For this reason, the student of sexual magic will cling to the Afro-Latinate classicism of Voudoo Cabala and consider Roman Catholicism as a system of errors. It might be noted that in Latin America, Roman Catholicism has been particularly cruel in trying to stamp out Voudooist practices. Now, that the age of reason and freedom has finally swept away the hold

which Roman Catholicism has had upon the minds of people, the system of Voudoo may be cultivated with a certain freedom and detachment. From a rereading of the introductory passage, one may realise that there are four elements, which are present in any act of sexual magic. These are: 1) 2) 3) 4) There must be a ceremonial or ritual setting as a precondition. The operators development. must be of different levels of evolution or spiritual

The physical action is projected into higher worlds. The creative iconosphere. act is achieved simultaneously by both operators in the

The four elements show a perfect blending together of the immanent and the transcendent mandalasekklesia. The two must work together in order to achieve a mode of union, i.e., to create the iconosphere. The mandalasekklesia, which will be discussed in lessons 3 and 4, forms a bridge between divine and human modes of experience. For all that we have said it cannot be denied that its presence serves to link differing orders of being, such as ideality and reality, and thus it seems to be the hebdomad activated. Yet, it must not be thought by anyone that it is impossible for the total scope of the mandalasekklesia, unlike that of the iconosphere, to be situated within the mind of the master. For all that we have described to you has been merely the contents of our own mind. Michael Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic, Lesson 3, The Cosmic Origins of Sexual Magic. WHERE IS THE ESSENCE OF THE SOUL TO BE FOUND? For many hundreds of years, the philosophers and theologians have sought by various methods to situate the essence of the soul. Some, having failed, have denied that there is such an essence, and others have denied the existence of the soul. Yet, others having argued well, lifted the pattern of their reasoning very high, when they claimed that the very essence of the soul was to be found in reasoning, especially philosophical reasoning, which gives us the very life of the soul. Our own view is very simple, for believing as we do that all men have souls, we have noted that reasoning -especially philosophical reasoning, with its complicated inductive and deductive processes is limited to only certain persons within a specific culture.
"Surely",

exclaimed M. le Duc des Bertiaux, "surely my slaves all have souls, for having them Baptised into Christ's Church, I have freed them from sin and bondage to matter.' 'But, my dear Duc, have you freed them in such a way as to give them something to replace their antique faiths? For most certainly, it is in reasoning that the soul comes to itself, finds itself, creates its essence.' 'My dear sir', replied the Duc, 'why do such as you persist in cultural errors. My slaves being neither thomist, ramist, or cartesian, do not exercise themselves in philosophical arguments. For not being Frenchmen, their culture is not based on ratiocination and illata. They have feelings, passions, emotions, and experience all things deeply and sensitively. It was in these ways that they exhibited their souls, for only feeling is the universal evidence of soul, whereas reasoning refers to a culture, permeated with intellectualism and wit, which we find to be merely functions of the soul. But feeling, without doubt, is the universally based essence of the soul in mankind---it is not reasoning, whose crimes have nearly destroyed confidence in the soul, back in Paris." **********************************

(Histoires Haitiennes) Accepting feeling as we do as the essence of the soul, and not being prejudiced in favour of an overwhelming intellectualism, we must understand that feeling rises in man due to his sexual bipolarity, as he exists between the sexual processes of nature and the kingdom of the animals, as well as the higher sexual processes of the iconosphere, in whose activities the gods and angels are seen to participate. They key to human nature then is seen to consist in understanding the nature of feeling, which is the basis of the soul. In a previous paper, we discussed the question of the mandalasekklesia and how man was related by a certain cosmic analogy to the higher forces of the universe. The present lesson and the one immediately following will enable us to draw out the essence of the mandalasekklesia. The basis of this reality, which is what we term "the soul" is in the various manifestations of the iconosphere within man. Feeling alone is able to capture this energy and direct it in such ways which are images of the cosmic process. MATTER, MATERNITY, AND LUNA. The source of feeling is to be found in the astrological influence of those signs of the Zodiac which are assigned to the Water Element: Scorpio, Pisces, and Cancer. From these signs come the most soulful and emotional of all human beings, for the element of Water, called "Apastattwa" in Yoga, and assigned by our school to the triad of matter, maternity , and Luna, is the alchemical principle most closely associated with the emotional life. Matter, as in Scorpio, implies sexual life and power, which is deep feeling and emotionally that of fierce and continuous attachment. Pisces represents maternity, or the quiet sense of motherly protection and love. Luna is sexual power in the alchemical field of magic. The power of Cancer being perfectly phallic is directed out from itself towards the cosmic spaces and then by an inseminating action, brings forth all of the varieties of sexual feeling, which as the

soul, because it is feeling, is considered a woman, although the process is masculine and active, rather than passive. As the three signs of the Zodiac are related by the element of Water, so the three modes of feeling are related, identified in themselves as each other, and becoming one in the process of human evolution. Passion and emotional experience, sexual attachment, if not possession, and deeply found sentiments, these are the cosmic grounds for existence and the processes of sexual magic. If there is a link between human beings, let it be through the Moon in the water signs, for this is the most perfect basis for sexual relationships. Let all lovers first seek their Moon companions, and then love will come forth from this reality. But in comparison to the element of feeling, there is a counter element, which is the element of will; and, if feeling is the essence of the soul, then the essence of the spirit is in will. FORMA, MASCULINITY, AND SOL. To balance the rule of emotion, there must be the rule of will. Will is manifested through the three "Fire signs" of the Zodiac: Sagittarius, Aries, and Leo. Forma, or form, logical, legal, magical and philosophical exists in Sagittarius the high-priest and temple lawyer of the Zodiac. In form, emotion is given both structure and direction. Matter is shaped in Sagittarius. Saturn in Sagittarius and Venus in Sagittarius imply artistic and logical forms in perfect magical use. Aries is the sign of masculinity, the ability to make decisions which command and give strong direction to one's life and to the destiny of others. In astrology, the position of Uranus in Aries is particularly favourable due to the fire of the magical planet being directed along the commanding and active lines of phallic-will. Leo, however, may be considered, the most magical of all of the fire signs, for the simple reason that within Leo there is present the power of the three other magical signs of the Zodiac, but only by reason of there being the Sun in Leo, for when this occurs, then we see the Sun not only in Leo, creating and willing worlds into existence, but we see also Capricorn, with the magical temple of philosophical and cosmic treasures, Scorpio, the Lord of Sexual Action,and Aquarius, the Lord of Wisdom and Magic. All of these signs of the Zodiac, and these four supreme elements of cosmic magic, are present in Sol. Thus, we might say that magical comprehensiveness in Leo is possible when the constellations come together, which is likewise true with Sol in Scorpio, Capricorn, and Aquarius. This inner principle is very important for sexual magic as the four highest initiates of this Earth are representatives of the archetypal consciousness present in these four signs. Thus, for example there is, the Lord of Sexual Action, Rene of Scorpio having, 1. Sol in Scorpio (copresent with Leo, Aquarius, and Capricorn) 2. Luna in Cancer -- the world of magical feeling and emotion 3. Mercury in Libra -- mind in search of harmonious truth 4. Venus in Sagittarius -- the spirit of artistic form in music and measure 5. Mars in Cancer -- the spirit of sexual creation 6. Jupiter in Taurus -- the lord of the secret vault 7. Saturn in Sagittarius -- the spirit of the temple of wisdom 8. Uranus in Aries 9. Neptune in Virgo 10. Pluto in Cancer magical mastery of the cosmic arts the analytical method of occult research the initiations of sexual magic.

THE SEVEN COSMIC SYZYGIES AND THE IMMANENT CELL OF THE MANDALASEKKLESIA There are seven cosmic syzygies, or sexual unions of initiates, which serve to form hebdomadical combinations within the field of sexual magic. These beings are human adepts in the arts of sexual magic, whose role is primarily to link the iconosphere with the world of human beings. How they are selected is due to the favourable character of the mandalasekklesia within themselves, for as we will now show, it is the natal chart, or rather the position of the planets on the day of one's birth, which gives a clue to the immanent side of the mandalasekklesia. For the soul emerges into

physical experience under certain circumstances. The magical strengths and weaknesses are noted, not from the hour of birth, but from the position of Sol and Luna, interpreted esoterically according to our school. For example, all of our Masters have their Moons in either the Water or Fire signs of the Zodiac, and this very simple element shows that the presence of the specific inducement to magical and esoteric work occurs with the birth of the human being. This simple and single element is the ultimate key to the new race of occult leadership in this Aquarian age. The principle is as follows: A. When the Moon of the Master is in either a Water or a Fire sign, then there exists a natural link between that Master and the Brotherhood of the Monastery of the Seven Rays. B. When the Moon of the Master is in a Fire sign, that Master will function as the exoterically known syzygical element of some esoteric process. C. When the Moon of the Masters is in a Water sign, that Master will function as the esoterically known syzygical element of some exoteric process. D. The following six functions now emerge: 1. The Moon in Scorpio -- the esoteric polarity of sexual research, a primitive and almost formless magnetism. 2. The Moon in Pisces -- Telepathic polarity of sexual research, the use of very formal and highly protective methods of initiation. 3. The Moon in Cancer -- Sexual Fire and the Will to create through the magical polarity of sexual research. 4. The Moon in Sagittarius -- the companion to the magical work of Cancer, the mystical refinement of energy in a spiritualised research. 5. The Moon in Aries -- the fiery syzygy of will found in the animal energy of cosmic creation and extended research. 6. The Moon in Leo -- philosophical inquiry into principles and methods of form. The use of rational methods to communicate esoteric magic. This is the sphere of pure form and essence.

There are seven cosmic syzygies, which are formed like hebdomads from the natal elements of the Monastery's cosmic associations. These elements of sexual magic form a bridge between the world of exoteric action and the iconosphere, and are in truth the living seven rays for the Monastery. Their life pattern is to show forth the power of the rays, and the natal syzygical structure of their birth consists in the presence of the Sun in one of the signs of the Zodiac with the Moon in one of the six listed above. We may now list these seven Masters symbolically, who are the counterpart of the seven sacred planets (actually eight, but arranged hebdomadically) known in the next lesson as the seven cosmological syzygies. These Masters of the Rays of the Monastery are: 1. 2. 3. 4. 5. 6. 7. 8. The The The The The The The The Master Master Master Master Master Master Master Master of the Lion -- Sun in Leo, Moon in Leo R.D. Sun in Sagittarius, Moon in Scorpio S.K. Sun in Sagittarius, Moon in Leo Racine -- Sun in Pisces, Moon in Sagittarius M.B. -- Sun in Capricorn, Moon in Cancer Aquarius -- Sun in Aquarius, Moon in Leo Rene -- Sun in Scorpio, Moon in Cancer Anteus -- Sun in Capricorn. Moon is Pisces

These eight symbolic beings are divided then into two groups. The first group consists of four, the second group of four become three by hebdomadic process, as was discussed in "The Logic of the Seven Rays". Each is assigned to a special planetary line of research, and together they form the earthly and human counterpart of the seven cosmological syzygies. As bishops within the Spiritual Gnostic Assembly, they function as spiritual centres of force for the distribution of the magical forces which are coming upon our world from the higher ranges of consciousness, and which being presented in lessons and teachings, show a distinct unity of thought, while breaking

completely with much of past occult doctrine. For, they, having come forth from the innermost core of magical being -which is the creation of mankind in its highest state, form the bridge and are the bridge-builders between Mind and Matter. Michael Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Lesson 4, The Cosmological Origins of Sexual Magic. Cosmological thinking means simply that the mind is reflecting upon the logical order behind the universe. This logical order which is infused upon the processes of space and time by the mind, has from the earliest known recordings and histories of the human race presented us with a uniform picture of regularities, periodicies, and cycles of necessity. Physical science has explored this harmony, finding in its laws the principles whereby the phenomena of nature can be explained. Philosophy and magic have explored this harmony and have offered the mystical explanations which form the background of religion and morals. Now, the esotericist may look not outward upon the spheres of celestial light, but into his higher states of consciousness and into his soul, and find therein the same harmony or pattern of order, which motivates him and guides him through life. This we call the process of cosmological reflection upon the nature of being. For whatever is outside of the mind is within it, with just as much reality and force. The cycles of consciousness are the periodicities of the evolution of awareness, and the meaning of occult science is to explore the inner spiritual world of consciousness, which is not the outer world of physical phenomena. Thus, for this reason, we of the Monastery of the Seven Rays, prefer to think of ourselves as masters of the various newer forms of esoteric psychology, rather than cosmic physicists, for even last year, when talking of "astral magnetism' we approached the subject in terms of metaphysical and esoteric psychology. Magic, being the most experimental method of esoteric and metaphysical psychology, has as its normal concern the sexual drive of the initiate, which since the neo-freudian revolution, cannot be ignored by any serious students of inner spaceconsciousness. THE MASCULINE CYCLE -- FROM VULCAN TO PLUTO. Of the eight planets of transcendental consciousness, or magical psychology, four of them are considered masculine and four are considered feminine. We have discussed these planets before, in the first year of our study, but now we have come to fit them into the scheme of matters esoteric. For one thing, the planets must not be thought of as physical, but as cosmological symbols in consciousness. The principle being: "The eight planets of transcendental consciousness are symbolic beings functioning in esoteric psychological method as magical principles of unification." The four masculine planets serve to represent the forces of will or Sol, and for example Vulcanus is defined as "the evolved Sol-principle in esoteric consciousness'. The principles behind the masculine cycle refer to sexual will and phallic magic. These principles are fourfold: 1. The masculine cycle seeks to create a new experience by will and imagination. 2. The masculine cycle must make use of sexual magic in its theoretical form. 3. The masculine cycle must make use of sexual magic in its mystical form, as in the analysis of sexual dreams and images. 4. The masculine cycle must construct methods of directing the practical use of sexual energy as it arises from the transcendental id by means of magic. Because we have given numbers to these principles of the masculine cycle it is quite easy to list the appropriate planet which correspondin method to the principle. Thus, in a conversation or teaching lesson, when it is said "the method sought was that which is governed by the functions of Pluto", and the topic is sexual magic and metaphysics, then the meaning is: "the method of application sought would be to construct methods of directing the practical use of sexual energy as it arises from the transcendental id by means of magic". The planetary functions are only symbols or shorthand devices for analysing and exploring the inner world of consciousness. Thusly, we assign principle 1. to Vulcanus, 2. to Uranus (the theory of magic), 3. Neptune (dream-states and images), and 4.- to Pluto. But, this masculine cycle being highly sexual must have a corresponding methodological mate, upon which to operate or possess as a subject matter. Thus, of necessity, cosmological thinking has had to create the feminine cycle.

The feminine cycle is in reality inseparable from the masculine cycle because of its methodological need for a counterpart. The perfect mating of methods being the result. THE FEMININE CYCLE -- FROM VENUS TO MARS. The feminine cycle is concerned with subject-matters of esoteric psychology and magical method. These fields of study are remarkable in their sexual passivity, for apart from methods to explore them they are almost without form. They are centres of energy, highly sexual in their value, but at the same time in need absolutely of methodology for useful application. The difference between the masculine and the feminine cycle is due to their values. The methodical values are concerned with validity of any operation, and this is the chief characteristic of the masculine cycle. The feminine cycle is mainly concerned with truth in its various subject-matters, which may be explored only with an eye to truth as a guide. Naturally, this view of value may be expressed in terms of the four principles of the feminine cycle: 1. The feminine cycle seeks to exhibit the archetypal world of true systems. 2. The feminine cycle seeks to present the total possibility of all magical systems. 3. The feminine cycle seeks to offer those spaces of inner and outer awareness which may be used by mystical and magical methods of sexual analysis. 4. The feminine cycle seeks to reveal the entire pattern of energy -- both esoteric and metaphysical which rises from the basis of sexual consciousness. The terms "exhibit", "present", "offer", and "reveal", all suggest a passive activity of the feminine cycle, associated with its planetary symbols, as: 1. Venus --- archetypes of truth. 2. Saturn --- possibilities of systems. 3. Jupiter --- mystical and magical spaces. 4. Mars --- the pattern of energy. It might be noted that all four symbolic planets represent areas of method, areas for method, areas which are vague and very general until the presence of method is perceived, just as method tends to become empty and overly abstract without a subject-matter or area, with which to mate itself. Thus, in the logical process of sexual magic as cosmological thinking, we seek to mate the method and the subjectmatter perfectly, as well as suggesting that by forming a pattern of eight planets, these symbols represent the more transcendental counterparts of the masters of the Monastery of the Seven Rays. THE SEVEN COSMOLOGICAL SYZYGIES AND THE TRANSCENDENT CELL OF THE MANDALASEKKLESIA There is a time in the process of sexual magic subject-matter a certain reality, known as the existence, in order to unify thought in a certain before, so that our list merely represents a certain MALE 1. 2. 3. 4. Vulcan -------------Uranus --------------Neptune ---------------Pluto --------------FEMALE Venus Saturn Jupiter Mars when by matching the method to the cosmological syzygy, comes into way. This matching has been done formality:

The principles of the masculine and the feminine cycles have been so worded as to express this perfect union of cosmological thinking. However, it is necessary to realise that a hebdomadic effect may be achieved by following the rules for creating hebdomads, as given earlier. and by making use of either male or female planets as terms and symbols. Thus. the sevenfold again will emerge at the level of cosmological thinking as it emerged at the cosmic. ontological, and ontical stages previously. The

hebdomadical and syzygical unities of sexual experience reflect, therefore, the ultimate desire of magic for unification of being at all levels according to a logical and metaphysical plan. The transcendental cell of the mandalasekklesia is reflected by the position of the planets in the natal chart of the initiate. Thus. the position of the Sun and Moon were considered immanent causes of the initiates connection with the iconosphere, now the position of the eight planets given above, with Vulcan being replaced by Mercury, give us the transcendental causes of the initiate's connection with the iconosphere and its sexual influence, which we continue to explore. By simply locating the day of birth in any standard astrological ephemeris, and noting the simple position of the Sun and the Moon, and the eight planets listed above, as was shown in the previous lesson from the example of the Master Rene, one may easily determine, each person for himself (without making use of pseudo-scientific interpretations) the positions of the planets in the various signs. Then by following the lessons of the Monastery, the various meanings are given out from time to time as guidelines in esoteric astrology. We do not pretend to be teaching astrology, which is divided up into various schools of conflicting methods and claims. We are concerned with giving the esoteric meanings in magic and metaphysics, which are associated with the symbols of the Zodiac, for we deny the objective possibility of any valid astrological method, and contend that the influence of the stars is non-existent, for there is in reality only the influence of the symbols of consciousness within the spheres of inner and outer experience, which direct and link up the various energies and structures of awareness in meaningful and magical patterns. This is all that we are interested in. We are not now concerned with prediction of the future, which if predicted should also be controlled, as the future is the unrealised but ideal world of possibility. Consequently, as we explore the worlds of awareness and from time to time we make esoteric interpretations, which have validity only in magic and metaphysical psychology, let the initiate to whom the observation may be directed evaluate it and then make some kind of application of that meaning in his quest for inner understanding and spiritual power. This must be the final meaning which we attribute to those eight planets which form a distinct and precise area within the seat of magical consciousness, called "the iconosphere". END OF THE CYCLE OF PART 1. OF THE COURSE. We have now completed the basic material considered as foundational. or pertaining to the first principles of sexual magic. Four lessons and a number of additional papers have prepared your souls and spirits for the next phase, which is in a sense a continuation of what has gone before. The foundations of sexual magic form a distinct cycle, upon which everything else depends; for from these basic papers, the entire field of sexual magic is derived by an exact and precise method. Sexual magic must now pass over into the deductive phase of its logic, to be followed by the inductive or experimental phase, and then concluding in the projective or evaluative cycle of the last four lessons and final papers. As in any system of exact logic and philosophical argument, so as in this system of magic, we must introduce our concepts, develop them, and then fuse them together to form a system of meaningful interpretation, which when applied to experience, gives to experience the order and existence of the ideal. Magic being a higher form of philosophy, magic being both an art and a theory, magic being concerned with sexual energies which are the most fundamental of all energies, magic---in a word "theurgia" -- must for these reasons comprehend within itself all of the elements of a perfect system wedded to a perfect subject-matter with, Life wedded to the logic of being, being the result. For this reason we do not teach to gain followers, to change the world, nor to seek a certain power. Our teaching and our researches have as their goal simply the following out of one thought, naturally and calmly proceeding according to the methods of logical development, and attaining to the most complete and most precise insight into the nature of things, possible for the human mind at the height of its powers. This and nothing more is the goal of all of our efforts. Michael Aquarius and Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Initiatic Paper to follow between the 4th and 5th lessons. THE MEANING OF SEXUAL MAGIC FOR HUMAN BEINGS, WHO APE NEITHER GODS (LES LOA) NOR DEMI-GODS (LES DEMIDIEUX). Question: "Whether sexual magic is possible between members of one's-own-kind (that is to say between a fully human male and a fully human female) is the 'most contemptible of mediocrities'?" All sexual relationships between human males and females, which are based on love and a feeling of sympathy and protective compassion, possess a magical dimension by their very nature. This magical and occult overtone or dimension is expressed first of all in the biological process of attraction between members of the opposite sex within each of the many species of material nature. The law which herein operates is the law of magnetic attraction between the positive (male) and the negative (female) poles of the species, as it exists as a sexual field of energy. As it evolves higher and becomes more complex this very same magnetism manifests itself in terms of the biopsychological attraction known as human desire, which when intensified becomes passion. Here another sexual field of energy has come into being which rests upon the biological level of existence and which expresses itself in terms of the social conventions and patterns of mateship or courting-one's-intended-mate. These forms of magnetism are not obvious to the superficial and casual observer, yet this type of magnetism can be felt and furthermore, one's participation in it can be controlled by the mind and will. One can so to speak allow oneself to be given over to it entirely or not at all. This type of magnetism, sexual attraction, as it rises from the primitive levels of human experience meets its approval and sanction in the religious and moral traditions of ancient peoples. The ancient scriptures of the world in countless passages testify to the divinely sanctioned union of male and female, as the fundamental relationship ordained by God, Himself. Furthermore, the holy writings of all cultures forbid sexual actions between members of the same sex as being contrary to nature or against the divinely sanctioned laws of physical matter. Therefore, while sexual magic speaks of congress between Gods and men, this relationship exists as an exception in the mythology of the human race, but not really such an exception to the above principle of male-female sexual congress, since humanity is female to deity, which is male, because the human race is always passive, female, or negative to the Gods, who are active, male, and positive. Among human beings, sexual experience between man and woman is natural and therefore magical. The basis in magnetism of sexual attraction leads from an experience of natural union to the possibility of an occult union. What can be meant by the occult union of sexual congress? In reply let us say that if physical attraction and emotional, or passionate desire are both satisfied, then there is a release of energy, which comes from the magnetism of biology and that of passion. This magnetism having been brought out of matter and moving upwards along the pathway of evolution towards emotion, and having met the success of satisfaction of desire, moves ever upward towards the world of mind. The world of mind usually would evaluate the process and confirm the natural and upward climb of this magnetism, which achieves a certain gratification and increase in energy in the world of mind, where it forms a new reality known as attachment. This mental state then tends towards an even higher reality or level of being known as love. Here in the world of love the male and the female become one in an even more fundamental manner and way than ever before. They are of one love, that is to say they are spiritually one and hence have lost their individuality as it formerly existed and having merged themselves in love, become a totally new being. Thus, the spirit which was attached to the mind of the person having attachment is no longer there in the world of spirit, for now having attained to love the two have become one and have lost their individuality being now, and as long as their love should endure, one-in-spirit. When one is in love ONE IS, there is no two, no you, but the spiritual I am, alone. Alone does this spiritual reality exist and have the fullness of perfect being; but as we can come to understand this magical transformation and creation of self, by sacrifice of self one gains the greater self as the ancient writings say, and therefore being and reality, essence and existence take on an

entirely new meaning. There wells up from the lower levels of living matter a wonderful energy and light-force, which creates a new world with a new person to live in it. This we can call the fully magical side of sexual congress. This is the essence of sexual magic for the human kingdom. But this art of magical working cannot be mastered by young and passionate humanfolk governed by selfish and desire-dominated motives. This magical art is seen in the husband and wife of many years, who by sacrifice and by life together as one have created a new reality. Sexual life has been one part toward this creation, it has been the fundamental part because beginning with very crude matter, so vile, so ugly, so miserable, they, acting as one, have transformed their lives into a beautiful world of loyalty and union. They have transformed the seasonal drives of the animal crisis by means of a continuous refinement of sexual magnetism, until they have achieved by much sacrifice and toil the creation of a world of love and eternally enduring beauty. This seems to be the true meaning of love and of sexual loyalty, when understood as existing among human beings. From the standpoint of the Gods this is contemptible, for they must look down from Olympus at the struggles of humanfolk as they try and create something both lasting and beautiful -- which for humans is very difficult. The Gods must look down and see what is coming out of these natural processes in vile matter, and looking down they see -- we are most certain -- a work of art being created from the common clay of the lowest marshlands. For the Gods, who function naturally in the higher worlds of being, who never come down except under the most unusual circumstances, this earthly sexuality is man's fate and only man can make the most of it. Man is seen in such a way that he must follow his desires as they rise to the worlds of light becoming refinements of feeling and sympathy, or else they will fall back deeply into the mire. But the Gods know that man is capable of creating objects of great beauty and therefore these same Gods know that while they -- the Gods will only rarely encounter human beings in sexual magic, and these being the more highly evolved and spiritualised or esoteric humans, nevertheless the refinement of biological attraction into the beauty of love is the goal of the general run of mankind, therefore the Gods in the higher worlds of space consciousness cannot concern themselves with those who succeed, let alone those who fail among humanity. For the Gods do not particularly like to look down upon the unusually inferior beings of the earth, who are rather bravely struggling to achieve something lasting and of value. When the Gods come down, however, they do not concern themselves with perfect human beings in any moral or religious sense, rather they come only to those who will recognise them, namely the initiates, the priests, and to magicians such as the Luage of 18th century Haiti, who had dedicated his life to serve the greatest of the Gods, the Christ-Legbha. But this is very rare, and because of its fundamental rarity it cannot be thought of as being of significance except only to the esotericist. However, human sexual magic being so different may be considered as the refinement of animal magnetism and attraction, over a very long period of time. Human sexual magic is essentially moral and social, for it is the basis of the family and society. For this reason the basic biological attraction between man and woman gives rise to the moral distinction between what is and what ought to be. The what is seeks the what ought to be as the what ought to be seeks the what is, both are attracted to each other by a moral magnetism, which is entirely sexual and which rests on the union of man and woman. Society is composed of variously magnetic unions having various forms or conventions or customs or taboos for handling the what is and the what ought to be of male-female and offspring. The family and society ultimately form the most important creation of human sexual magic, because of the occult laws which are observable everywhere in human behaviour. This is the reason why magic begins with matter, for only if it has its roots in the most ordinary and practical affairs of mankind does any occult ideal have validity. To say that sexual magic is something practiced in an occult setting, using incense, candles and various other instruments, while this may be quite interesting and perhaps achieve a theatrical and artistic effect, that is all there is to it, for even if Crowley felt by setting up a temple of sexual magic that he was going to accomplish something by having sexual congress with male and female partners. justifying this with his own interpretation of the ancient texts, all he achieved was a form of showmanship and perversity, based on the glamour of robes and occult equipment. as the disintegration of everthing be sought to do confirms absolutely. Therefore, we must as the most conservative and traditional of schools of sexual magic make it quite clear that for mere human beings sexual magic is a very restricted and yet very noble enterprise. To be so folly-oriented as to devise a mode of life a la Crowley is to risk the loss of one's sanity and spiritual life. For the Gods have decreed that to man and to woman the scope of sexual magic shall be within their abilities. if by love and sympathy among themselves, they are truly seeking to be one.

However, if sexual magic is so limited for human beings, as history and society point out, why should we have such a large body of material in course form to give out at this time? The answer is simple: sexual magic relates not just to man but to other worlds than the human, and furthermore now that mankind is becoming less confined by sexual custom, many false teachings have come forth, which the Monastery must warn against. Thus, our reason is both to explore the universe and to protect the development of your soul. and for this reason our method is both careful and yet richest beyond any known measure. Michael Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador, All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Introduction to Part II. The Deductions of Sexual Magic (Lessons 5,6,7, and 8). EVOLUTIONARY SYZYGIES, SECTION I. There are two levels of evolution recognised in the field of sexual magic. These two levels refer specifically to levels of consciousness produced when the world of nature turns back upon itself and directs its pathway of development Godward or towards the Iconosphere. Everything which reflects the highest of human attainments is to be found in this ever ascending evolutionary arc of spiritual growth. Looked at from the outside, this pathway known as that of the evolutionary syzygies presents a perfected unity of human spiritual completion, but when examined within, by esoteric methods it is quite possible to distinguish two phases or developments, which while significant in themselves are related as complements in this most refined of areas of sexual magic. "First there is space, and my mind is within all of it; yet, therein I have also placed my beloved as polar opposite. Then there came forth from the process time, wherein I saw two poles of learning, and these I knew to be within my own body." (Legbha Revelations from Ra-Ma-el). There are two surging levels of evolutionary consciousness moving, even struggling towards the divine iconosphere. The outermost level is space-consciousness, wherein the total presence of the glorious Legbha is felt by sensitives, seen by clairvoyants, and known by magicians. This spiritual presence must fill all of space, for it is the truest of the divine geometries. Legbha is space and He is the most perfect of all spaces and degrees of consciousness, for having poured himself out in total sexual manifestation, He now comes back to His own inner hiddenness. Less divine than Legbha is the presence of Luage, now, a demigod and indeed an evolving form of divinity. Luage represents the perfection of spiritual essence, and he is now what humanity will become millions of years from the present. Luage represents the highest pole of human evolution and his contact with Legbha represents the mixing of humanity with divinity, or the meeting between the rising are of human consciousness and the ingathering of divine space-plenitude. This meeting in spaceconsciousness between the two poles of evolution constitutes the principle of the pleroma, spoken of by the Gnostics of old as the completeness of the heavenly universe of worlds. Yet this perfect ingathering of essence or Legbha and existence or Luage known by the Gnostics in terms of their very select metaphysical categories is itself, as a process, incomplete for it too must have its own syzygy, just as it is composed of the syzygy of Legbha-Luage. The mate or syzygy of space-consciousness is the rising are of timeconsciousness, wherein is to be found two poles of doctrine, or two sources of teaching, unified in the metaphysics of esoteric teaching, as syzygy, but nevertheless representing distinct poles of magical influence, in that they can make separate contributions, and that when linked in the cooperative process of teaching there is an added richness. This syzygy is the source of the magical teachings used by the Monastery, but at the same time this source is also a cosmic process known as the evolutionary arc or syzygy of time-consciousness. The two polarities within this process reflecting the syzygy of 1. The syzygy eternal. of evolutionary arcs of space and time consciousness and the

2. The syzygy of space-consciousness and time-consciousness. 3. The syzygy of Luage-existence and Legbha-essence in space consciousness. is the 4. The syzygy of Michael Aquarius and Racine, in the timeconsciousness of the age.

Each occult period of history evolves its own form and matter in accord with basic inner needs in space consciousness and time-conscious ness. The present age, The Age of Aquarius, is a conjunctive state of awareness existing between the polarity of Racine (March 7, 1945) and Michael (January 18, 1935). The boundaries of the beginning and the end of the sign of Aquarius, when translated into the timeconsciousness language of sexual magic, become the conjunction of Pisces (Racine) and Capricorn (Michael), yet with sufficient overlap into Aquarius and with sufficient spacement of planets to insure total domination of the Aquarian Age. This is the reason why the highest expressions of occult insight have come in these lessons when there was this terrific magical cooperation between these two poles of magical awareness in defining the teaching process which is known as the time-consciousness of the Aquarian Age. The rulership of Aquarius having been given to the planet Uranus means that Uranus must be defined as a conjunction of Saturn (Michael) and Neptune (Racine), and such a conjunction is quite possible, for it implies a blending of the masculine (Capricorn and Neptune) and feminine (Pisces and Saturn) in perfect balance. Perhaps future ages will have this quality, and perhaps it has already existed; but calling the student's attention to what has been said of the sexual nature of the eight planets, we may note that Male 1. Vulcan 2. Uranus 3. Neptune Female Venus Saturn Jupiter

the relationship in syzygy between Uranus and Saturn and Neptune is the relationship between a. the use of sexual magic in its theoretical form b. the total possibility of all magical systems c. sexual magic in its mystical form, the analysis of dreams and images so that the entire pattern of teaching is indicated by the conjunction of sexual characteristics as they are found in that earlier lesson. Thusly, the evolutionary are of time-consciousness must be understood to be a true syzygy, and not merely a conjunction of points of agreement, for it has definite metaphysical roots both in existence and in essence. This is the test of any type of time-consciousness, namely whether or not it has its roots in the space-consciousness which as a more comprehensive syzygy envelopes it completely and harmoniously. Our interpretation of the Aquarian Age does satisfy this basic requirement, and therefore we are within the sphere of the evolutionary teaching of this age, because we have defined the Aquarian Age in its innermost being as being the conjunction in being, or syzygy of Michael and Racine as the sources of doctrine. As evolution is related to eternity by syzygy, and as timeconsciousness is by syzygy related to space-consciousness, and as Luage and Legbha form a syzygy, so in doctrine Michael and Racine form the syzygy of the Aquarian Age. Some will say that this syzygy is merely the reflection of a overall or greater harmony of the age, and that there are other possibilities of interpretation. We are in a position to deny this, for there is not the deductive basis in other views for talking about the Aquarian Age substantively. When other teaching groups or occultists speak of the Aquarian Age they speak of it as an adjective to characterise what they have been saying or resaying for the past few hundred years. They simply say "Aquarian Age" because this is the occult way of saying "the very latest development" or "the newest idea". Others would say "just off the press", or "baked fresh this morning", and none would deny that they are using these words to modify their own subject-matter, i.e., using the words adjectively. But, by making certain that it can be established that the Aquarian Age is the name of the syzygy of timeconsciousness and by showing that it has its basis in existence (January 18, 1935 and March 7, 1945) as well as in essence (Saturn-Uranus-Neptune and Pisces-Aquarius-Capricorn), the Aquarian Age has been taken out of the category of the adjective and is now a substantive, which means that standing on its own feet it can provide us with teachings and revelations which while showing connection with the past, point in an entirely different and new direction. This is precisely what the Monastery teaching is all about.

The purpose of evolution is to be seen in the placement or situs of the evolutionary arc of time-consciousness within that of space-consciousness, for the relationship of time to space is the relationship of effect to cause. Time-consciousness is naturally fed and inspired by space- consciousness so much so that the entire Aquarian Age teaching becomes an elaboration of Legbha metaphysics, which without this paper to explain the matter might appear strange to certain readers. However, the fact is that there is a continual source of inspiration flowing between space-consciousness and timeconsciousness and it is only possible because of the analogy in syzygy which exists between the two levels of evolution. Should the relationship in syzygy break down at some level then an entirely new metaphysical arrangement would have to emerge before revelation would be possible. We say this in order to explain the mechanism behind our method of receiving the teachings, since it is neither from the world of books (there are no books on our teachings) nor from the world of mediumship in the traditional sense (a Piscean Age practice) that our teachings can derive. Rather they reflect the most perfect use of the most perfect of all metaphysical instruments, the syzygy. You have been exposed to this type of mediumship before in the first year course, where there was a discussion of the basic idea. Here we have given the principle behind the mechanism, and it will be our task in the remaining three papers of this introduction to amplify the matter further. Please note the diagram which follows as offering somekind of graphic assistance. Michael Aquarius and Racine.

Copyright 1970 Monastery of the Seven Rays, Quito. Ecuador. All rights reserved.

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Introduction to Part II. The deductions of Sexual Magic (Lessons 5,6,7, and 8). "EVOLUTIONARY SYZYGIES, SECTION II." Syzygy as a form of mediumship is perhaps one of the most important factors in any structure or system of sexual magic. We have explained that our own mediumship is neither that of the older spiritualistic or spiritist schools, wherein the dead communicated through a guide to a medium, who served as an intermediary between the living and the other side. We further wish to make clear that the teachings come from sources other than books. Most of our students have probably become quite familiar with the entire field of occult literature and could easily recognise where certain ideas came from if they were to be found in written material. That however is not the case, for our own method is that of space-consciousness within which we function as the syzygy of time-consciousness. We must now explain exactly what this means. Among the esoteric masters of the inner retreat there is the possibility of forming a psychic and mental link such that the same thoughts are grasped in exactly the same manner and the same impressions are received in the same way, with an absolutely certain exactitude. This is the way in which minds and psychic experiences function within a syzygy, for only Racine and Michael are to be found within this syzygy, having been confirmed both in essence and in existence by the laws which define the evolutionary arc of time-consciousness. They could not help but form this unity of total awareness and they could not avoid being the definitions of the limits and nature of the Aquarian Age, for had they not cooperated in this life-time in this matter, they would have had to come back again in order to do so at some future time. However, this does not mean that the entry of the Aquarian Age would have been delayed, rather it would have come with the incarnation of others, who would have created the necessary conditions -- or rather have been created by the necessary conditions to form the syzygy of time-consciousness. Within the syzygy there is only one mind, impersonally attributed to either Racine or to Michael, but personally constituting their higher individualities and transcendental ego. The emotional level of the syzygy is no longer personal but is related to the will and has its location in the transcendental id. Thus, the only two aspects of human personality to be found in the syzygy of time-consciousness are the transcendental id and the transcendental ego. The feelings, willings, emotions, thoughts, judgements, and intuitions are all entirely archetypal. They refer beyond the individual persons who come to make up this syzygy, for they refer to infinite existence or the Iconosphere. The psychic and mental life within the syzygy is only distinguished by its archetypal quality from the ordinary psychic and mental life of its human members; yet, it is impossible even to say where this begins and where something else terminates. It is far easier to say that the syzygy of time-consciousness is something within the syzygy of space-consciousness, which participates in the being of space-consciousness, and that Michael and Racine participate within the syzygy of time-consciousness. The causal relationship between space-consciousness and timeconsciousness is such that the former may be said literally to feed metaphysically the latter. This relationship is one of spiritual dependence and it is clearly a one sided relationship, for given the evolutionary scheme, it is entirely unlikely that the syzygy of timeconsciousness is in any position to benefit the syzygy of spaceconsciousness. One is growing, it is evolving into something greater, that is true, but at the same time it must be shown that this growing and this following out of evolution is entirely a matter of following out the laws present within space-consciousness and the only laws present within the unity of time-consciousness are those which depend and which are built upon the world of space-consciousness. Within the realm of time consciousness can be found the reflections of the higher world, and bearing in mind what has been discussed earlier regarding the world structure of our universe, the syzygy of timeconsciousness would seem to follow immediately after the syzygies of the eight planets as given in Letter #1 of this course. But at the same time because of the

possibility of living within the iconosphere of space-consciousness, the syzygy of time-consciousness may penetrate in to all aspects of this world, while not being able to totally identify with all of this world, the syzygy is in a perfect position to explore the world without any limitation. This is why our' lessons can be so complete, for we have in reality the most ideal research instrument in all of the field of science, both exoteric and esoteric, for we have the syzygy, which has reflected well within its walls all of the images of the higher worlds and beyond, and from which images we may construct descriptions of what is there and relate these in teaching form. Because of this very wonderful instrument, namely because of the syzygy, occultism and esoteric study become descriptive metaphysics, for we are only relating to you the very contents of our own minds. In the upper sphere or syzygy of space-consciousness, the glorious Luage may be found in a state of semi-divinity. His own consciousness is becoming more and more that of the Legbha, so that a perfect identity will be achieved, as in the past the Seer Koruban, historically the father of Luage, became one with The Legbha. What this process entails is simply this, that the two poles of the syzygy become one in essence and existence. Luage is himself, always the glorified human and the slave who was freed to become the greatest of 18th century Haitian magicians. But he is also the Legbha, as is his father. Both are one with The Legbha. For they have the same essence and existence, but different histories, and so they are one and yet individual. This is the ultimate goal for ourselves, also. We will be one with The Legbha, but we will have different histories, which will set us apart from those others who also are The Legbha. We do not say that we will not exhaust the total being of The Legbha, for this will also happen; but as Jesus was one with the Christ, but being the human incarnation of the Second Person of the Christian Trinity, yet absolutely identified in all eternity with the Christ, and not adopted by the Christ, nor having his human nature lost in the Christ (we are giving the orthodox Catholic definitions, here) so Luage is related to The Legbha. The Christology of Catholicism we understand as being a prefiguring of our own view, which -- because the Christ is the Legbha-figure in Catholicism -- we view as a symbolic description of the Legbha-Christology. Luage then is becoming one more and more with The Legbha. Here we depart from the symbolism of Christology, for we teach that evolution is a necessary condition for Christology, especially the LegbhaChristology. Luage, when he was born came into the world under perfectly naturalistic conditions. It is true that his father, Koruban, evolved into The Legbha, but at the time of his (Luage's) conception, the father of Luage, Koruban, was a normal human being, although very advanced in the magical arts. But in a world where time is cyclic and under the rule of Aristotelian physics, as was the world of the early church-fathers and doctors, the notion of evolution was absent and therefore, it became necessary to introduce the doctrines of the virgin birth of Jesus in order to explain the intervention of the divine. But, to refine history and the historical processes of life, it was necessary further to add the descent of Mary from the Royal House of David, as well as to teach that she was conceived by her parents free of original sin, the natural inheritance of human beings. Furthermore, her parents were said to be born under the sign of Leo the Lion, her own birth was placed under the constellation of Virgo, and her spouse who was to be only the foster father of Jesus, was or in the opposite sign from Virgo, namely Pisces. By an astrological refinement of history and by a very occult interpretation of the necessary human and social conditions, the birth of Jesus under Capricorn was constructed by the most learned minds in history. However, evolution does not depend upon such an arrangement of events and metaphysical influences in the same way. We do not ignore the symbolism of astrology, but show rather than man has within himself the power to move by spiritual growth into the Christ. The syzygy which embraces both Luage and the Legbha is now an ever growing force field, which is moving and expanding into the iconosphere more and more. It is not subject to the laws of fixed and cyclic time, for it expands outwards almost in the manner of a vortex of metaphysical energy. And, it is within this field that our own syzygy of timeconsciousness is to be found. As the syzygy of space-consciousness penetrates more and more into the world of the iconosphere, so more and more will the syzygy of time-consciousness penetrate into the syzygy of space-consciousness. For there is a sexual relationship in magic existing not only between the two poles of the respective syzygies, but also, and perhaps even more noticeably between (1) space-consciousness and the iconosphere and (2) time-consciousness and space-consciousness. This relationship of sexual attraction and magnetism may be called the "evolution of consciousness", for as things are attracted together and assemble in order to become

unities of being and experience, they exhibit the laws of sexual polarity and connection, which from the most general perspective possible gives us the ultimate law of structure to be found behind the evolutionary process. When someone asks then what is the ultimate meaning of sexual magic, only a one word answer is necessary, for that word -that answer is "Evolution". Michael -- Aquarius -- Racine.

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Introduction to Part II. The deductions of Sexual Magic (Lessons 5, 6, 7, and 8). "Evolutionary Syzygies, Section III." "You will build unto me an innermost centre of esoteric prayer, well within the Heart of the department of temples (your inner retreat). There shall I be known in the fullness of my being, and there shall reside my son, who shall be recognised as the reincarnation of the orphan of the temple." (Directions of Revelator Ra-Ma-El). Well within the centre of the department of temples of the Monastery, as the inner retreat is sometimes known, there may be found the esoteric prayer centre, which exists to fulfill the wishes of the higher beings of the light, and to pay honour to the Master Racine, as the reincarnation of the "orphan of the temple", Louis XVII. Believing as we do in the validity of the Naundorffist position, namely that K.W. Naundorff was in fact the son of Louis XVI and Marie-Antoinette, and as the Duc of Normandie, he did not die during the French revolution, but in 1845. This well known cause has of course its occult implication. But our point of view is simply that Louis XVII did come back also in 1945 as Racine, one of the Masters of the Monastery of the Seven Rays. The purpose of the centre of esoteric prayer and healing is to work with the dead and along the lines of the law of reincarnation. It is not spiritualistic but rather spiritistic, as we teach the doctrine of reincarnation, by which doctrine we mean that as one progresses higher and higher towards the light, one comes closer and closer to perfection in each lifetime, yet one must realise that life is a school and that each deed is a lesson either passed or failed along the pathway to perfection. This completely gnostic doctrine of spiritual evolution we treat with the highest regard in as much as the whole of the universe is moving progressively towards the perfect light. In between incarnations, when the invisible part of our being is free, it is possible to communicate perfectly from the centre of esoteric prayer and healing with the world of the visible beings, and with those who once having lived upon the earth, or upon some other sphere of consciousness, now are in repose, awaiting the call to come forth and to assume another body or mode of embodiment. The healing undertaken in this esoteric centre is the removal of karmic debts and the lessening of the bonds which hold the dead from reincarnating, for it is our teaching that while the situation of a souls reincarnation is totally determined by the light of truth received in the previous life-time, nevertheless, a soul cannot reincarnate until that soul is completely freed of karmic entanglements, which can only be done in the spirit world. Thus, we believe in prayers for the dead, and our own Masses for the dead, as well as other magical operations of soul-healing and spirit-healing have as their purpose the cure of the soul or spirit and the lessening of the bonds of entanglement. Then after these bonds of entanglement have been eased, it is possible for a soul to reincarnate. Now we must ask as to what it is that reincarnates or what is it that survives the death of the physical body. According to our metaphysics, there are four basic realities, which survive death. They are 1) the soul, 2) the self, 3) the spirit, and 4) the invisible natures, of which there are likewise four (i. the daemon, ii. the aeon, iii. the syzygy, and iv. the archonate). These eight principles form the real person or the real individual, and are more real, or ultimate than the physical body, which has but a short lifespan and which being created according to biological and astrological conditions serves only as the anchor in matter for the higher principles. Let us discuss briefly the eight principles of man, immortal and invisible. (1) The soul being the principle of life and emotion in each person exists in a world of great confinement. Divided into four parts, the soul is both conscious and unconscious, ego and id, as well being transcendentally ego and id. The soul rules all processes of feeling and thinking and is the closest being to the physical. The soul is

ruled by a strongly sexual magnetic frame of reference and as such it has evolved as syzygies ego and id in its immediate perceptions and actions as well as syzygies from the transcendental ego and id. After death the soul passes into the lower world of the astral waters, and then it is brought back to the magical and magnetic worlds by various operations which are designed to remove the entanglements of desire from the soul so that it may go on and rest for purposes of reincarnation. The soul is not personal, however, and one rarely has the same soul from lifetime to lifetime, after the soul has been purified it may be used to the benefit of anyone as personality does not rest in the soul. At death, when the soul leaves the body, the self also is freed, being both freed from the body and from the soul. (2) The self is the principle of personal identity and has within itself the memory of past life times, as well as the memory of the present lifetime. The self is a very sensitive reality and all progress is indicated in the condition of the self, which grows more and more perfect each time it incarnates. The self being spirit may communicate with persons through seances, between incarnations; however, once incarnated the self should develop the soul so that the past memories of other lifetimes may be recalled into the physical brain. Because the soul is so instrumental, it is dependent upon the self to make proper use of the soul, and thus the training of the soul through yoga and meditation by the self is very important. After, death, the self immediately passes onto one of the planets of astral magnetism for a period of repose and adjustment. For a person who incarnated under Capricorn, the planet would be Saturn, for Aquarius it is Uranus, etc. These are not physical planets however, but the magnetic essences used by magicians who are also astrologicians. (3) The spirit being archetypal is also linked metaphysically to the self and thus the spirit evolves from the level of a hare archetype to the level of magical essence, or cosmic law (loa), and thus spirit, which represents all of the self in terms of values and perfections, and which has its own principle of self-consciousness, awaits with the self, upon some sphere of magnetic consciousness, for the cycle of reincarnation to summon it. While the spirit is free in law from the self, yet they are linked by an invisible destiny, which constitutes the human history of the individual. (4) Apart from the human history of the individual there is the cosmic history of the individual. This drama is acted out by the four parts of the invisible natures, which each person possesses. These natures are processes composed of essences and substances interacting and linking mankind with each and every part of the universe. Thus, the person's daemon links him with the daemon world, the aeon with the aeon world, the syzygy with the syzygy world, and the archonate with the archonate world. As one develops his metaphysical consciousness and advances in understanding of the inner laws of the cosmos, he is able to participate more in more in these very high worlds by means of participating in his own daemon, aeon, etc. These invisible natures which are linked by metaphysical implications to the spirit of the individual are already perfect in their being. They do not need to evolve to become more than what they are already. However, as the spirit and the self evolve more and more in the direction of the invisible natures, the space of imperfection is narrowed down and becomes nothing, then the spirit merges with the invisible natures, after which the same spirit achieves godhood, as a Loa. The whole purpose of magical metaphysics is to teach the development of the higher self or spirit so that it can unite in the ultimate act of sexual attainment with the invisible natures. This is the real meaning behind the quest for the holy grail, as well as the many stories of knights, who went seeking for their love those princesses in high towers, or difficult to reach castles. Thus, the work of the esoteric prayer and healing centre of the Monastery is to seek mainly the freeing of the soul for use in the next lifetime. However because the true knowledge of the inner worlds is the basis of all true healing, the centre must support all researches and investigations which will make known to the small group of initiates those basic truths and principles of metaphysics and magic which serve to guide the self and the spirit towards the perfected being of the invisible natures. In closing, let us give very simply the place of spiritual repose which the self and the spirit enjoy after they have been freed from the physical body following death. We refer by sign of the Zodiac tothe symbol which happened to be where the Sun was situated at the time of the person's physical birth. For those born between signs, the stronger sign rules. For those born under Leo Magnetic Sphere Vulcanus

Aries Sagittarius Gemini Aquarius Libra Cancer Pisces Scorpio Capricorn Virgo Taurus Michael Aquarius and Racine

Mars Jupiter Vulcanus Uranus Venus Mars Neptune Pluto Saturn Vulcanus Venus

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Introduction to Part II. The Deductions of Sexual Magic (Lessons 5, 6, 7, and 8). "Evolutionary Syzygies, Section IV." RACINE SPACES

All of evolution is a matter of space and time, for only space can be overcome by time, and only time can be overcome by space. The first time-space is physical, and refers to progression from one point to another. The second is metaphysical and refers to evolution in consciousness from one sphere to another, over a period of many, many lifetimes. As man grows, his spirituality develops as to the degrees of refinement, until he has achieved complete and perfect union with the eternal through the merging of light into light.
Of all of the invisible and spiritualised space, the most interesting from the standpoint of their intricate charm are the Racine Spaces, which are areas of metaphysical observation, discovered by the Master Racine in the course of his paraphysical work, and which now can be reported upon in some detail. These spaces are thirty-two in number and they are said to exist between the earth and the Moon, at equal distances. Unknown even to seers and mystics for many millions of years, these spaces form the worlds where various modes of events are localised. Let us comment on each space so that a better understanding may be achieved. Space 1. This is the mode of whereness, for it determines the exact situation as to the fullest sense of space, which can be possessed by any object in a physical sense. It comes closest to the earth, and therefore is the most physical. Psychically it is yellow and green in alternating spheres, and this space is sacred psychically to the angels of the Sun in Taurus. Space 2. There is the mode of wherein-ness, for this determines the inner meaning of any and all situations. This meaning forms the transition between the physical and the metaphysical. Here, for there is a here, we find something which is seeking to become completely spiritual, yet which is somewhat material, and so we term it "aethyr", which means it is matter becoming more and more refined. The colours are blue, green, and yellow, fading rapidly into each other. The angels here are sent from the Sun in Pisces, yet in appearance they reflect also the influence of Virgo and Scorpio. Space 3. This is the mode of thereness, which pertains to the judgement of existence. Thus if a symbolic being is said to exist, we say easily that there is an x. Thereness is beyond space, and also it seems to elude time, for time no longer is significant if it means before and after. Thereness is simply only the present, the now. The colours are purple and blue, fading rapidly into deep yellow -almost an ocre, and orange red. The angels here seem to come from constellations which are very different from our own Zodiac, showing that the Zodiac may be earth-bound, or fixed up to the third space and not beyond. These angels say they come from Luage and Legbha spaces, and thus form the link between Racine space and the beyond. Space 4. This is the mode of aptness, which refers to the quality of linking as between the soul and the self in this physical lifetime, or between the self and the spirit after death. The sense of colour has departed this space. All is light invisible and meanings are imputed, not colours. The angels here are from a galaxy similar to that of Capricorn and Libra in their combined qualities. Space 5. This is the mode of manner, for whatever is, is according to some manner, which means principle of constitution and destination. Thus whatever is existing determines for itself the way of its appearing and the way of its Manner is the mode of the way in which anything might be. Its angels reflect an influence not unlike Aries when combined with Leo. Space 6. This is the mode of specification, which separates out all things from one thing and which singles out all things within one thing. For to separate something

from something else, means that what is desired and what is excluded are both within that which has been selected, and that this is sufficient. The influence is not unlike Virgo combined with Scorpio. Space 7. This is the mode of alternation. Whatever is is either x or y. But everything in the universe must be capable of some type of comparison, for it can be compared with itself and something else. This mode does not refer to possibility, but to the difference between possibilities. The logical influence of Gemini is very present here. Space 8. This is the mode of determination, whereby whatever is is set forth as the product of its formation as well as the product of its own will. For everything in nature has its own will, as well as its own mind. The influence of fiery Sagittarius combined with Cancer is felt here. Space 9. This is the mode of participation, whereby whatever is becomes part of a greater whole -- in fact a part of greater wholes -in order to become anything. Thus, a colour such as blue will participate in colour as a greater whole beyond itself and its own confinements as blue. The influence here is that of the analytical aspects of Taurus and Pisces. Space 10. This is the mode of classification, which follows immediately upon space 9, such that the mind is able to give a specific name and list of relations to, from, and side-wise to anything. The influence of encyclopaedic Capricorn and Gemini is best felt here. Space 11. This is the mode of complementation, which asserts that where something is in common or shared, and where something is neither shared nor held in common, there exists a similarity and a difference between things, which bring them together. The influence of Aquarius is here perceived. Space 12. This is the mode of judgement, which specifies that something is linked to something else for a particular reason, or with a particular meaning in mind. The act of linking is to reflect the connection between the subject of the judgement and a frame of reference which judges either truth or error. The influence is that of Libra and Capricorn. The next four spaces are not to be thought of representatives of the Loa Luage in four forms, which are: as modes. but rather as

Space 13. This is the mode of Luage-Akyiembo, which reflects the power of Saturn in Capricorn. The purpose of this space is to consolidate all human efforts towards evolution in order to benefit the whole of humanity in an impartial and universal way. Space 14. This is the mode of Luage-Atua, which reflects the power of Pluto in Scorpio in conjunction with Mars in Cancer. All human effort must he directed back into the lowest level of consciousness so that there is no waste of being, and that the least evolved benefits from the most evolved. Space 15. This is the space of Luage-Tuannyo, which is the conjunction of Uranus in Aquarius and Vulcanus in Gemini. This principle implies that all human effort must be continually renewed by inspiration from above so that there is never any falling behind in the process of evolution on the part of the very highest. Space 16. This is the space of Luage-Tibutta, which is the conjunction of Vulcanus in Leo with the Moon in Gemini. Here the implication is that the rate of progress experienced by the individual is normal and the expected rate of his progress under any and all circumstances, and that lack of satisfaction in one's progress is wrong and erroneous. The next sixteen spaces refer neither to modes nor to evolutionary phases, but are magnetic fields which bear an analogy to the system of sixteen archonates, which were given at the end of the special supplement to Letter 1, prefacing the sixteen lessons. Thus space 17, reflects the Iron - Copper level of .0 - .2500, terminating in space 32, which is the Gold - Uranium level of 3.7500 - 4.0000. It must be understood that these thirty-two spaces are to be found between the Earth and the Moon, and represent symbolically the conditions for the development of an occult civilisation upon the Earth. The following chart will serve to show this point more graphically.

Michael Aquarius and Racine The Moon Space 32 31 30 29 28 27 26 25 24 23 22 21 20 19 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1 These are the four spaces which form the Luage-Aboa, or the four basic divisions of evolutionary consciousness.

Together these three groups of space, 32 in all, form a logical and semantic system which has come down from earliest times to the present, and which forms the basis of all occult and magical

These are the spaces which form picture-images of the sixteen archonates and which we study in advanced work as a species of the Tharot -- the sixteen major charts of cosmic destiny.

societies, which have ever existed on the face of the earth. These 32 principles have been recognised by mankind as containing within them the basic laws of metaphysical explanation and serving as the foundation of all religions and modes of life, secular and sacred. Together they may be called either the Payimba, or "the thirty-two steps to the Moon", which is exactly what Payimba means in classical Atlantean.

These are the twelves modes of space leading from physical space to judgement.

EARTH Earth Earth

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MONASTERY OF THE SEVEN RAYS IInd Year Course in Sexual Magic Part II. The Deductions of Sexual Magic Lesson 5. "Category: Kether; Structure: Archonate; Process: Metamathematical Archetypes." INTRODUCTION TO DEDUCTIVE SEXUAL MAGIC. Magic, like logic, is composed of the deductive phase and the inductive phase. The latter is experiemental --(becoming the subject of our next series of lessons, beginning with No.9) here we are concerned with deductive sexual magic, or the study of categories, which make up the sexual world explored by the magician and the occultist. To assist the student in the development of his thoughts, we have tried to relate our categories to those of the Egyptian-Chaldean-Hebrew Cabala, and especially to the four major categories or "places'' on the Tree of Life: Kether, Tiphareth, Yesod, and Malcuth. The student who is familiar with cabalistical work, as most students of magic would be, then can easily relate what we are to say with what he already knows and practices. But he must understand that we do not in any way intend to present a study of Cabala, except in the very narrow sense of our own "Creole Cabala", which was presented last year, and also now, only as a frame of convenient reference, which will be abandoned when or should it prove inconvenient. Here we are concerned with the movements of sexual energy at the primorial level of manifestation, long before the world was created, and long prior to any type of human activity. We are concerned with the ultimate sexual frames of reference, the first of which pertains to the archonates. THE FIRST CATEGORY OF STRUCTURES IN PROCESS. To speak about the beginning of all things creates too many philosophical problems, which we seek to avoid being metaphysicians of the real and the actual. However, the first phase of the organisation of being came about according to certain sexual processes in this way: certain beings known as the builders, or archonates, by putting together existing materials according to a plan created the world of archetypes, which is the crown chakram, or Kether, of the universe. This plan which existed in their mind we call the metamathematical archetype, and when it became realised in existing matter, such as minds, spirits, space. time, etc., -- and not just physical matter, but metaphysical matter, - this became the world of metaphysical archetypes. There are sixteen archonates as we have seen from a previous paper in this course, and together four of them or rather groups of fours of them, totally four groups in all, united their being and energy to organise a positive and a negative pole within the archetype each created. Each created a positive and a negative archetype, but the positive group created a positive archetype before the negative, and the negative group created a negative archetype and then a positive archetype. The metamathematical archetype when it passes into metaphysical matter establishes the entire cosmic pattern or rhythm of the positive and the negative poles of invisible magnetism and sexual magic. The archonates were themselves mixed as to energy, such that in each group you would find the following combinations existing: 1. 2. 3. 4. the the the the positive negative negative positive masculine masculine feminine feminine

each would have a mathematical value as such: 1. 2. 3. 4. 1 0 0 1 and and and and 1 1 0 0 or or or or 2 1 0 1

ideal mating and sexual magic occurs, therefore, between

1. 2. 3. 4.

2 and 1, and 0 and 1, the homosexual basis 2 and 0, and 1 and 1, the heterosesual basis 2 and 1 (4), and 1 (2) and 0, the heterosexual basis All four united sexually.

It is only possible at the stage No.4 , to create or organise anything, and sexual gradations between the most positive to the least positive, four gradations in all, make sexual differentiation and union logically necessary for the complete cycle of transforming energy. But, it must be also born in mind that the sexual process of creation reflects itself in the archetypes, so that they too are positive and negative. I have said that the archetypes are positive and negative. Actually the archetype designated to rule the "Kether" level of the Vulcanus-Venus planetary system is as follows: For Vulcanus A. The positive Masculine For Venus B. The negative feminine

This constitutes the first archetype which has been created, by means of the arrangement of previously existing matter. The world of the visible was created out of the invisible worlds of matter, but these previously existing worlds of invisible matter were never created, rather they are eternal, and have only been re-arranged and reorganised from eternity to eternity by the "builders", according to an invisible plan in their minds. which reflects the mind of the Eternal. The invisible matter we call "The Body of God", and the visible world of matter is its reflection. Now the cycle of creation, beginning with Vulcanus and Venus moves downwards, and terminates for Vulcanus in the negative feminine and the positive feminine, the former coming after the latter in esoteric metaphysics. and the Venus cycle terminates in the positive masculine, which is assigned to Mars. The termination of the Vulcanus line is in Pluto. For this reason, some who have wished to question the assignment of the positive Mars to a feminine line and the feminine Pluto to a masculine line may now understand what we have in mind. Mars and Pluto are the end terms in a line of sexual development which begins with feminine and masculine points of reference. as the final term of their individual series, each is, respectively, the sexual oppositive or opposite of the first term of the series. Thus, for the planets of consciousness, which are the best example of what we mean, let us list them as they are in terms of their sexual points of reference: -MALE LINE 1. 2. 3. 4. Vulcanus Uranus Neptune Pluto (1,1) (1,0) (0,1) (0,0) FEMALE LINE Venus Saturn Jupiter Mars (0,0) (0,1) (1,0) (1,1)

in this system, where "I' equals "Masculine" or "positive", and where "0" equals "feminine", or "negative", we can see how the basis of sexual magnetism organises the matter of the planets of consciousness so that each reflects the sexual balance of its mate. The entire pattern of sexual creation is to be reflected in this primary category of deduction. Matter being organised according to reflects patterns of a metamathematical and then later metaphysical nature establishes the philosophical basis for the field of magnetism and the magical study of these energies and structures as they exist. We will continue in this series of lessons to develop more and more this magical and philosophical notion of positivity and negativity united in meta-magnetism. M. Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

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Monastery of the Seven Rays, IInd Year Course in Sexual Magic; Part II. The Deductions of Sexual Magic Lesson 6, "Tiphareth -- The Basis of Syzygy -- Legbha-Luage." The second stage in the organisation of the world is to be found in Tiphareth, or the mental world, which having come forth from Kether, reflects the most perfect logical order and ideals of existence. This is the basis of syzygy, which is a primordial or foundational law, whereby all of being is organised according to a basic pattern of interacting laws and processes. The basis of this interaction is clearly sexual, it is the love of the God (Legbha) for Humanity (Luage). Although the life of Luage has been set forth in terms of the history of the 18th Century, he nevertheless represents a timeless and absolute principle, essentially outside of history as to completeness of meaning. Therefore, the there of the mystical marriage between the God and the Human, which is the dramatisation of the union between the ego and the transcendental ego of metapsychology, forms a perfect archetype upon which the whole of mankind bases its plans for evolution. Sexual union between God and Man must be achieved in the inner parts of our beings, and sexual penetration of the divine into the human is nothing more than the taking up of the less evolved into the more evolved. The will of the divine must enter into and master through magical control the being and will of the weaker. The initiateur must overcome magically the initiate. This is the essence of the mystical marriage, which is to be found in so many religions and spiritual systems of development. After the world has been organised. there is a subconscious desire to have union with the very essence of the divine. This is the beginning of metaphysics as well as the beginning of mythology. In mythology. the seeker looks up to the skies and seeks to find in the phenomena of nature the explanation for the cycles of human destiny. In metaphysics, man looks within himself, and finds the explanation of the universe in the sexual dynamics and polarities of spiritual aspiration as they manifest themselves in the all-too-quick movements of thought, imagination, memory, and inner perception. Meditation, which is the mate of contemplation, seeks to still the mind so that the god may descend and take upon himself the very essence awaiting him, and with the flights of his wings, carry humanity up into the celestial regions of pure space, light, and intuitive consciousness. This is the reason behind all of the meditation exercises leading to contemplation, for when the mind has been stilled, it is then possible, if not necessary for the divine to come in, and carry off the awaiting virgin of the soul. Therefore, the whole meaning of all sexual metaphors. used time and time again, in the development of the spiritual arts, has been this simply, namely that the higher seeks to enter the lower, the lower seeks to embrace the higher, or to be embraced by the higher. One is the lover and the other is the beloved, this is the union of the present consciousness with that consciousness which might-well-be-attained by all of us. Yet this type of language must not be thought of as reflecting a type of sexual frustration, which some might suggest, for it has been employed by those peoples whose sexual desires were always satisfied, and whose drives were never held in cheek by a false or superimposed puritanism. The entire pattern of sexo-magical creation has its essence in the action of higher and lower meeting in the realms of consciousness. This is the biology of spiritual evolution, just as there exists the biology of physical evolution. The mating season, here, however, is always, or clearly outside of time. It does not exist in time which is to say it is an ever present process of the real. Tiphareth represents the psychology, or rather the meditation-yoga-metapsychology of sexual magic, which must exist if there is ever to be any validity in what is attempted by the student of matters occult and spiritual. He must always seek after the divine within his consciousness and seek to encounter it in all of the passion which his soul can support. But, when we say the divine within his consciousness, I do not mean that there is something divine there now, rather I mean that this is where the divine and the human will meet, when they do, as it is the natural meeting ground of their sexual encounter. So many occultists teach that the divine is there now, and all that we have to do is to work on this little divine spark. This has led to spiritual laxity and despiritualisation, which is quite terrible, and the natural false and arid fruit of false and harmful teaching. We are not so naive as to teach that God is within each and

everyone of us, rather we teach that God may be encountered within each and everyone of us, something entirely different. When a person has developed himself to the point where his magnetism attracts the light of the spirit, then it may be said that such a person has prepared to come into the world of the divine sexual encounter. He doesn't have within himself any of the magical powers of the divine, but he seeks these powers and always looks towards the inner door of consciousness through which the God will enter in his spiritual approach. Then he will greet the God with a passion which has been growing for many lifetimes. This is the essence of sexual magic and development. This is the only teaching which leaves the door open for spiritual growth, for if one follows the other pathway, then the world becomes spiritual naturalised and humdrum, quite closed to the development of the inner-most consciousness and spiritual desire. If someone would teach that the divine is within us, now, and that we are just moving along at our expected pace, and that we are growing as we should and that we should not seek for anything beyond what is already ours, then the soul would not seek to grow and would soon lose interest in the eternal, and ultimately what was supposed to be a spiritual progress report becomes merely a description of the current state of cerebral affairs and energies. The spiritual drive by being reduced to the present expectations and limited accomplishments of the here-and-the-now makes the soul become nothing more than the sum-total of the brain's activity. First they have reduced spirit to soul, then soul becomes brain-mind, and ultimately brain-mind becomes only brain and nervous system taken together. From such a viewpoint, which is quite widespread, an irreducible materialism naturally and absolutely follows. For this reason we teach the meeting of God and Man, the mystical marriage, as the basis of spiritual ascent, in order to show that man is not now all that he may ultimately become. Man is in the process of becoming a divine being; but only if he pulls himself up towards the divine, away from the here and now, and towards the pure light of Legbha-Luage. M. Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

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Monastery of the Seven Rays, IInd Year Course in Sexual Magic, Part II. The Deductions of Sexual Magic, Lesson 7. "Mysteries of Yesod". Yesod is the cabalistical category of ultimate sexual magic. Whatever we might say about the esoteric aspects of sexual action, all explanations must come back to Yesod. The rulers of Yesod are the sixteen aeons, or the powers of cosmic evolution. Because Yesod is properly sexual to the point of being explicitly phallic, Aleister Crowley identified the phallicism of Yesod and the aeonic powers of Yesod with his "Aeon of Horus", which is the age of sexual magic and phallic worship, which he sought to introduce by means of his own teaching. Yesodic consciousness is so phallic that even such a conservative writer as Dion Fortune in her writings on the Cabala could provide only those images and descriptions, which all must admit to be specifically ultra-virile. Hence all occult writers tend to recognise the sexual character of Yesod, which in astrology is identified with Mars in Cancer. The constellation of Cancer is not usually identified with positive sexuality, largely due to the Lunar aspects of Cancer, which imply either a feminine influence or else a sentiment of sexual inversion. As an example of this, we might cite two famous writers, Georges Sand and Marcel Proust, both of whom being born with the Sun in Cancer, exhibited sexual inversion, as well as the normal phallic tendency of Cancer. Proust we know to have been explicitly homosexual. Yet, by characterising all sexual inverts as women, as he does in "Sodome et Gomorrhe" he specifically asserts that such "women" desire to possess the phallus, which means cabalistically -- since we know now that this part of his main novel was very definitely autobiographical -- that the Lunar aspect of Yesod seeks its natural counter-part in the Mars in Cancer or phallic Yesod. Both male and female principles within Yesod seek each other as mates within an astrological syzygy. The life of Georges Sand exhibits a subtle variant of this principle. Born a woman and writing under a man's name, she underwent several unsatisfactory love affairs with men, before reconciliation to a maternal role (Lunar) in her old age, where she showed affection mainly for women. The use of a man's name is the assertion of the Mars principle, to seek through various love affairs to absorb the male essence through the bodily contact of sexual action is the Cancerian seeking of Mars by the Lunar principle. Being unsatisfied refers to the logical problem of sexual identity. for not being a man by nature she could not have a satisfactory homosexual relationship with men; but not being a woman in her own ego, she could not have a satisfactory heterosexual relationship. The realisation of the material role shows the Lunar side allowing the very repressed manifestation of Mars. in a highly sublimated homosexual role as a mother. All of these tendencies can be confirmed from her writings, and especially from her "Lelia".

If Yesod can be understood to present the sexual duality within individual persons, it can also represent the sexual union between two persons of opposite sex, where sexual identity is uncomplicated by artistic genius and thus transformed into inversion and perversity. Within Yesod, Male and Female represent Mars and Moon respectively. Thus, the normal pattern of sexual attraction can illustrate the archetypal syzygy of Mars and Luna in Yesodic spaces. The Aeons of Yesod are responsible for the creation of the worlds according to the divine ideas, as they exist in the world of pure essences in higher Legbha. But this creation is one of refinement such that matter and spirit are fused together more and more completely and become identified more and more. At the beginning of evolution, it is easy to see how matter and spirit are very disconnected and rather separate by reason of their separate destinies. However, as evolution proceeds matter becomes more and more refined, more and more idealised, due to the penetration by spirit of every particle of matter. Matter becomes etherialised in this process and we have the creation of fields of force in place of particles. It is true that modern physics speaks of particles in fields, but the field is more significant than the particle, since the field determines the behaviour of the particle. These fields of force develop according to ideal patterns into more and more rarified and even spiritualised dimensions, such that life beginning as a simple organic fact develops into genus and species forms. The gradual transition from biochemistry to metaphysical biology shows the student of fields that nature is wholly open to the influence of the spiritual direction. The gradual replacement of mechanical concepts in biology by field theory in our own day, illustrates the point that metaphysics still controls physics, spirit forms and shapes and refines and ultimately etherialises matter. But this process of refinement is entirely sexual and depends upon the correct balance between refined matter and refining spirit. Matter and spirit present sexual poles for matter is the mother or the female principle and spirit is the masculine principle. The male principle is shaped by the ideal in order to shape the female principle of nature. This entire process of sexual adjustment and continued progress is a necessary part of the evolution of the worlds under the direction of the Yesodic pole of awareness. Without Yesod, there would be no evolution, for the aeons, the very agents of Yesod would not exist. Every aspect of nature, every particle in a field has its positive and negative pole, such that for every field F, there is a positive-F and a negative-F wave.

Some metaphysicians and field theoreticians have asserted that positive and negative are properties of the field and not of the particles. This would seem to be in keeping with the two aspects of Yesod, yet no one has been able to isolate any particle from its field with success. For the spiritualised reality of the field will not give up its domain over the elements of matter within it. Michael Aquarius and Racine.

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Monastery of the Seven Rays, IInd Year Course in Sexual Magic Part II. The Deductions of Sexual Magic Lesson 8. "When Kether is in Malcuth, Malcuth is in Kether." "Et les Loa ki viv au ciela Va au gran dieu des maga; Et gran Legbha da un mo tre maga, Tou fort et 0 tou puissana, Ce mo -- un mo -eta LUAGE." (Creole Magical Proverb) Translation: "And the Gods who live in the heavens, came to the great God of the Magicians; and Great Christ gave them a very magical word of power, all powerful and binding over all creation, this word, which was only one simple word, was LUAGE." (Liturgy of the Gnostico-spiritist Church) When the Gnostic and alchemical writings and doctors teach that when Kether is in Malcuth, then Malcuth is in Kether, we have something more than just what might seem to be a slogan or magical passphrase. The entire union of the cosmos is expressed by the union of the highest with the lowest, and the taking up into the highest of the lowest. The cycle of the course of evolution is now completed, for the daemons of Malcuth have risen beyond the world of Yesod, through Tiphareth they have entered Kether becoming one with the archonates. The highest is within the lowest and the lowest is within the highest. We must say within, for the unrealised potentials of the lowest are only actualised in the very highest. Luage does not become a God until he is within Legbha, just as Legbha must come within Luage and achieve his reality, also. Nothing in the universe has any reality in isolation. Sexual union implies that matter and spirit cannot exist in isolation and must become one. But this union will not be at the loss of any partner to the synthesis, rather each achieves perfection and fullness of being by uniting with the other. For within each principle in the universe there is the principle of what is latent, and this latent

reality is activated or actualised only by being brought into contact with the ideal opposite. In ceremonial magic, when the gnostic priest assigns the north to Malcuth and the east to Kether, he is quite aware that the point of creative tension is the northeast part of the temple. Crowley oriented his temple to the north, not because -- as he said his saint-siege was in Scotland, nor because he sought to invoke the powers of darkness, which some have said about him - but because of the creative tension between north and east in the northeast, which is assigned to Sagittarius moving east to north and meeting Capricorn moving north to east. For this reason these two signs of the Zodiac have the same colours, yellow and red, although of different design making use of these colours. The principle of creativity expressed in symbolism points beyond itself to metaphysics. The element of Earth is assigned to Malcuth, which marks the beginning of the sexual balance of positive and negative. Malcuth may be considered to be perfectly presented in the symbolism of Taurus, especially since Taurus represents that aspect of the earth which does not repeat itself among the higher elements, air and fire, which seek to depart from the Earth. Venus in Taurus is the sign of the artist of the soil, the perfect gardener, who does not aspire beyond himself. But there is aspiration beyond for others, and in Virgo and Capricorn we find a tendency towards evolution, which is not present in Taurus, which is still under the influence of the downward pathway of the daemons. who seek only to organise the elements simply. In Virgo, Tiphareth is contacted since it is the cabalistical principle of air, and represents mind, especially the analytical mind of communication. But still the magical side, or even the occult side is absent. I might note, however, that there is a primitive psychism in Taurus, which balanced by a strong Yesod, gives Taurus a selfsatisfied world view. But higher occultism is absent. In Capricorn, however, everything breaks forth, for it manifests itself in terms of its secondary element, fire, or Kether, so that it is by nature in Kether -- as Sagittarius is by nature in Malcuth. This gives to Capricorn the fiery will to power, which becomes magical power. It is true that Capricorn builds well on the philosophical side, but this is simply to present an intellectual justification for pure magic. The Capricorn initiate then must be a magician, for it is only magic which takes the symbols of matter and infuses them with the spirit of Kether, uniting the extremes of being in the northeastern corner of the evolutionary world~scheme. Will to power in Capricorn becomes absolute confidence in magical work. Many occultists speak of Capricorn as a weak sign. This is both false esoterically and astrologically. However, because Capricorn is filled with power, often filled beyond reason, it manifests cruelty and harshness, which are moral imperfections This is not a favourable matter, but the normal effect of evolutionary principles. Yet, sexual magical in Capricorn is perhaps the most perfect form of sexual operation, for the subject is always controlled by the Capricorn, even when Capricorn is manifested as a priestess, who is approached by a seemingly masterful male. The male is manipulated and directed into various procedures and processes, in order to satisfy the Capricornian ideal of form, which more than lust and its satisfaction is the goal behind any type of sexual encounter for a Capricorn. This is because Capricorn is strongly balanced towards the fires and must not lose sight of spiritual reality. Taurus does not concern itself with the ideal, but Virgo more and Capricorn always seek the perfect as it comes into matter. For this reason, Luage,

who was born on January 18, in the 18th century, represents the idealised Capricorn. Only the God could become his mate, and then only the God could mate with him under ideally prescribed and ritualistically correct conditions. For when Kether is in Malcuth. and when therefore Malcuth is in Kether, matter seeks to open itself wholly to spirit, but spirit must approach matter only by means of those forms and principles, which have been built into the universe to rule the order and existence of all life. And this principle of material life, like the moth, seeks to draw closer and closer to the flame, then in the ecstasis of mystical embrace, it seeks to enter Kether, from which it originally came forth. M. Aquarius and Racine

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

MONASTERY OF THE SEVEN RAYS IInd Year Course in Sexual Magic, Part III. The Experimentation of Sexual Magic Introduction: "Sun in Cancer and the Chakras". Students of this temple will recall that in our analysis of astral magnetism and luciferian magnetism last year, in the basic course, we referred to the phallus, or the sexual centre in man, as assigned by alchemical and astrosophical correspondence to the Sun in Cancer. Thus, Cancer is the essence behind Yesodic manifestations, which are always sexual and specifically phallic. Now, in this section of our course we are concerned with the magical analysis of sexual intercourse, for we have spoken of the occult psychology and metaphysics of sexual intercourse in the previous sections. This magical analysis must give us the reasons why there are various types of sexual intercourse practiced either heterosexually or homosexually, or from a combination of the two, either from hedonistic or perverse motives, and found within occult temples as well as within the centres of sexual revolution. For my own part, I can only say that sexual intercourse has its basis in the idoriented level of mind, and that here where the unconscious is in control, attraction is based not on rational considerations, but completely upon magnetism and fields of sexual force. which do not obey the conscious dictates of their victims. I do not wish to state that these fields of force are without laws, or irrational in any very ultimate sense. That is perfectly false, for the phallus having "its own will and reason, is a law unto itself". But, the dynamics of the sexual unconscious often run at cross purposes to the rational and civilised sentiments of human beings, the reason being the role of the chakras as centres of magnetism having corresponding physical parts in the human body. Sexual attraction and intercourse then becomes a matter of showing the linking of force-field centres in the bodies. The combinations suggest basic magnetic needs, which have not been met through the normal development of the occult self and therefore must be met by radical means, namely by means of unusual forms of sexual connection. This concept of connection is vitally important because it suggests very well that the positive and negative poles in the sexual field (sexual intercourse constitutes a field having two poles of magnetism) must be properly linked to form a completely balanced system. This does not mean necessarily that the poles, must be just positive and negative, but that they must balance each other in the degree of their magnetic development. Thus. while ordinary phallusvagina sexual intercourse would seem to show the basic balance enough, yet, this assumes that the phallic and the vaginal centres are of equal development, as well as opposite each other and thus complemented by union. On the other hand, it is possible that the sexual balance between Yesod I (base of the spine) and Yesod II (the genitalia) is sufficient within the same person so that sexual intercourse is not necessary. This later example is true in strictly orthodox schools of Yoga. However, when there is not a balance between Yesod I and Yesod II, within the very same person, then he seeks sexual intercourse, and the phallic-vaginal balance is the first example to be encountered, as it is related to the mechanism of reproduction in the general economy of nature. But, when there is not an occult balance, there. other variations develop. Many individual students of the occult seem to think that homosexuality is due to there being a female soul in a male body, or the reverse. This does not seem to he true if one means that a soul with a sexual disposition has reincarnated in a body having a sexual disposition other than the disposition of the soul, for the soul sheds sexuality at death. However, the occult development of the centres of magnetism, or the chakras, does show some possibility of sexual imbalance. For example, if certain chakras were more developed in a person than others, or developed in a sexual manner, then possibly Yesod I being stronger than Yesod II in a male, such a person might be led to practice as a passive sodomite. If the Kether II chakra (the throat) has a certain sexual hyperdevelopment, then the oral form of sexual intercourse is followed by the person, passively. In both cases. passive homosexuality is the result, because the Cancer centre, or the phallic chakra, of the sexual partner must be inserted into either the Yesod I or the Kether II centre. Such a person, still assuming him to be physically a male, is in sexual behaviour a female, having two vaginas, Yesod I and Kether II.

It might be noted that in the sexual analysis of women. the vagina is under the rulership of the Moon in Scorpio, whereas in men this rulership is attributed to the base of the spine. The Sun in Cancer rules the phallus and the Sun in Cancer rules the base of the spine in women. Thus. the sexual difference between man and woman, occultly. is the difference between the assigned rulerships of Yesod I and II. If it were otherwise, perfect magnetic attraction between the sexes would not be possible as long as the physical body was to be the instrument of occult energies. While I consider perfect sexual detachment, or the chastity of the yogis and great sages of the past to be the moral ideal for my own life, I realise that heterosexual attraction is fundamental and that it requires an occult explication. I know also that homosexual action is becoming more and more widespread, especially in occult circles, and that it is necessary to offer some explanation of this reality in order to understand the possibility of its existence. Certain occult teachers, for example, have explicitly taught sodomy as a form of sexual magic in order to awaken Kundalini. and while every type of sexual activity has its occult side, as it involves the chakras. there is not any form of sexual activity which is superior to the others, with the exception of the fundamental heterosexual relationship called the "phallic~vaginal", because of its natural balance. All other forms of sexual activity are due to the hyperdevelopment of the chakras. and for this reason they seem to be limited by their own inherent boundaries. However, it is very important to bear in mind that sexual behaviour, especially in its "experimental" phase does have a very profoundly occult side. Various schools of magic have emerged which teach various extreme views, which if understood properly are not as magical as they are claimed to be for the scope of sexual connection is very much limited. In our next paper, we will analyse various forms of sexual intercourse. which may be either heterosexual or homosexual, and which are thought to be magical by certain persons, but which rise out of there being a sexual imbalance between the chakras and the Sun in Cancer. Michael Aquarius

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic, Part III. The Experimentation of Sexual Magic. Paper to preface lessons 9, 10, 11, and 12. Part A. "The Phallus and its own." I will not have too much to say about the phenomena of Lesbianism, for while it has psychological interest, I do not think it can have any magical interest, since it is non-phallic in essence. At the most, Lesbianism would involve oral-genital contacts, which are non-phallic since the male element is absent. One of the women might use her tongue as a phallus, but this use of Kether II does not have any occult significance. Yesod II, or the phallus, is necessary for occult significance. Other uses are non-magical, and consequently very worrisome to society, if not morally wrong. Lesbianism must be opposed as much as possible. because women were intended not for themselves. but for the spirit (as in perpetual virginity) or for men (as in marriage and child-bearing). Sexual intercourse between two persons involving the phallus and the mouth, which is called "oral copulation" involves the use of Cancer and Aries. In sexual magic, Cancer and Aries balance each other in alchemical composition, for one is water with fire. the other is fire with water. In colour they balance, also, like Sagittarius and Capricorn, this time blue and red. However, the magical side of this relationship, which may be either heterosexual or homosexual, is that both Aries and Cancer are both active and passive in the same process. Cancer both actively penetrates and is passively possessed by Aries. Aries is passively a vagina-like object, but at the same time it is actively a consuming and possessing and embracing object. Aries both receives the phallus and owns it. It is both male and female. Cancer enters or penetrates this vagina of Kether, and is likewise at its mercy. Thus, to be at the mercy of someone, to be possessed, to be taken up into something, this shows a different type of sexual union than the normal mechanics of the positive and the negative meeting in Yesod. However, this type of sexual possession can only be symbolised by the phallus, for the true object of sexual possession is spiritual and mental, rather than physical. Therefore, the magic of Aries and Yesod is symbolic of the spirit being taken up into the divine. I might add that any use of the sexual fluids, at this point, is without occult significance, although certain alchemists will disagree with me, I know. However, may I say that from the analytical standpoint, oral copulation is a symbolical action and should not he thought of as magical in any developed sense and, because it does involve the oral stage of childhood contentment, it may be viewed as an obsession by those who follow it as their own and only form of sexual action, Occultists should understand it and see it for what it is. Sexual intercourse involving the base of the spine and the phallus involves the Moon in Scorpio and the Sun in Cancer. Here a sort of pseudo-vagina in created, as the real vagina in women is ruled by the Moon in Scorpio, so that the female base of the spine is ruled by Cancer. Now any sexual contact between Cancer and Cancer is impossible occultly, therefore sodomy. which is what we are now describing, is in reality completely homosexual. Now we must therefore compare it to the heterosexual phallic-vaginal intercourse to see if it has any occult value. Within the field of nature, we can observe that among the higher animals sexual pleasure is governed by instinct and that mating is for breeding. Therefore, all phallic-vaginal intercourse has as its goal the issue of offspring. Now, modern society by the discovery of contraception has modified the effects of sexual intercourse, somewhat. However, the mating instinct which is the basis of the sexual drive has its origin in the animal kingdom. For this reason heterosexual intercourse by means of phallic-vaginal copulation must be viewed as biologically constructed for providing sexual satisfaction to male and female. Now, homosexual intercourse, or sodomy does not seem to have either the effects of heterosexual intercourse, nor the physical structure. For example, it is impossible for orgasm to be achieved by the passive partner in homosexual intercourses without additional stimulation to the passive partner's phallus, usually manually administered. This is because sodomites are fundamentally men, even when they are passive sexual partners. While it is true however that in sodomy the sexual balance is between the Moon in Scorpio and the Sun in Cancer, as in conventional or natural heterosexual intercourse, we must use other criteria, drawn from natural law and biology. I do not wish to dispute those who say that there is evidence for homosexuality in the animal kingdom, but a few isolated cases must be expected since biological evolution is less precise than logical evolution, and nature wastes a great deal of its productions, also. A magical force is not created by sodomy. since this is a purely human operation. Yet, the fact that sodomy happens is sufficient for us to explain it as the attraction between the Yesod I and Yesod II chakras, or between the Moon in Scorpio and the Sun in Cancer. In primitive cultures as well as in modern times we find much evidence of sodomy, because of this unconscious magnetic energy which coming forth from the chakras, attracts individuals to forms of sexual balance, which are occultly parallel to heterosexual copulation. Yet, by offering this analysis of how it is possible, I do not wish to make any judgement concerning sexual behaviour. I only wish to show you how it is possible to understand this matter.

Lastly, let me consider sexual intercourse between the phallus and the upper legs. This type of Egyptian intercourse, for it is discussed in their ancient magical writings, involves the Sun in Cancer and the upper legs. ruled by the Sun in Virgo and the Sun in Capricorn. There is something of a question of magnetism, here, for Virgo and Capricorn do not seem to attract Cancer. Nor are Virgo and Capricorn really sexual in this situation. In the Egyptian mythology, one God had sexual relations with another God, simply I think, because the upper legs form a pseudo-vagina, and there was not given any special thought to occult meaning or sexo-magical significance. Some have suggested the opposition of the solstices, but this would not explain the presence of Virgo, although the Winter Solstice in Capricorn and the Summer Solstice in Cancer could be understood. Therefore, I do not view this form of copulation as occultly significant. Michael Aquarius

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic. Part III. The Experimentations of Sexual Magic Paper to preface lessons 9, 10, 11, and 12. Part B. "Mystical Marriage of the Four Elements." We might now ask if there is any form of sexual intercourse which is specifically magical. For we seem to have analysed and rejected the occult significance of practically every type of copulation with the exception of the most conservative and traditional, which is allowed to those who cannot be celibates and yogis. If we do reflect the ultraconservative viewpoint in sexual magic, it is only because those who have sought to investigate sexual magic have come to such erroneous conclusions. We wish to avoid these views, to warn all about their dangers, and to follow what is soundest and best in the tradition. However, there is one form of sexual magic which is possible, and which is both sexual and magical in every possible sense. This is the sexuality of Luage-Legbha, which may be imparted as a gift to some by the gods, themselves. Thou art my Luage who has created for me a woman in Libra, who shall be the material Venus; For thou art my Legbha, who has created for me a woman in Libra, who shall he the Spiritual Venus. Occultism attributes the solar plexus centre, or the solar plexus chakram, near the navel, to the rulership of Libra. In alchemical analysis, Libra is the blend of earth and air. Cancer is the perfect balance of this being water and fire. This combination, and the fact that Libra and Cancer are next to each other, the former being immediately above the latter, seems to suggest more than just occult symbolism. It suggests the possibility of magical connection, and the union of the four elements, the earth, air, fire, and water, in a manner which is unique and esoteric. In all of the histories of alchemy and metaphysical philosophy, there is much discussion of the union of the four elements, or the magical blending of iron, mercury, silver, and gold, or the transmutation of base metals into gold. Originally, before a materialistic mentality overtook alchemy, they spoke of the transmutation of mercury and gold into iron and silver, which means that Cancer would enter the solar plexus chakram. This was to he accomplished by the athanor or the situs of Venus-Isis. Later athanor came to mean the furnace of the alchemists. A spiritual place was to be created, so that the sexual and magical exchanges between gods and men could take place. This meant that for the occultist sexual magic would be very definitely different from any ordinary sexual act, and that everything else was quite unworthy of him, short of this sexual transmutation. Also, within these circumstances the semance or sexual fluid would become a magical elixir, or essence, and that the sexual mysteries of the graal would find their meaning in this understanding, especially if we remember that Christ and Legbha refer to the very same cosmic being. The graal and the athanor are then the same mystical reality, which must be created out of a very spiritualised substance in which to receive and to transmute the sexual being of the initiate. When, on the other hand, mystical women wrote of their love bordering on a passion for the Christ, they had in mind the "celestification of their female organs", so that the divine phallus could enter into them. This is the meaning behind the mythos of the Virginal Conception by Our Lady Mary, for she is overcome by the Holy Spirit and thus conceives a divine child. Hence, the magical and mystical marriage between divine and human levels of existence must not be thought of as foreign to sexual magic, for it is the essence of sexual magic in the esoteric sense. In our previous analysis of Luage-Legbha we understood that the relationship was between higher and lower levels of consciousness. This is true and for this reason a type of homosexual language is possible. However, we must realise that in the magical drama -- I know of no other word -- Legbha and Luage are both male and female, in order to express completeness. Luage is given the power to possess Legbha in the fully sexual sense, by reason of the creation of an athanorto receive the physical phallus of Luage. Legbha likewise creates for Luage an athanor of spiritualised matter, to receive the spiritual phallusof Legbha. But the exact location of this athanor in both cases is

fixed, for it is situated in the area of the solar plexus chakram, or Libra centre, and for this reason, this vagina of Libra, is termed properly "Venus", the goddess of love in mythology and the ruler of Libra in astrology. For us, therefore, the essence of the experimentations of sexual magic consists entirely of the celestification of the human organs of generation, or else the creation by magic of exact counter-parts. Under these circumstances the ordinary meanings of heterosexuality and homosexuality are replaced by esoteric categories which refer either to sexuality within the self-hood of the person, for this reason Luage is a strict celibate and not a homosexual, or to a social or interpersonal sexual contact between gods and mankind, as we find them in the myths of the ancient religions. The purpose of sexual magic is in reality to lift up sexuality and to keep it from becoming too materialised and too far from spiritual light. Thus, after having explored various forms of sexual behaviour, which one might view not unjustly as evidences of perversity in human society, and while we have not passed judgement in any rigid sense upon these forms of action, although each person will make judgements of his own, we have moved up again towards the light of perfection and spiritual reality, where the divine Luage is to be found. In all matters of the occult interpretational sexuality, he will be the source of our enlightenment. Michael Aquarius

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

Monastery IInd Year Part III. Lesson 9. Part I. of the Seven Rays, Course in Sexual Magic, The Experimentations of Sexual Magic "The Occult Analysis of the Monad-Spermatozoon" THE DEFENSE OF ALCHEMY In "The Phallus and its own", a paper which prefaces these lessons, I stated that "at this point, any use of the sexual fluids - meaning semance -- is without occult significance. "Now, I wish to explain this meaning much more fully, and to show that there is an occult, and an esoteric, significance which may be attributed to sexual fluid. First of all, it is important to understand that due to the modern sexual revolution, oral copulation is now quite widely known. Yet, those who practise this sort of activity do not appear to have any significant occult powers. Therefore, we must ask if there is any significantly occult use of the sexual substances possible. I would say that there is but that it must be understood as coming after there has been achieved an occult and esoteric analysis of the content of the sexual substance, namely the spermatozoa. For in gnosis there is the basis of alchemy, and only those who have passed through the philosophy, then the gnosticism of sexual magic, to the hermetic work can be thought of as achieving anything magical or ultimately significant in the sexual use of magic substances, or the magical use of sexual substances. Therefore, for the few, there is the possibility of sexual alchemy, but for others there is only a sexuality of acts. Certain metaphysical philosophers have always taught that esoteric monadology was the metaphysics of the spermatozoon. From the ancients to the present writer, there have been secret teachings and esoteric methods of analysis, which have been consistent in their conclusions and completely agreeable as to their deductions. The basic idea, which may be considered as the first principle, asserts that the isolated sperm cell is the monadic principle in process of activity. By an analysis of the same spermatozoon, it is possible to find the mirror of the universe, the mirroir-fantastique of the magicians. If the spermatozoon is the microkosmos, or the little universe, i.e., the world pictured or imaged minutely, then by an analysis of the same spermatozoc it is possible to realise the total picture of the whole universe, or the makrokosmos. "As above, so below; as below, so above." Occultly, the doctrine of the hermetic correspondence between the small and the large, makes possible the exploration of the universe as an exact system of inerrelationships between what is and what must be and can be. The ideal and the real are represented as mixed together by certain principles and laws, which we shall attempt to represent in these next four lessons. For we are concerned with the magical use of sexual fluids according to the traditional lines of alchemical initiation. I will not discuss the mechanism of use, which has already been done in the introductory papers, -- whose meanings now must be changed to accord with these lessons. But, I will state that the logical and ontological structure of the spermatozoon gives suffice justification for all of the uses explained, if those making use of these substances are alchemical initiates and gnostics, who are able to accord their activities with the conditions set forth in the sexual and magical structure of the mikrokosmic sperm cell. To begin with, sexual alchemy and magic implies that there exists correspondences between the operators, such as astrological and metaphysical harmonies. Further, it must be understood that sexual realities must be properly balanced, as Cancer balances Libra as in the mystical marriage of the four elements. But there must also be a sexual balance of knowledge, or gnosis, which means that the operator must know the inner meaning of the sexual monad -- the operator must know that the spermatozoon is the monad in the same magical sense that the monad is the ultimate reality of magico-metaphysies. In other words, one must understand that the ultimate sexual reality is the monadic essence of being, and that by means of an analysis of the spermatozoon, it is possible to see all of the archetypes of the universe present in their fullness of being, as they reflect the total. and absolute structure of the order of existence. The method of looking at these archetypes is astrosophical, in that the sixteen units of astrosophy are employed to create the hermetic totality of knowledge.

While logic teaches that astrology is based on alchemy, as there are signs of the zodiac, all twelve, related as to the four elements, earth, water, air, and fire, esoteric logic teaches that alchemy is based on astrosophy, which means that the structure of the isolated monadic spermatozoon reflects the star-wisdom archetypes of the gnosis. Thus, there are occultly four types of spermatozoon, corresponding to the four elements: the earthy spermatozoon of the northern cross (the Moon in Scorpio, with Pisces and Cancer, and the Sun in Taurus, Virgo, and Capricorn); the watery spermatozoon of the western cross (the Sun in Scorpio, the Moon in Taurus, with Virgo, and Capricorn, the Sun in Pisces and Cancer); the airy spermatozoon of the southern cross (the Sun in Libra, Aquarius, the Moon in Sagittarius, Aries, with Leo, the Sun in Gemini); and the fiery spermatozoon of the eastern cross (the Sun in Sagittarius, Aries, and Leo, the Moon in Libra, Aquarius, and Gemini). To each of these archetypes the Cabala of the alchemists has attributed a series of sacred numbers, which serve as the mystical shorthand, by which certain magical values are represented. These mystical numbers are completely symbolic of the world of abstract relationships which exist between various elements within the monadic spermatozoon. When the alchemist has completed his listing of the numbers and their meanings, he then will construct a certain structure which represents the world of spermatozoa as it is in non~ euclidean space, that is to say beyond the three dimensions of ordinary perception, or the fourth, fifth, and higher dimensions of magico-metamathematics. This is the ultimate world of sexual magical experimentation, and the world model serves to show the basis for the various archetypal influences present in sexual substance. There are three lines of development in this "matrix of hermes", which begins with Libra and ends with Cancer, the two elements of the mystical marriage. We will be exploring the matrix in the next few lessons, for once one has grasped it and made use of it in one's intuition, then one may embark upon an alchemical career, but not before. I am attaching a diagram of this matrix to this lesson, but the explanation will be forthcoming in the future lessons. Michael Aquarius

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays IInd Year Course in Sexual Magic Part III. The Experimentations of Sexual Magic Lesson 9 (Continued) "The Occult Analysis of the Monad-Spermatozoon". Part II. THE ASTROSOPHY OF SEXUAL SUBSTANCES. The alchemical cabalists teach that it is by the mystical numbers that the inner properties or archetypal being of the spermatozoon can be contacted. When the spermatozoon comes forth, the various intelligences which are attributed to it are invoked, and if invoked correctly they give forth the proper information of an esoteric nature, which is sought. But it is important to understand what it is that is invoked, and how. First of all, we must think of each spermatozoon as a mikrokosmos, with various angelic beings attributed to each of its archetypal principles. Naturally these beings will be either daemonic or aeonic, and be related and transformed by syzygy into a higher pair of twins. The pretransformed daemons and aeons are either positive or negative, and so are the higher pair. By uttering the sacred names, which are based entirely upon the gnostic use of the sacred vowels, the inner energy can be brought forward, and if the names correspond to the type of spermatozoon, then a perfectly precise act of magical invocation is possible. Furthermore, the communication, or spiritcommunion between man and the magical forces of the inner world through the sexual substance now becomes possible. This is the most precise form of sexual magic possible, but care must be taken to follow the three stages of invocation: 1) the occultum, 2) the esotericum, and 3) the magicum. These stages correspond to very precise developments or build-ups in the sexual energy, and create a magical field even before the spermatozoon leaves the phallus, hence it is not even necessary to be sexually active to perform this magical operation. It must be understood that this invocation is directed to the archetypal world within the spermatozoon, and for this reason it is an act of gnosis, whereby information of either a magico-metamathematical or of a magico-metaphysical nature is communicated. Now, we must analyse the cabalistical tables, which are our guides, before we explore the four types of spermatozoon. The following set of correspondences, therefore, is absolutely necessary. Mystical Number 1 Zodiac Moon in Gemini, Aquarius, and Libra Aeon Gadai Daemon Taromnay Syzygy Manaiamoan Positive Amain Negative Manoa

1.

2. 3. 4. 5. 6.

16 15 2 3 6

Sun in Leo Gadael Sun in Aries Sun in Sagittarius Sun in

Taromnet

Manaeamoen Manoaeamoan Manyaeamoan Mynaiaman Mynaeamen

Amaen Amoaen Amyaen Ymain Ymaen

Manoe Manoa Manoa Mana Mane

Gadzorael Tarombar Gadmygael Taromvar Barcah Barcet

Gemini Mygai Moon in Leo, Aries, and Mygael Sagittarius Sun in Aquarius Mysinael

7. 8. 9. 10.

5 4 9 8

Bartarom

Myniaeamaon Ymiaen Mynaaeaman Minaiaman Ymaaen Imain

Manao Mana Mana

Sun in Libra Myggadael Barad Sun in Cancer Sinai Adar Sun in

11.

12. 13. 14. 15. 16.

10 11 14 13 12

Pisces Sinael Adaret Moon in Virgo, Capricorn, & Sinmyggael Adbar Taurus Sun in Scorpio Sinzorael Advarm Sun in Capricorn Zorai Varmna Sun in Virgo Zrael Varmnet Sun in Taurus Zorgadael Varad Moon in Cancer, Pisces, and Zorsinael Vartarom Scorpio

Minaeamaen Minyaeaman Minoaeamen Monaiaman Monaeamen Monaaeaman Moniaeamaon

Imaen Imyaen Imoaen Omain Omaen Omaaen Omiaen

Manae Mana Mana Mana Mane Mana Manao

It must be understood that in the process of invocation there are two stages per division. I spoke of the three stages or levels as the occultum, esotericum, and magicum. Within each stage or level there is division. The first level (1) is concerned with the invocation of the aeon and the daemon. Once this has been done, they are joined in union by the invocation of their syzygy. The second stage consists (2) in the invocation of the positive and the negative aspects of that same syzygy. This should be clear to all concerned with magical worlds. From a study of the above list, I might explain that the negative pole of the syzygy tends less towards individuation and more towards union, and therefore, the same name is used by several of the negative polarities. I might add that this does not affect the scheme of invocation, if the proper sequence of 1 and 2, in the above paragraph is followed. Finally, let me say that this invocation forms the basis of the true magical system of the Druids, my own physical or racial ancestors, from whom I have, through both my father's and my mother's blood lines, on both sides -- that is to say all four of my grandparents and all eight of my great-grandparents -- inherited by physical and astral disposition towards magic and esoteric sciences. As a pure blooded Celt, but also initiated into the mysteries of the Greeks Latins and the Africans, as well as my natural inheritance from my blood, I know as a Master of the Monastery of the Seven Rays, that this system of magic is the most precise and therefore the most powerful to be presented at any time to students of any background. Let us now concern ourselves with the four types of spermatozoon and the three stages of invocation. First of all there are the principles of agreement which must be obeyed. Thus, the spermatozoon from the Aries operator must be invoked according to the method of the fiery spermatozoon. I might add that if this is not followed precisely, nothing will happen, for the occult force will be defective. The fiery spermatozoon differs in structure from the airy monadspermatozoon, and to confuse the two leads to nothing. However, it is absolutely necessary to have an exact correspondence within one's invocation between the type of the monad-spermatozoon and the stage of invocation. Each of the four first stage monad-spermatozoa has positive and negative poles, or a total of eight poles, four positive and four negative. Each monad-spermatozoon is represented diagrammatically by a magical square. Let us examine the structure of each mikrokosmos, keeping in mind that the positive and the negative poles are alchemical balances of each other, as Aries (fire-gold and water-mercury) is to Cancer (water-mercury and fire-gold). A. The Fiery Monad-Spermatozoon: Eastern Cross Positive is the Moon in Gemini, Aquarius, and Libra, number 1. Eastern Cross Negative is the Moon in Capricorn, Virgo, and Taurus, here assigned to number 1, not by alchemical conversion but by astrosophical analysis. Southern Cross Positive is the Sun in Leo (gold-fire and silver-air), number 16. Southern Cross Negative is the Sun in Gemini (silver and gold). Western Cross Positive is the Sun in Aries (gold-fire and mercury-water), number 15. Western Cross Negative is the Sun in Cancer (mercury and gold). Northern Cross Positive is the Sun in Sagittarius (gold-fire and iron-earth), number 2.

Northern Cross Negative is the Sun in Capricorn (iron and gold). Now in order to practise invocation of the monad-spermatozoon. one would begin with the Eastern Cross Positive and using the table of correspondences on the previous page, one could easily build up a force field by going on from the aeon to the daemon. to the syzygy and then to the negative and positive poles. However, to do this correctly, in invocation, one must call the less before the greater so that the magic order is the daemon and then the aeon. then the syzygy, and then the negative and then finally the positive pole. But one would begin with the eastern cross positive or with the northern cross negative, with either pure gold or with iron and gold, and work either up or downwards. from the eastern cross positive to the northern cross negative. or the reverse of the process. Both are forms of invocation. and should not be confused with evocation, which does not operate above the aeon and daemon level. Now. I wish to give the remaining three types of monadspermatozoon, in order to conclude this lesson. I have said enough about the method of operations, for anyone, having completed this lesson, to make up their own sexo-magical book of rituals. which would be more helpful than using the lesson as a liturgical book. B. The Airy Monad-Spermatozoon: Eastern Cross Positive Eastern Cross Negative Southern Cross Positive Southern Cross Negative Western Cross Positive Western Cross Negative Northern Cross Positive Northern Cross Negative
C.

number 3.

Sun in Gemini (Silver and Gold) Sun in Leo (Gold and Silver) Moon in Leo, Aries, Sagittarius (pure silver) Moon in Cancer, (pure iron) Pisces, Scorpio

number 6

number 5

Sun in Aquarius (silver and mercury) Sun in Pisces (mercury and silver)

number 4

Sun in Libra (silver and iron) Sun in Virgo (iron and silver)

Watery Monad-Spermatozoon: Eastern Cross Positive Eastern Cross Negative Southern Cross Positive Southern Cross Negative Western Cross Positive Western Cross Negative Northern Cross Positive Northern Cross Negative number 10 number 7 number 8 number 9 Sun in Cancer (mercury and gold) Sun in Aries (gold and mercury) Sun in Pisces (mercury and silver) Sun in Aquarius (silver and mercury) Moon in Capricorn. Virgo, Taurus (pure mercury) Moon in Gemini. (pure gold) Aquarius. Libra

Sun in Scorpio (mercury and iron) Sun in Taurus (iron and mercury)

D.

Earthy Monad-Spermatozoon: Eastern Cross Positive Eastern Cross Negative Southern Cross Positive Southern Cross Negative number 14 number 11 Sun in Capricorn (iron and gold) Sun in Sagittarius (gold and iron) Sun in Virgo (iron and silver) Sun in Libra (silver and iron)

Western Cross Positive Western Cross Negative Northern Cross Positive Northern Cross Negative

number 13

Sun in Taurus (iron and mercury) Sun in Scorpio (mercury and iron)

number 12

Moon in Cancer, Pisces, and Scorpio (pure iron) Moon in Leo, Aries, and Sagittarius (pure silver).

Before concluding this lesson, I wish to present simple diagrams, which will serve to represent pictorially the contents of this lesson. These diagrams may be put together to form elements of a magical memory system, and if so it will prove equally as powerful as the sexual magical operation. Please understand, however that we are only at the first stage in the analysis of the monad-spermatozoon, which is the stage of the occultum. In the next lessons, further development along the lines of the esotericum and the magicum, will be presented. Michael Aquarius

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Part III. The Experimentations of Sexual Magic Lesson 10. "The Esoteric Analysis of the Monad-Spermatozoon". As we probe deeper and deeper into the essence of things, we find that there is an increasing unity in principles, with a gradual fading out of differences. This is due to the role of essence in regulating and constituting the very nature of things. In our magical operation, we have already completed the first stage, now we have constructed the occultum, or occult picture of the monad-spermatozoon, as either an exercise in sexual magic, or as an exercise in magical memory development, or as both. We are now to begin the second stage of our work, which is to create the esotericum or the esoteric picture of the monad-spermatozoon. In order to do this, however, it is necessary to realise that it is necessary to follow the procedures of the previous lesson (9), and to build upon the thought forms of that lesson in continuing the work which forms the structure of this lesson. Here we are to face a certain simplicity, for in place of the four types of monad-spermatozoon which were represented by the occultum of the previous lesson, there is to be found only two types of the esotericum, the positive and the negative. This change in the direction of greater simplicity shows the unity of being is a greater feature of the inner side than of the hidden side of the monad spermatozoon. The positive esotericum refers to the occultum of the fiery and airy monad spermatozoon, as well as on occasion to the fiery and the watery monad spermatozoon. Thus, it may be used in connection with any one of these three types of occultum. The negative esotericum. refers therefore, to the airy, watery. and earthy monad spermatozoon. In view of this wide range of application, the operator will not need to use both the positive and the negative esotericum when working, say, with the watery monadspermatozoon's occultum. But, he must judge which he is to use and practice a certain consistency. This is the principle of exclusion as it applies to memory development and sexual magic. Keeping the diagram in mind which appear on the last page of "The Defense of Alchemy", which is part I. of lesson 9, we may see how there develops an esoteric correspondence between the same mystical number and the various astrosophical attributions. The logic behind this is that of the Matrix of Hermes, where we attribute to 4 of 4, the Moon in Gemini, Aquarius, and Libra, the greatest extension in magnitude for it is the realm of pure gold. Next comes pure silver, 3 of 3, followed by 2 of 2 or pure mercury (The Moon in Capricorn, Virgo, and Pisces) and lastly the least extensive which is the area of pure earth, assigned to the Moon in the three water signs.

What we are saying, therefore, becomes an elaboration of what we have said, it is a specific refinement to narrow down the field of esoteric operations to only two poles-of magnetism, the male type of spermatozoon and the female, as known from the esotericum. One may not however infer from this that a Capricorn father cannot have a son, nor that a Sagittarius father produce a daughter, for such would be to confuse the esoteric order, which is twice removed from the physical, with the physical order of material facts in three dimensions. But, we may refer to the production of occult offspring, or children, the magical children produced through initiation, when the forces of the monad-spermatozoon come forward and transform the ovum-substance of the preinitiatic life.

Magical initiation may be understood as the creating of an invisible child, through the power of the monad spermatozoon. But this child may be thought of as being the magical memory, which is sought by the esoteric scientist. I now wish to give the structure of the positive and the negative types of the esotericum, which may be explored in the same manner of the occultum, by means of magical ritual and operation. I will begin with the positive. A. The Positive Esotericum: true also for Watery type with numbers 9, 8, 7, and 10.

Eastern Cross: Number 1 -- 9 The Moon in Aquarius Positive Pole, the Moon in Gemini Negative Pole, the Moon in Libra Element: Pure Gold. Southern Cross: Number 16 -- 8 The Moon in Libra Positive Pole, the Moon in Gemini Negative Pole, the Moon in Aquarius Element: Pure Gold. Western Cross: Number 15 ~- 7 The Moon in Aries Positive Pole, the Moon in Leo Negative Pole, the Moon in Sagittarius The Positive Esotericum.

Element: Pure Silver.

The student will note that The Moon in Gemini and the Moon in

Northern Cross: Number 2 ---- 10 The Moon in Sagittarius

Leo have been omitted as names of the mystical numbers, because they are Null-classes

Positive Pole, The Moon in Leo Negative Pole, The Moon in Aries Element: Pure Silver.

(to he discussed in lesson 11)

being respectively in 4 of 4, having Sun as 4 of 3 (Gemini) and in 3 of 3, having Sun as 3 of 4 (Leo). B. The Negative Esotericum: true also for earthy type with numbers 11, 14, 13, and 12. Eastern Cross: Number 3 The Moon in Capricorn Positive Pole, the Moon in Virgo Negative Pole, the Moon in Taurus Element: Pure Mercury Southern Cross: Number 6 ---- 14 The Moon in Virgo Positive Pole, the Moon in Capricorn Negative Pole, the Moon in Taurus Element: Pure Mercury Western Cross: Number 5 ---- 13 The Moon in Cancer Positive Pole, The Moon in Pisces Negative Pole, The Moon in Scorpio Element: Pure Iron

Northern Cross: Number 4 --- 12 The negative Esotericum. Moon in Pisces The student will note that The Positive Pole, the Moon in Cancer Moon in Scorpio have been Negative Pole, the Moon in Scorpio omitted as names of the mystical Element: Pure Iron numbers, because they are Null-classes (to be discussed in lesson 11) being respectively in 2 of 2, having Sun as 2 of 1 (Taurus) and in 1 of 1, having Sun as 1 of 2 (Scorpio). Michael Aquarius.

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic, Part III. The Experimentations of Sexual Magic, Lesson 11, "The Magical Analysis of the Monad-Spermatozoon". THE NULL CLASS, The final stage in our magical construction is the creation of the magicum, or the reality beyond the esoteric, the final stage in the explication of the monad-spermatozoon. Here we are faced with a terrific magical entity, the null class, the class of no members, because it is magically too pure to have any relationship beyond itself. To be a null class, one must simply find out if a certain subject-matter is the essence of its particular phase. Thus, there is the 1 of 1, the 2 of 2, the 3 of 3, and the 4 of 4, that is to say that part of the class which defines the pure elemental essence of the class, without any mixture, such as pure gold, pure silver, pure mercury, and pure iron. At this stage the sexual element has been so refined that it is without any admixture or foreign particle. This quality of being, naturally, grown ultra-refined and rendered precise beyond measure, grows out of the esotericum, and its place in the process of alchemical analysis and magical invocation comes last in the development. At this stage, the use of the magical numbers 1, 16, 15, and 2 for the fiery, 3, 6, 5, and 4 for the airy, 9, 8, 7, and 10 for the watery, and 11, 14, 13, and 12 for the earthy become insignificant, for the ultimate reality of the null class can he applied to any monad spermatozoon. It is valid for one or for all. The null class can only involve four astrosophical values: Leo, Gemini, Scorpio, and Taurus. And the way in which these values are related constitutes the different levels of development through which the magical process can pass. The possibilities would seem to be finite in number, but infinite in magical scope. This development begins as follows:

A. The Eastern Cross: Positive Polarity, Moon in Leo Negative Polarity, Moon in Scorpio The Southern Cross:

Positive Polarity, Moon in Gemini Negative Polarity, Moon in Taurus The Western Cross: Positive Polarity, Moon in Scorpio Negative Polarity, Moon in Leo The Northern Cross: Positive Polarity, Moon in Taurus Negative Polarity, Moon in Gemini Now, by making use of the following symbols, it is possible to construct the remaining three sets, which in their final model show the possibility of a new transition from the rule of the Moon in Leo, to the rule of the Moon in Gemini. I might add that this rulership may be extended beyond what we have said to Scorpio and to Taurus. We might also add that one may begin one's constructions making use of the null class anywhere. For example, one may begin with the rulership of Gemini, which is the most proper, as this is the pure gold, or one may begin with pure mercury(Taurus) or with pure iron (Scorpio). In any case, the complete cycle of the four elements can be followed.

The careful reader will understand that the implications of the various combinations of the magicum are so vast that it is impossible for anyone but the most careful and exacting alchemist to perform the ultimate experimentation of sexual magic. However, should such a person come forth, then he must realise that by means of his practical and theoretical mastery of the monad-spermatozoon, it is possible for him to attain to a very high and very powerful level of magical initiation. Also, by following out the detailed instructions of the operation, the experimenter has also been building up in his own mind, a wonderful and ultra-powerful memory having a completely magical development. For this reason, I wish to state that sexual magical operations in the alchemical tradition and memory development by means of the magical analysis of the monad-spermatozoon are identical and should he regarded as such by all magicians. The practical operation of the invocation of the monad-spermatozoon having been achieved, we must understand that this is only the begining of our really magical and magnetic work in the field of alchemy. We will later expand the structure of the monad-spermatozoon into a totally different field, that of cosmic magnetism. But in order to undertake that magical development, it is necessary to have a firm foundation in the elements of alchemy, which we have sought to present in these last few lessons.

It must be understood that if the essential substance of sexual magic, which is the monAd-spermatozoon is so complicated in its structure, as our elucidation has shown it to be, so the universe itself must exhibit a certain structure which is complex beyond reason and which will only be explored and explicated by means of magical methodologies. This we are trying to do, but at the same time it has been proving a very long and difficult task. However, as our methods of research become ever more refined, so it is that our metaphysical and metamathematical structures will become more and more adequate to the task of presenting in absolute exactItude the structure of the essence of being, which we as magicians are seeking to know and to control. It is I think entirely possible for us to think in terms of such a control, for we have reached the point where esoteric knowledge having penetrated the essence of the universe, is logically identified with it, which means that my mind becomes one with the mind behind the universe. It is this goal, this ideal of research which has always been the purpose behind the researches of the Druids, Gnostics, and the alchemists. This is the Monastery Ideal, also. Michael Aquarius

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic, Part III. The Experimentations of Sexual Magic, Lesson 12, "THE SEXUAL SYNTHESIS OF THE MAGICAL MEMORY". The gifted and truly initiatic student will take all that I have said in lessons 9, 10, and 11, and combine all of this with what I have said in lessons 1, and 2, and the connecting papers between these two lessons. If he does this operation, he will know almost as much as I do and he will have developed the magical memory. For this is the sexual synthesis, the combination of all that we know of sexual polarities and relationships. For if there is a logic to the Seven Rays of Sexual Magic it is precisely this, namely that we are able to arrange all of the realities and principles of being in a very profound system, which reflects the most abstract (ontic and ontological foundations) as well as the most concrete (the monadspermatozoon). This should be the goal of every sexual magician and alchemist, for if they are true to their initiation, they will realise the unity of being which is present everywhere, especially in the ultimate and most essential substance of sexual magic, the monad-spermatozoon. From what we have said there develops a magical entity, known as the hieroglyphical monad, which is the idealised spermatozoon. I am attaching a diagram of this entity to this lesson and the student will use this entity as the model upon which he is to chart and plot his magical, esoteric, and occult operations with the monad-spermatozoon. WHAT IS THE ULTIMATE MEANING OF SEXUAL MAGIC? I do not propose to discuss at length what is already implied in these papers. I have stated that there must be a sane approach to sexual magic and that this type of work must be governed by certain rigid principles of methodology. Now, I wish to say that there does not seem to be any basis for the criticism of various sexual practices discussed in the papers which served as an introduction to Part III. of this course "The experimentations of Sexual Magic", if the operator is completely knowledgeable in the area of the monad-spermatozoon. If he isn't he will not regard sexual actions as magical; but if he has such knowledge, then he will make use of certain actions in an occult sense, leaving the others, and by means of his specialisation, he will develop an exact science of his own based on his sexual reality and the conservation of his own sexual substance and monadic essence. This is the essence of alchemy, namely the conservation of being as the preparation for the tranformation of being, And, in this study, in this methodology, the student will understand the mythology of alchemical books as they are to be seen -- namely as teaching a profound and mystical doctrine of the monad-spermatozoon, for with these alchemists, while the monad-spermatozoon came forth, it was never lost. And because of its magical conservation, it became for the individual alchemist the key to the understanding of his being, for it would be planted in his being and grow into the structure of the universe, giving forth on all of its branches the various parts of the universe as they are known only in the highest circles of true initiation. And by becoming one with this ideal tree of life, the

world tree, the alchemist became one with the entire inner world of the universe, passing swiftly from the occult, to the esoteric, to the magical, in a continuous act of alchemical transition or transformation. Thus, it was that the alchemist of old, who practised the true Q.B.L. came to become one with the whole of being and freed for all time from those limitations which are placed upon the unwise. WHEREIN DOES SEXUAL MAGIC FIND ITS JUSTIFICATION? There can be no doubt that some readers of this course will find what I have said on various subjects quite shocking. They will deplore my delineation of what they might consider sexual perversity. Others will consider my views too conservative, and rigid in a dogmatic manner. I must say that as there is no moral basis for any type of sexual behaviour, the Bible being completely mythical and without any factual basis -- which is the orthodox gnostic viewpoint, it is necessary to look elsewhere for our justifications of behaviour, which I have done through magic. To the liberals I might add that if I am so wrong by reason of my conservatism, and that sexual practices of an occult significance are widely practiced -I do not deny that variations of sexual behaviour are widely practiced -then why is it that I am writing this course, that I am the Master of the Monastery of the Seven Ray , and not some "swinger" -- who I am sure would not have time to do this sort of thing. But I must insist that it is only by means of a basic agreement with my philosophy of sexual magic that one can bring through from the inner worlds the foundational ideas and principles of sexual magic. It is not by the unrestrained loss of the monad-spermatozoon. Hence the justification of sexual magic is in the proper use of the sexual fluids, the sexual substances and essences -occultum, esotericum. and magicum, which when understood properly, for by a proper use the true essence of the universe is brought forth as a matter of inner experience within one's own monad-spermatozoon as well as a matter of the most exact theoretical knowledge, demonstrate that The goal of sexuality is the gnosis, AND WHERE HAS RACINE BEEN FOR A WHILE? I have had to send Racine away on a magical errand, which involved the taking of certain materials of a magical nature to one of the Masters who resides in another part of the world-consciousness. For this reason, the Master Racine, a true adept of the Seven Rays, has been absent during the composition of these lessons dealing with the experimental side of sexual magic. You may wonder to the end of time however as to whether or not he was sent away during the composition of these papers, which due to their nature should be kept from the eyes of one so young and innocent. I prefer to think that while he is sufficiently occultly mature, nevertheless his area of specialisation being the more advanced forms of astral and mental projection would justify his taking a short rest, so that he can come back with the next series of lessons, which deal with the projections of sexual magic. Michael Aquarius This is the diagram which I said I would give you at the end of the lesson. Each student should make several copies of it and fill hem in as he constructs his monad-spermatozoon and its three stages of operation: occultum, esotericum, and magicum.

Michael Aquarius

Copyright 1970 by Monastery of the Seven Rays, Quito, Ecuador All rights reserved

Monastery of the Seven Rays

Monastery of the Seven Rays IInd Year Course in Sexual Magic Excursus to follow between Parts III and IV. "The Idealistic Construction of the Conservation of Magical Energy." Part A. THE THEORY OF STRUCTURE. It is now necessary to set forth the principles which keep the various sexo-magical energies discussed in these lessons from breaking out, flooding over, and thus interfering with the non-magical energies found in nature. For every culture there must be a counter-culture, for every establishment there must be the underground movement, and lastly in regard to the production and distribution of magical energies, there must needs be the conservation of magical energies. Thus, the purpose of this excursus is to provide a "brake" for controlling and directing the energies discussed in Parts II and III of this course, so as to provide some basis for the discussions of Part IV "The Projections of Sexual Magic", which are based upon a sublimation and refinement of the sexual impulse by means of spiritualised alchemy. Here we are concerned with an ideally constructed mechanism -and I might add that there will be several such mechanism and instruments presented in the course of studies to the initiate to help him to understand the structure of the magical world -- having as its purpose the magical control of energies so that they are not lost to the non-magical world. These magical energies must be captured and held within the control of an ideally constructed matrix, based upon but much more complex than the matrix of Hermes, which we explored at the end of lesson 9 of Part III. Here we are further concerned with a certain type of magical experience which tends to transform the energies of sexual magic, especially the innermost dynamism of the monad-spermatozoon, into the clairvoyant images and impression of meditation-research. Thus, sexual energy is transformed into the magical field of research through images and impression, just as in orthodox Yoga, the sexual impulse is transformed into spiritual energy, whereby the kundalini force is allowed to rise rendering the subject clairvoyant and gifted with all other occult powers of extra-sensory perception. For us, the process goes far beyond that of Yoga, for it is basically magical and metaphysical and depends not just on a denial of the sexual impulse but upon an elucidation of the inner essence of that impulse and the esoteric nature of sexual experience. We have not denied sexuality, rather we have sought to explore it fully, and so our conservation of sexual magnetism, while parallel to that of Yoga, is radically different in method and structure. However, the Yoga teaching goes on to show that by means of sexual conservation, it is possible to explore the Tattwas, those categories of being, which are situated like aethyrs between man and the higher worlds of the demi-gods and buddhas. By means of the science of breath and sexual yoga, the initiate of the eastern tradition is able to enter into contact with these fields of force, and thus expand his consciousness, for extra-sensory perception can only come by means of direct experience in a conscious state of the Tattwas. For this reason, some students of astral projection -- which all of my readers should be able to do rather easily by now, having completed the basics of astral magnetism -- make use of a method whereby they meditate upon a symbol of the Tattwa, and thus enter into communication with the Tattwas by means of a magical passage through the symbol into the field of force sought. Once there, the student will voyage on the astral plane, as it is called, because of the basic identity with the magnetism of the Tattwas and that of the inner worlds. We make use of the Tattwas in another manner, which reflects more the magico-metaphysical interest of our school. We are concerned to show that the nine (9) Tattwas are the content of the magical spaces which are formed by the position of the signs of the Moon in the Zodiac and the measurements assigned to these same signs as given in the "Matrix of Hermes". However, in order to further improve the structure of the matrix, we assigned the logical relations discussed in the foundations of sexual magic (Part I) to this very same structure, in order to construct idealistically a 90 degrees section of the magical mandala of the Monastery. A mandala being a circle consists of 360 degrees which are divided into four sectors of 90 degrees each. The other magical sectors being 1) astral magnetism, 2) luciferian magnetism (both discussed in the basic course of last year), 3) the hebdomad-ogduad structures of Part I, and 4) The Nine Conditions of Magical Awareness, and the eighty-one states of magical awareness. Only this last section is

divided into degrees from 0 degrees to 90 degrees 901 for the others are arranged according to other patterns, reflecting naturally their own magical structures. I have designated the present combination of the Matrix of Hermes, logical relations and Tattwas and their implications as the nine conditions of magical awareness. because here we are concerned only with magical awareness and esoteric understanding, and not with the ordinary subject-matter of meta-psychology. Here we are concerned, also, with awareness not as something possessed by an individual. But as something in which an individual participates through his intuition and magical imagination. Here we teach that the essence of the truly occult understanding is entered into rather than something developed in the individual. This view. which makes occult power a matter of participation rather than a matter of developed skill is a fundamental idea of the Monastery, for we do not believe that a person can develop certain occult skills, rather we teach that a person is brought into contact, more or less completely with certain structures, and that these structures form and transform his consciousness as it is. Thus, we teach as in Averroes that man may come to know certain essences by means of intuition, intelligence, and imagination and that he will then realise new worlds of experience. Our own mastery of the occult subject-matter consists in this, namely that we are in constant communication with these essences, and thus we have explored them with a certain completeness and exactitude. One does not develop anything, one merely looks at what is there to be found. There are nine Tattwas which range from the Mandala-Tattwa, which is the Libra-aethyr. to be found between 0 degrees (the null-class) and 10 degrees (material implication) up to the Nirvana-Tattwa, which is the Gemini-aethyr. located between informal entailment) and 90 degrees(the full-class). Each condition of magical awareness has within itself nine states of magical awareness, named by the letters of the Greek alphabet, and which refer to certain particular states of experience to be found within each Tattwa, and which bear an analogy to the nine-conditions of awareness, such that the first, alpha of the Mandala-Tattwa. bears an analogy to Libra, and the last state, iota of the same Tattwa, or of any Tattwa, bears an analogy to Gemini. Therefore in the first year course, we stated at a point in the process that the Master the Abbe Boullan had been "summoned to the galaxy which we call "The Eastern Galaxy and Temple", which is located in the constellation of Alpha-Sagittarius, just beyond the physical Sagittarius, and situated in the Fourth Dimension." ("Astral Magnetism III." Letter on the Geometry of the Occultist). And while some may have wondered about what was being said then, and while we used mythological language to some extent, because we could not give out the more complicated teaching, basically the idea was that the Abbe Boullan would not be helping in the course at that point because he was involved in a task within that state of awareness known as alpha-Sagittarius, or the first state within the Brithiwi-Tattwa. Here, he was performing ceremonial magic in conjunction with an occult research group located in France. But as he is one of the non-physical masters, his presence would be possible in this case only through the ideoplastie of a trance-medium (ectoplasmic materialisation). Thus, the Abbe appeared at a seance by means of one of the well known forms of spiritualistic phenomena. Now, I wish to list the elements which make up our structure at hand, and then I wish to explore the meanings which we can give to each state. Thus, the former task will terminate this paper, whereas the latter will form the subject-matter for the next papers. 1. From 0 degrees (the Null-Class) to 10 degrees (Material Implication) The Mandala-Tattwa, or the Libra-Aethyr, which is the world of ceremonial magic, ritual, and diagrammatical metaphysics and metamathematics, text-books and charts, and research papers of a magical nature. 2. From 10 degrees (Material Implication) to 20 degrees (Material Equivalence) The Prithiwi-Tattwa, or the Sagittarius-Aethyr, which is the world of occult phenomena and healing, where the spiritual worlds show themselves in the physical world. Here we have the physical phenomena of spiritualism. 3. From 20 degrees (Material Equivalence) to 30 degrees (Material Inclusion) The Apas-Tattwa, or the Taurus-Aethyr, which is the world of extrasensory perception, clairvoyance and astral projection, as well as ceremonial magic in its effects in creating certain thought forms. 4. From 30 degrees (Material Inclusion) to 40 degrees (Material Entailment)

The Vayu-Tattwa, or the Scorpio-Aethyr, which is the world of occult physics and the use of psionics research instruments (instruments built upon the fourth dimension and used to research the higher worlds). 5. From 40 degrees (Material Entailment) to 50 degrees (Formal Implication) The Tejas-Tattwa, or the Aquarius-Aethyr, which is the world of philosophical understanding and elementary metaphysics, but being subdivided into three realms: Will. 1. from 42 degrees to 48 degrees which is the Aries-Aethyr or philosophy of the Mind. 2. from 44 degrees to 46 degrees which is the Virgo-Aethyr or philosophy of the Emotions. 3. 45degrees which is the Pisces-Aethyr,
or the philosophy of the.

6. From 50 degrees(Formal Implication) to 60 degrees (Formal Equivalence) The Akasha-Tattwa, or the Cancer-Aethyr, which is the world of Speculative Metaphysics and Cosmology, especially the use of modern physics and mathematics to construct world-views. 7. From 60 degrees (Formal Equivalence) to 70 degrees (Formal Inclusion) The Anupapadaka-Tattwa, or the Capricorn-Aethyr, which is the world of magico-metaphysics and magico-metamathematics, whereby the magicians seek to construct worlds based on analysed archetypes of the essence and substance of being. 8. From 70 degrees (Formal Inclusion) to 80 degrees (Formal Entailment) The Adi-Tattwa. or the Leo-Aethyr, where the magician explores the foundations of the universe, both that which has created him and that which he has created. 9. From 80 degrees (Formal Entailment) to 90 degrees (The Full-Class) The Nirvana-Tattwa, or the Gemini-Aethyr, where the magician meets God in terms of the many theophanies and revelations, which come forth from the centre of existence. The magician makes use of his highest intuition in order to attempt to grasp the mystery of the Divine Essence. These are the nine conditions of magical awareness as they form the basic structure for all types of magical knowledge. The magician is constantly seeking to perfect himself and to arrive ultimately at the vision of God in the midst of all of the magical fields and processes, which make up the world of the Tattwas. Within each condition there are the nine states of magical awareness, which are experienced by the magician as symbols of what may be known in that particular direction. The magician who is essentially a researcher is seeking to explore the world in terms of methods. which underlie philosophy and religion. He makes use of concepts and conceptual tools which are more daring and more radical than those used by scientists, philosophers, and theologians, because he must be the pioneer in bringing forth the newer types of knowledge, upon which everything else in the commonplace world of knowledge is based. His methods for all of their daring and radical character are none the less exact and precise, being based on metamathematical and metaphysical procedures of a completely valid character. The nine conditions of magical awareness lead on to the eighty-one states of magical awareness, which are simply the nine states to be found within each condition, or nine x nine equals
eighty-one. In closing let me list simply the Greek letters used to designate the nine types, which will be explored in the next paper. The Names of the Eighty-One States of Magical Awareness:

1 . 2. 3. 4.

alphabetagamma deltaepsilonzetaetathetaiota-

s
6. 7 8 9

The follows a diagram of the nine conditions of awareness. Michael Aquarius and Racine

Copyright 1971 Monastery of the Seven Rays, Madrid Spain. All Rights Reserved.

Monastery of the Seven Rays

Monastery of the Seven Rays IInd Year Course in Sexual Magic, Excursus to follow between Parts III and IV. "The Idealistic Construction of the Conservation of Magical Energies." Part B. The Theory of Content. MEDITATIONS ON THE TATTWAS, 1. 1. Alpha-Libra: There are several papers placed upon a table with semi-algebraic figures on each paper, written in a large and brightly coloured-inked script. This is the beginning of magic. 2. Beta-Libra: Let each of the figures be related by mathematical equations. Let each of the equations be transferred into some kind of occult script. There should result magical poems. This is the beginning of magical evocation. 3. Gamma-Libra: Look closely at the lines drawn on the paper, they are magical connectives. Look closely at the lines drawn on the paper, they are lines of magical magnetism. All of the world is so linked by astral magnetism. 4. Delta-Libra: Add to each line a particular meaning, some kind of interpretation. Then you will have a magical system. You will have created for yourself the magical world of X. This is your world, and you are becoming a magician through this meditation-research. 5. Epsilon-Libra: Imagine some kind of space and time where by

projecting your own magical world you may give it a fourth-dimensional existence. Now you have created an inner world, whose mandala is described upon the paper before your eyes. 6. Zeta-Libra: Think of this world as causing other worlds to come forth within and from it. Imagine a certain deduction to take place and drawing a line of magnetic connection on the paper you are able to link the parent-world to the child-world. Now, you are establishing a system of magical worlds. 7. Eta-Libra: If there is a father, then there must be the grandfather, so that on the magical paper, you must isolate the archetypal symbols, which stand as the source of being, and from whom come forth the various worlds of symbols. What will be the mystical meanings of each archetypal figure. 8. Theta-Libra: For every grandfather there must be a greatgrandfather, the source of the archetypes on the paper. What are the foundation principles behind this process of creation and manifestation? 9. Iota-Libra: The magician who created the symbols on paper in the beginning, he was the master of the act of making worlds come into being. Acting according to his own magical mind, he sought to create a world which was both magical and complete in all details. He sought to set forth a type of existence in which all things would be linked to all other things, by means of a system of self-conscious lines of astral and luciferian magnetism, wherein all would he contained and wherein nothing would be lost. 10. Alpha-Sagittarius: The etheric world seeks to manifest upon the physical plane in terms of real substances. The medium enters into a deep trance and from her chakras come forth the emissions and emanations of ideoplastie (ectoplasm). These can be seen and measured. The source of this quality is the mandala of her own body. 11. Beta-Sagittarius: Physical objects are lifted and moved about by spirits. Spirits write books making use of human minds and limbs. The whole world of the beyond impinges upon the mediumistic atmosphere of the seance room. Ghosts and elementals come and speak to the living. thus 12. Gamma-Sagittarius: Is it possible that the medium can read my thoughts and impersonate the dead in reply to my questions? I am aware of telepathic

consciousness and feel a certain weakness as the physical atmosphere darkens and the psychic atmosphere approaches me like a vampire. 13. Delta-Sagittarius: There is a flow of magnetism which comes forth from some unknown source and which is entirely suitable for the healing of the mind. This is the world of mental magnetism and we know that if the mind is first healed then the body will be healed. 14. Epsilon-Sagittarius: In the magical rituals there is the calling forth of the elemental beings by means of magical forms. This is the beginning of the external control over the occult environment, but it assumes that one has also internal control over the same environment, which is achieved by meditation and research. 15. Zeta-Sagittarius: Let the magician be completely aware of the unity of space and time, so he may go back and forth, between dimensions so to speak, because of his magical skills. Let him make use of the energies which rise out of symbols, and form them into a ship for occult travel, this he may understand to be what the Brahmans call the "DURAKAPALAM", the bridge between mind and matter. 16. Eta-Sagittarius: The philosopher may leave his physical body, or he may take it along, as he travels the routes established by the metaphysical energies of being. The philosopher may vacate his lower physical body, using the energies which rise from it as powers to cause his higher physical body to voyage upon the pathways of astral magnetism. Then he will not be in need of the "DURAKAPALAM". 17. Theta-Sagittarius: The magician will be able to yoke his being to whatever he wishes to explore and thus he will never travel either by ship or by body, for his own being, his own essence, this reality will be whithersoever he wills it to be. This is the ultimate reality being given in the initiation of the magical king. 18. Iota-Sagittarius: The monadologies having created the noetician, he will realise that being is exactly what he has constructed by principle and method of exact procedure. He,therefore, has gone far beyond the magician and the philosopher, for his body is the nous, the world-intelligence. He does not incarnate in a body, but only as a system of monadology. 19. Alpha-Taurus: The world is a system of interconnected experience. Let each person seeking illumination find out which experiences begin in his mind and which experiences end in his mind. 20. Beta-Taurus: There is nothing beyond the world of awareness,, for all that is, is present simultaneously in the mind of the initiate. The passage of time is the time-space taken to come to know what is already within my experience. Only the now is real, all else is present in the now. 21. Gamma-Taurus: The world is a reality composed of moments of present, every element being lodged within my consciousness. This is the reality of knowing everything -- all men know everything, yet they do not discourse upon it, since the laws of conversation are too primitive. 22. Delta-Taurus: The end of all magical ceremonies is the logical construction of the universe of all possible existence. Who has done this and survived? Who having done this has never perished? He who has both constructed the world and survived, that person is now the world, he has perished to others to become one with himself. 23. Epsilon-Taurus: The end of all magical ceremonies is the beginning of magical ceremonies, for the conquest of the astral is never completed until both beginning and the ending of existence -that is to say magical existence, are one the same. Yet, while being one, they cannot be the same for within everything in universe there is the infinity of diversity. all the and the

24. Zeta-Taurus: The magician is the noetician in that he seeks to base magic upon monadology, that is to say if and when he seeks to build his temple upon the foundations of reason and the intuitional universe. Then, his world is one with that of the noetician, who then possesses him. 25. Eta-Taurus: The magician is the noetician if his magical system is both a magico-metamathematics as well as a magico-metaphysics. Then the noesis of magic

becomes the universe of universal self awareness, or total inquiry, which is of the higher-self. But this act of being must be sought out and brought about by means of the linking together of various elements of magical experience, so that the system is the research result. 26. Theta-Taurus: The magician is the noetician if it is realised that monadology must be explicated by means of magico-metamathematics and magico-metaphysies. This we know to be the ultimate mandala often sought by the greatest sages of times past. Yet, while language is ultimately the most imperfect of realities, let us take this same language and make it into a magical language, free of all imperfections, and then we shall delineate the structure of monadology. 27. Iota-Taurus: The world is in a process of eternal becoming, and that which is perishes only to be replaced by the absolutely perishable. Therefore, let each person set forth on the voyage of initiation and find within himself all that is capable of forming an image of the perishing universe, then he will have come upon that which never perishes. End of Meditations on the Tattwas, 1. The student will find in these meditation-subjects sufficient material to rise in his magical awareness from the lower worlds of diagrammatical and symbolical representation of the inner processes of existence to the true art of seeing himself as he is. This act of awareness, which is always an act of self-awareness must be understood to reflect the growing realisation of what spiritual being is. Used as a type of yogic exercise, this set of twenty-seven meditations, forms the first step in the process of gathering together in an instrument of magical conservation all of those energies created magically by the operations and teachings of sexual magic so far completed. However, we have not completed the cycle of the lessons and papers on sexual magic, as we are next to enter the area of the projections of sexual magic. These four lessons will deal with the moving or the movement of the energies of sexual magic in a vertical direction. Up to now we have been moving horizontally, so to speak, and having applied the brakes of idealistic construction, we are now able to move in another direction. This does not mean that the direction is any more or less spiritual than what has gone before it, not in the slightest, but it does mean that the emphasis will be different, as the list of topics for the final four lessons, constituting the projections of sexual magic indicates. It means further that there will be brakes applied also to the energies created by these lessons, in order to control them in the same way we have been controlling and directing within the energies of the previous parts of the course. The following table of titles serves, I think, to explain what we have planned for these lessons.

Copyright 1971 Monastery of the Seven Rays, Madrid Spain. All Rights Reserved.

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Excursus to follow between Lessons 14 and 15 of Part IV. "The Idealistic Construction of the Conservation of Magical Energies." Part B. The Theory of Content. MEDITATIONS ON THE TATTWAS, 2. 1. Alpha-Scorpio: The position of Venus in Scorpio must be seen as favourable for alchemical and esoteric work where the woman is the complete mistress of her emotions. Emotion must be consecrated to reason and to science, especially to occult physics. 2. Beta-Scorpio: Jupiter in Scorpio shall imply good fortune in the life of material security.He will have possessions and will have an unlimited supply of goods, both material and metaphysical, which will be secretly hidden fromall others, but always open to the wise man. 3. Gamma-Scorpio: The occult researcher will be governed by the radiation from Venus in Scorpio. This will be the planet which determines the nature of the newer of the newer methods of invisible investigation. Venus the bride of the lower worlds, will also preside over the worlds of occult experimentation. Thus, all instruments and techniques inspired by Thomas Edison, from the other side, will be found here. 4. Delta-Scorpio: Pluto in Scorpio implies the magical use of research instruments. Now, these instruments will not exist on the physical plane, they will be found in the inner worlds, and will be the productions of diagrammatical work, drawn out on paper and charged magnetically like talismantic charts. 5. Epsilon-Scorpio: Uranus in Scorpio implies the philosophical projection of the symbols of physical instruments and the magical charts, already discussed, into a world of formalised energies. There will not be anything left to chance, yet the universe will be under the control of the new magician's wand, which is his ink-pen. 6. Zeta-Scorpio: The Moon in Scorpio is very significant for all subterranean activities. Here the world of shadows is lighted by a dim reflection from the world above the ground. All activities morally disapproved of by the occult establishment are to be found here. Light must come forth and free these phantoms, and for this reason we have Luage. 7. Eta-Scorpio: Saturn in Scorpio implies great strength and the ability to put together all of those elements which have not been redeemed by inclusion in a philosophical mode of experience. Thus, the wise man will show himself to the little Scorpios, and he will link each part of their researches in ways they have never suspected. 8. Theta-Scorpio: The Sun in Scorpio is the Lord of Initiation and according to all of the higher philosophers and mystics, the ideal season to raise the consciousness through initiation into the mysteries is when the Sun is in Scorpio. 9. Iota-Scorpio: Mercury in Scorpio is the mind of analysis. It may be stated that all occult instruments of research depend entirely upon the analytical mind, for the synthetical mind does not make use of instruments, except in a philosophical or logical sense. 10. Alpha-Aquarius: Venus in Aquarius implies that the magician will master the laws of sound, and that music and chant will have their effects even on the mental plane of manifestation. 11. Beta-Aquarius: Jupiter in Virgo as reflected in Mercury in Aquarius implies that the power of the mind in speculation will be unlimited in riches and well protected from loss by reason of the analytical intellect. 12. Gamma-Aquarius: Venus in Virgo as reflected in Mercury in Aquarius implies the mastery of detail in the arts. The mind is able to grasp everything in a single act,because everything in the mind is systematically organised in a perfection of actuality. 13. Delta-Aquarius: Pluto in Aries as reflected in Mars in Aquarius implies that the magician will be skilled in sexual alchemy and homosexual magic. Hewill represent the newer type of reproduction, which will be entirely by occult methods. 14. Epsilon-Aquarius: Uranus in Pisces as reflected in Neptune in Aquarius implies that all occult experience will imply magical operations and that all magical work will culminate in divine mysticism. 15. Zeta-Aquarius: The Moon in Aries as reflected in Mars in Aquarius implies that homosexual magic will lead to certain psychic powers, and that normally mediums have bisexual tendencies in their behaviour.

16. Eta-Aquarius: Saturn in Virgo as reflected in Mercury in Aquarius implies that the power to organise the mind magically depends upon the chela's having a fixed relationship to the Guru or magical adept. 17. Theta-Aquarius: The Sun in Virgo reflected in Mercury in Aquarius implies that the power of the magical mind to create and to construct the world of invisible essences is without limit. 18. Iota-Aquarius: Mercury in Aquarius is the mind behind the Monastery of the Seven Rays. It is the source of all teaching for the Aquarian Age, which having moved in upon mankind so quickly must now be thought of as preparing for the Age of Capricorn. 19. Alpha-Cancer: The position of Venus in Cancer implies the power of desire for this drive will never be satisfied unless it is transmuted into a spiritual power, which is the desire for truth. There can not be any physical satisfaction of this desire. 20. Beta-Cancer: Jupiter in Cancer implies unlimited wealth and power, but this supply is held in a dream-like condition, and will never be given up, until an overwhelmingly powerful dream is fixed upon the possessor, and by means of hypnos, he gives up his treasure. 21. Gamma-Cancer: Venus in Cancer is the spirit of mystical illumination by means of art and all embodiments of beauty. The world is freed from matter when beauty, which is the perfection of invisible form, is infused into even the most commonplace of experiences. 22. Delta-Cancer: Pluto in Cancer pertains to the Master Aquarius in his desire to show that all magic leads to spiritual illumination, and that all researches are directed in the end to the creation of the good. 23. Epsilon-Cancer: Uranus in Cancer implies that the world of the occult is placed within the life of the esoteric spirit, and that the more deeply one enters into the invisible, the more one penetrates into the world of mystical and magical values which can never become exhausted. 24. Zeta-Cancer: The Moon in Cancer is the Master Michael Aquarius' own source of psychic and imaginative creation. From this source, more than from any other, there comes forth the life of inner vision, whereby the spirit of man is freed and allowed to explore the whole of being, the true child of Isis-Venus Erzulie, and therefore one with Legbha-Luage in magical imagination. This is the tattwa of magical imagination upon which the towers of perfected gnosis are built. 25. Eta-Cancer: Saturn in Cancer implies that the mind of the initiate will be rooted in the world of magical practice and that this mind will follow exactly the entire plan of operation placed before him. The will will be very strong, and the mind and the imagination will serve the will as deacons serve the priest. 26. Theta-Cancer: Sun in Cancer is the Yesod of the Cabala, and for this reason it is the most creative of the Tattwas, because it is concerned with the informing of matter, and the mastery of space-time in the service of pure magic. 27. Iota-Cancer: Mercury in Cancer is very important for psychic work, and if shared by a husband and wife, as the parents of Michael Aquarius, the boy-child will be an adept. But, if the Mars of the father is in the same position as that of the son, then the son will be also a magician. for he will inherit the Mars of his father. But, this is only true if the rising sign of the father is the same as his Moon, and that of the mother the same as her Moon, with Venus in Taurus for the Mother, or else in Libra, and Venus of the father either in Gemini or Virgo, for Mercury will be the true Venus in the father, and his Mars will then become that of the son. Michael Aquarius and Racine Loa

Copyright 1971 Monastery of the Seven Rays, Madrid Spain. All Rights Reserved.

Monastery of the Seven Rays

Monastery of the Seven Rays IInd Year Course in Sexual Magic, Preface to Lessons 13, 14, 15 and 16. "DIALOGUE CONCERNING THE FOUNDATIONS OF FUTURISTIC ALCHEMY." RACINE: Some philosophers have maintained that alchemy would no longer be possible in the future, because of the advances made in modern physical and chemical science. Surely, it would be possible to conceive of a philosophical or spiritual alchemy. MICHAEL: Alchemy will always be physical in its manifestations, and I do not think that spiritual alchemy is anything but a refinement of meditation, where the mind passes from meditation to complete and total contemplation. This is a spiritual transformation or transmutation, which must never be confused with the physical transformations of alchemy. RACINE: Would such a physical alchemy be essentially an extended method of sexual magic, for having discussed alchemical approaches to sexual magic, there is possibly a sexo-magical approach to alchemy. MICHAEL: The alchemy of the future, which is the essential alchemy of the past, is precisely such an extension of sexual magic into a newer sphere. We will be concerned with the sexo-alchemical transformation of dross substance (or iron) into magical gold, which is what alchemy is supposed to be about. We will go through all of the stages of the alchemical process, seeking to link the monad-spermatozoon to the ultimate, or the mandalum instrumentum, the subject of our course in magnetic metaphysics. RACINE: If this be such, then surely sexo-alchemy will begin at the stage of the Aries-Cancer conjunction, moving onwards to a magical refinement of the substance and essence received. MICHAEL: The refinement is alchemical, for it involves regular transformations through four elements of being, through earth, water, air, and fire, or through the symbolic stages of iron, mercury, silver and finally gold. RACINE: The first stage would be the earth-level or the iron-age. Does this mean that there is a physical reception of the substance of the alchemist and his transformation of this reality. MICHAEL: At the first stage, which involves the use of the settheoretical methodology, there must be physical reception of the dross substance of sexo-alchemical transformation. This is achieved by the Aries-Cancer method. I might add that alchemically this is the most abstract stage, for we are away from our goal, and therefore are working with abstractions taken out of their alchemical context. However, this stage is the initial point in the argument for the existence of a field-theoretical phallus in process from Aries-Cancer through Cancer-Libra. RACINE: The next stage would logically have to be the latticetheoretical stage, where the iron-substance is refined by the operations of the internal magnetism of the body -- the athanor -until it becomes mercurial substance. MICHAEL: This is the stage ruled by Cancer entirely, it is the life within the phallus, but not the phallus which gave up the iron, but the athanor, or the instrument of refinement. Here the substance will mature and become refined, but as I will later explain, in futuristic alchemy, there will be no measurement of the passage of time. RACINE: The next stage would seem to be the group-theoretical level of analysis. We are becoming increasingly concrete, so that the process of refinement will terminate soon. MICHAEL: Here the alchemist has refined the monad to the point of its having the substance of silver. Silver is of course short of the goal, which is the philosophical gold, but this stage is significant since the alchemist by means of his clairvoyance will see the refinement process taking place in the athanor, and he will know for

certain that the process of production is near. There was so much of a "guess-work" mentality in cruder types of alchemy, which we have eliminated. RACINE: The final stage being the matrix-theoretical level brings forth the production of the essence of alchemical research in the form of the philosophical gold. The tendency towards gold, which is associated with the constellation of Libra exercised a causal factor in the making of silver at the group-theoretical level. But now the final step has been achieved in the production of the gold. MICHAEL: The previous steps were all associated with elements of alchemy: iron, with the set-theoretical; mercury, with the latticetheoretical; silver, with the group-theoretical; and, now, gold, with the matrix-theoretical, which is the most concrete level of being. We associated iron with Aries, mercury and silver with Cancer, now, gold is associated with Libra. This is necessary because alchemy and the athanor are definite Cancerian structures, reflecting the Yesod of Q.B.L. RACINE: When the gold comes forth from the athanor, it would then meet the air, for the first time, in the centre of Libra, as described in the ritual of the mystical marriage of gods and mankind. Gold then becomes the quality of the four elements taken in their synthesis, as fire is the synthesis of the elements earth. water, air, as taught in lessons 13, 14, 15 and 16, on the "projections of sexual magic". The philosopher of alchemy is the cosmosophere of the four elements. MICHAEL: The projections of sexual magic reflect on the theoretical level the developments of sexo-or futuristic alchemy. However, while we have produced gold, and given the gold back to the initiate who indeed presented the spagyrist with the dross iron, having the athanor of the same spagyrist in Yesod, there cannot be any doubt as to the fact that the gold is a synthesis, and that fire is the synthesis of the four elements, for when the elements come forth, they proceed by logical emanation from the fire, first the air, then water, and lastly earth. So it is in a reverse order that the elements are taken up into the fire, to be present entirely in the fire, which is produced by the alchemical art. But, if this is alchemy, it must be tested according to certain Hermetic laws, to see if our process is the genuine transmutation. As Hermetic bishops were asked to judge as valid any alchemical production and process, so must we as their successors consider the process before us. RACINE: The first Hermetic law states: "The art must be completed in the true vacuum of nature, and air my never penetrate the substance until the gold is produced". MICHAEL: In our process there is never any air contact until the gold-age of Libra is reached, at the end of the process. Then the substance is brought out of the athanor and meets the air for the very first time. Thus, the monad-spermatozoon is truly within the vacuum of nature, and free of the air. Therefore, we have satisfied the first Hermetic law, since the silver-age is within the athanor. and viewed clairvoyantly. RACINE: The next Hermetic Law states: "When there is a complete cycle of the elements, this process shall be as rapid as thought -surpassing even the speed of light." MICHAEL: Like the first law of the Hermetic seal, this law of simultaneity also agrees with our process, for we do not depend upon the passage of time for the production of gold, but rather view all references to time as symbolical of the infinite care to be taken in the process. The spagyrist may produce gold immediately after receiving iron, if all conditions are suitable, other-wise. RACINE: The third Hermetic Law states: "In the athanor, there is neither space nor time, there is only the pure and eternal present." MICHAEL: This is the law of Hermetic transcendentalism or transcendence, which places the process of alchemy outside of space and time. In the field-theoretical phallus which is Yesod, the archetype, we have the infinite freedom from space and time, which all alchemy requires. Thus, the truth of this law also judges the worth of our process, which being physical is outside of both space and time because it is also metaphysical and archetypal. RACINE: The fourth law is both Hermetic and Cabalistical: "When kether is in malcuth, malcuth is in kether".

MICHAEL: This law also agrees with our process, for the kether of Aries is in the malcuth of the iron-level, which while being set theoretical is both totally abstract and at the primitive level of the dross-metal. But, the malcuth of Libra (for Libra is air and earth, just as Aries is fire and water) is at the kether or gold-fire stage. This means that futurist alchemy based on a field-theoretical arrangement of the elements is possible, and that all of the Hermetic laws agree with what we have come to say about out work. RACINE: There are two forms of alchemy, therefore, the experimental type. about which we have been speaking and the philosophical or theoretical type which is the subject-matter of the next set of lessons. The experimental alchemist, or the futurist, and the cosmosopher represent the very same process, but looked at from the different aspects of practice and theory. At all points, and especially at the level of symbolic synthesis of gold from the previous three steps they must agree. They must express themselves in profound philosophical agreement, so that no contradiction can come forth which will limit the truth of this process. It is our view, in this matter that alchemy is the crown of sexual magic, and that it must be understood as a field which directs the developments of sexual magic into a very spiritual realm. We therefore part company with all those who refuse to see in sexual magic the attainment of the kether-sphere of philosophical gold. For what is reality unless it is the attainment of the perfection of consciousness by means of spiritual insight into the ever creating central fire of the cosmos. Michael Aquarius and Racine

Copyright 1971 Monastery of the Seven Rays, Madrid Spain. All Rights Reserved.

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Part IV. The Projections of Sexual Magic into the Metaphysics of Actuality. Lesson 13, "The Cosmosopher of the Earth", Part A. In the ancient philosophy of the Stoics, there is the teaching of existence of rationes seminales, called by the Greeks "logoi spermatakoi", the "seed intelligences". These principles of being are to be found present everywhere, for from their unfolding there comes forth all of the changes which are to be found in the world of natural experience. By means of this theory, it was possible for the doctor of the Catholic Religion, St Augustine, to teach a modified form of the philosophy of evolution. If we took the occult potentials of the individual rationes seminales, we would have before us in our thoughts exactly what we have discussed in regards to the monad-spermatozoan. By this we mean that as our philosophy is simply a magical continuation of the neo-pythagorean system of the universe, so our sexual magic is likewise a continuation of the philosophy of evolution and natural processes which is to be found in the neo-pythagorean methods. However, since we have limited the numbers of types of monad-spermatozoan, in previous lessons, it is necessary to say that the various types of the monad-spermatozoan are realised only in those ninety meditations on the tattwas, which are eighty-one plus the nine unities of the tattwas, and that these ninety elements are in reality the numerical forms of the rationes seminales. By this I mean that the use and function in magicometaphysics and its experience of the monad-spermatozoan is confined to the seed intelligences contained in the meditations of the tattwas. The only possible method for realising the magical import of the monad-spermatozoan system is to see its application in the now neo-pythagorean form of the meditation on the tattwas. This transition, from a long continuum of sexual experimentation through the meditations on the tattwas, is possible and necessary. It is both possible in theory, because the natural drive of the sexual impulse is to find expression for the monad-spermatozoan; but it is possible also as an ideal and metaphysical construction, because by means of an analysis of the monad-spermatozoan, we have come to see a perfect correspondence in fact and in analogy with the totality of the manifested universe. However, it is a matter of progression that this possibility become also a necessity, in as much as the laws which are necessary for the development of sexual magic, should also direct to the very end the refinement and projection into an entirely different range of thinking the categories and methods which have been worked upon, built upon, and developed in our studies in these two years of study. For I am prepared now to present something which is entirely different to one's thought, yet absolutely necessary if we are to "break through" all of the limitations which have been imposed upon the mind because of the requirements of an existence-based system of magic. It is necessary to have at some point the possibility of a ninety-degree shift in the process of occult experience, which is taught in all systems of occultism as the achievement of blessedness, but which I speak of as

"charting the geography of Nirvana". For our purpose in now to take the mind of the student up into another world, which exists side-by-side with the world of existence, and which is equally magical and important, yet there have been very few attempts to explain exactly the method of the attainment of Nirvana, or liberation into-the-light, and so most teachers and traditions have been quite content to say that it could not be approached by method of metaphysical reason, and that it was an ultimate mystical reality. We do not believe any of that, and furthermore, it is my intent to show that Nirvana, or actuality, exists side-by-side with the worlds discussed in all previous lessons, and that furthermore, that Nirvana has a perfect structure, which is not too different from Existence, or the world of the four crosses, and that astrology in its teaching of the doctrine of the Cardinal Cross of the Zodiac, or the union of Capricorn, Aries, Cancer, and Libra, comes very close to explaining much about the symbolic manifestations of Nirvana in the world of the astral light. However, the method of approach is, as we have said, by means of the neo-pythagorean meditations on the Tattwas. The role of these meditations is to present a movement of thought which is vertical to the horizontal processes discussed in the experimentations of sexual magic. But there is another reason and that is the method of breaking up, or slowing down the horizontal process so that with the projections of sexual magic, we have also a directed drive which being horizontal, moves to the point of contact or magical connection with the meditations on the tattwas. Thus, the movement from the experiments in sexual magic and the movement from the projections of sexual magic meet at the point of the first set or series of meditations upon the tattwas, those of the range Alpha-Libra through IotaTaurus. All further meditations on the Tattwas may be considered as projections from the basic or first group-set. The following diagram will serve to represent this, I know. The Meditations on THE LINE OF DEVELOPMENT FOR THE the Tattwas The Line of 1, 2, 3. Development for Experimentations of Sexual Magic of Sexual Magic. What we see, therefore, is a ninety-degree angle of meeting, between the horizontal line of the series of lessons from 9 through 12, moving from one direction, and the same line of the series of lessons 13 through 16, moving in an opposite direction, both meeting at the meditations on the Tattwas. At this point of meeting there is created in the metaphysical structure of the course a ninetydegree turn. But this turn of 90 degrees is much more significant for it relates also to the method of the link between existence and actuality, between what we have covered up to now and the world of Nirvana. Existence is essentially the world of the four crosses, which are Capricorn (the Cross of the North), Scorpio (the Cross of the West), Aquarius (the Cross of the South) and Leo (the Cross of the East). This world, which is set forth in the metaphysics of Creole Cabala, and which is implied everywhere in all that the Monastery has taught through my mastership, is the world of magical existence, which must be distinguished the Projections

from the more concrete world of magical actuality, which is Nirvanic, I am using the word "Nirvana", because in Buddhism it also implies concreteness of being as distinct from the Buddhist view of the abstract unreality of maya, the physical world of illusion. But, in Creole Cabala Existence must not be thought of as unreal, rather it is the ideal world of essences, as distinct from actuality, which is the world of substances in process. We have studied the world of the gods (les Loas) in order to come down to earth with the experience of concreteness and actuality in Luage, the subject-matter of the next two years of study. However, for the magician the concrete is neither more perfect nor less perfect than the abstract. Nirvana is the experience of humans, it is immediate awareness and experience if they, the humans, would but think of it, and then begin to realise it. For this reason we must teach the methodology of the concrete which we call "Luage". However, the method of connection between Luage and Legbha is even more profound, for it is achieved by the intervention of Guede-Nibbho, the God of Death. Death, or Saturn, in Creole Cabala, joins the abstract with the concrete. This is achieved by means of the following argument, which makes use of astrological concepts. This argument has four moments, like all else in Voudoo: (a) The world of existence (Legbha) is determined by the Four Crosses: Capricorn, Scorpio, Aquarius, and Aries (?) (replaced by Leo in handwritten alteration of text). This is the principle of abstraction in Voudoo logic. (b) The world of actuality (Luage) is determined by the Cardinal Cross of the Zodiac: Capricorn, Aries, Cancer, and Libra. This is the principle of concretion in Voudoo logic (c) The connection between the world of existence and that of actuality is by means of a ninety-degree angle, which emerges from the constellation of Capricorn. (d) Saturn the ruler of Capricorn in astrological tradition is thus suspended between the beginning of actuality and the end of existence. This is the traditional position of the Portal of Death, whereby the uninitiated may enter the abstract world only after physical death. In view of what we have seen, thusly, we may think of the Meditiations on the Tattwas as leading to a certain awareness of Saturn, because they may be thought of as the elements or steps to the very reality of the constellation of Capricorn. Therefore, far from being the sign of limitation, this sign of the Zodiac is in Voudoo Cabala the sign of spiritual liberation and exalted consciousness. It is the sign of freedom, whereby man is liberated from confinement to either one world or the other, and is freely allowed to make the natural transition into those experiences which will bring him face to face with Legbha and Luage.

There follows a chart illustrating the basic ideas of this theory and experience. Michael Aquarius and Racine

Copyright 1971 Monastery of the Seven Rays, Madrid Spain. All Rights Reserved.

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Monastery of the Seven Rays, IInd Year Course in Sexual Magic Part IV. The Projections of Sexual Magic Lesson 13, "The Cosmosopher of the Earth", Part B. There exists in ideal space a sacred circle guarded by the enchanters and magicians who are consecrated to the service of Legbha. This sacred circle is composed of four parts, and thus it forms a mandala, or magical diagram. Each part of it is designated by a specific symbol and element of nature, with the exception of the fourth part, which being a unity of ninety-degrees, is a composite or synthesis of the three previous elements and symbols. This fourth part, being the temple of fire, is composed of earth, water, and air, and from these three elements fire is produced. Fire, here, at the end of existence is not something which can create itself, for it must be sustained and developed out of the previous three elements. Here, at the end of the world of existence, fire is no longer the same vital element as it was at the beginning of our studies. We, having reached the limits of the existing world, now find that fire, which was so creative and so charged with solar and stellar energies, now in the final phase of its being, must be constructed symbolically by enchanters, rather than being the self-caused element of original being. Thus, the world having grown old, ancient beyond measurement, metaphysically in decline, must come to its end by means of symbolical processes, which deal with only magical meanings and not with real and vital substances. This is the natural termination of sexual magic, for as the organism 'grows old, the powers become weak, and the life-stream to be sustained must depend upon "cosmosophers", or magical philosophers, whose skills in symbolism will hide in illusion and disguise the end of the world, even from the eyes of those who will perish with the abstract, if only to be born again with the concrete. A. THE MYSTICAL ESSENCE OF THE EARTH When the first signs of death are approaching, the organism seeks to reassure itself of its own eternity, and thus there comes forth the belief that the earth is eternal, and that we being part of the earth, will achieve the same type of immortality. By some kind of incorporation we will be taken into the earth and become a part of its wonderful mystery. We will become beings within the earth, we will become ideas within the soul of matter. Thus, all fools seek to establish naturalistic forms of survival, monuments and children, whereby they will be remembered forever, or within a relative span of time. This utter stupidity is based on the folly of the intelligibility of the earth, which is to say that some think that if they are survived by their children or their monuments, they will be remembered. The mystical essence of the earth, however, does not imply a material form of memory, moreover when a person dies, he will not want to be remembered, less such a link lessen his freedom from the world of life, and his flight into the astral world. Therefore, all cosmosophers know that the earth does not have a material memory, and hence the initiate does not expect to be immortal in his children, or in his monuments for the simple reason that the former will no longer remember him after a few generations, and the

latter will become less and less significant.Thus, if these two forms are defective in the power of immortal memory, then the non-existence of the earth's memory would provide even less comfort and certainty. Yet, there does exist a certain function within the mystical essence of the earth, whereby the physical body in its ideal elements is still to be recognised and understood, and this is because the earth, or the material element, is completely ideal in its forms and so only the universal aspect of man, the universal types of the human body and organs may be expected to be found in an ideal condition. This idealisation of the body, as we find it in art, especially in plastic art, wherein the Greeks were the masters of the physical form, is the proper object of philosophical contemplation because the human body, herein idealised, represents one of the perfected archai, or archetypes of creation and evolution. Thus, for the wise man who has passed along the life-process of sexual experience, the instruments of this activity were ideal forms, and this we may realise to be the mystical essence of the earth. We must realise with the hedonist and Greek that the more perfect the physical body, the more perfect the sexual pleasure. Perfection implies itself, and the ideal experience is composed of ideal elements and subjects of encounter. B. THE MYSTICAL SUBSTANCE OF THE EARTH Within each form there is matter, within each essence, there is substance. The mystical substance of the earth, when understood must be seen as a myriad of energies and processes, for the scientists have told us that matter is energy, and therefore, the atom, far from being a physical unity or even a system of solids, becomes a field of etheric energies and functions. a ideal pattern of relationships, which logically exists in the mind of the scientist and which can be identified by means of any of the various particularised instruments, but which appears to the physical sense in a way which is totally different from its factuality. However, if we say that we must disgard the evidence of the senses, we would be excluding a valued source of information. If we said that we must discard the truths of science, we would be going against the positivistic and experimental basis of modern culture. Somehow we must hold on to both truths, one for the senses, the other for the mind, and by an act of judgement separate out the subject-matter of the judgement as regards its context of appearing and happening. Somethings which happen in my hand, will not happen in the same way when I use the electron microscope. And so it is that matter is diversified, and this is because its essence is ultimately a unity of forms filled in with an equally mystical substance. Aristotle sought to define matter, which he viewed as the substratum of the world, as the principle of the irrational. Plato had asserted fundamentally the same idea. However. it was due to John Stuart Mill, in his "Examination of Sir William Hamilton's Philosophy", to discuss matter as possibility-"the permanent possibility of sensations". This for us is the mystical substance of the earth: the permanent possibility of experience -- not just sensation. For, sensation is just one form of experience and we must realise that experience, which also involves thought and emotional feeling, etc. must always be about something. That is why there must be something which it is permanently possible to experience. Thus, while essence relates to necessity, and to the laws of form, substance relates directly to possibility, in any consideration of the element of earth. For the element of the earth is the subjectmatter of any and all experiences, even of the most profound type, for these experiences would involve the prithiwi-tattwa of whatever world we enter as subjects. Thus, the mystical substance of the earth must be viewed as a range of various experiences in which it is possible to identify and isolate the

subject-matter and to enter into that same subject-matter, and thus going beyond mere philosophy, the magician can unite himself in total experience to any subjectmatter. This union enables the magician to see the inner world from within and to participate in a total sense. Then he will realise that what we have said about the mystical essence of the earth must be expanded and qualified in a magical sense. For the form of any subjectmatter will become his body, and the essence his total range of experience, just as the subject-matter will be his life, and the substance of anything will be his innermost experience. Thus, inner and outer reality will become one and he will be freed from the dualisms of the academics, and achieve the unities of the mystics. For only when the father enters into his children will he become one, eternal, and infinite within them, just as the man of the monument must enter into the life-stream of the rock which composes his monument, for by entry, -one is lifted out of every point of material reference, one is freed -for by entry, one is able to make a ninety-degree shift in being-consciousness, and no longer remain confined to materialistic frames of reference. C. THE HERMETIC TEMPLE OF THE EARTH The Hermeticism of the earth-element is existence which as the product of the union of necessary essence and possible substance constitutes the reality of the first temple of the sacred circle. This reality of existence is the world, wherein there is no confinement for the magician. Those who are outside of this world have placed themselves outside, vainly they will try and enter by means of lessons and practices in astral-projection. Those who travel freely will have no such needs, and will be able by reason of their nature to project themselves everywhere and anywhere. Since the world of existence, which is identified with Legbha, has been so richly discussed in what has been said already, we must realise simply that the earth is a mirroir, which reflects magically the whole which includes it, for the earth is a part of existence, and yet the mirroir-image of existence is present within the earth as the Hermetic Temple. The reason for this again points to the role of Capricorn as the great magical sign. For Capricorn is identified with the earth, identified with existence and also with actuality. Capricorn is the magical master of destiny-, and by reason of Voudoo Cabala, we have seen it as always the sign of transition between one and the next worlds, between existence and actuality, but also between necessity and possibility, which comes forth in existence. To bring together all of the forms of being, therefore, in Capricorn, would seem to show that the tendency of the projections of sexual magic in the direction of the meditiations of the tattwas, and hence out of the world of existence and into actuality now seems to become for us an ever engaging and ever present experience of transition. This experience is known to the worldly by another name: "Death", which they fail to see as the beginning, merely the simple beginning of an ever more complex process of total experience and being.

Copyright 1971 Monastery of the Seven Rays, Madrid Spain. All Rights Reserved.

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Monastery of the Seven Rays, IInd Year Course in Sexual Magic Part IV. The Projections of Sexual Magic. Lesson 14, "The Cosmosopher of the Water". A. THE MYSTICAL ESSENCE OF THE WATER. The structure of the astral light in Voudoo Cabala is not a matter of intuition but a matter of analysis. For everything to be found there can be represented by certain symbols, as we have done in our study of astral magnetism. I do not wish to imply that the astral light, -- which is the mystical essence of water -- can be measured, for when we make use of mathematical concepts, it is only in the manner of using them as symbols, and not as quantitative principles. The astral light may be understood as that field of experience which extends from the outer perception of man to the inner perception of Legbha, that is to say it embraces much of physical experience and all of ordinary metaphysical experience. The astral light is normally to be found present most significantly in the element of water, for by concentrating upon the element of water, one is able to make an immediate transition into the astral, as do certain mediums and psychics, who use a glass of ordinary water as their door to the inner worlds, by means of meditation. All that we have said, therefore, about the realms of astral magnetism can be applied to our understanding of the mystical essence of water, however, here we are concerned with more the enjoyment of this element than with an extensive analysis. Here we are concerned more with the sense of what has been achieved by means of water than with the repetition of complicated exercises, designed to awaken one's astral experience. Here we have come to the end of the element of water in its occult sense, and we must think of it as a deep sea, which surrounds the consciousness of the initiate, and which suggests to him the end of the world of occult experience, for if one would go out upon that same sea, one would be forced back -- before reaching the end -- and one would have to return to the normal consciousness of one's own being, for this sea is a limit, it is the reflective and turning back limit of magical initiation. Because there is this turning about, or the reflective turning back of consciousness by means of this sea, we must understand that each drop of water to be found there has this same quality, and that what we mean by physical reflection, as when the light is reflected in the water, is in reality a form of the same phenomenon, as it is to be found in the mystical essence of water. Each element particle, so to speak, is capable of a certain reflection and it will be important to realise that this reflection is to be achieved not so much in a turning away from the outside, but in a turning within, an inward movement of the energies of the element, where elements reflect upon themselves, and everything is thought of as being self-critical and its relationships as self-contained. From the drop of water, the same idea * can be extended to describe the whole of the universe, where all of the elements are to be found within the whole, and

which reflect the complicated nature of the whole through this elemental process of self-knowledge. Each part becomes a centre of self-awareness, and each drop of water comes to a certain clearness of self-knowledge, and achieves the lucidity of introspection within the whole. It is from this lucidity of the elemental parts that consciousness is seen to evolve in nature and become self-consciousness. The metaphysical light, or luciferian magnetism, those radiations from the Loa, is continually being given out, in order to sustain the world. However, only when the water element is able to grasp the inner significance of this light within itself, and thus develop its own reflectiveness does it become a matter of the psychic evolution of consciousness. There and then one will find the drops of water everywhere in the universe, and these drops take on a new name, which we call "souls". B. THE MYSTICAL SUBSTANCE OF THE WATER. There can be no life without physical water, since the constitution of organic matter is completely dependent upon the element of water for its processes. So likewise there cannot be any life without the water of the psyche, or the soul, in which to localise itself and in which to find its most elementary experience. Life, then, must be considered the mystical substance of the water, just as soul in the sense of the psychic entity is its essence. Life is a product of the union of water and light, this is the metaphysical light which coming forth from the very highest is to be found as the causal energy behind all phenomena. Life is the energy which rises into being when light after being reflected many, many times in the mirroir-like interior of the soul, gradually reduces the space of its reflective arc to the infinitesimal, and when at such a level, having become a veritable point of energy, or monad, it then begins to expand in a metaphysical manner, and to envelop the whole area about it by means of the organisation of physical matter according to a field-concept, so that everything within its field of operations becomes interrelated and "alive". These monads, or points of light-energy are the monad-spermatozoa of nature, and they are to be found wherever there is anything. We are here only concerned with their processes, having discussed their structures in the experimentations of sexual magic. already. When the rays of light have been reflected within the soul to the infinitesimal level, there occurs a certain reversal of the process. Having achieved the infinity of minuteness, -- although only those who achieve it will be the sources of life, but since nothing is lost within the soul, each ray may be said to achieve the infinity of the small eventually -- the light passes out of the physical world through the doorway of the infinitely small and returns by the same door completely transformed. Thus. we can say that the light travels from reflection 1 to infinity or reflection n, and from reflection n returns in the direction of reflection 1, this time transformed and made over into a metaphysical light, which is the physical life. Thus, the process represented by the following Light (Rl, R2, RX, R l-n, Rn,) Life (Rn, R Rn-1, Rx,,, R2, implies

R1 ) confirms the very

words of the Holy Gospel according to Saint John, which asserts:

"In Him was life, and the Life was the Light of Men" (1:4) showing that metaphysical transformation in the Logos, or the Christ, or the Legbha, occurs at the very point of infinity, where the world of physical reality is taken up into Existence. Therefore, we may understand that the divine world may be approached through the, infinitely small as well as through the infinitely great, if we are concerned with physical dimensions of manifestation, and it may be approached through the various metaphysical methods of ordinary experience as well. C. THE HERMETIC TEMPLE OF THE WATER. The union of the mystical substance of life and the mystical essence, which is soul, leads to the normal life of awareness and the beginnings of experience. The Hermetic Temple of the Water, the, becomes the spiritually oriented soul directed towards thought, feeling, and refined emotion. The ideal methodology of this temple is the teaching of devotion, whereby the individual becomes more and more a part of the activity of the spirit, more and more a part of the life of spiritual values. This temple and mode of life may be thought of as the true beginning of the yoga of devotion, or the life of the religious ascetic and mystical person, who having freed himself from worldly cares and responsibilities now lives the life of contempletion, as he seeks to enter more and more into the divine vision. The Yoga of devotion and the mystical life of the devoted Christian are the most perfect examples of this temple, which seeks the refinement of feeling by means of all of those religious and mystical symbols, which lift the mind of man towards the holy and eternal. Michael Aquarius and Racine Loa

Copyright 1971 Monastery of the Seven Rays, Madrid Spain. All Rights Reserved.

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Part IV. The Projections of Sexual Magic. Lesson 15, "The Cosmosopher of the Air". A.THE MYSTICAL ESSENCE OF THE AIR.

For the paraphilosphical mind, Air is Mind. The essence of air, therefore, in its mystical sense must be understood as the mystical essence of mind. We now ask as to what this is; and only one possible answer is forthcoming -- mind is being. Mind is the principle behind everything in the manifested universe, and the only way in which to explore the world of being, is to understand the world of mind. Noetics, the metaphysics of mind is presupposed by ontology, the metaphysics of being. But, someone might say that this leads to a certain problem, we are confusing the abstract order of being with the concrete order of mind, for mind is concrete as it is revealed in experience. Yet, we answer that being as such exists only abstractly, as an abstract idea in the logical domain of mind. By examining all things we have realised the notion of being. Thus, in reality, what was thought to be primary is in reality quite secondary, for the world is filled with things, and these things have their existence because of their being thoughts in the metaphysical mind of certain higher beings. These higher beings, or more transcendental types of things have their being because they are thoughts in the divine mind. But the being of the divine mind is only that it is the mind of the supreme metaphysical consciousness of the universe of all minds and forms of consciousness. This is, of course, God. Thus, there exists a descending line of magical and metaphysical levels, filling the void of the air with mind, and linking the humblest of existence with the divine mind of God. Being which is an abstraction is the ideal whereby any level of existence is thought by Mind. In this case, therefore, the ideal of mind is the most concrete and hence the most real form of being. All being is dependent upon mind. The element air, identified in the Zodiac with the signs of Libra, Aquarius, and Gemini, shows the mental character of these signs in the way in which they are to be placed in the birth-chart. However, they are projections out of the element of air, and they reflect the three ways in which mind can express itself, as either practical mind (Libra), speculative mind (Aquarius), or analytical mind (Gemini). When the mental planet of Mercury is placed in one of these signs, as my own is placed in Aquarius, then the element of air is very strongly represented in determining the life-role of the individual. The air in its mystical essence, therefore, projects itself outwards upon the world in terms of the idea of being. By means of various philosophical and paraphilosophical conceptions, there is constructed by rational and logical methods an entire frame of experience -- and this is the world as known to and thought by mind. Once a person has mastered the mystical essence of Air, he is free

from all conceptions created or discovered by metaphysicians and he is able, quite able, to construct his own worldview, and under a certain occult obligation indeed to become a metaphysician and to teach. For by teaching he will lead others to the view of the mystical essence of the air, but more importantly, he will have explored one of the infinite dimensions of the universe, a part or unit in man's quest for complete gnosis of the universe.

B. MYSTICAL SUBSTANCE OF THE AIR. If the mystical essence of the air is being, then the mystical substance must be non-being, or nothingness, for there is a completely logical relationship of exclusion which exists between these two categories -essence and substance -- and the exclusion of being and mind must be nothingness and nonmind. However, it is more important to consider the forms of nothingness, as they are said to "exist". Nothingness may be viewed as the vacuum, which must remain fixed and absolutely apart from mind. Whatever is not in or of mind is nothingness, therefore nothingness must hide itself from mind, in fact it must appear only by indirection. Thus, we will only know of it by reasoning, as it is the object of some inference: "If there is being, here, there must not be nothingness, here, also. "Nothingness cannot be experienced, for we can only experience the constructions of the mind, and the residue of experience is something put together by the mind as the foundation of awareness. Mind is something to be found everywhere in experience, the very symbolism of nothingness is vague and indirect. Thus, we can if we might infer: "Colour is the symbol of being, therefore no colour can be the symbol of nothingness". We mean however more than just no colour may be the symbol of nothingness, for we mean that (and this is positive) perhaps here we haven't any colour to symbolise nothingness, but there may well be a certain realm where there are things which are related by analogy to out own colour system. These may serve as the symbols of nothingness, until the time, when, this realm is invaded or taken over by mind, and hence whatever is there becomes the symbol of being. Thus we will say that the symbols of nothingness perish every moment. Once they are thought, their existence is in question. Then what happens is that the mind invades this world and drives them out, or rather transforms them, into its own symbols. Thus, the symbols of nothingness are said to be non-existent. However, this dialectic should not be thought of as something depressing in any metaphysical sense or even trivial, for it serves well to illustrate the mystical sense of occult experience. For the mystic, that which he contemplates is precisely this nothingness, beyond and behind everything. The mystic is not concerned with the fact that the mind is continually and constantly invading this territory, for the mystic enjoys the chase. And, lastly, there is no reason to suppose that while God, in the New Testament sense is revealed as Mind, as the mystical essence of the Air, the hidden God of the Old Testament and of much Jewish mysticism may be justifiably revealed as the ever hidden and remote nothingness, the Mystical Substance of the Air.

C. THE HERMETIC TEMPLE OF THE AIR. Being and nothingness unite in becoming, the ever expanding and ever unfolding evolution of consciousness and experience. Experience, which is filled with mind and its ideas, which is ever impinging upon the last frontiers of nothingness, and which is systematically blending every drop of reality into the structure of the world, constitutes a perfected and yet ever perfecting whole. The idea of perfection implies that even the ideals of judgement are being carried along with the whole as it moves forward. For this reason mind cannot remain fixed or static, rather it must flow and move and continually rearrange itself as it moves onwards towards fulfillment. The initiatic mind will understand that at each point he is brought into contact with divine immediacy, with a raw and unveiled presence of the very essence of his being, the Mind of God. This is really the justification for all prayer and meditation. If God is so immediately close as to provide himself for our own participation, then surely the mental methods of prayer and meditation are the ways in which we can communicate with Him. This is the rationale behind all forms of spiritual healing and intercession, which makes true mysticism and spirituality the easiest and most immediate realities in the world. Michael Aquarius and Racine

Copyright 1971 Monastery of the Seven Rays, Madrid Spain. All Rights Reserved.

Monastery of the Seven Rays

Monastery of the Seven Rays, IInd Year Course in Sexual Magic Part IV. The Projections of Sexual Magic. Lesson 16. "The Cosmosopher of the Fire". "PHILOSOPHICAL FIRE IS THE CREATION OF EARTH, WATER, AND AIR". A. THE SYNTHESIS OF THE EARTH IN FIRE.

Racine: Certain philosophers have come close to the esoteric tradition in their understanding of the"substratum" of things, especially when they view that things are passing out or in through the infinitely small, or when they teach that the residum of the world is mind-made, in order to insure absolute rationality in experience. Michael: I have in mind, now, the metaphysical and transcendental logic of Hermann Cohen, of the very famous "Marburg School". Not only did he teach the doctrine of the infinitesimal. as we have presented it, as well as teaching the view of the "given"---that which is given in experience as already mind-made or ready made by mind -- which we hold to, but he prepared the way out of the metaphysics of existence into that of actuality in his categories, where he always listed a very saturnian category. as a kind of bridge to the next level. Racine: I presume you are referring to the following categories in his "Logic of Pure Knowledge", "origin", "reality", "Substance", and "Actuality." Michael: These categories must be understood to be purely saturnian, for they refer to the bridge which is to be found in Capricorn: Thus, the category of thought is "origin", which refers metaphysically to both the residum as well as to the infinitesimal. This is the beginning of things in a very paraphysical way, I do not mean metaphysical, what I mean is philosophically of the earth. The next, is the category of pure mathematics, or "reality". This means that we have asserted something about something, we have moved on to the next level of being, where after having separated out various unities of consciousness, we are concerned with their analysis or decoding. This is the method of Capricornian analysis. The next is the category of applied mathematics "substance", which implies the physical and paraphysical material of the world. These are the various building blocks of the world, which reflect whatever physics seems to be dominant at the time. Always it is a Capricornian system of explanation, however. Lastly, we face the category of modality known as "actuality". Here we are no longer concerned with making judgements about what we have been talking about, we are now concerned to pass over into a field of an entirely different subject-matter. This is the bridge which Capricorn forms between the four crosses of the cabala and the four points of the cardinal cross in the Zodiac of the orthodox astrologers. Racine: The other remaining eight categories would relate to other signs of the Zodiac and to other occult interpretations. Michael: Only two other signs of the Zodiac would seem to be able to embrace the other categories and these would be, in my opinion, Scorpio, (identity, multiplicity, law, and necessity), and Aquarius (contradiction, allness, concept, and possibility). I might add that only the esoteric neo-kantians would agree to this sort of speculative construction. Leo, life fire would be made up of all twelve of the categories. Racine: While we would not attempt to assign each category to the Zodiac of twelve members, it can be seen that the categories of thought, pure mathematics, applied mathematics, and modality, correspond to our categories of logic, metamathematics, metaphysics, and noetics. From this type of pattern it is possible to form several newer occult sciences, unthought of even now by experts. B. THE SYNTHESIS OF THE WATER IN FIRE.

Michael: How grateful I am that we do not have to say anything about palmistry, practical cabala, and a lot of other matters, which are "old occult sciences and arts". I think that they are arts. They do not possess any living meaning for us, although for those outside of the Aquarian age, they possess much value. We were not asked to talk a lot about what we considered to be out of date and irrelevant subjects. There was not enough time to cover the essential truths and present the new occult sciences and methods of approach as well as comment upon what had been quite true in the mediaeval period. Racine: However, our methods are not without a long tradition held behind them. By this we mean that what we now teach has been taught elsewhere for a very long time. Michael: Guided by our twofold principles of experience and tradition, we have managed to put together a world view which is complete in itself and open to the infinite possibilities of a complete development. Having completed the study of sexual magic -- in as much as that subject is magical, we have come to the point where spirituality must be understood as deeply rooted in concrete experience. We have come to see that sexual magic

is largely mental, and mental when it is not spiritual. It is not a physical science or art, but it consists in the symbolical and magicometaphysical charting of the pathway of the monad. Racine: By making sexual magic an essentially mental and metaphysical science you have kept it from being abused by sensationalists and materialists, who are guided only by improper motives. By considering sexual magic as a process of development, in which the categories of being are the copulative elements, you have been able to provide in sexual magic the basis for a dialectical logic. Michael: While I had not mentioned it, sexual magic is capable of a further refinement and development. This would be the isomorphic interpretation of sexual magic as a process of logical or dialectical development. Using sexual magic as the first level of science, it would be possible to build on top of it an entirely logical structure for research into meditation and possibly healing. I,think that meditation would be the best type of structure to aim at. Thus, bearing in mind what we have understood from a somewhat similar diagram in lesson 13, we would be able to build up something like the following diagram suggests: the line of development for the dialectical logic as suggested The line of development for the experimentations of sexual magic the meditations on the tattwas

The line of development for the projections of sexual magic

Racine: This would seem to be a certain type of Yesodic creativity, which would seem to show that water was capable of taking on the Leo-qualities of fire, by projecting itself upwards. Michael: We might say that projection is the fire-creativity of Yesod. C. THE SYNTHESIS OF THE AIR IN FIRE. Racine: Would you say in summary that much of what has been said in the first and second years' courses has been symbolical. Michael: That is a matter of much interpretation, and stands in need of much qualification. The student will normally wish to learn more and more about sexuality, especially from the occult or even the esoteric standpoint. However, the principles given in the first two years must be understood to point beyond themselves to something much more significant, but which cannot be presented because it deals with matters of spirituality and meditation which are quite complicated. I would say that whatever has been said points beyond itself to what has not been said. Racine: Would you say that in a truely metaphysical course of study the student should think out the subject with the teacher, even perhaps by way of anticipating what the teacher will say. I refer to those advanced systems of mental development which make use of simple diagrams, such as those taught by the Abbe' Julio, where explanation comes from the student, and after one sign has been explanation by the student, Abbe' Julio would produce another. Michael: That method, with which I am familiar, will schools in the next eight-hundred years, after the entirely, You will note, however, that the method towards beginning students, but it was used only by magic. be used by most of the better occult influence of Pisces has been broken of the Abbe Julio is not directed advanced students of metaphysics and

Racine: Then, such a method would be directed towards the Age of Capricorn, where magical worlds will he studied much more directly and immediately. It would reflect the fire element in Capricorn, which is the sign of the magical mind. Michael: For our purposes, it is necessary to present a very clear programme of studies, which attempts to present the most complicated ideas of magic as easily and as concretely as possible. In the Age of Capricorn, the student will have developed to the stage where he will not need such explications. But, think of the progress which has been made, even in this Age of Aquarius, from the mentality of Pisces and even earlier! Michael Aquarius and Racine Loa.

Copyright 1971 Monastery of the Seven Rays, Madrid Spain. All Rights Reserved.

Monastery of the Seven Rays

Monastery of the Seven Rays, Termination of the IInd Year Course in Sexual Magic, Excursus to follow after lesson 16 of Part IV. "The Idealistic Construction of the Conservation of Magical Energies". Part B. The Theory of Content. MEDITATIONS ON THE TATTWAS, 3. 1. Alpha-Capricorn: Venus in Capricorn suggests that the . influence present will be cold and very intellectual. All artistic work will be dominated by form, and life will be expressed only by a certain aesthetic indirection, as when symbols refer beyond the ugly to the beautiful. 2. Beta-Capricorn: Jupiter in Capricorn will refer to wealth as the result of much labour. The wise man will be able to bring together many riches of matter and mind, but he need never fear their loss. 3. Gamma-Capricorn: Venus in Capricorn will imply a certain love of the deep mysteries of mind. The subject of experimental work and spiritual freedom will blend together in a wonderful activity. The goal of this work will always be the impartial love of the truth. 4. Delta-Capricorn: Pluto in Capricorn implies that there will be a certain moral cynicism and an easy use of illegal methods to achieve power over others. Some, however, will find this use to be helpful to humanity, as in methods of scientific research which are far ahead of their times. 5. Epsilon-Capricorn: Uranus in Capricorn implies the application of philosophical understanding to the understanding of the problems of world-wide need. The world-rulers will make greater use of philosophy and metaphysics in solving material problems. 6. Zeta-Capricorn: The Moon in Capricorn implies that man must learn to repress all emotion if he wishes to become creative. His emotions will then become mental acts, rather than feelings about different objects. He will then tend towards a more harmonious and relaxed life, freed of fears. 7. Eta-Capricorn: Saturn in Capricorn will lead the adventurer on to certain philosophical truths which are not easily presented to the uninitiated mind. Logic rather than some old-time magician will provide the initiation, however. 8. Theta-Capricorn: The Sun in Capricorn will mean that the wise man is a builder of esoteric edifices and logical systems. He will be able to bring together the inner and the outer in a perfect synthesis of truth. Mysticism and logic will be blended together. 9. Iota-Capricorn: Mercury in Capricorn implies that the.mind will be oriented towards the creation of a kind of encyclopaedic whole, or world, where everything of a true nature will be held together by certain necessary associations. This is the truest mirroir of the mind. 10. Alpha-Leo: The role of Venus in Leo is to inspire aristocratic acts of art and creativity. Here the initiate will be inspired to meditate upon the fires of creation as they are devoted to the beautiful. 11. Beta-Leo: Jupiter in Leo implies belief in the monarchy, as especially in the role of the legitimate ruler, rather than the dictator who has taken over the throne. Such a belief in the monarchy is idealistic and purist, and therefore may be thought of as suitable for building a political type of logic.

12. Gamma-Leo: Venus in Leo refers to the use of symbolism to represent the virtues of the perfect life, especially in art and architecture. Thus, the use of such symbols in the stained glass windows of mediaevel cathedrals reflects such a frame of mind. 13. Delta-Leo: Pluto in Leo refers to the use of certain solar energies in magical acts of a highly unspecified nature. These magical actions are so new to this world that they have not been explored or described fully. Yet, they are several aeons old. 14. Epsilon-Leo: Uranus in Leo implies a certain magical belief in the use of the Sun as the central source of supply of occult energies, which are used in developing magical expeditions into the uncharted realms of being. 15. Zeta-Leo: The Moon in Leo is very favourable for occult work of a creative or positive type. The initiate must not think of himself as somewhat limited, for his imagination is the principle of total and absolute freedom. 16. Eta-Leo: Saturn in Leo is the principle underlying the creation of an occult political state somewhere in higher space, from which certain experimental programs will derive which are used by humanoid politicians on earth. 17. Theta-Leo: The Sun in Leo is the father of archetypes and thus he may be understood as the ideal guide for all magicians seeking to build a new world. He is the occultly ideal counterpart to the realistic Sun in Capricorn. 18. Iota-Leo: Mercury in Leo has as its example the use of the eighty-one meditations on the tattwas as magical batteries in a system of logical exploration. These units are used to control certain magical energies. The student must realise by now that his is not just a course of study, when put out in diagrammatical form it is an individualised inductor or instrument for the collecting and distributing of magical forces. However, the wise man who masters this instrument will have only a metaphysical or a paraphysical and metamathematical control over the invisible worlds. He will then move on to something much more powerful, which is implied in what we are teaching him, the world system of magic. 19. Alpha-Gemini: Venus in Gemini implies a mental approach to the arts, which seeks to see the beautiful as a system of parts all interrelated. 20. Beta-Gemini: Jupiter in Gemini implies that the magician will be able to set forth a political system based on ideal forms. These forms will be endowed with life and will resemble a rich and vast forest. 21. Gamma-Gemini: Venus in Gemini related to the consciousness which is associated with the creation of the occult new sciences and newer forms of esotericism. This form of knowledge is itself perfectly ideal and perfectly empirical. It is governed by instruments and formulae. 22. Delta-Gemini: Pluto in Gemini refers to the use of certain esoteric methods of thinking and feeling which are not taught exoterically for reason of their danger to the mind of the student who follows them too seriously. We refer to methods taught by Russian occultists of the last century and this century, and which are said to derive from Thibet. 23. Epsilon-Gemini: Uranus in Gemini refers to those magical acts of consciousness which are prepared for by various types of yogic training. These must be avoided by the occult student of our path, as they lead to mental states directed away from reality.
1

24. Zeta-Gemini: The Moon in Gemini refers to intellectual activities which are based upon very simple premises, such as the magical system used by certain Germans which is based on the writings of Frege on arthmetic. These approaches should be encouraged for all students. 25. Eta-Gemini: Saturn in Gemini refers to the occult science of classification of parts and wholes. The student will wish to master this esoteric morphology in order to judge for himself which of his thoughts are valid and which are not particularly useful at the present time. 26. Theta-Gemini: The Sun in Gemini refers to the beginnings of being in the creative act of the mind. The wise man does not wish to forget that the world must be built up from the very bottom. 27. Iota-Gemini: Mercury in Gemini refers to the final interpretation of any Hermetic system. Hermes is the God of the Mind, and ultimately all systems of magic must be based on the role of mind in the world, for they must be able to show that in the final analysis (Gemini-analysis) everything is reduced to mind. Michael Aquarius and Racine Loa

Monastery of the Seven Rays

Dear It is with great pleasure years course. As you know have come a long way with pleased with your efforts shown. that we welcome you to the third it is second to the last and you us. As your personal guide I am very and with the progress you have

We trust that you are right at home with the Monastery and this is exactly as we want you to feel. Our procedure for the third years study, now that you are so advanced, will be different somewhat from the past two. The course contains 33 papers; some of which are lengthy and in size may be compared to the second years. These will be sent in groups of 5 papers, with the last group of three papers, at no regularly scheduled dates as in the past but at a far more rapid pace. You may study them as quickly or as slowly as you feel necessary. There will he ample time allowed between the third and fourth years. The tuition fee has been set at $150.00 with the usual 10% discount for payment in one sum. Your tuition remittances may be sent in the same manner as the lessons. Altogether there will be seven groups of lessons or mailings which is roughly $21.00 per group, but you may send this as you wish and is convenient. Those that have paid in full will recieve the lessons in larger groups as quickly as they come off the press. We hope this new system will be to your agreement and will allow us both greater freedom. I know that many of you are not too clear on certain points of the first two years study but remember that every moment, whether asleep or awake, your subconscious is working and it is only a question of time until it brings about your conscious understanding. In closing allow me to tell you a little story. It is one of the classic examples in the study of the occult and I am certain that it will assist you in better understanding the great work you are so vitally involved in. It is about a blind man who fell into a deep dark well. A man happened to pass by and noticing the blind man took pity on

him and offered to pull him out. He threw down a long sturdy rope and called to the blind man to take hold of it. However instead the blind man started a long and senseless harangue about how he happened to fall into the well in the first place, why did the man want to help him out, did he have any personal motives in mind,why were wells made in the first place, who built the first one, would the man guarantee that he wouldn't fall into another one, etc., etc. The rescuers patience was taxed by all this but he calmly replied that it would be in the blind mans best interests to take advantage of the rope and after he had been pulled out he could study all these points at his leisure from a much clearer vantage point. Again the blind man started to talk nonsense asking how it was that his rescuer had not fallen into the well. The rescuer told him that he was a very busy person and had much work to attend to and that he would be forced to leave the blind man in the well if he did not come out within the next few minutes. "Alright" said the blind man, "But first tell me how deep is this well and when was it built. "Well its deep enough to be the grave of many like you" answered the rescuer and went on his way. Through the Monastery's work (made possible by your collaboration) many have been offered this rope. Few have shown the wisdom to grasp it. We are indeed happy that you are one of these few and our love and blessings are ever with you as we go forward into the light. With the fondest blessings of the Hierarchy. Yours affectionately,

Monastery of the Seven Rays

The Monastery of The Seven Rays: IIIrd Year Course in Esoteric Engineering, Introduction to Series I (Lessons 1-5). Paper 1. VOODOO AS THE BASIS OF ESOTERIC ENGINEERING. The earlier studies which you have passed through as a student of The Monastery have been based to a great extent upon the foundations and experiences of Voodoo as a mystical and symbolic system. Now, we wish to explore the implications of Voodoo as an exact and methodological system, or structure in the scientific and technological sense. This means, of course, that we will emphasis the scientific and technical side of Voodoo Cabala, which is both little known and rather under-developed, if known, by the ordinary experts in Voodoo science. However, the Monastery has quite a large number of technical reports in its possession which show that the study of Voodoo as a scientific system is being attempted by other occult centres, although we might add that these attempts are vague and incomplete and show a basic misunderstanding of the nature of Voodoo. However, the Haitian branch of the Monastery does appear to be able to explore all of the phases of Voodoo as an exact science, just as I can here at my inner centre, in the Voodoo heartland of Chicago, and by combining these reports and experimental results we are able to produce the material much needed for the modern esoteric engineer. Earlier, we made some announcement concerning the urgent need to prepare a technical course dealing with occult machines and esoteric or magical instruments, which are used by Voodooists and those who are helping in the Monastery's work. Let me say that this course, or program of esoteric study in ninety-seven lessons, will provide the student with a complete field of knowledge in both the theory and the technique of esoteric engineering, including the use of magical machines, as they are used by validly sanctioned centres. Not every occult machine which pretends to the title is such, you must understand that!-however, there are a number of occult machines which are exactly what they claim to be. These instruments furnish the basis for the reports used in this course. However, the entire course is based on the occult structure of the esoteric laboratory at The Applied Lattices Research Institute, or the scientific and initiatic centre of the Inner retreat (as mentioned in Course I, Lesson IV, 3, or 52 (1-2). This plan or structure, upon which we base all of our esoteric engineering may be understood as a commentary and essential expansion of the four grades of Voodoo initiation. These four grades, known as 1. Lave-Tete 2. Canzo 3. Houn'gan 4. Baille-ge

have been projected since ancient Egyptian times into occult history, and reflect the structure of the science of initiation, or scienceinitiation of Atlantis. Today, these elements of structure form the Memphis-Misraim system of Magic, which is the exclusive possession of the Masters of the Light, as they work to expand the work of the Inner Retreat. This system of Initiation and science, known as Memphis-Misraim (from the names of the occult centre of Egyptian initiation, or Memphis, and the occult and cabalistic name of Egypt (or Misraim), having 97 grades of achievement and attainment, forms ignorant as well as from the evil, who might

seek to use these machines as methods of attaining magical powers and cosmic control. Returning to the theme of Voudoo, however, let us not that in the classical period of Haitian Voudoo, i.e., during the 18th century, the matter of science and initiation was closely combined so that as one advanced in Voudoo initiation so one advanced in the mastery of certain occult sciences and techniques which relate specifically to the use of occult machines and magical instruments. Thus, as one received the lst Voudoo initiation, or Lave-Tete, one was given the power to use the occult machines which operate on the physical machines, through the inner knowledge of the FA, which pertained to the physical world, or as follows:

VOODOO INITIATION:

MAGICAL MACHINE:

1. Lave-Tete or Initiate All physical machines 2. Canzo or Serviteour All Astral machines 3. Houn'gan or Priest All Mental machines 4. Baille-ge or Hierophant All Intuitional machines It thus may be understood by the occultist that as one developed in one's powers of initiation so one advanced in one's control and mastery of the various occult machines which explored the various higher worlds. Physical plane machines, however, were applicable only to the physical world and were associated only with the lower types of initiation. However, there were various types of physical plane initiation, so that instead of advancement to the higher worlds through initiation, persons often went through various physical plane initiations which were designed to give control over the four elements in various ways. However, as this did not lead to spirituality but only to physical plane magical skill, it was

abandoned in favour of the classical Voudoo system of the fourfold cabalistic initiation of the Creoles. But, it must be understood that the purely physical plane system of initiations has been revived recently by certain occultists in America, who specialise only in the mastery of physical plan machines.. The following essay was written by me many years ago, and gives us an understanding of the metaphysical world in which occult machines operate. It serves as the 2nd part of the introduction to Part I or Series I in Esoteric Engineering. Michael Aquarius

Copyright 1972 Monastery of the Seven Rays Madrid Spain

Monastery of the Seven Rays

The Monastery of the Seven Rays IIIrd Year Course in Esoteric Engineering or the logical symphony of magical consciousness. Part I, paper 1: "Overture, the first movement of thought,the unnamed universal". For the logical idealist, the entire purpose of all magical study is the mastery of the spiritual worlds of higher consciousness. The magical practitioner seeks to have full power in and beyond the mental worlds. By this we mean that such a person, having developed and purified his total being by ascetical and mystical methods, will have control over all that is thought, not only that which is thought by himself, but -more importantly -- that which is thought by others, even that which hasn't quite yet been thought by anyone, well into future generations. Such an occult master, once he has created a system of worlds, which is a system of worlds beyond his present awareness, will bring such worlds into existence, which -so to speak -- do not yet now exist in any sense except that they have possible being only and which are the creations of his thought. These worlds are under the power of his thought in its speculative and magical dimension, for they constitute his world of power and they determine his own world of being as he so to speak holds them in his hands of power, for they are all under the control of his master power, a power which is in its fullest sense more than even himself, as he now appears to being and existence as presently manifested. This power, which is the inner core of reality idealised, this self-awareness which functions as the absolute principle of consciousness at the root of all manifestation, we prefer to designate by the phrase "the unnamed universal", and for the following reasons. The philosophical magicians having a fully transcendental power are able to soar beyond the worlds of actual existence, for such is the goal of all occult instruction and initiation, in its aim and goal of teaching the methods of true spiritual power. For only spiritual power as magical power is possessed by philosophers of the esoteric sciences, who are identical in their scope of rule with those philosopher-kings of antiquity. For they have achieved a very high level of mastery over their subject-matter, and this mastery over the subject-matter which is called by us "esoteric engineering" provides the inner consciousness of what being is like inside and how it is directed in its developments. For when one has attained to a very high level of mastery, one then, by becoming an esoteric engineer, masters the universal system of all thought as being and of all thoughts and ideas as actually existing beings, and by the ever so subtle weaving of these ideas together into a perfect system of logical idealism, whereby mind makes the outer world according to a precise plan, one binds and secures what one has woven by means of an internal technique of abstract mental control, and what one has secured and woven then becomes fixed and the object of a perfect will power, or spiritual insight, for it becomes a projection outwards of the mental absolute and thusly it knows itself in its innermost power as held together within the consciousness of the magician and that which is now concretely ideal, and no longer the abstract mentality, firmly knows or intuits its roots as lodged within the principle which we call "the unnamed universal" intuition more and more in its perfection and our symbolic forms more and more adequate, for it is only on the outside of existence that there might exist confusion of so-called "intellect". Only to the outer world of brain-mind-materialism, rather than to the world of metaphysical and logico-magical mind-consciousness, do the symbols of the principle of being appear vague and indefinite; but at the heart of all things, if there can be said to be such in terms of human language, there does exist the reality of esoteric mind, and such a reality is perfectly open to those symbols, which seek by application to make known their means of communion, their meanings and communications, and their intentions and idealisms, and such an inner principle of reality is perfectly open to such symbols, which are its reality, identity, and perfect expression of awareness. The entire fabric of the universe expresses itself in terms of various connections of mystical implication, logical and logoical, linking thought and idea, within the perfection of spiritual consciousness of the absolute. Whatever might be said to exist on the outside, because it has but a superficial existence, is vague and the cause of much mystical and occult misunderstanding of esoteric being, for the outer mind is weighed down with factors of a phenomena listic and vicious nature as far as spiritual growth is concerned, and therefore the student cannot accept that which he does not know in the fullest sense of the inner experience of thought-being. Such a still-ruled-by-materialism person lives on the outside of the mental and metaphysical

worlds, and he is neither aware of what exists within his world, nor is he prepared to adjust his consciousness to those states of being which are within the world and which are fixed together or held in the grasp of an invisible principle of universal validity, that object of the magical philosopher's contemplation and intellectual intuition known as "the unnamed universal". Little does he suspect what shocking analogies may well exist between the inner reality and the outer form of the religious and devotional image; moreover he does not seem aware that such a suspicion might be very possible, and if so even necessary, if he would but wish to eventuate and to realise in his own understanding those materialist mythoi of his own world, which crowd about in the darkness, like so many shapeless shadows, those ugly frames of outer experience. If the outsider to occultism will be confused, let him be confused, in fact let us add to his confusion! Naturally, the outsider to occultism will be confused, for such confusion is built into the very structure of the universe as a perfect form of self-protection. The outsider is tested by this confusion, and only he who can pass through it will achieve illumination, not by the elimination of confusion, but by the radically severe adding to confusion upon confusion, so that only the spiritual elite, the occult aristocracy may be said to survive. Survival of the fittest, survival of the most perfect! Yet, the outsider is not asked to adjust his thinking in any way, but the occultist -- who is not an outsider -- is perhaps in for a very different and even more difficult quest than the outsider, if he dares to seek to understand simply the inner structures of being in terms of any outer controls, machines, and materialisms. For all forms of control are internal to being and thought, and all such methods of specification and, however labyrinthine they might seem, explication are to be found rooted at the centre of being rather than growing inwards from the lifeless shell of external existence and darkness, where there is neither sun nor any light or enlightenment. Thus, this centrality of thought to itself, this turning back, which is what we once called the self-envelopment of thought as pure and absolute space where space simply expands into itself, this involution of evolution which is the evolution of involution, in a word this principle of esoteric mentality having its symbols as to what it is identical with itself at the very core of being, at the very centre of being, at the heart of existence, this is the magical control board of cosmic and absolute being in all phases of consciousness in becoming, of consciousness as an absolute, and of consciousness as existence, whereby the whole is permeated by a logical matrix of awareness and it is from this matrix that there arises the various roots and links, grounds and intellectual and spiritual foundations of existence, which seemingly give the world of phenomenal awareness its variety and supposed richness. However, the inner principle remains always the same, for these idealistico-hieroglyphic lattices of labyrinthico-gnostic and transcendental logic are identical and without any modification, for they are the absolute keys or instruments of metaphysical control, known in the outer worlds by our first taught designation or "the unnamed universal", but realised as known in the inner world as the perfect instrument of magical and metaphysical and metamathematical operation, whose field of perfect operation finds its validity everywhere and nowhere, both in space and beyond all space. This principle from which all methods of control and fixation, from which all methods of magic so far discussed to this date, and from which all of these ideas are said to emerge is known as realised by the master esotericists and metaphysicians of true wisdom by a somewhat technical and logically complicated yet surprisingly simple name or term, which it shall be our duty as your teachers to explicate. For that which is known to the outside as "the unnamed universal", and which implicates, fixes, and holds together mystically and logically all things, all of the esoteric powers of thought as being, and all manifestations of magical connection between thought, is known to us and by us as "the Logos", and this principle forms now the subject-matter for our excursion into the field of esoteric engineering, which in its totalion of implications is "the logical symphony of magical consciousness". Michael Aquarius and Serge de Troubeoutskoy

Monastery of the Seven Rays

The Monastery of The Seven Rays: IIIrd Year Course in Esoteric Engineering. Part I. Lesson 1. THE MONASTERY OF THE SEVEN RAYS AS THE RITE OF MISRAIM IN SPAIN There have been a number of occult factors involved in the move of the Monastery from South America to Spain. These factors relate to the work of the Inner Retreat and the need to continue the occult succession of one of the most interesting esoteric orders, now, located in Spain. In the early 19th century, the French Armies under the direction of Napoleon introduced the more developed systems of masonic initiation into Spain. Up to that time all of the occult work in Spain was highly secret, due to the attitude of the official religion of the country. However, there had existed in Spain since the middle ages, and even before, a secret Gnostic Church, known as The Spiritual Gnostic Assembly (Ecclesia Gnostica Spiritualis). This occult church and order carried on special programs of initiation and research and could not be easily sought out, but could be found only by means of astral searching. When the French influence came into Spain, the Rite of Misraim (Egyptian masonic initiation) was among those introduced. The leadership of the Spiritual Gnostic Church immediately took over the Rite of Misraim, so that by 1815, this order was completely under Gnostic control and completely separate from the French leadership of the order in Paris. Gradually the Egyptian initiation and system of research were enriched by many significant changes, so that what had been an attempt at the restoration of the Egyptian system of initiation, now, became a genuine Egyptian system of initiation, for the Gnostic traditions in Spain had been transported directly from Egyptian temples centuries before. The Order of Misraim, as the Gnostic Church then became known as, set about to develop various occult methods of research which would enable it to keep up with occult developments in other countries, and also to enable it to keep in touch with various occult rites in the West Indies (especially in Haiti) and in France. When the French Order became the Rite of Memphis, so that the system of French masonic initiation developed in the Rite of Misraim of 90 degrees was expanded even more into The Ancient and Primitive Rite of Memphis of 97 degrees in Pris, the Spanish Order followed this development with a parallel of its own and passed from designating itself as The Rite of Misraim to being known as The Ancient and Primitive Rite of Memphis-Misraim of 97 degrees of esoteric attainment and 336 degrees of magical achievement. In order to develop such a system of grades of initiation and learning in occult science, it was necessary for the Rite of Memphis-Misraim to make universal and full use of the occult machines and magical instruments of the Ecelesia Gnostica Spiritualis. For this reason the tradition of the Rite of Memphis-Misraim, in Spain, has been unique and radically different from that as found in France, England, or other countries having groups of a similar name or possible background. For the Spanish Order alone has the following characteristics: 1. 2. 3. 4. 5. 6. Use of Occult machines and magical instruments. Identity of practice with Thibetan Esotericism and Haitian Voudoo -- both methods being shown to be one. 97 degrees of attainment presented as lessons in esoteric engineering (as in this 3rd year course of study). 336 magical degrees of power and control, whereby every occult system on this planet and on many others is under the control of the Masters of the Rite. A super mathematical and super metamathematical system of universal science, whereby any occult problem can be solved within mere seconds of time. The complete basics of Sexual Magic, magnetic magic, and studies in astral magnetism and luciferian magnetism presented as course studies to the serious seeker (as in The Monastery's lst and 2nd year course).

7. 8.

The use of occult control centres, as in Haiti, Chicago, and Spain in order to keep an information control on every other occult group. A hierarchy of magical bishops and pontiffs, who direct the religious affairs of occult churches and all valid gnostic groups in the world.

The Monastery of The Seven Rays was prevailed upon to come to the point whereby the Rite of Memphis-Misraim and The Monastery would unite in terms of their esoteric operations. For this reason, the chief of The Inner Retreat of The Monastery of the Seven Rays was consecrated Grand Hierophant of the Rite of Memphis-Misralm, and took upon himself the grade of 97 = 336. Thus, The Monastery in the outer retreat relocated itself in Spain in order to absorb the magnetism and tradition of the older Spanish Gnostic and Memphis-Misraim traditions. The Monastery having been established in very ancient times in South America, before the coming of the white man, continues to maintain an esoteric centre in South America, but the outer retreat being transferred to Madrid, Spain, serves to coordinate the Spanish occult scene and work of the Spainish rite. The outer work is necessary because gradually the conservators and custodians of the rite of Memphis-Misraim are leaving this planet to do pioneering work, in the occult sense, in another part of the universe. Their exoteric structure is now, however, The Monastery of The Seven Rays in Spain. However, The Inner Retreat has taken over the entire occult system and series of esoteric laboratories of the Rite of Memphis Misraim, and has merged these operations with its own Applied Lattices Research Institute and its own Applied Matrices Research Institute. The Inner retreat is now designated as The Applied Lattices Research Institute-Ancient and Primitive Rite of Memphis-Misraim, and I, The Master M. Aquarius, am both the Head of The Inner Retreat of The Monastery and its director of the department for temples as well as being the Grand Hierophant of the Ancient and Primitive Rite of Memphis-Misraim. For this -reason, therefore, there has been no loss of occult authority or power, rather The Monastery is now more able than ever, being more international than ever, to teach all of the countries of the world according to its basics of research and initiation, However, because this course contains 97 lessons, it is important to explain in the significance of this number, and also to give the esoteric reasons for the move of the Monastery of Spain. I might add, that there has not been any change in the philosophy of the Monastery, or any change in our occult work or understanding. Rather we have expanded our work, so that Europe, which has very serious needs at the present time, will benefit from our having the Outer Retreat with the departments headed by the Masters R.J. and S.K. located in southern Europe and the magical forces aimed from Spain at the troubled places of the continent. However, the Inner Retreat headed by myself and my other self the Master M.B. continues as before, and yet we have gained a very special inspiration by becoming one with the traditions of Memphis-Misraim, for at the very time when I needed a sudden rush of inspiration in order to arrange the sequence of material for the 3rd year course, I was consecrated as the Grand Hierophant, and this seemed to give me a sudden burst of energy, for even masters have needs which can only be met by being inspired to do very creative things. Michael Aquarius

97 as used here is a symbolic tentative number. As the Monastery's Course is a living Course, that is, it is constantly being improved and revised. As the first lessons of the third years course go to press the later ones are being written. Therefore it is possible that the course will not actually number 97 lessons which will indeed be quite lengthy. This will be explained later on when a final number are determined. Copyright Monastery of the Seven Rays,Madrid,Spain

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering Part I, Lesson 2. THE INNER RETREAT AS THE MASTER MIND OF MEMPHIS-MISRAIM The Inner Retreat must not be thought of as being a rather plain place to visit. It is in reality an occult machine, or a master mind. The Master M. Aquarius assisted by certain occult helpers goes about his daily research work and makes use of these reports in order to prepare the programs which go into the composition of these lessons. However, the Inner Retreat operates just like a master-mind, or cosmic brain. Let me tell you why and how this happens. Each of the occult chambers of research containing the machines and instruments of esoteric science is coordinated to its neighbors and so administered by the Master as the chief supervisor that the occult machines function like parts of a living, and intelligent organism. The machines seem to have their own life and rhythms, they function so that each contributes to the whole, without there being any loss of energy or any loss of power in the entire system. Each machine does a unique task, so that there are not any overlaps, or wastings of power and research-energy. The entire system of laboratories, and the entire collection of instruments -- these both function as if they were like two giant eyes which picked up information and brought it back. They are like giant radar systems. I define "Esoteric Engineering" as: The study of the occult machines and other instruments of magnetic magic used by the initiatic and research temples of Memphis-Misraim. However, there is at present only one main temple, which is the inner retreat, but as you master this course more and more you will build up a little temple of research for yourself, and you will send reports to me, which I will answer and give you advice upon. But it is only with this course that any student of the Monastery of the Seven Rays may correspond directly with The Master Aquarius. You will write to me as follows: The Director The Department of Esoteric Engineering, The Monastery of the Seven Rays, Address in Madrid, Spain, etc.

You will write to me and receive my replies only through the Monastery's outer retreat, because no one may approach the Inner Retreat directly. However as I have consented to direct the students in this advanced course, I will expect certain well written and well thought out reports from you. For from now on, the program of studies at the Monastery is highly technical and not oriented towards persons who wish occult excitement. It will be hard work. Esoteric Engineering, however, is perhaps the most interesting part of magic, for it teaches the individual the methods whereby he is able to master occult force fields and magnetic currents, and thus it teaches him how to become a master. This is important for all of the other forms of magic actually depend upon magnetic magic and esoteric engineering for their effectiveness. Even sexual magic, in reality, depends upon magnetic magic and esoteric engineering for its more powerful effects and its more important parts are completely under the jurisdiction of esoteric engineering, I have in mind the "Experimentations and Projections of Sexual Magic" especially.
Now it is important to have some ideas as to what types of occult and magical machines are used in esoteric engineering. There are several types which appear on

the scene, but let us explore the more significant types. I will now list the types of occult instruments and magical machines and try to give the introductory student some idea as to what they are like.

1.

Physical Occult Machines:

(A). There are physical plane occult machines which are used as symbols of occult machines which exist primarily on the astral and higher levels of consciousness. The physical is merely a drawing or representation of what is higher. (B). There are physical occult machines which suggest or are the occasion for the operation of a non-physical machine. Thus, a physical machine might suggest how an occult machine might work on the astral. Or, a physical occult machine might well show how an occult machine on the astral works, because whenever the physical machine is said to operate the occult machine on the astral is really working. (C). There are occult machines on the physical which serve to control and to coordinate the machines of types A and B. Thus, a physical occult machine serves to show what types of machines work, how they work, and how they are structured on the astral. (D). There are physical machines which serve as anchors or groundings for astral machines. This might take the form of a diagram on paper, which shows the outline of an astral machine, or it might be a mathematical formula which gives the operational nature (what it is and how it works) of an astral, mental, or intuitional machine. The Applied Lattices Research InstituteAncient and Primitive Rite of Memphis-Misraim has a systematic collection of 336 of these machines, whereby it controls the total range of occult machines, which can be invented, or have ever been invented, or will ever be invented by esoteric engineers. (E). There are physical occult machines which are the perfect physical counterparts of the higher astral and mental machines. I have in mind the sixty-four cubes of wood, made by a sometime chief of The Order of The Oriental Templars (OTO) for use in his experiments, and which are now in my possession, having succeeded him as Sovereign Grand Master of The OTO. These sixty-four cubes of esoteric engineering serve to represent the sixty-four mental and astral force fields, which Aristotle explored in his 64 figures of the syllogism and which the Chinese mastered in the system of the I-Ching, as expounded in Fo-Hi, and which are discussed in our first year study of "Luciferian Magnetism, or Part IV. These are some of the physical plane machines which we will explore, but I advise you that there is much more to the field of esoteric engineering than what I have given you, for this is only an introduction, and I hope that as we develop our skills, each and everyone of you will be able to make use of these instruments and give me written reports on their operations. Michael Aquarius Copyright Monastery of the Seven Rays, Madrid,Spain.

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Part I (Lesson 3) OCCULT MACHINES AND MAGICAL INSTRUMENTS OF THE ETHERIC AND ASTRAL WORLDS. Up to now we have been exploring those occult machines which are to be found mainly upon the physical plane. It is true that we have discussed a few of those machines and instruments, which while having their basis on the physical plane, do operate on higher levels. However, we have been concerned always with those machines whose occult centre of gravity is to be found on the physical plane. Now, we must explore another type of situation, by way of introduction. The student, however, should realise that what we are doing is merely trying to explore the various occult worlds and their instruments and machines in a rather superficial manner. In the full course of this study in 97 lessons, we will have ample time to give you a detailed exploration, and even a rather lengthy exposition of the entire field. The etheric field or world corresponds to the area discussed in the first year course, with the lower levels of astral magnetism. These levels or fields of astral magnetism are nearest to the ordinarily physical world, and therefore their instruments and machines will bear much similarity to physical machines, except that they will operate in non-physical ways, often through the medium of extra-sensory perception. For this reason one must not only be an occult physicist to make use of such an etheric instrument, one must also have telepathic and clairvoyant capacities. I would advise you, therefore, to take out the lesson from the lst year course of the Monastery which is number 17, or Student II Degree (Occult Physics A) "Introductory Letter concerning Astral Magnetism", in which I discuss the matter of hierarchies of energy, and where you may now indicate that the Etheric Field corresponds to the Iron-Copper and the QuicksilverSilver Nitrate levels of Astral Magnetism, and there also note that the Silver-Platinum and Gold-Uranium levels correspond to the Astral fields of Astral Magnetism. Thus, we have the two worlds of occult machines in view before us. You might also note that we, in this course are operating at the level of the Magnetic Magic Level of Study, or from 3.0000 - 3.6250 through 3.9376 ~ 4.0000. This will enable you to understand that while we are looking at something of a very high level of magnetism, yet, it is based on something much lower and much more primitive. Occult machines which are operative on the etheric field are of various types and it is my wish, here, only to list them, together with those which operate on the astral field, so as to give the student some idea as to the complexities and problems involved. For these machines do have a definite structure, but this structure is best seen by the clairvoyant, who may be able to assist the non-clairvoyant by means of various descriptions, including drawings, which we will latter-on view. However, these machines are not physical in the sense that they have physical parts. They might correspond to a physical drawing or some formula, but they are primarily machines built up in etheric and astral matter and operative

B. Types of Astral Machine: (1). Paramagnetic Systems: These machines are used to organise and direct machines of a lower type, especially etheric machines, and are said to be essentially control systems, constructed in astral matter by magicians making use of arithmosophical formulae, i.e., where a magnetic energy is reduced to its parts by the magical analysis of the numerical elements and magical components. (2). Mediumistic Algebra: This is the master science behind all occult machines and as such its own reality as a machine of control is established. It is used to form the medium between levels of energy, so that the control and communication of the energy from one field or level to another can be easily transmitted. (3). The Mandala Instrument (Mandalum Instrumentum): The use of this machine in magic is confined to ceremonial work, where it forms the vehicle for the creation and transmission of magical forces from one point in occult space to another. It may he thought of always as a temple, where the members of the temple are in reality parts of the machine. This is used by high ranking ceremonial magneticists who have grown out of the use of group rituals and yet wish the effects of their work to have the same symmetrical structure as the structure of a lodge or temple. The most powerful type of mandalum instrumentum is that of the Rite of Memphis-Misraim, which consists of a great system, known as The System of the Grand Lodge Osiris, in which each member of the supreme council of the rite, representing the seven planets and the seven rays, each operates a Mandalum Instrumentum. This machine was developed by the Thibetan Esotericists and by gnostic magicians in general. (4). Metastatistics and Voudoo: In the cult of Loa Legbha, as it is practised by Voudoo metamathematicians, there is the use of an astral machine known as the metastatistical tracing board. This machine is used to control various energies which are relevant only to the Legbha cult, and to explain how it is possible for the mathematical order of being to be related to the magical and occult world. This machine transmits various communicative energies from the occult laboratory of the Loa Legbha, known as Grand Legbha, to the various high priests and bishops of the Voudoo and Gnostic Churches under his direction or patronage. (5). The Astral Condenser: This machine is perhaps the most common of all occult instruments. It is used to focus and to condense all occult energies from the astral world. It is directed by the magician and may only be used by him. After the energy has been condensed it is then projected at his will. It may hold the energy for any length of time, however, until it is projected, and I have encountered such instruments filled up by ancient magicians, who having died or else having directed their minds elsewhere have forgotten or ignored these filled instruments. I have made use of these instruments and have been able to control many occult systems through this means, for it is certain that the forces were still very effective. Yet, it must not be supposed that the forces were either weaker or stronger than they were when orginally placed in the Condenser. The forces were identical in their strength with their first state of entry into the instrument. In this sense we can see how instruments like this insulate against the changes of time, and it has been known that such instruments have been used by occultists to preserve themselves, or hold themselves on

the astral plane against the onward tide of evolution. My fried C.W. Leadbeater says on the astral and etheric field. These machines are quite interesting as you will note, for it is here that they are able to take advantage of the various energies found in these worlds, and to be truly functional. Up to now the machines--- those physical machines, have been mainly symbolic. It should be noted also that the main difference between the etheric and the astral machines is due to their use of different type of astral magnetism, as I have explained above. In fact they seen to be very similar in order of structure and organisation of operation.

A. Types of Etheric Machine:

(1). The Etheric Inductor: This machine is used by occult physicists and magicians to gather and project etheric instruments and energies and to concentrate and to focus that which is projected with exactitude.It follows and exact mathematical form, but in Voudoo -- where it occurs probably more often than anywhere else, it appears to be an elemental system under the exact control of the Voudoo priest. It may also condense and store energies. (2). The Egyptian Isis-Particle system, or the Unified Field Inductor: This type of etheric machine was developed out of experiments in occult physics. Its function is to concentrate energies from the field of light and to work at the basis of the entire etheric field, or the entire physical field (in some circumstances) in order to give magical control over the fields of space and time to the operator. The Isis~Particle is the name given to the most minute of occult particles, lighter in weight than the photon, and therefore the bridge between the physical and the nonphysical. The operators are able to control the physical world from the metaphysical world of the etheric fields, and thus influence space and time events. This inductor is also used to explore the various lattices of the etheric and the astral like a type of occult radar, because the IsisParticle can be used to reproduce occultly the whole of the unified field in its detail and thus accurate measurements can be taken from the structure given in the Isis-Particle. (3). The Tattwometre, or Tattwa-ometer: This Instrument is used to direct the fields of force as units, known as the tattwas of the Hindus, and to project them or make use of them in exact experiments. These fields of force can be used for astral or etheric projection, so that by means of this machine the operator can explore the entire field or tattwa as a unified perception. The entire field of occult physics is then reduced to the reading of various measurements given through the symbolic elements of this system. (4). The Zothyriometre: This instrument is used by Zothyrian gnostics to bind the astral and etheric fields into fixed lattices so that by the creating of an intersection between two fields a special energy or focus of energy or synthesis of energy can be achieved. When this is done the focus of energy can then function very much like an occult tube for the

projection of various types of energy systems from the operator to his object. It is also used to build up certain technical reactions to occult situations and to explore these reactions with precision. (5). An Etheric Master Machine: This instrument has been developed by occultists to combine the functions of etheric machines 1 through 4. It operates through magical mathematics and forms the bridge to the astral types of machine that this is a form of black magic, i.e., to fight to hold on against spiritual progress and to stay on the astral plane as much as possible. I would say that for human beings it would be wrong to use this method, but to store non-egoic energies it would be acceptable. For it is by this means that the initiatic energies of the past are handed down to the future ages, rather than depending on the questionable method of apostolic succession or human transmission. In other words, the qualified and good magician as he explores the worlds will find certain matters there and if he wishes to take them out of their astral containers and used them, he can. This was how freemasonry was revived in the 18th century by the Count de Saint~Germain, by taking it out of its "Egyptian bottles" so to speak, which had preserved it as a magical energy or initiatic and magical current since 1.000 B.C. Michael Aquarius

Copyright Monastery of the Seven Rays,Madrid,Spain

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Part I (Lesson 4). "THE INSTRUMENTS OF THE MENTAL AND INTUITIONAL WORLDS,'? The mental and intuitional worlds correspond to the worlds of luciferian magnetism and therefore may he said to possess many types of occult instrumentation. However, I wish only to discuss the types of instruments found here because, in function, they form a close parallel to the astral and etheric machines discussed before. However, they are united in one type of main focus and that is the control of energies and their direction or cosmic administration. A. Mental Machines:

(1) Metaphysical Machines: These machines are systems of explication and control which are operated by magnetic magicians for the purpose of control and direction of systems of essences and substances, which are para-energetic or beyond the astral and etheric levels and types of fields. The metaphysical machine, however, must operate to make it operationally possible for lower machines to work. Without metaphysical machines we could not have genuine astral and etheric machines. Metaphysical machines are administered by the various Legbha priests who have been assigned to the Rite of Memphis-Misraim. At present, there are only three such persons in the world who do this type of work; myself and my two Haitian brothers of the 97th degree. (2) Magical Computers: These machines are used to calculate certain metaphysical conditions and they are to be found in most higher centres of transcendental Voudoo. This type of machine is used to translate one type of metaphysical value, such as the number of a degree into another form, which can be used to link up with the total matrix of the metamathematical world, or into some arithmosophical value. Thus, for example a. The 97th degree of the Rite of Memphis-Misraim is linked

to certain metaphysical values by means of the arithmosophical values as 16 = 33 = 336 = 97) = (32 + (3+6) = 18). b. The 97th degree of the Rite of Memphis-Misraim is linked to number 16 axiom, or 336, the last in the total system by means of the astral and mental tubes and tunnels of concrete and abstract isomorphism, which I will explain later on in this course. Thus, a magical computer has two possible functions or forms, for on the mental plane and above the function and form are identical. (3) Magical or Noetical Instruments: These machines are used to create occult systems for the explanation of the universe in part or whole, and therefore such instruments are complex forms of philosophical or ontological systems. We have such a machine in our research centre having 32 logical parts, for when we build the universe we must move from A to Z and from Z to A, if we are to avoid the time series of involution followed by evolution. For the magician who uses this machine to build up a universal system of space-time control and more, involution and evolution are matters which happen simultaneously. (4) The Transformation Algebra Machine: This instrument is a highly metaphysical machine which operates to explore metrically every possible world. This instrument operates from +0 to +100 and from +0 to -100 and from +100 to -0, and from -100 to -0, and from -0 to +0 and from -100 to +100. Thus, the entire world of possibility can be explored exactly and with precise measurements and abstract categories of mind. The use of this instrument is limited only to four very high masters of light, who have been consecrated to Legbha, the Christ of Voudoo, who is the God of the Four Regions of possibility.

(5) The Neo-Pythagorean Gnostic Machine: This is a system of gnostico-ontological explication which makes use of abstract symbols in order to explore and to control the universe as a total system of possible elements. The four persons who make use of this instrument do so in order to control the ontological equilibrium of the cosmos. They are: 1. The Grand Hierophant -- Master Michael Aquarius, 2. 3. 4. The Patriarch of the Idealistico-Hieropglyphic Labyrinthico-Gnostic and Transcendental Logics, The Patriarch of the Cabalistico-Gnostic Church, The Patriarch of the Neo-Pythagorean Gnostic Church of the Ancient and Primitive Rite of Memphis-Misraim. Church of the

These four masters form the Supreme Council of the Ecelesia Gnostica Spiritualis of the Ancient and Primitive Rite of Memphis-Misraim. And this machine will never be used by any person who is not a master of the light, nor will it ever be in a state of non-use. B. Intuitional Machines: There is only one system of intuitional instrumentation and that is the system of initiations and consecrations of the Rite of Memphis-Misraim as instruments of esoteric engineering. I refer to an occult machine having the following abstract structure, which can only be expressed here in terms of symbols, for it is too abstract and magical for the first part of the course. But in my wish to give an outline of this entire system of occult machines, I will indicate the barest of structures: The Intuitional Machine of Memphis-Misraim known as the Ego of the Grand Hierophant. This machine exists in the Ego, or higher self,, of the Grand Hierophant, Michael Aquarius, and as such forms the archetypal level of his mind and being. It is divided into four parts: PART 1. 1 to 4 5 = 4
2

+ 4

= the key to the first world of M-M.

PART 11. 6-23, 24-41, 42-59, 60-77 all equal to 128 lattices. PART 111. 78-80, 81-83, 84-86, 87-89 all equal to 128 lattices. PART IV. A. 90 to 93 = 64 lattices. B. 94-97 = 16 lattices.

This intuitional machine is so called because it exists as the postulational or axiomatic basis of the Rite of Memphis-Misraim, upon which all of the worlds of machines depend. For this reason it may be considered as the ultimate magical instrument, or the Highest form of Magic. All of these machines and instruments may therefore be explored by us systematically, as this course of study unfolds. This last machine, I use to convert and to translate initiatic currents into light years of outer-space-distance Michael Aquarius Copyright Monastery of the Seven Rays,Madrid,Spain

Monastery of the Seven Rays

The Monastery of The Seven Rays, Third Year Course in Esoteric Engineering: Part II. Occult Machines used by the Highest Legbha Priests. Lesson 5, THE BEGINNINGS OF THE OCCULT LABORATORY OF THE LOA. There are four worlds of higher magical instruments and occult machines which cannot he used except by initiated priests of Legbha. I do not refer to those persons, who having been initiated into Voudoo are consecrated to Legbha as their special God, or Loa. Rather I refer specifically to those magical priests who having been consecrated to the work of magical research, have been given a very special grade of magical attainment by the Loa Legbha, Himself. This grade corresponds to the 97th degree in the Rite of Memphis-Misraim, but it is expressed in terms of a magical formula. which states that the power of the Highest Legbha Priests is equal in magnitude or esoteric force to 336 2 + 336 3 . which has the sum of 12,745,506,816 occult units, which = 336 4 and 37,933,056 occult units, which = 336 3 and 112,986 occult units. which = 336 2 thus by simple addition, one arrives at the occult power of the highest Legbha priests, which is 12,783.552,858. This figure represents in occult units the magical power of the hierarchy of light, where the full potential of an individual human soul, after 100 incarnations is = to 1 occult unit. Thus, we are face to face with the use of the progress of the human soul in many, many lifetimes being measureable, and the progress of the soul in terms of its fullest potential for 100 lifetimes, or incarnations being the basic unit of measurement. However, some occult scientists will disagree with our use of the basic unit as being = to 100, and they will estimate that a basic unit is equal to 1000. or to 1,000,000 lifetimes of progress. However, by whatever scale of measurement one wishes to make concrete these ideas, the formula is set forth as above, and this is the basis for the admission of the highest priests into the highest form of esoteric engineering. In the Egyptian Book of the Dead. the soul of the mortal man, having just passed into the next world, is weighed in the Hall of Judgement, which is presided over by the Legbha of the Egyptian religion of antiquity, or Great Osiris. The idea of occult measurement of the soul in terms of its progress therefore finds its basis in Egyptian occultism as well as in our own tradition. We are not making up the fact that there is this development which must be measured and that this development which can be measured is absolutely fixed as a method of calculating the status of metaphysical energy and occult force.

Those who have this quality of soul, therefore, have assigned to them a very important position in the work of esoteric engineering. They are asked to serve in the occult laboratory of the Voudoo gods. We are concerned with the occult machines to be found in this occult laboratory, and following our previous pattern of teaching in this course, we wish to introduce you to these occult machines, to return to a more detailed discussion on them in a future lesson, or group of lessons.

The occult machines which are used in this laboratory are of two types as far as simple magical insight and understanding are concerned. First of all there are occult machines which operate for the purpose of evocation, and there are occult machines which operate for the purpose of invocation, These occult machines are constructed out of metaphysical substances and essences of one of two types: (A) Metaphysical machines used for evocation made out of the same metaphysical substance and essence as the Daemons, and (B) Metaphysical machines used for invocation and made out of the same metaphysical substance and essence as the Aeons. Thus, we have two types of occult machine, which operate upon two different metaphysical currents: Type (A) works with the currents of emanation, which brings into focus the being of objects in the visible and invisible worlds. These objects and their energies have come into being from the world of abstract possibility, or the machine is used to bring into being entities and other objects from that same world of abstract possibility. However, machines of Type (B) are important for because they are concerned with the objects and other entities which are presently in existence, but which are undergoing the stress and tension of evolution towards perfection. Such machines work towards the exact acceleration of the pace of evolution and the progress of the object towards the light of Divine Majesty. However, because either type of machine could give vast powers to those who made use of them, the occult engineering experts must be of a very high type of spiritual development, to avoid the possible misuse of this machine for an evil purpose. These occult machines being of two major types are, however, further subdivided into those which work with either real or ideal essences and substances, or sometimes a combination, which means that two or more of the machines must be made use of by the priests. I will simply list the types of machines and will return to a more exacting description of them in a future lesson. However, these machines, it must be understood, are in no wise physical instruments, rather they are entirely metaphysical in composition and in operation. Field of Operation: Type (A) Type (B) Ideal Essence "1" "2" Ideal Substance "3" "4" Real Essence "5" "6" Real Substance "7" "8" Due to the highly complicated circumstances of modern occult research, it is often necessary to make use in a single project, as I have said, of several machines. Thus, one might find an occult field of problem-solving

which made use of metaphysical machines 1, 3, 4, and 6. Other situations might be more complicated, others might be less so. I have tried to keep this field of operation quite simple, but it must be understood that these machines are much more complicated than I have described them as being. For one thing, they are composed of various parts or components, in a metaphysical sense of implications and related fields, so that each occult machines is quite complex in operation and rather diversified in its scope. We will continue this line of thought in the next lesson. Michael Aquarius

Copyright Monastery of the Seven Rays,Madrid,Spain

Monastery of the Seven Rays

The Monastery of The Seven Rays, Third Year Course in Esoteric Engineering: Part II. Occult Machines used by the Highest Legbha Priests. Lesson 6, LEGBHA-SOLAIRE---STELLAIRE.

Within the esoteric field of the Legbha Cult in its highest expression we find a very careful distinction which is made between the Solar and the Stellar aspects of the Legbha. This is reflected in the field of esoteric engineering to such an extent that it is necessary for use to make a very careful distinction, here, between two higher fields of occult machines. Esoteric engineering must make use of magical currents which come forth from the very centre of the universe. I do not refer to the physical centre, however, but to the metaphysical centre, which is identified with the Cosmic Logos, or Universal Mind. There are two major types of cosmic energy at this level. There is the cosmic energy which comes forth from the Sun, and relates to the Earth and other planets, both visible and invisible of our system of worlds. Then there is another energy which comes from the centre of the system of which our own Sun is a part, and which is diffused among the other Suns, within this same galaxy. From the occult standpoint, however, the universe is much simpler than the physical or astrophysical scheme. For there are only four points to be concerned with in the occult scheme, and these points correspond to the four parts of the Cabala, or to the four occult worlds of the Cabala. I refer to: I. The Cosmic Mind, or Universal Logos II. The Sun of Our Sun, which is The Fiery World III. Our Sun, as the source of life in our system IV. Our own planet and its occult histories and tradition In his major aspect, Legbha is the Cosmic Mind, and therefore that aspect of him which is referred to as LegbhaStellaire, this refers to the flow of energy from I. to II. On the other hand, Legbha-Solaire refers to the flow of energy between II. and III. It might be noted that the flow of energy

from III. to IV. is the concern of our studies in astral magnetism, and thus the machines discussed in part I. of this course will make use of that special energy. The metaphysical machines discussed in lesson 5 are not involved here because they are totally of an ontological nature and not concerned with specifics. However, the energies which flow back and forth between I. and II., and between II. and III. are our major concern. Now, let us discuss these rather complex points. There are two types of machines used for these energies, and these energies have a very special type of reaction to the occult machines which make use of the currents which the energies effect and emit. In the Voudoo metaphysical system, these energies can be related to the various parts of the occult human body, so that for every centre, there is a corresponding force-field of solar and stellar energy. Yet, it will serve our purpose, here, only to list the occult machines used, which have an affinity to what we have discussed some time ago. I refer to the lst year course, and to lesson #56. However, we must now proceed with the magical assignment of the types of occult instruments and machines to the sixteen centres of force in the human occult body. LEGBHA-SOLAIRE: TYPE OF MACHINE: DESCRIPTION:

1. The Master of the Northern Cross: Magical energies are projected from the occult centre to the Moon in Scorpio Centre. 2. The Twins of the Temple: Magical energies are projected from the occult centre to the Sun in Taurus Centre. 3. The Master of the Four Crosses: Magical energies are projected from the occult centre to the Sun in Virgo centre. 4. Legbha Capricorn: Magical energies are projected

from the occult centre to the Sun in Capricorn Centre. ETC. These types of machine for the use of the Legbha-Solaire energy,it must be realised are identical in name with the Tarots, which have been assigned to Racine. As I have stated before, all sexual magical is under the Neptune-Ray of consciousness, whereas all Magnetic magic is under the VulcanRay of Consciousness. Now, it must be understood that as the solaire energy is derived from the stellaire energy, so the science of sexual magic is derived from the field of magnetic magic, except that in esoteric engineering both sexual magic and magnetic are one and the same. For here we are looking at them in terms of their foundations and most universal principles. But, esoteric engineering must not be thought of as a rejection of the polarity of sexual magic, for here it has been reinforced by the magical dualisms in the types of machines which we use and in the types of occult instruments which reflect the dualisms of nature, especially the dualisms of metaphysical nature. LEGBHA-STELLAIRE: TYPE OF MACHINE: DESCRIPTION:

1. The Initiate of the Northern Magical energies are projected Cross: from the occult centre to the Master of the Northern Cross and then to the Moon in Scorpio Centre. 2. The Server of the Northern Magical energies are projected Cross: from the occult centre to the Twins of the Temple and then to the Sun in Taurus Centre. ETC. Now, the point in question is what is this occult centre from which magical energies are projected in both the case of the Legbha-Solaire and in the case of the Legbha-Stellaire.

The answer is very simple, it is not in either case the Cosmic Mind, or the Universal Logos, for the energies must be highly refined, rather than for general metaphysical use. The answer is this: (A) The occult centre used as the source in the machines of the Legbha-Solaire Type (which correspond to the Tarot of Racine) is the Sun in Leo centre of the magician via the pathway of II. to III. in the occult laboratory of Legbha. Thus, the magician has the occult power to focus the cosmic energies at will, and this is the meaning of his rank in occult units. (B) The occult centre used as the source in the machines of the Legbha-Stellaire Type (Which corresponds to the Tarot of Padern) is the Moon in Gemini Centre of the magician via the Pathway of I. to II. in the occult laboratory of Legbha. Thus, the magician has the occult power to focus the cosmic energies at will, and this is the meaning of his rank in occult units (lesson 5). The student must now realise that the occult laboratory of the Loa Legbha, is, therefore, a great temple of light and cosmic energy, which is one with the cosmic consciousness of Loa Legbha, and which is one with the consciousness of his initiates, or immediate staff. All of the occult machines which are used are magical processes. which are under the immediate control of the higher will of the Loa Legbha, but this will of his is one with our own, and I am not speaking just for myself, but for my occult brothers, who are the patriarchs of the Ecclesia Gnostica Spiritualis. There are sixteen occult machines assigned to the energies of the Legbha-Solaire and there are sixteen occult machines assigned to the energies of the Legbha-Stellaire. These thirty-two magical machines are under the complete control of the master magicians, in terms of their highest centres of occult power. We will discuss this system of magical machines at a future date, but it is sufficient to state the principles behind this conception, entirely, in their most general laws. It is my hope that we will be able to do more than just explain them in the future, for it is my wish to direct them out upon my students and to enable my students to benefit from this development. Michael Aquarius

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Monastery of the Seven Rays

The Monastery of The Seven Rays, Third Year Course in Esoteric Engineering, Part II. occult Machines used by The Highest Legbha Priests. Lesson 7, VULCANIAN AND VENUSIAN SYZYGY -MACHINES. There are other occult machines beyond what we have discussed, but it must not be thought that these machines are the same as Syzygies, for the Syzygies are not machines. But there are occult machines which function by means of the same energies as those which give being to the Syzygies. Naturally, there would be eight types of these machines, as there are eight types of the ray, upon which the Syzygies operate. But these machines, while they operate on the same ray as a Syzygy, these machines do not have the same identity as the Syzygy. These machines are created by magicians, whereas the Syzygies are emanations from the Divine Creator. The Vulcanian and Venusian Syzygies form certain types of energies, which are to be identified with their effects. This is Syzygy energy B, or Effect-Energy. The Ray of the Syzygy may be understood as Syzygy energy A, or Cause-Energy. In esoteric engineering we are primarily concerned with Effect-energy, or Type B energy. This type of energy comes into existence as the result of the activities of the Syzygies of the particular rays, and this energy, rather than being wasted or lost, gathers about the ray of the individual Syzygy, where it is absorbed into the occult machine of that ray, and then used to magnify the effects of the ray in question, or to enhance the occult effects of the particular Syzygy. Thus, the magician makes use of the same energy to help the processes of metaphysical nature, however, it is possible to either slow down or to speed up the effects of a ray of a Syzygy, by combining a lower energy with a higher Syzygy, or by combining a higher energy with a lower Syzygy, respectively. Thus, profound magical effects can be achieved by the masters of this field. There are two main groups of Rays and Syzygies: (A) Vulcanian: 1. 2. 3. 4. Vulcanus Uranus Neptune Pluto (B) Venusian: Venus Saturn Jupiter Mars

One might ask as to what would be the result if one were to combine Vulcanian and Venusian energies. The principle would be the same, for a Vulcanian energy is always higher than a corresponding Venusian energy, so that if one combined an energy from the Uranus Ray with the Saturn Ray Syzygy, one would speed up the process of evolution, and thus one would move towards a perfection sooner than expected by ordinary results. However, in magical science, it is possible to make use of the Rays-Syzygies-Energies combination in such a way to work evil, which has been done before. This would be done by setting up a disrupting pattern of energy, which seemed to work at cross currents to itself, and thus seemed to be an actual contradiction, such as when one would combine elements to produce the following equation of self-denial: (A) 2 + (B) 2 = 293, where the energies seek to move up and to move down at the same time. This type of process would be used by certain persons of a rather questionable magical ethics in order to try and to destroy a pattern within another process. For the magicians would find within a larger process some element which would correspond to their equation, in part, or else they would make an equation which would fit some part of their larger whole. They would then put together a counter-element in the same equation, or magical formula, and then focus the dual force of the equation into the object they had in mind, and thus set off a type of negative chain reaction, which would be totally destructive.

The use and technique of making Syzygy-Machines is quite important in esoteric engineering, for it is the basis of much of what is really questionable in some types of Voudoo. However, we are concerned not so much with the use or abuse of this practice but with the more simple idea that the whole field of occult engineering can be shown to be a form of mathematical art, and in fact it always has seemed to be an extremely mathematical type of activity, because the entire process of higher magic can be reduced to equations, and the magical machines can be reduced to elements within those equations. Michael Aquarius Copyright Monastery of the Seven Rays,Madrid,Spain

Monastery of the Seven Rays

The Monastery of The Seven Rays, Third Year Course in Esoteric Engineering, Part II. Occult Machines used by the Highest Legbha Priests. Lesson 8. METAMATHEMATICAL ZOMBEEISME When a magician wishes to create a field of force, he must take the energy from someplace else, for there is nothing newly created in magic, only what is borrowed and rearranged. There exist in the invisible worlds the effects of many previous occult experiments. These are clusters of energy, or gatherings of occult force, which can be used, if they are given direction, so much like a group of workers in need of a leader. Into such a situation, the magician may insert a mathematical, or even a metamathematical sense of direction and intelligence, of some degree, as may be derived from himself and from his own intelligence. This type of energy then dominates the others and soon an operational unit comes into existence. Thus, what was formerly just a scattered energy, a diffused, or almost diffused body of energy, this reality now can be used as an occult machine, for it has now direction and will respond to a higher command. In this circumstance the magician will now direct the occult unit to some specific purpose and will make use of this new being as an occult research instrument. This object is now to be measured as having the metaphysical value of a single occult unit. Therefore, the very highest of the magicians command exactly 12,783,552,858 such metamathematical Zombees, or Zombies. Thus, to be a very high magician, to be one of the very highest, to be the highest among the Legbha priests implies that you are also the King of the Zombies, and we are such, my brothers and myself. Take the office of King of the Zombies, and what does this imply? You will take the lost, or rather the leftover energies of the Rays of the Effects of the Syzygies, for you will use only the effects of the magic of nature. These will be infused with a soul of your own creation, and then these beings will come together in their consciousnes, they will come together in their new mind, which you have given to them, and they will be obedient to the magical thinking of the master magician. Yet, there is a limit to the number of occult powers and forces, which a person may possess. even if he is the King of the Zombie and this number is fixed, for it is 12,783,552,858. You can make Zombies from all parts of the world under the scope of the science of esoteric engineering, but up to the fixed limit, which is set by the Loa Legbha, himself. If you wish to make more, you will suffer the loss in exact proportion to your gain. Here are the following types of metamathematical Zombies: 1.There are four Daemonic Types of Metamathematical Zombie. 2.There are four Aeonic Types of Metamathematical Zombie. 3.There are sixteen Legbha-Solaire Types of Metamathematical Zombie. 4.There are sixteen Leghha-Stellaire Types of Metamathematical Zombie. 5.There are four Vulcanian-Syzygy Types of Metamathematical Zombie. 6.There are four Venusian-Syzygy Types of Metamathematical Zombie. The Significance of the number 6 in Voudoo Cabala is therefore that it is the number of the types of metamathematical Zombie, which can be created by the magician. All of these types can be used easily, and the well prepared magician is one who keeps one of each type for his work and other operations. These metamathematical Zombies can be used for good or evil purposes, and it is up to the magician to make the decision as to the purpose and aim of their function. These metamathematical Zombies only reflect the mind of their creator, and therefore are his occult slaves. If the magician is an evil man, they will be evil, if otherwise, they will be good. To make a Zombie, however, of the best quality, the magician must be very high in the consciousness of Legbha, and therefore, he must be very good. But evil

magicians also try and make Zombies according to the methods given in part One of this course, using lower types of esoteric engineering and making use of less cosmic magical machines. Many times such evil magicians succeed. The Zombies made metamathematically by the highest Legbha priests all appear to the eye of the initiate as being very handsome and well proportioned rather than dead men brought back to life, as we find among the lower magicians, for they reflect the higher stages of being and the perfection of the physical form. Such Zombies were often made visible by another magical process, known as "infusion", where they took on the physical appearance desired by the magicians, except that they were not physical in origin, they had been created magically. They served as the servants and helpers about the homes of the 18th century magicians who lived in Haiti and the French West Indies. For this reason, the magician lived alone, except for his Zombies who helped him as research instruments, who protected him as guards, or who took care of chores about the home, like servants. Such Zombies could be easily detected by the occultist with superior knowledge, because metamathematical Zombies always possessed very fine and precisely formed mulatto bodies. Such Zombies are the messengers between the physical world and the metaphysical world, and whoever meets a metamathematical Zombie will receive many magical favours, and perhaps even secret riches.

Michael Aquarius Copyright Monastery of the Seven Rays.,Madrid,Spain

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Part III (Lessons 9, 105 11, 12) The Relationship of Esoteric Engineering to the Occult Political Structure of the Hierarchy. Lesson 9: THE RE-ORGANISATION OF THE ECCLESIA GNOSTICA SPIRITUALIS. In earlier lessons given to you by The Monastery of The Seven Rays,you have been given much information about the structure of the occult world and especially about the structure of The Spiritual Gnostic Assembly of The Worlds. However, due to the normal course of occult development, which has affected both the general consciousness of humanity as well as the specific consciousness of the Masters of the Monastery, it was necessary in January, 1971 for the inner government of the world to be re-organised according to a definite and highly archetypal principle. This principle was to be reflected first of all in the organisation of the Ecclesia Gnostica Spiritualis, and secondly in the structure of the Monastery. The reason for this change in structure has been the gradual increase in the flow of magnetic force, which has come into the world, and especially the creation of new force fields and magnetic currents among the leading occultists of the world because of the release of the IInd Year course in magic (sexual magic) by the Masters of the Monastery of the Seven Rays. This release of energy has created certain newer occult needs and problems which require the administration of newer and more specific areas of the Gnostic world. Therefore, in January, the Hierarchy met and discussed the need to reorganise the present structure of the Spiritual Gnostic Assembly of the Worlds in order that it reflect more completely the needs of the more highly evolved members of humanity, who had begun the study of the IInd Year Course in Sexual Magic, under the direction of the Monastery. It must be understood that the hierarchy always reflects the needs of the highest level of human evolution, and for this reason from time to time it undergoes a periodic reorganisation in order to serve more efficiently as the instrument of the power of light present in the world. For this reason the hierarchy and its members constitute a field of occult machines and instruments, and that is why we are now introducing this topic into the course in esoteric engineering. (1) Principle: The Hierarchy reflects the needs of humanity in terms of its highest level of spiritual evolution. (2) Principle: The Hierarchy is composed of those beings whose function it is to serve as instruments for the distribution of the force of light in the world. (3) Principle: The members of the Hierarchy have gone beyond the use of occult machines and instruments in the usual sense, for their role is to control and to organise newer forms of these instruments. (4) The Ecclesia Gnostica Spiritualis is now ruled by a Supreme Council of Sublime masters of Light, each having a specific evolutionary task. THE SUPREME COUNCIL: Within the structure of The Spiritual Gnostic Assembly, there may be found to exist four great processes of light and spiritual energy. Each of these processes of evolutionary experience requires the specific administrative skills of a Patriarch of the Ecelesia Gnostica Spritualis. In the outer world, each church will normally have but one patriarch, but in the inner government of things, it is quite necessary for the evolution of humanity that the powers be distributed, for they go beyond anything conceivable in ordinary terms of exoteric political and spiritual administration, Thus, the fourfold nature of the world as a cabalistical hierarchy of magical powers is reflected in the fourfold rule of the patriarchs of the Gnostic Assembly. Each of these four frames of reference must not be understood as indicative of any one person, however, for these are spiritual officers and these are spiritual roles of power, which will be held by many persons as time passes us in the course of human history. It is sufficient, however, for us to say at this point that the Inner Department of the Monastery of the Seven Rays is now fully identified in being and consciousness with the Spiritual Gnostic Assembly of the Worlds as well as being fully identified in being and consciousness with the Ancient and Primitive Rite of Memphis-Misraim. For this reason, the Master Michael Aquarius now holds simultaneously three offices: (1) Director of the Inner Department of Temples of Research of The Monastery of The Seven Rays; (2) Patriarch of The Spiritual Gnostic Assembly of The Worlds;

(3) Grand Hierophant of The Ancient and Primitive Rite of Memphis-Misraim. This is the first triad of the Ecelesia Gnostica Spiritualis, for the Monad of The Master Michael Aquarius has been divided into the threefold principle of reality, which reflects the first of the three rays of the Seven Rays of evolutionary consciousness: (1) The Ray of Power and of Will, the Magical Ruler: (2) The Ray of Universal Teaching, The Magical Teacher of Cosmic Wisdom: (3) The Ray of Esoteric Activity, The Magical Director of metaphysical and occult initiation: Now, from the consciousness of Michael Aquarius in his present role, there comes forth three manifestations of the first three rays, which are the patriarchates of the Spiritual Gnostic Church, or more properly they are patriarchal officers within the Spiritual Gnostic Church or Assembly of the Worlds. These three rays of magical energy are expressed as follows: (1) The Patriarchate of the Idealistico-Hieroglyphic Church of the Labyrinthico-Gnostic and Transcendental Logics of Ecelesia Gnostica Spiritualis, which is the ray of will and ceremonial magic, or the Synthesis of the first and seventh rays of light. (2) The Patriarchate of the Cabalistico-Gnostico Church of Ecclesia Gnostica Spiritualis, which is the ray of universal wisdom-teaching and mystical devotion, or the synthesis of the second and the sixth rays of light.

(3) The Patriarchate of the Neo-Pythagorean Gnostic Church of Ecclesia Gnostica Spiritualis, which is the ray of esoteric activity and scientific research, or the synthesis of the third and fifth rays. The fourth ray, which is the ray of physical plane creativity is identified with the union of the rays, such that all manifestations of occult power must be expressed in terms of physical plane activities and energies. However, it must be understood that all activities which are typical of the various rays shall he under the direction of the patriarch who is representative of that particular ray, and thus esoteric and occult engineers who work on the fifth ray will be under the spiritual patronage of the Patriarch of the Neo-Pythagorean Gnostic Church. As I have said these officers and orders are in themselves occult machines and instruments. This is the true purpose of all occult and esoteric initiation, for it has as its purpose the bringing into being of the truth: "Become a research instrument for the Great Ones". The philosophy behind this teaching is quite clear: it must be understood that the world of human perception serves as the sensory system of perception for the invisibles. It is true that they can read the mind and have the various powers of extra-sensory perception, but in order to perceive the outer world they must make use of human beings having the proper ability to perceive the external world of space and time. For a spirit can only see a rock through the eyes of a human being, through whom it is now operating. This is the reason why spiritual reality is so incomplete without physical reality, and this is the reason why both matter and spiritual being are necessary for the completeness of the world. Thus, it holds true that in order to perceive the spiritual one must use the spiritual mode of perception, but to perceive the physical one must use the physical mode of perception In my next three lessons, it is my wish to explain how it is that I make use of my three patriarchs in order to perceive and to rule the occult world and how a highly evolved, living human being functions as an occult instrument for transmitting information from the outer world of the field of specific activity of the rays, so the inner world of the synthesis and union of the rays. The following lessons will show how the hierarchy of light consists of a system of overlapping information systems, which are constantly being transmitted and controlled by my own consciousness as the system of perfect synthesis. These lessons will be entitled: (Lesson 1), The First-Seventh Ray Patriarchate and the Grand Hierophant). (Lesson 11, The Second-Sixth Ray Patriarchate and the Grand Hierophant). (Lesson 12. The Third-Fifth Ray Patriarchate and the Grand Hierophant). The student will gradually make a transition in his thoughts, I think, from the more materialistic conception of what esoteric engineering is about to a much

more spiritual conception, which entails the various degrees of hierarchy and light, and the factor of spiritual research as the goal of all occult research and of all esoteric engineering. For the purpose of this science is not to try and tinker with the structure of the world, rather it is to help the process of evolution and to direct the course of consciousness more and more into realms of spiritual understanding. Michael Aquarius

Monastery of the Seven Rays

The Monastery of the Seven Rays, IIIrd Year Course in Esoteric Engineering, Part 3, Lesson 10: THE FIRST-SEVENTH RAY PATRIARCHATE.

10.1. The student is advised to re-read paper 52 of the lst year course of the Monastery in order to understand the primary definition of The Applied Lattices Research Institute and The Applied Matrices Research Institute. For these two branches of the inner department of my system will now be revised as to function and structure. 10.2. The Patriarchate of the Idealistico-Hieroglyphic Church of the Labyrinthico-Gnostic and Transcendental Logics is identical with the Applied Lattices Research Institute. Both are outgrowths of the Holy Hieroglyphic See of the Four Crosses. This is the level of ideal essence in our system of metaphysical ontology. 10.3. The work of the first ray is to rule through organisation, whereas the seventh ray is concerned with order and existence. Both systems of consciousness are one and the same, for ceremonial magic is no longer an empty ritual but a synthesis of levels of orders and types of existences. 10.4 The Patriarchate has as its essence the work of creating logical an ontological forms which are in reality magical plans and frameworks for the transformation of the human race into a spiritual kingdom. The structure of the world will be gradually changed through the projection outwards of magical forms, which will increasingly systematize and reconstruct the whole order of history. 10.5 This patriarchate exists to direct the uniform application of all exact ontological laws and patterns of research, and therefore, all occult scientists must be subject to certain restrictions of research, if they are to pass from the known into the unknown. In other words, if a certain project is being attempted the scientists must have the permission of the patriarchate before they undergo the experiment, otherwise their sciences will turn back upon themselves and they will only arrive at what is already known within their very own body of knowledge and not outside among what is awaiting occult discovery. Thus, the patriarch must administer the ideal limits of knowledge. 10.6. The first ray is the ray of power to make orderly and systematic and the seventh ray is the ray of making known as orderly and systematic. Ceremonial magic used to be the art of representation, now it is the science of presentation, for what is ordered within a system is now the subject-matter of occult knowledge and law. 10.7. The world consists of a perfect system of synthesis, which is under the rule of certain magical masters. Each of these masters is under the jurisdiction of somekind of occult system of understanding. Therefore, like so many search-lights of awareness these masters may be said to direct the thoughts of The Patriarch out upon the world. 10.8 These masters are ideas in the mind of the patriarch=The Applied Lattices Research Institute. Such masters may take on bodies and serve as consultants, as in the case of the Metamathematical Zombees. 10.9. Magical research replaced magic as a ceremonial action, will be replaced by logical and noetical studies and machines and

other metaphysical and ontological instruments. As consciousness rises matter sinks into insignificance and inoperation, and more and more the substance of mental forms takes over in providing the "body" or "components" of occult science and esoteric engineering. 10.10. Magical initiations, such as those of the rite of Memphis Misraim become more and more magical operations of research. We do not wish to allow a person to enter an exclusive fraternity of adepts, etc. rather we seek to make a person more and more consciousness of himself as a precision instrument for occult research whereby every act of awareness is aimed at the analysis and synthesis of perceptual data, both sensory and extra-sensory, as well as the mastery of occult techniques of mind. 10.11. Lattices are the laws of evolutionary consciousness, for whatever is built up, must follow some design of reason, and whatever is developed out of pure consciousness must obey the laws of perfect metamathematical art and metaphysical science. For this reason, lattices may be viewed as the essences of the world. 10.12. Lattices are constructions created in mental matter, primarily, by noetical magicians and by those persons who have the responsibility for seeing to it that every reality, every fact has an ideal or magical dimension attributed to it. 10.13. Lattices cannot be drawn more simply than as the cross, or and when one has drawn four crosses, one has created the world as it is known in cabalistical and occult science. + = Kether + = Tiphareth + = Yesod + = Malcuth 10.14.Everything is an extension of the cabala, but not the Hebrew Cabala,---for these doctrines go back beyond the times of the Hebrews. Let us say that there is the primordial cabala, which is of the Misraimites, or the Egyptians. For this reason, the Egyptians may be called the first ray of the Atlanteans; for the ancient race of Atlantis passed into the Egyptian race, and hence our rite is called "of Misraim", i.e, of the Atlanteo-Egyptians. 10.15. Later on, it was discovered that the laws of the cabala reflected the factors of a lost word of magical wisdom, and so it became necessary to created a new order, based on evenmore ancient knowledge. This was the ancient science of Memphis. the most mystical of the initiatic cities. The cross was corrected from its original form in the names of the Hebrews, to the ontological terminology, which is primary. + = Ideal Essence + = Ideal Substance + = Real Substance 10.16. By reason of the superimposition of the Memphite categories on those of Misraim, while at the same time admitting that the Memphite categories were prior to those of Misraim, the patriarchate teaches that there is a tension between the Memphite system of 97 and the Misraim system of 90, such that one is the source of the other as well as the contraction of the other, or one is the source of the other as well as the fullness of the other. This tension created metaphysical energy, with the result that the first system of occult + = Real Essence

machines came into existence. What I have discussed is the working of such a machine. Michael Aquarius

Monastery of the Seven Rays

The Monastery of the Seven Rays, IIIrd Year Course in Esoteric Engineering Part III. Lesson 11. THE SECOND-SIXTH RAY PATRIARCHATE. 11.1. The process of evolution is such that what happened on the seventh ray before has now come to happen on the sixth ray. Thus, consciousness has now moved up to a higher level of functioning. 11.2. Here on the second-sixth ray of influence there is a certain metaphysical reality which cannot be judged except in terms of theprocesses of abstract movement. Thus reality moves forward from one idea to another, and it is always an idea which moves, with reality inside of the idea. 11.3. The initiatic ceremonies of the seventh ray are now to be found on the sixth ray, for they are now given under the auspices of The Applied Matrices Research Institute. These initiations are gradations of awareness which may be received by those who have made an assent in pure consciousness from the imperfect to the more perfect picture of reality. 11.4. The Patriarchate of The Cabalistico-Gnostic Church is the outgrowth of the Holy Apostolic See of the Cabalistico Gnostic Church of the Ecclesia Gnostica Spiritualis. This patriarchate is identical with The Applied Matrices Research Institute. 11.5. The Applied Matrices Research Institute is based on the concept of the power of the number three (3) as the number which represents motion. The reason for this is as follows: There are twelve signs of the Zodiac, which is the collection of the four elements in motion. We have already understood the world of the four, which is the static metaphysical world. Now, we must explore the dynamic world of three. Three comes into existence as the action of four. 1+ 2+ 4+ 11.6. Let there be cooperation between either 1+ and 3+, or between 2+ and 4+. Then, let there be action between the cooperating union and the remainder, such that G+ and 3+) act in relation to 2+ and4+, or that between 1+ and 3+ there is the action of the cooperation of (2+ and 4+). This is how three comes into existence from four. 11.7. The proper understanding of the Zodiac is that of threes and fours in action, either in union or not in union among each other. This is the pattern for all other types of magical understanding 11.8. In the Old Testament, the Twelve Tribes of the Jews must not be thought of as anything more than the Old Testament understanding of the Twelve Signs of the Zodiac. Likewise, in the New Testament, the Twelve Apostles are representations of the Zodiac, whereasChrist is the Sun, who has passed his spirit into each apostle as eachsign of the Zodiac receives the presence of the Sun in one year. This is what we mean by the term "Holy Apostolic See". 3+

11.9. Three is the second ray of the Atlanteans, for it refers to the astrosophical initiations of the Chaldeans. Except that here it means that there is an occult machine which operates by combinations of magical energy in order to regulate and to control all initiations. 11.10. We have so far seen that there are two orders of Atlantean culture which we have accepted, there is also the third, which is discussed in lesson 12 (The Greek). Chaldean occult machines are fully cabalistic in the sense that they operate on the principle of the action between the four worlds, or levels of being. 11.11. In Chaldean systems of initiation, the very highest degrees were developed first of all. Thus, before you had a lodge for the granting of the lowest grades, of occult wisdom, you had to develop the very highest seats of authority, which would make it possible for the lower world of initiation to come into existence. Initiation is thus a system of occult physics and esoteric engineering. 11.12. In the Egyptian system of initiation, however, the highest points of consciousness were developments out of the lowest,so that the higher grades and points were said to have evolvedout of the lower. In our system we will make use of both systems, however, you must understand that in The Applied Lattices Research Institute processes of consciousness-expansion the Egyptian principle prevails; in The Applied Matrices Research Institute, it is the Chaldean system which prevails. This movement upwards or downwards constitutes a perfect transfer of energy between the elements within our system, for this reason the union of The Applied Lattices Research Institute and The Applied Matrices Research Institute (T.A.L.R.I. and T.A.M.R.I.) is possible. 11.13. The synthesis of T.A.L.R.I. and T.A.M.R.I. will be discussed in terms of certain reasons for the synthesis. But, it must beunderstood that any further development beyond TALRI and TAMRI must be based on them. rather than upon some other principle, for there is no other principle beyond these two. 11.14. The teaching-energy is expressed via this patriarchate but in a very esoteric and unique way, for strictly speaking only masters or gods can teach. Therefore, when this patriarchate teaches, the patriarch must pass into a trance and it then that the Loa. or the Laws of the Universe teach. Therefore, that which is taught----------- is taught as if by the gods in a very special sense. for it is directly from the gods, and every idea is taught is free from error. However, the masters, not being gods, are subject to error, although there is less like liklihood of it, because their consciousness is superior to those other persons who claim to possess occult truth. But, that which is taught to mankind by the gods is taught secretly and in the Voudoo or ceremonial seance, whereas masters may teach the public, as I amteaching you. Teaching, creating thought-forms, is thus a form of occult physics, for energy is being given forth. 11.15. All occult energy which is given forth by means of magical initiations is retained within the universe of occult being, and then it is passed into tiny occult machines and occult systems which will serve to conserve the energies and other occult force for the use of future occult experimenters. However, the patriarch of TAMRI is the only person who may release this energy into the world, and for this reason, of all of the patriarchs, he must make use of the greatest number of metamathematical Zombees. 11.16. In the metaphysical world, there are various processes of synthesis and these are processes of magical union. Each and everyone of these processes may he understood as a form ofoccult machine or metaphysical instrument, and as such it may be used for purposes of magical research.

Michael Aquarius

Monastry of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Part III. Lesson 12. THE THIRD-FIFTH RAY PATRIARCHATE. 12.1 This patriarchate does not rest on a principle, such as TALRI-The Holy Hieroglyphic See of the Four-Crosses, or TAMRI-The Holy Apostolic See of The Cabalistico-Gnostic Church, but upon the synthesis of TALRI and TAMRI. 12.2. This patriarchate has as its esoteric principle the fourth ray of unified physical activity, which is the ray of Greek Sexual Magic. Therefore, this patriarchate is an outgrowth of the Greek system of Atlantean consciousness, which I designate as The Neo-Pythagorean Gnostic Church of The Spiritual Gnostic Assembly of the Worlds. All patriarchates, to be valid on the inner planes must be strict implications from axiomatic constructs. Our patriarchates have always had this quality -- both as a property and as a characteristic. As a property, this means that certain further initiatic implications and deductions can he drawn, and as a characteristic it is possible to describe the exact mode of this patriarchate's consciousness, as the third or Atlantean-Greek Ray. 12.3. The Greek mode of initiatic consciousness is the third mode of the classical Atlantean, which is significant to us. It is concerned with pure arithmosophy, for this reason, I have created a body known as the Arithmosophical society to exist and to function as an inner school within the Rite of Memphis-Misraim, having as its purpose the continuation of the Greek initiations of the pythagorean and neo-pythagorean philosophers. 12.4. The third ray is the ray of philosophy, while that of the fifth is of science and technology. This means that occult philosophy is the basis of all science and that physics rests upon metaphysics, which is what Aristotle always taught. However, the rays have become frames of cosmic energy and they do not function in the same way as has been formerly described, for they now move towards greater and greater systematics and union of consciousness. 12.5 Because of this it is possible for me to perceive within the rays of TALRI and TAMRI, not only because they come forth from me, and therefore I possess an archetypal understanding of their being, but I may view them in terms of the physical perception of the fourth ray, and thus my physical eyes as the Grand Hierophant come from the Neo-Pythagorean Gnostic Patriarchate. 12.6. The Greeks therefore provide the Rite of Memphis-Misraim with its physical sense of vision. Without this mode of development, it would be impossible to understand the use of the fourth ray. 12.7. The number of this patriarchate is seven (7), which means that it contains within itself the statics of four and the dynamics of three. In the fourth-ray we have the union of all of the rays. This is a further meaning of seven. 12.8. The magical power of this ray is to be found in the number 336, for 337 = 97 in the magical language of Memphis-Miraim, and yet, 336 = TALRI and 97 = TAMRI, therefore, the magical formulae must show both that 336= 97, and that there is a formula beyond 336, which is the number of the metamathematical Zombees. 12.9. For all essentially esoteric forms of magic, such as our own, the secret energy behind any system of machines must come forth from the field of sexual magic. Therefore, for this patriarchate, the energies of sexual magic are directly related. 12.10. There exists a special tube of initiatic mental matter which connects this patriarchate to the experimentations and projections of sexual magic. TALRI is related to the foundations of sexual magic, and TAMRI to the deductions of sexual magic by a similar method.

12.11. This means that certain energies cannot be lost to the universe of occult science in any manner known and that this energy is to be used and to be directed towards the light by means of the will of this patriarchate. 12.12. The field of this patriarchate must not be thought of in terms of just energies and jurisdictions, for it is also based upon certain metaphysical systems of law, which will be discussed at some other time, but the purpose of this patriarchate is to serve as the connecting force between the fields of light and the fields of energy, generated by our magical forms in TALRI and TAMRI. 12.13. The present holder of the office of the Patriarchate of the Idealistico-Hieroglyphic Church of the Labyrinthico Gnostic and Transcendental Logics is the master discussed in lesson 3, of the 2nd year course in sexual magic. He has the Sun in Capricorn, with the Moon in Pisces. 12.14. The present holder of the office of the patriarchate of the Cabalistico-Gnostic Church is a Haitian adept, holding the Sunin Cancer, with the Moon in Libra, having been born July 21,1931. Both he and the above mentioned patriach of (12.13) have the name "Antoine" as their middle-names, for purposes of occult influence. 12.15. The present holder of the office of the patriarchate of the Neo-Pythagorean Gnostic Church is also a Haitian adept,the Master the Lion, mentioned in Lesson 3 of the Course of Sexual Magic, having the Sun and Moon both in Leo. 12.16. In my incarnation as the Master M.B. it is possible for me to make use of the three patriarchates in order to control the flow of occult energy from one level of consciousness to another. For this reason, I am quite convinced of the validity of this system of magical administration, and by making a study of this system it is possible to understand how it is that the occult world is carefully organised and operated exactly like some vast occult machine, or magical instrument, which is exactly what is donein our studies. Therefore we have been making use of these lessons to present a new concept of an occult machine. We will continue this discussion in a similar mode in the next four lessons, after which we will begin the very detail and complex commentary upon each occult machine given so far in brief and generaloutline. Michael Aquarius

The Monastery of The Seven Rays

The Monastery of The Seven Rays IIIrd Year Course in Esoteric Engineering, Part IV. Esoteric Voudoo and Esoteric Engineering: Lesson 13. THE HAITIAN SECRET SOCIETIES AND ESOTERIC ENGINEERING. The purpose of this paper is to discuss the fact that there are certain Haitian secret societies which make use of Voudoo practices having the true character of esoteric engineering. It is my wish to discuss these groups, because of all of the magical groups which make use of the instruments and machines of esoteric engineering, these Haitian groups, appear to my mind to be the most significant. First of all it is important to make certain distinctions: In Haiti, there are many occultists who do not practice any form of the Voudoo system. We are not concerned with these, for their occultism is the very same as might be found among any number of groups or lodges, which are mainly interested in oriental occultism, theosophy, or rosicrucianism. I am not concerned with this group. I am at the same time of the Voudoo faith, which will call exoteric Voudoo, Haitians, in fact it is the not concerned really with the average practitioner is strictly speaking a system of religion. This we and as a religion it is the faith of many, many popular religion of the majority.

However, there are certain groups, certain developments, which have been able to see in Voudoo an esoteric system, which can make use of the basic ideas of occultism. These groups are quite small, and are usually concerned with a comparative study of Voudoo and French occultism. I am not too much concerned with this group either. For these persons are quite similar to the 'Indian theosophists, who are concerned mainly with theoretical matters. There are four groups remaining, however, which combine the study of the esoteric with a Voudoo interest, and have a practical rather than just a theoretical motive and mode of procedure. Let us concern ourselves with these four and briefly analyse them. These groups may be said to be either followers of black or of white magic, or of both or of neither. They are: (A) The white Sect, (B) The Red Sect, (C) The Mixed Sect, and (D) The Secret. Let me explain the theory and practice of each, in very brief terms. (1) The White Sect: This sect combines esoteric Voudoo with esotericism, magic, and practical occultism. It is concerned with healing and with spiritual researches. It is the Sect most concerned with the purity of initiation, and it is completely dedicated to the work of teaching a very powerful, but very refined magic. Its priests are called mages", i.e., magicians, or theurgists. (2) The Red Sect: This sect is concerned with causing harm and is dedicated primarily to destruction. It is based on the metaphysics of the conflict of magical energies, and for this reason it often makes use of very harsh and cruel means to achieve very immoral ends. This sect is dedicated to the use of certain techniques to gain control over persons. The priests of this sect are called "Bokors", or witchdoctors. (3) The Mixed Sect: This sect is concerned with the practice of a magic which may be both good and bad in its effects, although this is not the concern of the magician. He is concerned with the transmission of power and the use of this power to create force fields for the archievment of very special and

particular ends. This sect is mainly concerned with long term effects and with magical operations which are very special, but which may cause harm to the unsuspecting. The priests are called "Magiciens", i.e., magicians. (4) The Secret Sect: This sect is concerned with strictly magical research and the use of any methods which are technically acceptable. It is not concerned with moral questions, but seems mainly to strive after a certain very scientific impartiality. This cult is completely secret and is guided in its work by the ideal of perfect exactitude. It is similar to the Mixed Sect in that its methods can be identified as belonging to both the white and the Red Sects, but it differs from the Mixed Sect, because of its preoccupation with sexual magic, especially the material used in the 2nd year course of the Monastery, which was derived from some of the secret schools. However, the Secret Sect does not pretend to see in any form of magic a moral issue, whereas the Mixed Sect does seem to make these distinctions, but does not allow such matters to influence its course of action. For the Secret Sect, everything is a matter of pure science and of pure research, and for this reason the priests of this cult, who are known for their cold-bloodedness are called "Scorciers", i.e., sorcerers. Now, as far as the consciousness of the Haitian occultist is concerned there is a definite movement, or progressive development from the white or red level to the last two, and finally, if a person is very highly developed, he will end up as a member of the Secret Sect. For as he studies the field of magic more and more deeply, he comes to realise that what he is coming into contact with are forces which go beyond the merely human levels of good and bad and that the more esoteric one becomes the more one goes beyond good and evil as final abstractions and states of value. The more developed a person becomes in the magical sciences of Voudoo, as a esoteric system, the more one sees the world as a system of forces and influences, which may affect or effect humanity towards the good or the bad, but which are in themselves neither good nor evil, and thus such a person has reached a stage of initiation where he is truely free to see the world as it truly is, without the colouration of human prejudice. This means that the magician must gradually seek to build up his understanding so that it will take him beyond the levels of moral illusion, and when this is achieved, he has attained to the magical and scientific level of consciousness. The highest form of consciousness is therefore that which possessed by the priests of the Secret Sect. This type of awareness is wholly magical and objective, for it sees things in terms of their essences and substance and not in terms of the mere colour of human approval and dislike. Now, as I have said it is impossible to arrive at this stage of consciousness wholly without passing through stages of awareness which are equivalent to the White, Red, and the Mixed stage. But, when this has been done, and when the person so seeking enlightenment has passed from the imperfect to the Mixed Sect level of awareness, than such a person may be permitted to refine his awareness and arrive at the secret sect stage. This is entirely a matter of human evolution, for it is the response of the human being as a spirit to the invisible forces of the universe. Now, as I have said, there are these four sects within esoteric Voudoo, but at the same time there are various sub-groups within each sect. But of all of these groups and sub-groups there is only one group which makes use of the complete field of esoteric engineering, and makes use of this field in such a way that there is no misuse of the occult energies which are implies by the machines and instruments used by the Voudoo specialists. This group would be the most perfect and the most specialised among the members of the Secret Sect, and I would say, therefore, that in order to understand the essence of esoteric engineering fully it is important to explore the four groups which form the most secret Sect of Voudoo. For the highest group will provide us with the

materials used in the lessons which form the main part, and the remainder of this course. The four groups which go to make up the Secret Sect are specialists in all of the forms of esoteric engineering so far discussed, however, their individual interpretations differ significantly. For this reason, while I am not concerned with the specifics of their beliefs and practices, with one exception, it is my wish to list them and then to prepare for the general account of the group to which I and several other adepts belong, and which is the most significantly represented group of the four, in the United States. The four groups which make up the Secret Sect are as follows: 1.Les Pelerins des Astres (The Star-Rovers) located at Archahaie, in Haiti. This group specialised in etheric instruments. It is not present in the U.S.A. (The Kabbalistical study of Werewold 2.La Lycanthropie Kabbalistique phenomena), located at Mirebalais, in Haiti. This group specialises in astral instruments. At present it is not located in the U.S.A. 3.Les Sorteurs Secretes (The secret travelers), located at Gonaives, in Haiti. This group specialised in mental machines. It is not at present located in the U.S.A. 4.La Couleuvre Noire (The Black Snake), located at Leogane, in Haiti. 'This group sp~ecialised in Intuitional machines, and it is presently also located in Chicago, Boston, and New York City. Now, this secret sect, known as "La Couleuvre Noire" because it is able to operate at the intuitional level of consciousness, it is able to make use of all of the machines and instruments discussed so far in this course, and to make use of a unique interpretation, which it alone can bring, to the science of esoteric engineering. It is my wish to have it understood that because of its universality, this group is to my mind the most complete and perfect occult secret order of the highest adepts and magical experts, and for this reason, in our next papers we will discuss the structures which this group operates in its magical working. For this secret sect forms the very heart of the Rite of Memphis-Misraim, which shows that the most refined form of Esoteric Voudoo is to be found at the heart of Egyptian Gnosticism. This concept is the beginning of the understanding of that passage in the Gospel of Saint John, which reads: "No one has ascended into heaven but he who descended from heaven, the Son of Man, who is in heaven. And as Moses lifted up the serpent in the wilderness, so shall the Son of Man be lifted up, that whosoever believes in him may have eternal life." (3: 13-15).

Now, the adepts of this secret sect their occult consciousness and to make use and magical machines. They have been able this lesson and in the next three lessons, and proceed with the detailed exposition taught by the adepts of La Couleuvre Noire.

are able to ascend and descend in of all types of occult instruments to master the systems discussed to we will round out our introduction of esoteric engineering as it is The next lessons are:

Lesson 14. The Four elements of initiation and the Lordship of the Four Crosses in the Esoteric Engineering of La Couleuvre Noire. Lesson 15. The Temple of La Couleuvre Noire as an occult machine: The Peristyle of Esoteric Engineering. Lesson 16. The high-priesthood of the Tarot of La Couleuvre Noire.

Michael Aquarius

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Part IV. Esoteric Voudoo and Esoteric Engineering: Lesson 14. LA COULEUVRE NOIRE, THE VOUDOO TEMPLE AS AN OCCULT MACHINE, AND THE GEOMETRY OF INITIATION. It is important to comprehend that in the subject of the Voudoo Cabala, we find a complete understanding of esoteric engineering in its fundamental principles. Everything that we work with is part of a machine, and in fact the temples of Voudoo is nothing but an occult instrument or magical machine. I am referring. however, to esoteric Voudoo and not to Voudoo as a popular religion of the Haitian people. For the truth of esoteric Voudoo is accepted by even those initiates who are not Haitians, or Creoles. But because it is a matter of an esoteric science, this entire question becomes a matter of universal knowledge, that is to say it becomes a matter of universal truth and metaphysical law. I am not concerned in this lesson with the matter of the nature of the Voudoo temple as an occult machine per se, rather I am concerned with the nature of Voudoo initiation as a system whereby a certain force is created along very precise geometrical lines of development. This must be understood clearly, for only because the voudoo initiation occurs within the context of the Voudoo temples does the temple take on the significance of that which is a part of the science of esoteric engineering. Here, however, I am referring primarily to the nature of initiation, for it, itself, partakes of a geometrical structure, and thus the energies of initiation must flow outwards along the lines of an exact field. This is all a matter of exact metaphysical magic. In the science of Voudoo cabala, one must distinguish between the various points of space which derive their occult force from their particular placement. For where they are is from where they derive the power of their force in the work of initiation. Thus, we must distinguish between the space-force and the geometrical structure which fills the space. I. There is a space-force, which must be understood as filling all of space with magical influences. II. This space-force can be structured according to abstract geometry, so that a particular order and a particular pattern of power will emerge. III. This structure of space-force can be defined as being a four-fold system of space-crosses, the four crosses of the Voudoo Cabala. IV. Voudoo initiation in the esoteric sense depends upon the proper placement of the grade of initiation in the space-force, which coincides with the four crosses. V. Beginning with the first space-force and moving upwards in the pattern of initiation and spiritual development, we find that a definite occult system of energy will he developed, which can power an occult factory. VI. This factory we may designate as the invisible temple of esoteric Voudoo Cabala.

VII. The degrees of Voudoo initiation are likewise identical with the grades of the Ancient and Primitive Rite of Memphis-Misraim as conferred by the Master M. Aquarius in Leogane, Chicago, and other selected centres. Commentary on Point I. It must be understood that all of space forms a perfect system of occult influences which are the fields of force and rings of invisible power. These are magical fields which are completely under the control of mystical scientists, such as myself and the Master Michael of the Rite of Memphis-Misraim, or the Master M.B. These force-fields are controlled by means of a perfect system of magical boundaries and limits, which we call the perimetres of esoteric Voudoo cabala. Commentary on Point II. According to the magical methods of control, which we have perfected, and which others will never possess, it must be understood that by a magical imposition of the will upon abstract space and by means of the clairvoyant projection of occult images and thought forms, we have been able to give to the forces of occult space a certain exact order and perfection of geometrical balance, which would not be possible unless it were for the wills of the magical masters. We have forced upon space-forces and their fields of energy a force-form, or an exact pattern of order and existence, according to the laws of magical will and occult imagination. Commentary on Point,III. This magical structure which has been infused upon the world of space-force is none other than the cabalistical structure of the four-crosses, whereby space is designated according to an occult plan and so divided into four sections -- north, west, south, and east. Commentary on Point IV. We have attached to each part of the space in question a value designation whereby we have specifically stated that to a certain region there belongs a certain occult type of operation, ceremony. or magical construction. This special assignment is unique to the region of space in which it is to be found, and it uniquely draws upon the energies which are uniquely coming forth from the spacelorce of that respective region. Each structure and function is unique to its own region of space-force, but exists relative to all of the others. Commentary on Point V. There is a spatial movement from the lower to the higher, or from

the north through the west and south to the east, to the eastern region of the space-force. This movement we may designate as evolution, whereby the lesser seeks the perfection of the more developed. Thus, there is always a transfer of energy from north to east, as well as the more fundamental transfer of energy from the space-regionforce to the space---region structures and their ceremonial functions. Thus, there exist at least three distinct and analysed forces or forms of energy. Commentary on Point VI. What has developed is an occult power-house or centre of abstract energy whereby the entire world is being powered by certain patterns of magical thought which have been imposed upon the space-forces. This power will be

directed along proper lines of development, this is certain, and what will result will be the esoteric temple of Voudoo cabala as an occult factory.

Commentary on Point VII. It is possible to isolate and to classify these grades of Voudoo initiation and to show that they relate to the Rite of Memphis-Misraim, in fact to show that they are identical with the rite as we understand it, here. In order to do this, it is necessary to designate certain areas of space by means of exact numbers, which I will do. This will show that the initiations of Voudoo are actually parts of the Ancient and Primitive Rite of Memphis-Misraim, which as the most complete of all initiatic systems must base its entire operation upon the exact structures of the regions of space. However, before we show these mathematical definitions, which are the basis of our occult engineering, it is necessary to show that the first four grades of the system of Memphis-Misraim are identical with the orders of subdeacon, deacon, priest, and bishop in the Gnostic Church. Thus, we begin our occult work on a basis of gnostic theology, as far as the analysis of the fields of initiation are concerned. The point of transition is, of course, the initiation as magician, which is the fifth degree, and which corresponds with the grade of arhat in Buddhism. However, the Voudoo grades are not those initiations of the Voudoo popular religion, for this is entirely a matter of esoteric Voudoo Cabala. I refer to four grades of esoteric attainment, which are commentaries upon the orders of sub-deacon, priest, and high-priest, or bishop in the Gnostic Church. But the most important matter is the understanding as to how the regions of space are properly designated by occult numbers. INITIATIONS OF VOUDOO CABALA I. The Lordship of the Northern Cross: This is the initiation known as the Lave'-Tete, or Voudoo Baptism. It corresponds to the region of space sacred to Guede-Nibbho, and designated by the numbers 6 to 23, which refer to the subdiaconate numbers of 1 to 64, with the archetypal forces represented as 78, 79, and 80. II. The Lordship of the Western Cross: known as the Canzo, or Voudoo Servitor. It corresponds sacred to Ogou-Fer, and designated by the numbers 24 to diaconate numbers 65 to 128, with the archetypal forces and 83. This is the initiation to the region of space 41, which refer to the represented as 81, 82,

III. The Lordship of the Southern Cross: This is the initiation known as the Houn'gan, or Voudoo priesthood. It corresponds to the region of space sacred to Simbi, and designated by the numbers 42 to 59, which refer to the priesthood numbers 129 to 192, with the archetypal forces represented as 84, 85, and 86. IV. The Lordship of the Eastern Cross: This is the known as the Baille-ge, or Voudoo high-priesthood. It corresponds to of space sacred to Damballah-Ouedo, and designated by the numbers which refer to the episcopate numbers 193 to 256, with the forces represented as 87, 88, and 89. initiation the region 60 to 77, archetypal

The student of the first and second years courses may compare the earlier materials in those lessons and see all of these structures as part of a definite system of exact science. Thus, we have been building up space from within by means of geometrical structures and magical fields. All of these elements are brought out of space in a very unique way, for they are educed

from space force by means of very careful logical analyses and magical and gnostic operations. Space contains within itself a certain magical energy. We have forced this energy to the surface in a very important and significant way. It has been very necessary for us to speak, however, at first about space as a system of energies, upon which we imposed structures, but now we must make quite clear that nothing has been imposed upon space which was in any way foreign to the nature of space, itself. For space is truly space consciousness and we have elaborated within this consciousness certain structures and patterns of force and order, which were always there. For space is in no wise independent of my awareness, rather it is identical with both my awareness and with my magical consciousness. Space is the consciousness of the Masters who have created for you the idea-space of these lessons. Michael Aquarius and Michael

Spiral of Evolutionary Energies

Monastery of the Seven Rays

Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Part IV. Esoteric Voudoo and Esoteric Engineering: Lesson 15, THE TEMPLE OF LA COULEUVRE NOIRE AS AN OCCULT MACHINE: THE PERISTYLE OF ESOTERIC ENGINEERING. Whenever voudooists of the esoteric type meet, they invariably will discuss the mechanics of the temple. In other words, they will always treat their ritual operations as matters of mechanical exactitude. This is because esoteric Voudoo is the essential core of esoteric engineering. Now, however, we must explore the most important occult machines of this system, which is the temple, for the temple is an occult machine from which all of the other occult instruments and machines of esoteric Voudoo derive their power. The temple is the main groundwork from which the occult machines of esoteric Voudoo can be seen to be projections upwards and outwards into the physical world. The temple of esoteric Voudoo is a perfect machine, of exact mathematical and geometrical form. This form is necessary for the magical forces, which the temple seeks to structure must be brought into a structure having a highly symmetrical and occultly exact shape. I say, however, shape to indicate an astral form or rather an mental form, for this temple is entirely magical in its nature and as such it is quite invisible to the eyes of the non-initiate. The temple of esoteric Voudoo represents the cosmos in two ways: 1) it represents the cosmos in terms of the ectypal processes of time, which we illustrate by means of the passage of the Sun through the twelve signs of the natural Zodiac. This is the measurement of time according to traditions and according to elementary occult science. But, the next point is more complex. For the temple represents the cosmos 2) as the archetypal pattern of spiritual evolution, which is movement into the invisible worlds, from the elements of earth and water into the elements of air and fire, of each world, so that as the Sun passes through the Zodiac, so the spirit of man can rise, if he takes advantage of the magical opportunities given to him, to rise in his consciousness from the lower worlds into the higher reaches of his true being. Thus, natural and supernatural processes are represented by the temple of esoteric Voudoo. The natural processes of time exist to generate a certain type of astral magnetism and energy, for they explicate the processes of physical nature. In the higher realms, however, the supernatural processes of spiritual growth generate a certain type of mental or luciferian magnetism and energy, for they explicate the processes of the astral nature of the Zodiac. There are two levels of explanation involved in the creation of the universe, and these levels of explanation must create certain energies, which serve to power the whole host of occult machines, which come forth from the operations conducted within the temple of Esoteric Voudoo. The four walls of the temple form what is known as the peristyle of esoteric engineering. These are related to the earlier concept of the four crosses of esoteric Voudoo cabala. Therefore to each wall of the peristyle are we to attribute a magical cross of occult energy, together all four forming a perfect system of occult or magical energy and form.

Each wall represents a distinct and perfectly balanced type of magical force, which in concert with all of the others creates or generates a magical world, which corresponds to what we have termed in the lst year course, as the hieroglyphic cube-city of art-magique. This is the city or magical construct wherein which the magicians must operate and from which they will be so very able to generate their occult machines and magical instruments, of all possible types and forms of explication. This is what makes magic such a systematic science because it depends not so much upon external factors, but it depends upon metaphysical and internal factors, such that all energies and forces to power the whole realm of magical instruments and machines are created within the field, itself, and in this case they are created within the world of the esoteric temple of Voudoo cabala. MAGICAL ENERGIES COME FROM WITHIN THE MAGICAL FIELD: Certain magicians have thought that magical science must draw its energy from outside of the field of magical operations, such as from natural science or from the various other occult sciences, i.e., from psychical research. This is not true at all, for the magical sciences are to draw their energy from the inner world of occult magic, i.e., from the context of magical work, and from the contacts which the magical sciences and arts have made with the metaphysical worlds as such. Thus, the magical world is directly attached to the metaphysical world in such a way that there can be no disturbance of the operations of transferring energy back and forth from one point to another. However, what does this metaphysical world mean: it means that the mind of the magician is the entire source of the magical world. For by metaphysical world I mean the mind of the master-magician, namely myself as the creator of this world, and I do not mean any other mind. In this sense, then, magical science draws its energy from the power of magical thought, or from the master-mind of the master magician. Thus, the world of magic, which is the basis of the world of occultism, is the product of my magical thinking, and therefore, as I have said before, I am describing the magical contents of my mind. Magic then is idealistic philosophy, metaphysics, or the idealistic construction of experience. The magical field is identical with the magical mind of the idealistic magician, he who has created the world as a system of purely abstract relations and then who has filled these abstractions with magical and symbolic content of unusual and extremely interesting detail. This is the essence of all proper magic and therefore all magical operations presuppose a magical foundation in thinking, and for this reason the fourth year course of the Monastery of The Seven Rays is called. "THE CRITIQUE OF PURE MAGIC AND GNOSIS" in as much as it is concerned with the exact examination of all forms of magical thinking which arise within the context of the idealistic construction of experience. Therefore, we must understand that magical operations will be true only if they will draw their source of energy from within the context of pure magic and gnosis, i.e., from within the world of the magicians' thought, and if they are dependent upon things outside of this world, i.e, if they are dependent upon matters of knowledge which are derived from other occult sources of knowledge, then they will be false. This is the law of pure magic.

Monastery of the Seven Rays

Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Part IV. Esoteric Voudoo and Esoteric Engineering: Lesson 16, THE HIGHPRIESTHOOD OF THE TAROT OF LA COULEUVRE NOIRE. If we have discussed, or accounted for magical numbers 6 through 89, in a system of 97 values, then there remain only the numbers 90 through 97 to be explained. These eight form the magical conception of the highpriesthood of the Temple of Esoteric Engineering, which we have designated as La Couleuvre Noire. These eight numbers are divided accordingly: I. Numbers 90 through 93 refer to the sixty-four interpretations of the magical axioms which form the basis of our entire system. These might be called the lesser keys of the magical tarot of esoteric engineering. II. Numbers 94 through 97 refer to the sixteen axioms of magic, which form the basis of the entire system of La Couleuvre Noire and of the science of esoteric engineering, the major keys.. I do not propose to discuss these axioms and interpretations except to show that they exist and that they are the secret principles upon which the entire system has been built. However, I must add that such a system existed at one time before in the history of magic and occult wisdom, namely in the ancient China of Fo-Hi, and that from the sixteen magical axioms of the innermost school of Fohist metaphysics, there came to be derived in the course of time the sixtyfour hexagrams of the Y-Ching, or the great book of magic and divination, which is so important for an understanding of the Chinese outlook on the invisible forces of experience and gnosis. The I-Ching must be understood to be the basic text of Chinese Gnosticism. Our own work has gone beyond the system of Fo-Hi in two major respects. First of all, we have been able to derive certain magical formulae from the sixty-four interpretations, so that two-hundred and fifty-six magical forms now exist as suitable for an almost universal magical application. The system of Fo-Hi did not ever develop this range of application, and concerned itself largely with divination, as if the future existed already, a view which is contrary to our metaphysical way of understanding. It is true that through magic and especially through magical machines we can control the future, but that is because it does not exist. We could not, however, ever control the future if it already existed, for its direction would have also come into existence, and that is exactly what we are seeking to control by means of occult magic. The second point which takes us beyond the system of Fo-Hi is that we have built up a field of magical machines and occult instruments on the basis of the sixty-four magical interpretations of the world, and the two-hundred-and-fifty-six magical equations and formulae which are used to apply magic to every situation. Together, these groups, 16, 64, and 256, add up to 336, which is the magical beginning of the field of metamathematical Zombeism as described in lesson 9 of this course. The basic idea is that the total number of 4 Mathematical Zombeis is determined by the formula MZ = 336 which serves as the basic law of a certain type of magic and occultism. Through all of this the student can see the interworking of mathematics and magic, for they are both magically necessary in their unity.

One is the form of the magical argument (metamathematics) and the other is its content or subject-matter (magical experience). Together they form the unity of magical consciousness. And, when one has understood fully the implications of these forms of inference and abstract magical reasoning, then one has reached a certain level of adeptship, and one may begin to do one's own research into the nature of the universe as a magical system of ideal constructions. If we were to look back over the entire first and second year courses we would find that there are scattered elements here and there which seem to relate to each other, but which were presented in isolation at that time. The reason is simply this: we have sought to show each part of the whole picture as part of a general scheme of things and to give some basic understanding of the entire system as a collection of parts according to a magical arrangement. I am particularly concerned that each student has a good understanding of the basic course of study so that he will be able to understand the field of magic as it is, rather than become confused over various points which might prove even harmful. The next group of sixteen lessons will consist in the explication of the lessons so far given in this course from one through eight. Next will follow a discussion of lessons nine through sixteen and will run for sixteen lessons. This will bring us up through lesson 48. The lessons from 49 through ninety-seven (97) will deal with the application of the principles of esoteric engineering to sexual magic, as well as the application of the principles of sexual magic to esoteric engineering. This may be expressed as follows: Lesson 49 through 65: The application of esoteric engineering to sexual magic, making use of what has been worked over in lessons 1 through 48. Lesson 66 through 82: The application of sexual magic to esoteric engineering, making use of what has been worked over in lesson 1 through 65. Lesson 83 through 97: The general summary of the entire field. IVth Year Course: The Critique of Pure Magic and Gnosis. Vth Year Course: The Occult Commentary on the four courses. Michael Aquarius

The Monastery of The Seven Rays

The Monastery of The IIIrd Year Course in Part V. Cabalistical Lesson 17, Expansion Seven Rays Esoteric Engineering, Meditation I. of Lesson 1.

THE MAGICAL FORMULA "ALEPH-TETH-RESH-BETH" In the innermost schools of the Rite of Misraim, there is a magical formula which because it is composed of certain key elements, represents the ultimate guide to an understanding of all of the magical processes of the rite. Furthermore, if one were to understand fully this formula, one would know the very essence of the Monastery of The Seven Rays, as the coming world order of magic and gnosticism. The Hebrew Letters: Aleph-Teth-Resh-Beth, form one magical world in themselves, which is the word-picture of the whole of the metaphysical universe as it is known to us as the highest of their (the Monastery's and the Gnostic Church's) initiates. Let us ask as to what is this word, and then let us analyse it. The Magical word, which is neither Hebrew or Greek, but pre-Egyptian, i.e., Atlantean, but which can he reduced to Hebrew and other characters, is: Autireba or in Chaldean, and

it means, the rulership of the four worlds, or the rulership of the four types of magical experience. "Autireba" is essentially composed of the following magical notions, which find their part in the Cabala and in alchemy, as well as the many classical forms of magic. This form is as follows: 1. 2. 3. 4. Au (Gold, light of the midst, kether in Atziluth). Ti (Silver, light of the fire-mind, tiphareth in Briah). Re (Mercury, light of the astral, Yesod in Yetzirah). Ba (Iron, light of the earth-spirits, malcuth in Assiah).

Now, the whole of the universe is made up, according to our metaphysics, by means of the combinations and unions and syntheses of the magical world, Autireba, which must he understood to be the universal magnetic force, or the universal element, which in various combinations makes up the world of pure diversity. Thus, the universe is completely fused from the various elemental forms of Autireba in such a way that by a simple analysis of any object in the world of magic, we will find the elements of Autireba in various magical combinations. However, when we speak of the magical presence of this element, we do not mean any physical interpretations of the element, for physical existence is only present, when the Ba part of Autireba is dominant. Let me cite an example, for you of how the world is composed of this element, so that you will see its combinations. However, in order to do so 1 must take from my own secret notebook a metaphysical formula, which relates to part of the universe. This formula is really both a description as well as an explanation of what is happening in the universe at a certain level. It shows the diversity of the element Autireba, which can be expressed as the A-Element, in various combinations. Let me give the formula and then let me explain what it means for your understanding. Our sample is taken from a part of the universe which might be said to be strongly influenced by the constellation of Taurus.. In the logical system of Aristotle, this world would correspond to the deductive mode of thought

represented by the syllogism having the form EOE, which might be expressed as something like: All A is not B, Some C is not B, All C is not B. Now, in such a world, - and I might add that there are such magical worlds to explore and control, through occult politics and administration -- There have been established, certain Chinese modes of classification. So, I am now referring to the world which has as its hexagram, in the Book: Y-Ching as follows, with the proper rulers, elements, and constitution:

Now, in order to explain this formula, I have placed numbers below each of the elements, so that by breaking down the various parts it will be quite possible to explore each element and to see which parts of Autireba are more influential than the others. I am of the view that the Element-A is so fundamental to an understanding of the world, that it is necessary to see it as being behind all manifestations. The task of the magician is to explore all of these manifestations and to make a catalogue, which will represent the 256 forms, the 64 interpretations, and the 16 basic laws. Together these form the 336 parts of the magical world, which is the main theme of this course of study. Now, let us comment upon each part: Part 1. This is the basic name of the element, and this refers to the 2nd order of the sub~element BA, for in this world, BA is the main expression of Autireba. Part 2. The negative element of BA is moving downward, this is the pattern of regression, and it is moving from 4th to lst place, but it is to be balanced by ...... Part 3. The positive movement of the element of BA upwards, or progression, from 1 to 2. This forms the first pole of balance in the world. Part 4. The negative element of AU is present in its Ist part, which corresponds to BA. Negative elements are present because BA is negative to AU and TI, but also negative to itself until it is complete, or through 1 to 4. Part 5. The negative element of TI is present in its lst part, which relates to BA.

Part 6. The negative element of RE is present in its lst part, which relates to BA, also. Part 7. The whole element of BA is present in its progression from 1 to 2, showing a balance having been achieved from an upward movement, to meet the downward movement of Parts 4,5, and 6. Part 8. However, because the full cycle of BA has not been completed, which would require movement from 1 through 4, it must be understood to be wholly negative. ------------------------------------------------Now, let us come to understand that the magical structure of the entire universe and all of the magical instruments and occult machines which are being used by adepts of our own or other schools depend for their real effectiveness upon the force Autireba, the Element-A, which is the basic and most significant force in the world of magical fields. However, this very specialised knowledge is researched and reserved only by those who have been able to move in consciousness away from even the most experimental notions of occult physics, and who are now truly approaching our own view. All other notions are invalid, for the subject-matter of magic must be unique and distinct, and this subject matter must operate at a certain level of exact knowledge, otherwise the world would probably collapse. For this reason, the secret chiefs, who stand behind the Monastery of the Seven Rays, have felt the need to make known the basics of a new occult approach to the universe, now more needed than ever, because the older knowledge has been gradually falling away into error and chaos. Summary: Let us say that as far as all magical research is concerned, there must be established first of all the existence of the universal Element-A, which is the basis of all systems of magical operation. Now, that this reality has been explored, we must next move on to the utilization of this Element-A, the mysterious Autireba, and thus show how it is possible to have a magical system of the world and the control of the machines and patterns of research which are essential to its exploration. For this reason, I have found it helpful to create a special elemental-essence of being, a magical operative, or a Zombee, which is the outward projection of my very being. He who understands this will know that Autireba is not only the name of some magical super-element, but it is also the formula of my own magical name and state of being, and therefore it is possible to see the work of the Inner Retreat and Department of Temples, as the very important "Autireba-Work", which is the essence of the Rosicrucian mystery. My blessings will be with you always, Michael Aquarius and Racine

Monastery of Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Part V. Cabalistical Meditation 2. Lesson 18, (1) Expansion of lesson 2 AUTIREBA IN MAN, THE MAGICAL CONSTRUCTION OF THE OCCULT SPINE. Here, we are concerned with the construction of the occult spine as a condition for the induction of the A-Element Autireba in mankind. For the natural spine is not sufficient for this induction, it must be constructed, or magically re-constructed, so as to form an instrument for the operation of Autireba, as well as the projection outwards of A-Element into the world of magical machines and occult instruments. When the occult spine has been constructed in man, then man is ready for the use of the occult machines, for he must impart to these instruments the power and motion of their being and essence. This process of construction might be termed the essence of the esoteric rosicrucian mystery. For the early rosicrucian initiates made use of a primitive knowledge, which they had of Autireba, and this knowledge has survived only in one of their groups, which is the same group known for its work in sexual magic (although this magic is less developed than our own). However, the knowledge is confined to such a simple statement, that it might he said that they have only a symbolic form of knowledge, and not the real knowledge, which we possess, which is identical with the use of that knowledge in the construction of instruments of power. What they say is simply: "There is a force in nature, which can transform all things". In our treatment of Autireba, when introducing the concept in the previous lesson, I think that we have gone beyond any very general statement, and have given you enough of an insight into what we know of its operations, in all 256 types of worlds. The 18th degree of modern symbolic freemasonry, which is known is many obediences as the Rose-Croix grade or title must first be understood as the most widely known survival of the ancient rosicrucian physics. Let us explore this matter: A. (1) The early rosicrucians did possess the same occult physics as ourselves, for they knew of the 16, the 64, and the 256.These added up to 336. This became the key to mystery of occult physics for by simply analysing the number 336, one would come to understand something about the invisible fields of force, which we find in magical science. Therefore, it became necessary to represent the number in a different way. (2) The middle period rosicrucians, of the 17th and 18th centuries were able to control the structure of the masonic grades to such an extent that by a careful regulation of the degrees, they froze the rose-croix degree in all of the major systems at 18. Hence, they sought to keep the 18th degree from being other than their degree of Rose-Croix, which would give the outer symbols of their teaching. This was possible by the end of the 18th century, when 18th degree and Rose-Croix were practically interchangeable. (3) The next step came in showing that the masonic preparation for occult study was beyond doubt the most effective. Therefore, everyone up to the beginning of this century came into occult study through the grades of freemasonry, and thus they received the elements of rosicrucian learning in the 18th degree. Also, they realised that if there were any further teachings of a rosicrucian nature present in the world, they would be approached through the masonic from of initiation. Thus, the 18th degree led to further study in the Rosicrucian Society, which carried on a program of masonic and hermetic study

for advanced freemasons, familiar with the 18th degree. Furthermore, by entering deeply into the mysteries of the 18th degree, some experts were able to receive from the secret chiefs of our order the keys for a modern rosicrucian order. Further, they were able to make even more advanced contacts and they were able to receive the elements for setting forth a magical order, known as the Rosicrucian Order of the Golden Dawn. But these contacts came only from deep explorations in the nature of the 18th degree, and by persons, occult experts, who spiritually lived only in that degree. This was the magic associated with the number 18. (4) We must now try and see why the number 18 is so significant, for I have show how it was used to mask the true nature of 336. Let me explain that first of all the occult spine is being built step by step, for the base of the spine is being linked more and more to the head, or the secret chiefs, thus, the force will begin to flow and to vitalise the student of the mysteries, more and more, as he develops an insight into the innermost meanings of the Rose-Croix symbols. Lastly, he has established the contact with his head, the secret chief, and the spine is now carrying the mysterious occult fluids back and forth as revelations and magical communications. This is the meaning of the exchange, back and forth, back and forth, the pattern is that of question and answer, of command and response, where the secret chiefs direct the student to perform a type of magical work, which will properly lead to a deeper insight into the mysteries of the universal A-Element. Lastly, there will come the secret teaching, which might appear to be not too extraordinary after all. How can 18 be related to 336. The answer is 18 = (32) + (3 + 6). Where in the language of occult physics the first number is always multiplied by itself and then added on to the remaining. Thus, we see the means as to how 18=336. In a like manner, although without the same profound occult significance, the 17th grade relates to 335 as, 17= (3
2

) + (3+5)

and this pattern in magical mathematics goes on until we reach the number 12, where a new pattern will emerge. But the seven numbers from 18 through 12, which refer to the seven rays, these,numbers respond to the same pattern of development as we have have seen for 17 and 18. Thus, do we attempt to build up the occult spine by making a link to the secret chiefs. B. The next method is to be shown by a much more simple analysis and it consists in the fact that lessons 17, 18, 19, etc. are a cabalistical meditation and an occult commentary upon such previous lessons as 1.2.3.etc. Thus, the human side, or the base of the spine, represented by the more elementary teachings is linked by anoccult spine to the more advanced teachings, which form an archetypal secret-chief pattern. This manner of building the spine is absolutely necessary for providing an invisible line of connection. Also,you must understand that in both cases the line of connection has been invisible, it is not composed of parts, but exists as a logical and magical relationship. C. This type of exploration and commentary will continue until in this course we will reach lesson 49. In other words, lessons 17 to 32 and lessons 33 to 38 will comment upon lessons 1 to 8 and 9 to 16, as a magical system of relationships between the base of the spine and the secret-chief. However, this type of magical connection will be further deepened by the commentaries which extend from lesson 49 to 65, which will deal with the application of esoteric engineering to sexual magic, and from lessons 66 to 82, which will deal with the application of sexual magic to esoteric engineering. In this setting the occult spine will be constructionally explicated, or set up as a system, whereby that which forms the link is without parts, it is a pure relationship in thought, or in magical energy.

D. The last method of building the occult spine consists in the use of certain cabalistical methods which have been used before by various orders which taught sexual magic, and which have been absorbed into the Monastery of the Seven Rays, Inner Retreat. These magical orders have been associated with either Aleister Crowley or with his closest and most highly initiated assistants, but when these orders became old and weak, they handed over all of their authority to the Monastery, because only the Monastery would he able to continue, to expand and to refine the insights of sexual magic, developed by these various groups. For while we did make some very important criticisms of Aleister Crowley in our 2nd year course in sexual magic, we did so only because of his importance and because of the otherwise valid scope of his insights. Let me now discuss something about the building of the occult spine as it is used by one of the more extreme groups, now, wholly under our jurisdiction. (1) Using the concept Au-Ti-Re-Ba as it is expressed in lesson 17, we will first of all turn our attention to a relationship which can be said to exist between Ti and Re. This relationship is between parts (A) Re 1 and Ti 3 (B) Ti 4 and Re 2 we are thus able to build up a pattern of logical connections which linkby means of astract connections, the entire world of air and water. However, a secondary relationship seems to have emerged from this connection. (2) The magical connection between Re 1 and Ti 3 is reflected in the relationship of 4 to 3 and the same type of connection between Ti 4 and Re 2 is reflected in the relationship of 2 to 1. In the system under consideration, however, the universe is projected outwards into two different directions, Au, which shows the relationship of 4 to 3, and Ba, which shows the pattern of 2 to 1. The world does seem sufficiently constructed. (3) The forces from Au and Ba link up, following the pattern which has been established in Ti and Re, and thus, within Ti and Re you have the microcosm, whereas Au and Ba reflecting the outer boundaries, show forth the macrocosm. (4) In this rather powerful system of magical connections, we have been able to see how it is possible to build up the occult spine without any solid or concrete central parts. This is very important, because it shows that magical work is relational, and highly abstract. I have attached an illustration of this process for the information of those who would like to see it diagrammatically. However, in our next lessons we will begin to place Autireba into magical instruments of research. Michael Aquarius and Racine

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Part V. Cabalistical Meditation 3. Lesson 19, (2) Expansion of Lesson 2. THE PRINCE DE ROSANOV'S MAGNETICO-MAGIC SYSTEM OF EIGHT PHYSICAL COMPONENTS. Our friend, the Prince Alexis de Rosanov, has constructed for our use, here, in the inner retreat an occult machine composed of eight physical components. When each of the components is working as part of a system, you have before you the most powerful of occult machines, existing on the physical plane of nature. However, when each of the components operates separately, you have eight very powerful machines of physical occultism. The components all operate according to the principle of complex polarity, i.e., Au-Ti-Re-Ba, or the magnetic and universal principle of occult science. This machine has been set up, as I have implied , in our occult laboratory, and is used in research, for it can be used mainly to bring through more and more information about the inner worlds and of the magnetic balances which have to be known if we are to undertake the study of esoteric engineering. Consequently, it is important first of all to investigate the basic law which forms the foundation of this type of physical magnetic magic, and then to explore separately the eight individual components and to see how they are actually occult machines. The principle behind this whole system is that of polarity of magnetism or what may be called the Odic Law. This term comes from the conception of the 19th century occultist and metascientist, the Baron de Reichenbach. He said that the occult scientist works with a force known by the name of "Odyla". However, Odyle is composed of three elements: (1) the positive polarity of OD, (2) the negative of OB, and (3) the synthesis of the positive and the negative polarities, which is called AUR. This last notion can be found in the cabala, where the first emanation of the cosmic mystery is called "AIN", the second emanation is called "AIN SOPH", and the third emanation is called "AIN SOPH AUR". Now, this third emanation must he understood to be the universal field of cosmic manifestation, which when it becomes more and more dense, more and more concrete, and therefore more and more physical, becomes the basis of the physical world of matter, space, and time. This is what the metaphysicians speak of when they speak of cosmic electro-magnetism in the space-time continuum. Aur, therefore, is the most fundamental physical principle, and pure Aur is what the magician operates with on the physical or material plane. Now, the physical world, which corresponds to the element Ba in its most refined principle is what we call Aur, which is polarised into OD and OB. Every physical component is nature, therefore, presents itself as Aur, having its OD and OB aspects. For this reason, the polarities of nature can be used by the magician, as his will presents a principle of control, which corresponds to Ain, and his mind and imagination to Ain Soph. Thus, Aur in the very pure and rarefield situation of occult physics is directly subject to the control of the magician. Because of his will, he is able to control and to direct and to transform Aur into the forms desired by his magic, and to use it to power his creations, even if they are UFOs or other magnetic vehicles. "When you have all eight components in a system, then you have the key to Autireba in a controlled and balanced state which can be used to power the type of UFOs used by the Inner Retreat. This is the use of this force under the control of will-mind-imagination and directed by will-mind-imagination, entirely." (Alexis de Rosanov) The use of Aur, then, in a magical setting is based on the idea that the fundamental magical element of nature, when produced in a purified state can be most readily subject to the control of the human will and imagination than as it exists in nature. For this reason, we must be able to refine it and to derive it from the elements of nature by means of a magical induction, and thus it is available for magical purposes, entirely, and without any impurities, such as we would find in

material nature. This is the fundamental secret of philosophical alchemy, and it is also the basic idea behind all quests for the most perfect element of nature, the quintessence, as we would find them recorded in the pages of alchemy and magical science. We must now explore how it is possible to come to gather this element, or how is it made available through magical components of occult machines "Each magical component must be designed to show forth the basic laws of the metaphysical world, otherwise it would never work. The laws behind the making of a magical component are the laws of the cabala. (A. de Rosanov) COMPONENT I. (Magnetic Nets). These are copper wire systems linked together to form a lattice for the gathering of magnetism and the refining of magnetism by means of a circuit of lines of force. The positive (OD) and the negative (OB) elements must be logically matched, in balance, and in perfect harmony. These nets are used to give the geometrical shape to the field of magnetism as it comes into existence. The magnetic field emanates from the nets by a slow process of refinement and collects in geometrical structures over the nets. When not in use they should be rolled up and kept in dark places, unless they are being needed to charge the atmosphere. COMPONENT II. (Magnetic Rods). These rods of metal are used to isolate and to establish boundaries for the passage of magnetic energy. These rods are polarised and have ends which always correspond to OD and OB. They may be used to charge the kundalini, as we find in the writings of the Adept Teachers of Eastern Theosophy, which needs refreshment in the occult spines of chelas. Such rods are also referred to as the rods of initiation, and are used to transfer the power by will from the initiator to the initiated. COMPONENT III. (Magnetic Induction Set) This consists of a set of four magnetic rings with copper wires attached for the gathering of the four types of cabalistic elements in the occult atmosphere. This means that the magnets gather the Au, the Ti, the Re, and the Ba elements from the atmosphere and pass them on by means of copper wire to the central part of the system, or to the magician for distribution according to his will. COMPONENT IV. (Magnetic Induction System) This consists of four induction sets related to a central element by means of copper wires. Each of the four sets consists of specially prepared metahomeoepathic radiation-units to represent the fourfold universe of energy and magnetism, linked by copper wire to the central element, which is usually salt with a piece of copper inside of it, resting in a glass bottle. The magnetic energy is now available to the occultist and can be used to whatever magical plan is in his mind. However, we must note that if used together, Components III. and IV. can be understood to complement each other in a well balanced magical system. COMPONENT V. (Glass Rods) These are usually four in number and they are used to filter and to refine the energies which pass from one part of the system to the next. They can be said, by themselves, to serve as induction elements. Because, they are four in number they correspond to the four worlds of the cabala, and when in use they are linked by copper wires. COMPONENT VI. (Crystal Units) These are usually two in number. They have both positive and negative poles and are very useful for inducting a certain magnetic energy and for generating also a magnetic energy which is endlessly derived from within each of them. Crystals are very powerful magical elements because they give direct access to the higher worlds, and for this reason they are used in visionary methods. However, they are just as equally suitable for transmitting energies from the inner worlds and serving as links for the drawing forth of Aur in its archetypal purity from the higher worlds. When this is done, the other instruments are used to bring this refined Aur down to the physical, and to make it more and more concrete. COMPONENT VII. (Projection Rod or Magical Sword) This is used to aim the energies in the system at the object under investigation, or to direct the flow of the energies in a particular direction. A projection rod may be of wood, in order to project the energies only at a very slow pace, or of metal, if the plan is to project them more quickly. However, a sword unlike the projection rod, is not linked up with copper wire, but is held by the magician. I have found that heavy swords, of the broad sword type, from the 10th to the 13th century in style, are the best types to use. They must be held in one hand, however, and the magician must direct them outwards and in harmony with his controlling thoughts and acts of will. A projection rod may be used like a

hand-torch , and aimed at the subject very carefully. A sword should be used for all major work, including the powering of UFOs by magical methods. COMPONENT VIII. (Copper Wire). Copper wire is perhaps a very magical substance and it is used everywhere in all of the components but it is also a magical component in itself. I find that it serves to direct currents of magnetism much better than any other type of wire, fillet, or foil, and that it is very helpful in isolating and inducting energies. I use it to link up the various other components so that very little magnetism is lost, it isn't necessary to have copper wire everywhere, but then in certain components it is absolutely necessary. Copper wire has a natural polarity, of OD and OB and does not need to be polarised. It adjusts itself to the field under investigation easily, and does seem to me to be especially practical. The element of copper seems to be necessary in so many of the components that I think magical work on the physical could not be conducted without it. These eight components form a system which when used together they produce a very refined and exacting type of occult force field. The refinement of magnetism is possible due to the use of these components, either individually or together in a system. I will conclude this essay with a series of diagrams of the various eight components, showing the polarities present, and the basic idea of how they appear. However, enough has been given out in this paper and in previous lessons to enable the student to build for himself a very neat and efficient system of magical inductors and force-field systems, using physical methods. When these components are placed on an Altar, with a crucifix in the centre. This is Gnostic Theurgy. Michael Aquarius and Racine.

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Part V. Cabalistical Meditation 4. Lesson 20 (3) Expansion of Lesson 2. HOW MAGICAL MACHINES INFLUENCE THE HUMAN BRAIN. Physical machines of a magical nature are expected to have a certain influence upon the human body as a physical system, or organism. However, it is significant that the human physical nervous system can exhibit a perfectly balanced relationship to any magical machine based upon cabalistical ideas, if it is understood that the human brain is itself a cabalistical system. By this I mean that the human brain has a certain structure which makes it very easy for the magician to relate the structure of the brain to the metaphysics of the four worlds, due to there being more than just a correspondence between the brain and metaphysics. It is our understanding that the human brain does operate in a very exacting way, and thus it really corresponds to the nature of cabalistical metaphysics. The brain, and by this I mean the higher brain or the cerebrum, has parts which relate exactly to the four worlds, as follows: 1. 2. 3. 4. The front-left quarter of the cerebrum (Kether in Atziluth) The front-right quarter of the cerebrum (Tiphareth in Briah). The rear-right quarter of the cerebrum (Yesod in Yetzirah) The rear-left quarter of the cerebrum (Malcuth in Assiah).

Keeping this relationship in mind, we must understand that those occult components which we have discussed in the last lesson, which were composed or structured as having four parts each, such as Components 1 and 3 (Magnetic nets and magnetic induction sets) can be easily understood as being the most useful types of physical machines because they can be shown to have implicit correspondences to the four worlds of cabalistical metaphysics. This is very important because in the theory of occult healing, the magnetic flow which is inducted is directed towards the respective parts of the brain, through the spinal column and the nerve endings of the back. This means that the human brain adjusts itself to the various incoming energies and selects for its various parts the amounts of energy and the types of energy which can be understood to relate to specific parts of it. For example, magnetic induction from part 3 of component 3 would relate to the rear-left quarter of the cerebrum, as would, also, the magnetic flow from the corresponding sector of the magnetic net or screen. We must not think that there is any materialistic presupposition here at work, for our entire basis is deeply metaphysical. It is metaphysical in the sense that the world of the cabala is seen to underlie the entire field of material phenomena. Material phenomena are real only in as much as they can be fitted upon the grids of cabalistical categories, and the frameworks of that metaphysics, which is the same for all phenomena. These categories can be explained in various metaphysical ways, and they can be analysed by means of occult mathematics But amid all of these distinctions, there is the absolute certainty of the correspondence between the invisible world and any and every part of the visible world. Now, we must concern ourselves with the method of influence between the brain and the occult or magical machine. This is a very simple matter, for it is based entirely upon an exact correspondence between centres of reception which are localised in the brain. These centres of reception, which may be

understood to be 256 in number are not physical organs in any sense. They are mathematical entities which exist in the logical texture of the cerebral cortex, or the outer part of the cerebrum. These centres of reception have as their purpose and function the transmission of external magnetism to the four parts of the cerebrum, which correspond to the four dimensions of the human psyche as analysed in our 2nd year course: 1. 2. 3. 4. Kether in Atziluth --- Transcendental Ego Tiphareth in Briah --- The Ego Yesod in Yetzirah --- The Id Malcuth in Assiah --- The Transcendental Id

However, we must not think of, for example, the rear-left quarter of the cerebrum as being the focus or seat or the transcendental id, but it is the area of the brain through which the transcendental id operates or functions, and the cerebral cortex of this part of the brain is woven through with the logical functions and mathematical lattices which direct energies to and from this part of the brain, through sixty-four occult points of contact or communication centres. This relationship is very important because few if any occult schools have taken the trouble to analyse the very structure of the brain in terms of occult categories. The occult energies are directed into the brain through the various centres and they are directed out of the brain by means of these centres, of which we have said already that there are 256. While in the brain, however, they enter into the various activities of the brain which are the neurological bases of the four dimensions of the human psyche, as given above. This means that the human psyche functions through a neurophysical system of networks, or through a neurophysical system of electrical or electro-magnetic connections. The physical components of the brain, i.e., the various nerve cells are merely components of the much more fundamentally abstract reality of the brain, which is a system of fields of force and logical and abstract lattices. The reality is the energy, which works through the brain but which survives the collapse of the brain at death, or its breakdown through injury. However, in order to manipulate the complexity of the human body it is necessary to work through the complexity of the brain. When the mind or the spiritual principle, which stands behind the various acts of the psyche and its dimensions is no longer required to motivate the body, it may freely dispense with the brain. It might be noted that the last part of the human body which gives up all vital activity at death is the brain, showing that consciousness lingers until all of the functions have been terminated in the body as an organism, and then consciousness or the mind-psyche unity enters into the metaphysical world of pure being. Between the two lobes of the cerebrum, about mind-centre in the brain, and almost equi-distant from both sides and back-and-front is located the pineal body which is the seat of occult control in the body. The area around the pineal body is divided into sixteen sectors, from each of which emanate occult radiations which keep the body, through the brain, in a mentally controlled condition. I say that the pineal body, which has been identified with the "crown chakram" of kundalini yoga is the seat of the occult control of the human body. By this I mean that the occult control of the human body is due to the balance of the various areas -- 16 in all -- which surround the pineal body, or which emanate from it. In fact these areas of influence both exist around and emanate from the pineal body. They are sixteen, or eight positive and eight negative, and they must be understood to be the basis of the connection between the four dimensions of the psyche as they operate through the cerebrum and the 256 lattices of the cerebral cortex, and the metaphysical idealities which are the true realities of the world of consciousness. It must be understood that this occult control of the brain-body complex is like an occult or magical machine which works

between the physical and the metaphysical worlds. And, as such, this occult control through the pineal body holds the control, ultimately, for the inflow and the outflow of the forms and energies of consciousness, both abstract and concrete. The mind must be thought of as a system which directs the body, but from a very occult position and thus the esoteric interpretation of the nature of thought is valid, for it can be shown that while spirit must work through material organs if wishes to influence the physical world, yet apart from spirit, the physical and material worlds are absolutely lifeless, and without any metaphysical value or occult identity. It is very easy to trace the path of an occult energy coming into the brain from outside. It is picked up by one of the occult components of the machine and passed along the spine to the cerebral cortex. There it is directed and sorted into one of the areas of the cerebrum to which it corresponds. This is done by means of the logical affinities which exist between the lattices of the cerebral cortex and the sixteen areas (eight positive and eight negative) which surround the pineal body, from which it is directed into the four parts of the cerebrum and then into the four dimensions of the psyche. Of course, this process is much more complex than what I have described it as being, but I have concerned myself with giving you the essential points. As this course develops you will learn more and more about the occult workings of the human brain and how magical operations relate to the human body through the brain. You will learn also that the centres present in other areas of the human body depend entirely upon the operations of the occult fields in the brain, and that there is a direct link between the four dimensions of the psyche and the various sexual and magnetic centres of the occult body. However, it is sufficient to show that the human brain is influenced by occult machines and that magic does have a precise relationship to the body. Also, we must understand that occult energies penetrate the physical body in very precise ways and this is the basis of all occult theories of healing, as well as the basis of those systems of magic which take the chakras seriously. Michael Aquarius Note: A diagram of the brain as discussed in this essay is appended.

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering Part V. Cabalistical Meditation. 5. Lesson 21 (4) Expansion of Lesson 2. MAGICAL THEORY OF TIME AND THE HUMAN BRAIN. It must be understood that while we are devoting much time to the study of the brain, we do not accept the materialistic hypothesis, which states that the mind is either identical with the brain, or some special function of the brain. For us, the brain is a function of the mind, or rather the brain is a physical machine, which is used occultly by the mind. The human brain is used occultly by the mind in the sense that it is impossible for the scientists who are probing the human brain to find out how the mind works through it. Therefore we must understand that the world of the brain is but a mysterious objectification of the mind-field, and for this reason the brain must be protected, if the mind is to function on the physical plane of existence. One of the most important aspects of the life-cyle of the human brain is the way in which it responds to the time sequences of the world. Various affinities can be noted which show that the human brain and its parts have a special type of response to the changes in the days of the week as well as the phases of the Moon. The affinities follow the general cabalistic theory of the brain as we have given it before in lesson 20 of this series, so that the front left quarter of the cerebrum relates to the final stage of the process of time (or in this case the last quarter of the Moon), whereas the rear-left quarter of the brain (cerebrum) relates to the New Moon. Thus, the magnetico-radioactive response to the rays of the Moon's monthly passage will be seen to begin in back of the brain. For it is there that the power of the Moon is first felt in the area of the transcendental id and its functions. The following list will show the line of our explanation. 1. 2. 3. 4. The The The The front-left quarter of the cerebrum front-right quarter of the cerebrum rear-right quarter of the cerebrum rear-left quarter of the cerebrum last quarter of the Moon full Moon lst quarter of the Moon New Moon.

As the influence of the Moon grows upon the brain, different parts, of the cerebrum respond to the occult stimulation which comes from the Moon's radiations and emanations. Gradually the whole of the brain is attuned to the Moon's influence, which then gradually dies off, and is then renewed by the coming of the next lunar month, and the influence of the New Moon on the rear-left quarter of the cerebrum. Thus, the cycle of the lunar month is. shown to be reflected in the cycle of the Moon's influence upon the cerebrum as well as the way in which the Moon causes the cerebrum to respond to it. For the magical response of the brain shows the pattern of a cycle, which in the area of the cerebrum follows exactly the pattern of the lunar month. This is why in the disease known as lycanthropy (werewolfism), only a certain part of the brain has been affected with illness, namely that part of the brain known as the front-right quarter of the cerebrum, for the phenomena of lycanthropy are manifested only at the time of the full Moon, and treatment would require that the normal activities of the front-right quarter of the cerebrum only should be restored. For this reason we have developed a special ray, or occult machine, which has as its purpose, among other thing, the restoration of the cerebral equilibrium. This ray or occult instrument is known as the I'Ontosophico-thematicoheuristico-accumulator ray", or briefly the O.T.H.S. ray. The purpose of this ray is to build up the power of the brain so that the brain will be more closely linked to the cosmic mind. In fact, the brain will serve as the physical root of the cosmic mind as a system of intelligence and control. However, it is absolutely necessary to have the brain functioning properly in order to relate it to the higher system.. Therefore all persons who are likely candidates for work on this project are tested by the O.T.H.A. ray, and if any tendency to lycanthropy appears, it is quickly and efficiently corrected. In the next lesson, I will discuss the O.T.H.A. ray, briefly. Now, it must be understood that certain influences are constantly coming into the brain from the phases of the Moon, and that it is very important for us to understand the brain as a system of occult communication (or intelligence and control)- For those

parts of the occult.. world, which have a particular affinity to the New Moon, will send their radiations into the rear-left quarter of the cerebrum at the time of the New Moon, so that information pertaining to the Prithiwi-tattwa, the transcendental id, and to the constellations of the Earth-signs of the Zodiac, will easily be picked up, more easily at that time than at any other time of the month, I might add. The point is that the brain responds according to its rhythms in very exact ways, and this is why a regular use of meditation, according to the Monastery's method (as given in the lst year course, Part III) is so valuable for the development of the inner being, and for the deepening of meditation into the exact method of meditation research. For meditation-research may be defined as the use of the act of meditation to increase the occult and metaphysical knowledge which we possess. The Theory of the Days of the Week considered along these same lines. We all understand that the days of the week have a special occult significance so that the vibration of one day differs from all others. This is due to the fact that the Sun and the planets have placed upon the days of the week a special magnetic mark, and this mark means that the days of the week as they come into being reflect the profound influences of the various signs of the Zodiac through the planets which are their regents. This is especially interesting when we relate the days of the week to the parts of the cerebrum which they especially affect. The following table will show what I mean, exactly. 1. 2. 3. 4. Front-left quarter of the cerebrum -- The Sun Front-right quarter of the cerebrum -- Saturn Moon Rear-right quarter of the cerebrum--- Mars Venus Rear-Left quarter of the cerebrum -Jupiter Mercury Sunday AM and PM Saturday PM Monday PM Tuesday PM Friday PM Thursday PM Wednesday PM

Now, it is important for us to see how the brain responds to the days of the week and their particular emanations. All of these structures which relate to the brain enable us to see the brain as a logical system of metaphysical relations and for this reason the metaphysical reality of the brain as an occult system is firmly established by our analysis. It must be first understood that because the Sun is the positive polarity of the solar system, then only on the day of the Sun will the Sun allow for occult vibrations to be received by the brain (the right-left-quarter of the cerebrum) in both the AM and PM. The vibrations of the constellation of Leo, which come through the brain from the Sun, will then he most effective. One of the Haitian adepts, having Sun and Moon in Leo, was born on Sunday. On Sunday Morning the brain will respond to theoretical philosophy and metaphysics (such as basics of ontology and abstract logical noetics) which is what the Thibetans term the masculine Tsen-Nid. In the PM, which is the passive time of the Sun's day, the brain will respond to the feminine Tsen-Nid, or to experimental philosophy and metaphysics, such as astral magnetism and occult physics. The other days of the week do not have the metaphysical power to release the energies of the AM, for they depend upon the Sun for their light, and so they function only in the PM, when the natural strength of their own (passive) planets is to be noted. Let us analyse the vibrations as they are given for each day of the week.

Monday: Monday is ruled by the Moon. However, the influence of the Gyud-ray (Thibetan for "ritual magic") is here in its feminine aspect, and therefore the whole emphasis should be upon experimental magic, such as the experimentations of sexual magic (Monastery Lessons 2rd series, part 3). The experimental side of any occult activity must be seen as the feminine ray, because it depends upon the subject -matter received, whereas theory is masculine because it informs the subject-matter by means of its abstract structure. Tuesday: Tuesday is ruled by Mars. This is the time (in the PM, always and only) for the masculine vibrations of Men (Thibetan word for occult medicine). Healing may be done at this time through the theory of occult medicine, or mental science and meditation research. The outbreaks of lycanthropy, which

come mainly on Mondays of the full-Moon, can be treated this day by means of magical thought-formation. Wednesday: Wednesday is the day of Mercury. This is the time of the feminine or experimental side of Do, or the sacred scriptures, i.e., the Thibetan theory of revelation through spirit-mediumship. This PM is suitable for all types of passive trance work, which is under Mercury. Gemini and Virgo send particularly interesting currents for mediumship, even though they are not thought of as so oriented towards the astral world, nevertheless they are known by us to be wholly astral and passive. Note*: It must be understood that experimental sexual magic is under the Sign of Cancer, which rules Monday and the Moon. Most persons who suffer from Lycanthropia come from a background with a strong Cancerian influence. Cancer rules Yesod, the sexual centre as we know, already. Note*: The Masculine vibrations of occult medicine (Men) come from both Aries and Scorpio. This would explain the interest of many Scorpios in Christian Science and metaphysical healing, as well as the use of the Aries-Mind in metaphysical research and healing. Thursday: Thursday is the day ruled by Jupiter. At this time, i.e., Thursday P.M., the theoretical or masculine side of Do is expressed. Esoteric prayer and theurgy, under the rule of Sagittarius and Pisces, come forth and correct the errors and metaphysical illness experienced by the brain. The occultist is especially fortunate if he is under a Jupiterian influence and has selected the theory of Do for his destiny. This would mean a magical and metaphysical devotion to the mental sides of prayer and religious philosophy, or occultism, and such a person under this influence would then possess the essential information for a branch of occult physics. For occult physics can be based on esoteric prayer and meditation just as upon metaphysics and metamathematics (which is the Capricornian and Aquarian mode of thought). Friday: Friday PM is under the feminine influence of Venus, which means that it is the time of the experimentalism of Men (Occult Medicine). This refers usually to the venusian influence of the Taurus and Libra schools of magnetic massage and gymnosophical exercise, which are under the influence of Venusian consciousness. Each day of the week has its own mandala or magical method of healing and equilibrium. Each day of the week, having its own vibration, will make use of the mandalas as occult machines for the ingathering of special magnetism which will flow freely to the brain and its occult centre. Homeopathic practice can be understood to be effective especially this day, and all occult classes should make use of the different vibrations in the selection of the subject-matter to be taught at that time. Thus, one would most favourably avoid the negative influences of teaching the Theory of Gyud on Friday PM, by teaching it only on Saturday PM. Saturday: Saturday PM is under the rule of Saturn, which means the theory or masculine aspect of Gyud (ritual magic). This would mean more than just cabalistical analysis, it would mean among other things the study of pure magic as given in magico-metaphysics and magico-metamathematics. It would mean the basis of monadology as a system of abstract lattices. One would find here the studies of Paracelsus as well as the magical theory of abstract mathematics (finite absolutes and transfinite relatives). The structural influences of both Aquarius and Capricorn are here present, especially my own Saturn in Aquarius. Where did this system come from, originally? It must be understood that there is a logical or magical test to determine the origins of any system of magical classification. This test is based on what you have been taught before about the material and formal planets. Now, if any element registers positively then that point must be understood as the source of the present system. We have to

match Tsen Nid, Gyud, Men, and Do to the eight planets of occult analysis and try to determine the origin of our present system. Let us proceed: 1. Tsen-Nid, (Vulcan-Venus) score is negative "-" neither day, but Sunday. 2. 3. 4. Gyud, (Uranus-Saturn) score is positive "=" Saturday is the theory of Gyud. Men, (Neptune-Jupiter) score is negative "-", (not Thursday) Do, (Pluto-Mars) score is negative "-", (not Tuesday for Do)

According to our mode of analysis, therefore, this system must be understood as coming from the Saturn level of occult-scientific consciousness, and as such it is completely consistent with all other methods and elements so far presented in our system. By this we mean that Saturn appears to be the major planet standing behind the teachings given out by the Monastery of the Seven Rays, and the archetypal consciousness of the Esoteric Department is that of Aquarius-Capricorn. Michael Aquarius-Capricorn, Master of Saturnian Occultism

Monastery of the Seven Rays

Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Part V. Cabalistical Meditation 6. Lesson 22 (5) Expansion of Lesson 2. THE RELATIONSHIP OF THE O.T.H.A. RAY TO THE HUMAN BRAIN.

The Ontosophico-thematico-heuristico-accumulator ray (O.T.H.A. Ray) as we have seen is used to stablilise the human brain and it can be found to be very useful in the treatment of lycanthropia. However, we are concerned with something much more common and therefore more immediately serious to our purpose. I am referring to the use of the brain as the basis of the cosmic-mind-system, which is something constructed magically by research occultists. We are concerned with a certain metamathematical reality, which when followed out can show that the human brain can serve as the basis of the cosmic brain, through the intermediacy of the O.T.H.A. Ray system. According to its definition, occult metaphysical energies from ideal and real being (''O" for ontosophico) are categorically and methodologically ("T" for thematico) induced and deduced by each unit of the system according to its own individual modes of operation ("H" for heuristico) and then gathered into a system for structured transmission from the human cerebrum to the cosmic brain (or systematic thought -form of the cosmic mind) ("A" for accumulator). This means that each part of the brain will respond to its own stimulation -- what is meant by ideal stimulation -- and then relate this stimulus-response of the mechanism of the cerebrum to the much larger mechanism of the cosmic brain through magical lines of induction and deduction. This means that the OTHA Ray-system will serve as the intermediary between the brain and the cosmic brain, which is a large magical computer, being put together by my own staff, and which will control, eventually, all of the occult energies present in the world. The OTHA ray-system is but part of that programme, for it means the building up of a gigantic system of logical energies which move into the human brain and away from the human brain to the deepest parts of metaphysical consciousness. Consequently, the entire system of abstract metaphysics can be directed into any person's brain, if they are attached to the system, that is to say if they are a part of the completely logical system of the cosmic mind. At first only the highest initiates will be parts of this cosmic brain, and hence able to draw upon the vast riches of already existing knowledge and the possible world of the most abstract gnosis; but eventually, specially prepared individuals will be able to come into this system, and as they do they will become super-intellectual magicians, and hence capable of knowledge which goes far beyond anything known to them at present. The OTHA ray-system, therefore, is a bridge between the physical world and the etheric-astral worlds, where the cosmic brain can be found, now, in a state of construction. It is important here, however, only to give a brief description of this system and what it does because a more systematic knowledge of it will be developed in future lessons. Also, because of the difficulty of the subject-matter, it is necessary for us to proceed very, very slowly. For that reason, I will provide eight points of information and three additional items of commentary: 1) the basic equation behind the OTHA ra-system, 2) and 3) two sketches of the system. Let us begin with the eight points of information. 1) The Otha ray-system is constructed to follow the structures of the human cerebrum, so that it can pick up on all of the affinities and other relationships, which the cerebrum possesses. The basic system operates on an analogy to the matrix of Hermes in the 2nd year course and the structure of the days of the week as given in Lesson 21.

2) The OTHA ray-system will be expanded in future researches and lessons and will be related to the other occult machines of the astral and mental planes. At present it is an astral-physical system, based on a very definite mathematical foundation. 3) The OTHA ray-system is based upon the use of controls for each quarter of the cerebrum so that a very precise operation can be achieved. 4) Various occult states of consciousness can be developed and expanded through the methods on this system. It can serve to develop the following perception-enrichments, if used regularly: a) b) c) d) clairvoyance clairaudiance telepathy astral projection

5) Originally developed as a system for use by a group of occultists, this system is best used individually, when the master (guru) trains the student (chela) in occult science through a magical initiation. The system can be represented by means of a triad of crystals for magical purposes. This we might say is its physical basis. Lights and the use of the eight magical components given in this course can provide an adequate magical basis for this machine. 6) The magical and mathematical or magico-metamathematical basis of this machine is a formula which can be applied to any other part of our system. Making use of both finite absolutes and transfinite relatives, this system of eight basic equations serves as the mathematical for our whole system of the sciences. For from this equation, one can deduce the entire structure of our philosophy and metaphysical science. Everything we teach is contained in this equation, which we designate as the Ur-equation. 7) Making use of the notion of the metaphysical world as a mandala, or ritual diagram, our entire science, being of saturnian or Gyud-essence, consists in the recognition that the whole of the field of esoteric engineering consists of a field of abstract elements, a field of manthematical mandalas. 8) As we develop our occult science more and more in these lessons, you will come to see the whole world as a system of logical patterns and ideal elements related by thought-form-relationships. In the end, the ultimates of magic will be equations on paper, and magical will become the higher side of mathematics, higher in the sense of having freed itself earlier from matter and physical existence, and higher in the sense that only invisible forms of reality can come into its field of investigation. The Ur-equation and the OTHA ray-system will show how the cerebrum now leads into the higher world, the world of a vast thought-form, known as the cosmic brain, or the cosmological cerebrum, a construction of our system, built up out of the matter of the etheric and astral worlds. You will then be able to see the purpose behind the energies of sexual magic, for they are meta-cerebral in the physical sense, for they go beyond crude matter into the higher worlds, but they are not unconnected with matter in the cerebral reality of the brain, for they connect to the brain through the Ur-equation and the Otha ray-system, and they connect all of reality to this perfect system. Michael Aquarius-Capricorn, Conservator of the Cosmic Brain Creator of the Cosmological Cerebrum

1) Ur-equation, 2) O.T.H.A. Ray-system.

The Monastery of The Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Lesson 23, A SYSTEM OF MAGICAL CUBES. In papers (lessons) 17 and 18, 1 have discussed the magical energies which belong to ascertain system of abstract symbols, which I will now identify as the magical cubes of wood, used by the OTO of Aleister Crowley, and which were first discussed in this course in connection with lesson 2. In lesson 2, when discussing the occult physical plane machines, I mention types D and E. Now, we have discussed the type of machine of type D in my paper of Mathematical Zombieism, because the mathematical Zombies are projections into the mental and higher worlds of the magical equations derived from the use of 336, and thus the whole range of magical machines can be controlled in this manner. However, I wish to discuss with you now the nature of Type E machine, which is something much more physical in its scope. When the branch of the OTO known as the Choronzon Club came under the jurisdiction of the Master M.B., who is my physical self, the inner retreat inherited certain very special magical instruments among them the sixty-four cubes of wood, which had been especially prepared by the Club leadership for use in their initiations. These cubes represented a complete physical system of units, or components (as the 9 components and the OTHA ray system, which are referred to in lesson 2 as Types A,B, and C),' and which represent to my mind a complete picture of the cabala as well as a modern development in the direction of occult invention. This system, which was fabricated by Franklin Thomas, the past leader of the school of the Choronzon Club, consisted of cubes which contained each a system of numerical values, which values referred to positions on the Tree of Life of the Cabala and to energy points within the Matrix of Hermes. Thus, the cubes combined cabalistical and alchemical values and concepts. I might add that running parallel with this Club in the Los Angeles, California Area, at that time, were the seeds of other Cabalistical and Alchemical or Hermetic Orders, whose essence has now been absorbed into the Inner Retreat, here, in Chicago. However, you must understand that Franklin Thomas' order was in existence in the 1930's and hasn't any connection with other orders of the same name, which might still be in existence in California, i,e., the various other California Choronzon Clubs. The Line of succession for our order and tradition is as follows: 1) 2) 3) 4) Aleister Crowley: The Ordo Templi Orientis Franklin Thomas: The Choronzon Club The Ecclesia Gnostica Spiritualis The Applied Lattices Research Institute Ancient and Primitive Rite of Memphis -- Misraim

It might be noted that the Ordo Templi Orientis was organised in 1905 by the Ancient and Primitive Rite of Memphis-Misraim, in Germany, and now it has come back to its parent. In the next lesson, however, we will give a history of this process. Now, we are concerned with the description of the occult machine which is used by the Chronzon Club. First of all, the cubes are divided into four groups, of sixteen cubes each. These cubes are then numbered as follows:

1. 2. 3. 4.

Sixteen cubes which refer to Saturn and Capricorn: Sixteen cubes which refer to numbers 7 and 2: Sixteen cubes which refer to numbers 6 and 3: Sixteen cubes which refer to numbers 5 and 4:

We thus have a very interesting system for the control of the sixteen different dimensions of the Tree of Life through the four groups, which form the following Matrix (similar to the Matrix of Hermes of the 2nd Year Course, and therefore a genuine system of Sexual Magic): Outer Limit Centre of Force Outer Limit

1. Saturn 2. Number 7 3. Number 6 4.Number 5 Or Saturn, 7, 6, 5, 4, 3, 2, Capricorn. (8) (1)

Capricorn Number 2 Number 3 Number 4

This system was used by the Chronzon Club magicians as a net-work or matrix for the projection of energies through the physical brain into the higher worlds, and therefore into the astral and mental worlds. The magical initiations which organised along these lines were such that it was possible for the magicians to enter the abstract worlds with a perfect sense of occult balance and measure and to begin their researches in the abstract world directly, without having to return to the earth-plane because of the need for certain occult corrections of observation. The world as given by the magicians, therefore, can be thought of as a perfect system of magical relationships, which when fully understood shows that occultism and occult magic are fully mathematical, if not metamathematical, and therefore not necessarily dependent upon unscientific concepts. This instrument will serve to show that the techniques of sexual magic, as given in the 2nd year course, have been used by other groups of very specialised magicians, and this seems to show that scientific occultism is something very traditional, and not something of recent invention. It might be noted that these cubes were then used in a way not unlike one of those older systems which were developed by Doctor John Dee. However, I do not wish to give out anything more about the operations of this system, for to do so would be write another course of study, and we have too much already scheduled for this course. Michael Aquarius

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Lesson 24. OFFICIAL HISTORY LESSON: The Official History of The Applied Lattices Research Institute -- Ancient and Primitive Rite of Memphis Misraim (The Inner Retreat of the Monastery of The Seven Rays). In 1905, the Ancient and Primitive Rite of Memphis-Misraim was introduced into Germany from England by John Yarker, 97 , who was then the Grand Kierophant of the Rite. The First German Leaders were K. Kellner and Theodor Reuss, who created a magical order known as the Ordo Templi Orientis by means of a reduction of the magical grades of the Rite of Memphis -- Misraim from 97 to 9, with a 10th grade, which was purely administrative. It was from this group that Aleister Crowley received his warrants of authority to create his O.T.O and it was Crowley again who took over the German Order, and made it a part of the British Order by 1919. One may come to more detailed information in this matter from any history of Crowley's work, of which there are many, at present. The O.T.O. of Crowley was reduced by the founders of the Choronzon Club from 10 degrees to 3, in 1931. This took place in Chicago, U.S.A., and soon various occult orders or branches of this one order were organised in the other cities of the USA, due to the previous influence of Crowley and the O.T.O., for Crowley had lived in the USA about twelve years earlier. The leadership of the Chronzon Club in Los Angeles, California. U.S.A. 'was provided by Dr. Franklin Thomas (born 1867). It was Dr. Thomas who developed the system of magic mentioned in lessons 17, 18 and 23. At his death, his system passed into the hands of a Gnostic Order in California, known as The Philosophical Gnostic Hermetic Society, and in 1968 this system passed into the hands of The Applied Lattices Research Institute. This is one strand in our web of tradition. On May 29, 1892, Father Joseph Rene Vilatte was consecrated a bishop of the Syrian Jacobite Church by Mar Julius Alvarez, Metropolitan of the Independent Catholic Church of Ceylon, Goa, and India, in Colombo, Ceylon. Bishop Vilatte was consecrated to the order and office of arch-bishop and metropolitan of the United States, and for all churches of this rite in the Americas. On December 19, 1915, Mar Timotheos (Archbishop Vilatte) consecrated Msgr. Frederick E. J. Lloyd as Archbishop of The American Catholic Church, at Saint David's Chapel, in Chicago, Illinois, U.S.A. On July 21, 1923, Archbishop Lloyd consecrated Msgr. Samuel Gregory Lines as Archbishop of the American Catholic Church of The Pacific. Archbishop Lines was an occultist and an initiate of several magical orders. Msgr.Lines Consecrated Msgr. Joseph A. Justin Boyle, a member of the Theosophical Society as bishop-coadjutor of California on December 21, 1927. On August 31, 1930, Bishop Boyle consecrated Msgr. Lowell Paul Wadle, as Primate of The American Catholic Apostolic Church of Long Beach, California, U.S.A. Archbishop Wadle was a member of many occult and magical orders, and the author of a cabalistical interpretation and arrangement of the Catholic Mass. The following successions are given only to show our link with the Church of Ceylon, Goa, and India, and for this reason we will not use the secular

names of the bishops, who are still living and actively engaged in esoteric studies. On April 1.1960, Msgr. Wadle consecrated Tau Lucifer I, as Archbishop and Metropolitan of the Quabalistical Alchemical Church of Santa Ysabel, California. On August 21, 1962, Tau Lucifer I consecrated Tau Lucifer II as Archbishop and Metropolitan-President of The Philosophical Gnostic Hermetic Society of Joshua Tree, California. On November 4, 1967, Tau Lucifer I consecrated Tau Ogdoad III as Bishop of The Quabalictical Alchemical Church, Missionary Diocese of Illinois, U.S.A. On December 25, 1967, Tau Ogdoad III consecrated Tau Ogdoad IV (The Master M.B.) as Patriarch of The Cabalistical Gnostic Church of Chicago, Illinois, U.S.A. On August 31, 1968, Tau Ogdoad IV consecrated Tau Eon III as Patriarch of The Cabalistical Gnostic Church of Boston, Mass, U.S.A. On January 18, 1966, Tau Mercurius (The Master M. Aquarius) consecrated Tau Ogdoad IV as Archbishop of The Ecclesia Gnostica Spiritualis for the U.S.A. Tau Mercurius was the Patriarch of The Albigensian Gnostic Church (Ecclesia Gnostica Spiritualis). On January 18, 1967, Tau Ogdoad IV consecrated Archbishop of The Applied Lattices Research Institute. Tau Ogdoad III as

On August 10, 1967, Tau Ogdoad III and Tau Ogdoad IV consecrated Tau Lucifer II as Archbishop of The Ecclesia Gnostica Spiritualis for California, U.S.A. On August 31, 1968, Tau Ogdoad IV consecrated Tau Eon III as Archbishop and Metropolitan of Boston and New York, in The Ecelesia Gnostica Spiritualis. On July 27, 1970, Tau Ogdoad IV consecrated Tau Ogdoad V as Patriarch of The Idealistico-Hieroglyphic Church of the Labyrinthico Gnostic and Transcendental Logics of The Ancient and Primitive Rite of Memphis Misraim. The succession of Tau Mercurius (The Master M. Aquarius) is as follows: The Modern Gnostic Church of France in 1890 agreed to consecrate for the Spanish Albigensian Gnostic Church a bishop, in order to carry on the work of the church, in exchange for certain occult papers. This being agreed to, Tau Valentin II, assisted by Lucien Antoine Mauchel consecrated Tau Synesius (Fabre des Essarts) as Patriarch of the Gnostic Church of the Albigensians. Tau Synesius then consecrated in 1899, at his temple in Paris (110, Rue de Grenelle) Tau Zothyrius an astral entity, constructed for magical purposes entirely and not a physical being. One might say an elemental or a very powerful thought-form. Tau Zothyrius served as Bishop and Primate of the Spanish Albigensian Gnostic Church and became the chief of the Rite of Memphis-Misraim at the Monastery of the Seven Rays, until in January, 1942, he passed on his authority to the Master M. Aquarius who has served as the Patriarch and Grand Hierophant for 30 years. It is important to note that the Monastery had to have recourse to the French Gnostics, because they had lost the magical power of the esoteric bishops, many hundreds of years before, and the highest ranking monks were not even priest$, but laymen. In fact, it was agreed that the prior of the Monastery should always be a layman and not a bishop or priest, so that this

tradition continues in the organisation and administration of the outer retreat. However, the order of bishop and the office and order of priest continue in the inner retreat, because this is required for the magical work, here. However, it is important to note that the Albigensian Gnostic Succession does not claim to be a catholic or apostolic succession, for it comes from the Gnostics and Martinist Order of 19th century France, through the magical work of Tau Synesius. And, that the thought-form created by Tau Synesius, which had the name of Tau Zothyrius, is not in any way a human person, but a magical system. Also, the connection of Tau Mercurius to Tau Zothyrius was a magical connection of the same type as the connection in magic between Tau Ogdoad and Tau Mercurius, as has been discussed earlier. This process has been and entirely magical successsion and does not claim any catholic or apostolic tradition. However, by reason of the link between the Inner Retreat and the Church of Ceylon, Goa, and India, that historical succession is part of our tradition; although it is not considered important nor is it believed in, for the apostolic succession is a myth from the occult standpoint. It is the myth of the Twelve Signs of the Zodiac. But after so many years, the vacant patriarchate of the Albigensian Gnostic Church was filled by magical methods, and is now united in the person of Tau Ogdoad IV with the historical succession of the apostolic bishops. This concludes the official history lesson of the IIIrd Year Course. Further information will be given from time to time. It is important to note that the Inner Retreat does not make any claim to be a church, although it is the Ecclesia Gnostica Spiritualis. But it only wishes to show that it is very familiar with the basic gnostic currents of thought as they are to be found in the modern occult world, because it has participated in all of the better magical systems and currents and it is familiar with all of the contemporary movements which derive from the older traditions. This paper also concludes the discussion of the physical plane magical machines, which were introduced in Lesson 2 of this course of study. Michael Aquarius

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering Special Paper to follow after Lesson 24 and before Lesson 25. If 97 degrees = 33 degrees, Then 97 lessons = 33 lessons.

By taking the 64 lessons of the first year course and adding on to them the 33 lessons of the 3rd year course, one arrives at the 97 lessons, upon which the Rite of Memphis-Misraim basis its system of initiatic examinations. The 2nd year course in sexual magic is to serve as a commentary upon the basic ideas of the first year and as a bridge to the 3rd year course, which is also a magical course. In the 3rd year course I have discussed the projection of this course into 97 actual lessons, however, the nature of the subject-matter has become a little too advanced to present it as the 3rd year course, and it will have to be presented in future courses, of which there will be many. However, following the reforms of John Yarker, we are going to terminate the 3rd year course at lesson 33, which will give one a good introduction to the field of magical research and provide a very good preparation for the more advanced work. Thus, the last lesson of this series on esoteric engineering will be lesson 33. There have been certain necessary re-organisations in the Monastery and this has reflected itself in the following areas. (1) The 4th year course will be an occult commentary on the first 3 courses, and presented in 16 lessons. It will be the companion of the 2nd year course. (2) After the completion of the 4th year course, students will receive direct research papers and reports and courses and MSS. from the actual research projects of the Monastery. In other words, you will be right on the scene of occult research and magical study, you will be taken in your mental bodies to the very place where it is happening. You will experience through these advanced papers and documents, the following: (a) The Master Michael B's esoteric universal computer, from which all magical systems of the future will be derived, and into which he feeds all of the magical and metaphysical currents of the present age, for magical control purposes. (b) The advanced work in the area of sexual magic, which is going beyond anything even suggested by the previous course work. The use of magical systems of interplanetary intelligence and their link with the inner retreat will be explored. (c) The recently discovered new magical sciences and the use of new types of occult power to make these sciences work, and work with an unusual type of esoteric power. (d) A picture of the occult political system of the when the metaphysicians have taken over the control of our system of worlds and how the world is administered through occult politique. The Masters of the Inner Retreat will let you examine their own very recent researches and you will find out how it is that a magician is able to learn so much. The basic techniques of magical training in higher research will be hinted at and the students will be allowed actually to see a Master at work. These are some of the future programs which are now being planned by the Monastery through

the inner retreat for your occult education and development. For this reason, all of our studies have as their goal now the bringing you into the sphere cf understanding of where you can see what the Masters are doing. We want to bring you into the mind of the Master. Therefore, our programme of studies, which is so different from all others, has a very special aim, and to reach this aim, we have reorganised our programme so as to benefit you the students. Michael Aquarius

Monastery of the Seven Rays

Monastery of The Seven Rays: IIIrd Year Course in Esoteric Engineering, Lesson 25. THE PHILOSOPHICAL DIALOGUES I.

"The philosophical dialogues between the Masters Michael B. and Michael Aquarius are very much like those conversation, which Ernest Renan reported as taking place between the different lobes of his brain; if we bear in mind what we have said already about the structure of the brain, and how the four parts of the cerebrum are related to the four major categories of our system, of which the Masters (M. Aquarius -- fire and air, and Michael B. water and earth) are the organised personifications in higher consciousness." (Michael B., "The Logical Study of The Master Michael Aquarius, as a system of magic.") Aquarius: The goal of all esoteric engineering, it seems, should be the magical control of the totality of experience. When one is able to reach this stage of power, as we have, then it is no longer necessary to expand our power, we must now begin to centraliseand organise this same power along very simple lines, if this is possible. Michael: This is true, however, in order to simplify we must do two things first of all, before we attempt anything else. First of all we must try and transfer all physical types of instruments and magical machines, etc. from the physical world to the astral and mental worlds, so that only their symbols are left behind on the physical plane, as a type of magical and magnetic form of control. Secondly, we must integrate the whole magical system into one main system, or reduce the control of the one magical system to a basic system of axioms, which is what we have been able to do. This means that by making the transfer of instruments of control to the world of mind, and by the reduction of all control to the simplest possible laws or axioms, the world of magic is controlled from the world of magical mind, that is to say our mind. Aquarius: I have noticed that in our latest researches we have a tendency to do this very thing. But even more basic than even the reduction to the world of our mind, which is already a fact, is the reduction to the intimacy of astrological detail, so that we are to operate magically within a certain astrological limit, as given in our last work on the nine tattwas and the various stages of magical awareness (Part IV of the IInd Year Course), which means that we will draw from our own being the magical powers of Capricorn, Cancer, Aquarius, Scorpio, and Taurus, and we will try to approximate as much aswe can to these signs in our choice of magical partners and helpers. Michael: To a certain degree we have already achieved this transfer.Yet, as this is still a physical form of magical experience, it must be reduced to the power of the abstract mind. It is only when all magic is reduced to mind that we can show the world that the signs of the Zodiac are themselves very subjective realities, that they are only magical regularities placed in space-consciousness by some ancient metaphysician in Chaldea, and that they have only a very limited objectivity, if any reality apart from mind. Aquarius: I am in agreement with this view, for it is impossible that we should have to depend upon astrological influences at our level of magical power and control. Nevertheless, would it not be wise to think that from these signs our most magical students will come,for they will be drawn by a certain occult link, which having captured the signs of the Zodiac in its web of thought, will draw to us the best influences of these five signs of the Zodiac, including students who represent the best possible magical influencesof these four or five signs -- for they do not have to represent all five of them. Then these same students will come to the inner retreat and will be able to assist us as properly developed magical apprentices. I think that this has been true in the past, especially in the development of our various systems of merit. Michael: I am in agreement with this view. However, it is much more important to realise that the student can be created magically from the power of our mind, and that they can function and represent and even embody -- in one of the nine occult bodies, let us say -- those signs of the Zodiac, which we have mentioned, even if they are primarily Gemini, Leo, Virgo, Sagittarius, and Pisces I formation, for the inner portion of Aquarius contains Virgo, Pisces, and Aries, and all of the

other magical signs of the Zodiac, as specially distinct from the physical signs can easily beconstructed from occult energies and magical influences by the means of magical implications. Aquarius: Then it would appear that even the basis of any astrological concept of unity or system is entirely mental and therefore magical. I suppose that the world of occult concepts is such that every state of purely abstract being has some astrological implications, some alchemical implications, and some mystico-initiatory implications. This is true, for the whole of magical reality, which forms the basis of our classical esoteric science is based entirely upon our system of mind, and upon none other. The magical lattices have been applied to astrosophical notions, these havebeen applied to astrology, which in turn has been fitted to the schematisms of mind, magical mind, as we have possession of it. Therefore, the laws of simplicity teach rightly when they say that magical mind is of the essence of being. Michael: It is even more important to understand the great secret of the magician- which is a secret taught only to a few, namely that the whole of the universe is neither solid nor fixed, but a system of ideas which have been created and then shaped to fit the contextual demands of metaphysics. Thus, even the angels which themetaphysican thinks about are fed by his thoughts, they depend upon him. How foolish then the mediaeval magician and his modern pupil who seeks to invoke these angels, as if the thoughts of the esotericists could under any circumstances have an absolute existenceapart from the minds of the esotericists. These magical angels are only highly developed thought forms, for they have been put in motion by the action of thought, and we have received the tradition of that thought in this present age. All things are subjective, that is to say all things are of the mind, and mind is the sole reality, but it is important to know the technique of mind, which is magical science and art, and this is not known to those other metaphysicians who say that all is mind, yet remain quite powerless. Aquarius: The possession of the secret methods of the philosophical magician's secret, which are the laws of simplicity and of reduction to basic axioms, and this in itself is a basic law of magicalthinking, another form of simplicity, is alone ours it would seemfor I haven't learned by any of our instruments that other schools or individuals possessed the essential keys to the great cosmic instrument. Alone the control remains ours, and it extends to the far corners of the universe, to the most remote of the galaxies. This control is by means of magical thinking and reality through power of pure will and abstract being. For this reason the hidden meaning of the secret axioms, of which there are sixteen and the hidden meaning of the innermost parts of the "Bodies of Zothyrius" which lie deep within the nine occult bodies of esoteric metaphysics, will only be transmitted to the most intimate of the Brotherhood of the Sun, to those who have passed over the bridges of all illusion and who have entered into the truest reality of being. Michael: However, it is possible to think entirely of these concepts in so many different ways that the whole mystery of the universe of thought actually unfolds, for it has its own power and generates its own worlds while we are sleeping, so that the unconscious mind creates its own being as does the conscious mind in accord with their respective transcendental worlds of archetypes - transcendental id and the transcendental ego.Thus, for the magician, the world of magical being has its own energy, which has been imparted to it in a latent state of existence by the magician, who has created it from his own mental substance,The magician is a cosmic spider, who must spin his web-like universe, but he, himself, always must control that same universe from the very centre, and when this has been achieved, the world is unified according to the principles of simplicity, whereby all physical reality is reduced to mind, though the law of axioms, where the truths of the metaphysics and magic of mind are reduced to basic laws, as did the Chinese longago with their I-Ching, as the Egyptian Gypsies did with their Tharot, and as we have done with our metamathematical axioms, whose most esoteric meaning reality reflects, but which remains an occult secret to all but the very innermost of the adepts. Aquarius:Substantially, this is not too novel a practice, for we have only continued the magical tradition of Kant, Fichte, Hoene Wronski, and a very few others, who have always been concerned with the magical unity of the world and its metaphysical control. This is fundamentally our tradition -- our cabala--- yet we have refined this same tradition, and we have expressed it in such a manner that simplicity has been achieved as well as all of the riches of the physical plane of material existence, which our angelic and gnostic minds have sought from humankind for centuries, and which is now possible through the methods and techniques of sexual magic, for example, as well as the various instruments of esoteric engineering. Do not let humanity think of us as merely human, for we are angelic beings,and like Luciferians Beings, we have created the world of magic and we have formed it according to our sweet idealism,

and now we are re-asserting our control over it, gradually, very gradually it is becoming one with us, one with our consciousness of esoteric being, Michael:This whole world of magical being comes out from our thoughts, and we can be seen as floating between the physical world and the mental, for to create the physical we operate from the astral, but to create the astral we operate from the physical and the mental. We look out at the physical world and we see what we have created, all of the processes and systems, all of the laws and vast institutions of thought -- thought alone, and this is our creation, from some timeless past, wherein we were the originals, and there were no others but the supreme root of our consciousness, a deep mystery, and then this unending process of creation was committed to us as an absolute task. Aquarius: This appears to be the entire goal of esoteric engineering, which can be expressed as the magical realisation of the highest reality in pure thought. Thus, reality and pure beingare one and they are not to be thought of as distinct from the inner mysteries of consciousness, into which we have entered in order to explore the flights of thought as expressed in this first philosophical dialogue. The Master Michael Aquarius The Master Michael B.

Monastery of Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering Lesson 26, The Resolution of Equations, Part I. ON THE BORDER OF A FUTURE INFINITY: Here, within the consciousness of the inner retreat, we have been able to project outwards some sort of structure which represents the magical course of the future as an infinite field. By this I mean that the inner retreat has been able to build a sort of externalised system of time-stations, which can be reached through the metamathematical and magical consciousness of the present programme of studies at the inner retreat. This may seem unusual, but in a way it is only a projection outwards of the present and all of its potential. In a word it is the externalisation of the thoughts we have about our view of the future as a system of manageable infinity. Thus, I am moving outwards in my thoughts to the very frontiers of the future, and in order to do so, I have established four stations in my thought, which will control the future environment of pure infinity. This I might add is the most powerful type of actual magic. We are trying to solve the equations of the future and the magical systems of pure logic, which have been developed from basic ideas contained in our teachings. We are trying to break down metaphysical laws into simple parts so that it will be possible to give an exact explication of what the magical or magico-metaphysical world is truly like. This I have done by establishing posts or stations for research in the infinite fields of future being. They form a linked chain of four parts, each of which represents a future step but also a further step from the empirical present world of space and time. It is important for me to give these four stations and to indicate where they are in magical consciousness. They are: (1) (2) (3) (4) The The The The Present-finite station Present-future station Finite-future station Infinite-future station

We will now proceed to explore these four stations: (1) THE PRESENT - FINITE STATION:

Name: The Patriarch - Grand Conservator of the idealistico hieroglyphic church of the labyrinthico-gnostic and transcendental logics (Spiritual Gnostic Assembly of The Worlds) of The Ancient and Primitive Rite of Memphis - Misraim. Function: All present experiences of time are fed into this station so that it is possible to construct certain basic structures which are analogues to the future. Every term in the name of this station is a logical function so that whatever develops out of this basic station is projected outwards into the higher worlds of the future -- into other time- dimensions. At this point all occult machines have a certain physical or symbolic basis, which can be translated into magical equations, and which will be found in the future at the other stations. Michael Aquarius is presently chief here, under the title of Azo I. We have at this time-station a complete system for exploring the whole world and for building up a more and more generalised control, which will actually happen in the future. (2) THE PRESENT -FUTURE STATION:

Name: The Patriarch - grand conservator of the ogdoado hieroglyphic church of the arithmosophico-gnostic and fantastic logics )Spiritual Gnostic Assembly of The Worlds) of the Ancient and Primitive Rite of Memphis - Misraim. Function: The passage from station 1 to this is completely logical and achieved by magical thinking. Here we are at the horizon of space-exploration and the founding of a local empire of world beings. I do not think that the intelligences of other worlds will respond to world- imperialism. However, we are marking time and are moving ahead of the expansion of materialistic science so that we are now able to reach the borders

of the unknown infinity, and by reducing it to the consciousness of our system we have made the future a part of our present life. Here we enter a world-room where we can look out and see what is happening in the world about the year 2050 to 2072 A.D. Our projection is one of complete magical prediction, for we have been able to anticipate everything favoured by humanity. (3) THE FINITE- FUTURE STATION:

Name: The patriarchgrand conservator of the algorithmico hieroglyphic church of the algorismico-gnostico and zothyrian logics (Spiritual Gnostic Assembly of The Worlds) of the Ancient and Primitive Rite of Memphis- Misraim. Function: Station 3 reflects the world viewpoint of 2172-3172 A.D. The entire Age of Aquarius is seen at its highest form. However the magical tendencies of this age are in the direction of greater centralisation of the hierarchy of light. The Earth-system now controls all of the planets of the solar system and explorations beyond are being attempted. Man is able to participate in travel by the speed of light through a use of the fourth dimensional projections. Our magical system seems to rule the worlds entirely as a theocratic government, having achieved complete control about the year 3100. All of the adepts of the 20th century have returned to the earth system, and reside in the new city of Heliopolis-Cosmopolis IV, located where Vancouver,Canada used to be located. The chief administrative dome is located there, and the system is now ruled by the Grand Hierophant. (4) THE INFINITE - FUTURE STATION:

Name: The patriarch ~ grand conservator of the metamathematico hieroglyphic church of the magico-gnostic and futuristic logics (Spiritual Gnostic Assembly of The Worlds) of the Ancient and Primitive Rite of Memphis - Misraim. Function: We are now at the world viewpoint of 3172-4172 A.D. and therefore into the age of Capricorn, or Saturn. The headquarters of the entire universe is to be found in the city of Terra Magna VIII, located where Rome used to be located in the 20th century. The entire world system is ruled by magicians or occultists of various ranks, but subject to the system of the world. The magical hierarchy has within its power the knowledge of each and every activity in the universe, so that nothing is secret. The various systems of the worlds have been planned and each is administered by a magical chief. All technology has been reduced to occult and magical forms of thoughts, so that there is not any problem with the development of complexity, as magic has replaced machines entirely. The vast dome of the city of Terra Magna VIII houses only 333 persons, for there has been a rapid drop in the population due to sexual magic taking the place of sexual intercourse about the year 3100, when the lower population of the world was lowered even more through the magical change in the government.

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Lesson 27, The Resolution of Equations, Part II. THE DARK DOCTRINE Racine: Is there not a teaching which relates to the question of there being another universe, completely distinct from this universe in which welive and which we have been exploring? Is there not somekind of whole , or system which is in direct contradiction to this universe? Michael: Such a universe does exist. However, it has never been discussed by beginners in esoteric science, because of its complexity. For it is not any part of this universe, it is a complete universe in itself, and widely different from our own. Our own universe is designated in the Druidic metaphysics as Zothyria, whereas this other universe hasn't any name, we may designate it simply as "Universe B", as distinct from our universe, Zothyria, or "Universe A". Racine: What is the relationship between these two universes? Michael: There isn't any natural relationship between them. However, it has suggested that there is a magical relationship. been

Racine: If there isn't any natural relationship, then all of our knowledge of this other universe would have to come from esoteric and occult explorations of the other, through magical method? Michael: Exactly. In the same Druidic metaphysics, which is more ancient than the Celtic Druid religion, it is called the "Dark Doctrine" or "Mo Ayon". There, the study of Universe A is called "ontology", or the science of being-, while the study of Universe B could only be called "meontology', or the study of non-being. However, they did not develop this conception very well, out of fear of contacting the beings in the other universe. It has been left to us, to Michael Aquarius and Michael B. to explore this world, or universe, as it is called. Thus, in a magical treatise by Michael B. called "The Treatise on Magical Metaphysics", there are presented certain magical forms of thought, certain magical equations for describing the interior of Universe B. However, to explore Universe B, that is something else, and it is necessary to explore that world by first approaching it. Racine: How does one approach Universe B?

Michael: According to the magical writers, there is only one method, andthat is to reverse the magical equations which one would use to explore and to approach Universe A, because Universe B is the logical opposite of our own Universe, and therefore the logical forms of approach, and the logical forms of interior structure are totally different,. These secret magical forms are used entirely by experts in the esoteric sciences, and for this reason they are especially magical. Racine: What would be at least one magical use of Universe B by those magicians who live in Universe A? Michael: One magical use would be to use the energy from Universe B to power the thought forms made by these magicians in Universe A.This type of power could be used for an entirely magical purpose and would not be so easily lost. Also, because of its logical structure, this power would go against the natural course of evolution, it would be logically contrary to nature, and therefore ideal for magical purposes. Magic as you know must fight the general course of evolution, in order to achieve its results -- not by any denial of the laws of nature and evolution, but by the modification of some circumstances, for the magician seeks to control the immediate and the present situation and to influence its development. However, there are other magicians, a few, I might add, who have gained control over the entire pattern and system of the laws of nature, and these magicians now run the universe in many very important ways. Such magicians have mastered the metaphysical levels of magic as well as the metamathematical.

Racine:

Are we such magicians?

Michael: If the mastery of the laws which govern both Universe A and Universe B is any indication, then, it would seem to me that we have achieved a certain level of magic, mental and intuitional, which gives us the widest range of powers and control. For this reason, we will explore in the next few papers the implications of our control. Racine: Magic? What would seem to the implications of the "Dark Doctrine" for Sexual

Michael: One has only to think of the total metaphysical whole as an Absolute, composed of being and nothingness, or Universe A and Universe B, in order to understand the implications. Thus, our explorations in the area of metaphysical sexual magic have well prepared us for the ultimate question and scope of magic. Michael Aquarius and Racine

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Lesson 28, The Resolution of Equations, Part III. SOME IMPLICATIONS OF THE DARK DOCTRINE.

RACINE:

Are there many magicians who are able to approach Universe B?

MICHAEL: Not since the fall of the old Druidic Kingdom of Atlantis. The teaching of this magic has vanished from the outer world entirely and is now taught only by our school, by our rite of Memphis-Misralm, and by our own Masters and initiates. It is available only to the public through this course of the Monastery, for this doctrine, which is the most powerful of all, must be protected by those with improper intention. Thus, only the occult experts such as ourselves, have the proper methods of approach, -although modern mathematicians, especially in their lattice theory and their category theory, seem to be moving dangerously close to our views of the universe as a total system. I might note, however, that the world of modern metaphysical magic and the world of modern mathematics are widely separated, except in one case, the case of the Master Michael B. and his chelas, who as you know have made use of modern mathematics as well as their own methods of approach, in order to enter upon the unknown worlds, or universes, if any, which are beyond our explorations. RACINE: Are occultists becoming more and more interested in modern mathematical developments?

MICHAEL: Unfortunately, they are not. However, this is good, for we do not want all magical students to make use of the vast instruments of modern mathematical learning, in order to take over certain areas, wherein we are working. Of course, they could never take these fields or areas over, even if they so wished, due to the magical powers which we possess; however, they would have certain secret mathematical "machines" in their possession, which would put them far afield of anyone else near them. This might prove a very real problem, since they would be able to make contact with the areas of the Dark Doctrine , and begin to work with the energies from "Universe B". RACINE: Are there not some guards placed on the way to prevent this from happening? I would say some magicians would not be able to go beyond them, isn't that correct? MICHAEL: There are magical guardians in the pathway. These beings are very useful in keeping the unsuitable out of the area of the Dark Doctrine. However, it is possible, sometimes, to learn certain techniques, which enable us to overstep the guardians; as a man who has locked himself out of his own home, knows how to enter that home, in just such an emergency. RACINE: Is it possible for the magical metamathematician to draw upon Universe B quite freely? MICHAEL: It would seem that this Universe B can be used quite freely by various magical experts, if they have the proper knowledge. It is not necessary ever to fall back upon the old teaching concerning times and places of work, which mediaeval magicians and their modern followers seem to feel is so important. I, however, do not think that the use of certain magical methods apart from a careful preparation in method and technique will help a person, so that one must prepare for the inner work in a very careful manner. One must allow much time to the preparation -- this is both an ancient and a modern truth. RACINE: What is the link between the two Universes?

MICHAEL:Having spoken earlier of the use of magical equations, let me amplify this point somewhat. First of all it is importantto have in one's possession the exact equations of magical working.These then are adjusted to magical use by being compared to the magical formulas for the resolution of equations. There are 336 magical equations worked out for our Universe A, and there are 8 magical formulas for the resolution of these equations. The same would hold true of Universe B, where there are 336 equations and 8 exact formulas for the magical work. This whole field has been explored by another book, which belongs to our school of magic and inner study (The Inner Retreat) and is not foreign to our work. However, it is very important to understand that when one works with both universes, the very slightest shift in a point, or esoteric miscalculation can result in a very serious metaphyscial and magical set of problems. For this

reason, the student of magic should explore the worlds very carefully, and he should not think even of the other world, until he is ready to approach it. RACINE: Will there be any development of the work with the two Universes as part of the student's program, given by the Monastery? MICHAEL: It is my wish to be able to present such a program. This however, will be determined by the needs of the students and by the plans of the hierarchy. Our fellow Master. however, in his "Critique of Pure Magic and Gnosticism", which is being used by some of the more advanced students, has a very extensive treatment of this entire field. His own work, which follows upon his two treatises: "The Magical - Metamathematical Treatise" and "The Magical - Metaphysical Treatise", serves to build up and explore the entire range of magical thought forms as they have been presented to even his best students. I must say, however, that there is the possibility that at a future time, after the fourth year course, which is a summary of the various previous courses it will be possible to follow out the very advanced work, if we adapt it to our own needs and student requirements. I do not wish to go into too much detail about the two Universes, largely because the problem of metaphysical or radical evil has not been treated in these studies, as it does not exist in Universe A, as properly understood. However, in relation to Universe B, there is evil, and what we take for evil in this world can be understood as the shadows of Universe B, or the phenomena of Universe B, operating or casting an influence in this world, or Universe. But, evil does not exist in Universe A, and in Universe B it does not exist, however, when there is a relationship between the two Universes, there is the possibility of evil coming, into the world, into Universe A. That is why the magicians who work along the lines of seeking contact with Universe B are sometimes in a situation where they convey the impression of being "Black Magicians" or else of being "Dangerously Evil", or "Perverse and Unnatural". Of course, they are not, but in this dealings with such beings as Choronzon, our good friend Aleister Crowley earned quite a reputation along these lines, and Choronzon might be thought of as one of the approaches to Universe B. Michael Aquarius and Racine

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Lesson 29, The Resolution of Equations, Part IV (1). THE DAEMON CHORONOZON. "There is a Mightye Daemon, The Mightye Choronzon, who serveth to guard the GREAT DOORS of the UNKNOWN UNIVERSE. Know Rim well and Be Ware." (Doctor John Dee) RACINE: It is somewhat confusing to think that Choronzon should be thought of as an evil principle. Does not his evil quality solely exist in the fact that he exists between the two universes, A and B, as a magical guardian? MICHAEL: That is correct. To my mind he is not evil in any sense. But he has appeared as an evil being to many other persons and for this reason, I think, that is proof of his role as the guardian of the passage between the worlds. However, he must be understood to be one of the daemons of magico-metamathematies and not some entity was first discovered by a 16th century of traditional magic, although he magical scholar. RACINE: Does this mean that Choronzon is entirely a system of forms, of abstract equations? MICHAEL: Not entirely. While his being is determined by these forms and that is the true method of his control and understanding, his essence and substance belong entirely to the higher worlds of Universe A, and actually to the Iconosphere, as described in the 2nd year course. However, his magical nature being determined by the magical forms makes him a being outside of the normal course of evolution, which has, so to speak, passed him by. His consciousness has departed from his occult vehicles, and in its place there has been entered a magical system of consciousness, which is entirely controlled by the various magicians who approach him with objective control. It must be understood that this same magical consciousness would make him behave fiercely towards any magicians who approach him without the right type of occult knowledge and skill. This is one explanation why it was such a problem for Crowley to invoke him. However, he has become more manageable due to the right type of occult knowledge which is possessed by our school of magicians. I might add that now, this daemon Choronzon helps to keep the passage way, the Great Doors of the Unknown Universe B, open top us, but closed to other workers of magic. If they say that they have contacted Universe B, what they report shows that they have reached up only to Universe A in its astral form and that they have not gone into-the other Universe. RACINE: Can it be said that the Daemon Choronzon is but a projection of our work into the area wherea A and B meet? A Lovecraftian principle? MICHAEL: In the writings of H.P. Lovecraft, there is much said about where the dimensions meet. However, this is seems refers to the Astral world, meeting with the physical world, and both are parts of Universe A. However, if the essence of a being is his consciousness, then the very being of this Daemon Choronzon is really a projection outwards of our system and that he is something which has been constructed and presented to the universe as a form, the outer guardian-type form of our system. He is not a projection of our system in the sense that he was always a thought-form. Now, he is a thought-form system, but before he was a being having its own self~ determination. At one time he was a free entity with its own pathway of evolution. Then he was magically captured and became a captive of our system. Now, he is a shell, a being animated magically by our system, so that the source of his animation is the area of the thought-forms, but his substantiality is not of that order. He now has a soul which has been magically created, but his occult body is something which nature has created. RACINE: In abstract magic, is there not some method whereby it is possible to control every manifestation of being?

MICHAEL: This is indeed true, and it is through this science that the world of being is controlled. For example, Choronzon has come down to us as an entity having a specific purpose. We have retained him for another specific purpose, and this is true of other beings and situations, where thought has been used magically to control and to fix the scope of magical power, and of various abstract forces, so that only what is willed can happen. This is the true essence of magic. Thought and imagination set up the structure and thought and will cause this to happen. You must understand that will must blend into thought and that the act of thinking must become one with the act of creation. This is true in Aristotle, where the God is said to be "Thought thinking itself". Now such a definition means that spirit seeks and becomes its own unity. Thus, the magician must seek more and more the reality of his own unity of consciousness. The power of the will must be blended into that of thought, which has also received the blendings of intuition and imagination. Thought then becomes the supreme power of the spirit, and, it must be said, thought is the spirit, it is the reality of being. RACINE: Then Choronzon is actually a part of the magician's own mind?

MICHAEL: In a very important sense, as the mind seeks to know and occultly to control all of existence, the productions of the mind will be refined and absorbed more and more into its being, into its essence. As this happens, the world of the spiritual existences will become more and more under the actual law of identity which makes all being part of the unity of consciousness. As this happens, the world becomes more and more one thing, and therefore all of the diversities of being become parts of the process of thought. Then, as the process of thought is refined, all of its notions come to be identifications of its essence, so that reality as the one being is reflected in the unity of mind. The many thoughts, ideas, notions, and abstractions, beings flowing in the mind, become one mental unity, one thought, and that thought begins to think about that one thought, and then it finds itself thinking about itself. This is how the magician becomes the god. This is how the magician is able to rise above the processes of normal evolution into his own realm of being, which only happens to be the goal of everyone else, but much later in time. Michael Aquarius and Racine

Monastery of the Seven Rays,

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Lesson 30, The Resolution of Equations, Part IV (2). THE MAGICAL USE OF MODERN MATHEMATIC.

RACINE:How are the modern day magicians able to make use of the recent developments in metamathematics and mathematics, especially when they often lack the formal education to understand what they are looking for? MICHAEL:Lack of formal training, such as a doctor's degree in mathematics by the magician.For the modern day mathematician makes use of both higher mind and intuition, as does the magician. Therefore, in these worlds where all being is one, so the subject-matter and the consciousness should be one. By the very act of looking at a page of higher mathematics, the magician will (1) see a type of reality presented in terms of magical map, and (2) he will begin to have profound magical intuitions of the understanding of these symbols and thus he will make use of certain symbols and patterns of symbols in his magical thought and this will lead him to an understanding of certain laws of being. Then, it would seem that he is able to grasp more and more the actual content of mathematics in its philosophical or metaphysical and ontological form, and so he becomes more and more able to comprehend the nature of mathematics and of mathematical being. This is why I call such thought " metamathematical thinking" for it goes beyond the ordinary mode of "mathematical thing" in that it deals with reality and the unity of being within the unity of magical consciousness. RACINE: When you look at a Modern mathematical work, are you supposed to enter into the forms which are symbolised? MICHAEL: Yes, and if you do you will find the world wherein dwells the being, or type of beings, which the mathematical symbols describe. This is a type of mental yoga, actually, for it begins with a type of looking and involves the intuitional projection of the mind into the world beyond thesymbols. For it is impossible not to enter such a world if one works at it in any systematic manner. RACINE: Is there not another approach, also, by way of abstract thought?

MICHAEL: That is correct. The magician through the use of ontological and metaphysical analyses has lifted his mind into the world of abstract being. Such a magician has now entered into the world of pure reality. All of the abstract realities, which he will meet there are beings which can be represented by means of symbols - All of the patterns of abstract being -devoid of any specific quantity -- but a reality which is a specific quality, and abstract pattern of relationships - are disclosed for representation by means of pure mathematical forms. This type of approach, which was what Plato, Plotinus and the early Gnostics sought as the method of spiritual growth -following Pythagoras -- leads the mind into the world of mathematics and into the world of metaphysics in the very same way. There is a difference in language, which is only slight. Thus, there is only a slight difference between the "Universal Algebra" of Whitehead and his cosmology, both of which completely map out the structure of Universe A, including all of the magical realitites to be found. RACINE: magician? Which of the modern forms of mathematics are most useful to the

MICHAEL: I would say all of those forms which have come out of abstract algebra. I refer to such disciplines as universal algebra, symbolic logic,

modality, lattice and matrix theory, set and group theory, category theory and algebraic approaches to higher geometry (beyond the range of Euclid). All of the approaches which have eliminated the reference to materialism -quantity,---are to be sought, for in the higher worlds, to give something a number is to show its membership in a class or type, rather than to enumerate or measure it, and this is true of the higher and modern forms of mathematics. RACINE: Has the theory of numbers been magically transformed?

MICHAEL: Indeed, the theory of numbers has become a type of metaphysics. Now, we do not measure, for such an operation we have the lower and older forms of mathematics, from arithmetic onwards, and to count something is a material action. But, the higher worlds make use of the theory of numbers, where it is now known as the theory of trans cendental numbers, or transcendental and transfinite arithmetic, and here each number is an infinite entity, having an infinite number of members, and there are an infinite number of such numbers, and between any two numbers, there are an infinite number of such numbers, so that any series of points, as the old Greek metaphysicians said, is composed of infinite segments, infinite collections, and infinite patterns of relationship. This is something which Aleister Crowley sought to teach to his students, and for which he must be given much credit. However, few magicians have dared to follow in his footsteps in this matter. However, we have sought to show in this lesson that mathematics is very close to magic. RACINE: Is it possible to translate everything that we have said into a kind of modern mathematics? MICHAEL: This is very true and this can be done by modern pioneers in the field of mathematics. It must be understood that there are certain branches of mathematics which can be easily explored by the magician as they are concerned wholly with thought-form processes. The entire pattern of modern mathematical existence, therefore, would seem to show that all of the higher magical and metaphysical systems have a mathematical equivalent. But, it will remain for us to see when all of mathematics and magic and metaphysics form one supreme science of existence. This is something possible, but if the Master Michael B. is willing to do this, he will be doing it before I will. RACINE: Should our students use subject-matter of their meditation? MICHAEL: very high forms of mathematics for the

In order to properly benefit from what I have said in the first year course, it would be good for the student to buy a book in the area of topology, abstract algebra, categorical theory, lattice theory, or what I have said in the above, and then open it up and begin a series of very deep meditations. I do not claim he will immediately understand what he sees, but he will begin to have an intuition of what he sees, after faithful use. This will be the beginning of his real magical power. Michael Aquarius and Racine

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Lesson 31, SOME REMARKS ON THE TWO UNIVERSES MAGICAL THEORY.

RACINE: Continuing our remarks on the relationship of Universe A to Universe B, is there not some method for the magical use of one by the magicians located in Universe A, or even by magicians located in Universe B, MICHAEL: Let us take into our minds four possibilities and examine each one of these in respect to the substance of thought-forms and their mode of power as used by magicians. 1) Thought-Form 1) made out of thought-matter from Universe A and powered by energy from Universe A. 2) Thought-Form 2) made out of thought-matter from Universe B and powered by energy from Universe B. 3) Thought-Form 3) made out of thought-matter from Universe A and powered by energy from Universe B. 4). Thought-Form 4) made out of thought-matter from Universe B and powered by energy from Universe A. Of these four types of thought-form, we may say of types 2 and 4, that if they are ever worked by magicians in Universe A, such magicians must belong to either the Couleuvre Noire Occult Order, or else they would be destroyed by the magical currents created by such a working. The Couleuvre Noire is able to establish such a type of magic, because of their advanced work in sexual magic, especially because their work is of the most powerful Luage-type. For to work with thought forms of types 2 and 4 implies that the magician has a foothold in Universe B, not unlike what Aleister Crowley suggested when he made his (homo) sexual magical grade in the O.T.O. of XI, the inverse or reverse of his (hetero)sexual magical grade of IX. Yet, the Couleuvre Noire has nothing to do with the OTO, although some persons may, perhaps, belong to both. But to use Universe B in the same-way-in which a person makes use of Universe A, such a process does require a magical location in Universe B. This is achieve in the following manner, although this is only a shorthand description: A) Two magicians perform the classical magical rite of the four elements, and any other suitable rites which are suggested to them. B) They will construct a thought-form of the Universe B type from the thought-form energy of Universe B type, which they already have,, within their thought-form of type 3. In other words, they have built up a thought form of type I, and they have magically entered Universe B through the appropriate magical avenue, both given in previous papers of course II and this course. From the sexo-magical construction of thought -form type 3, they move from 3 to type 4, for it is possible by means of magical analysis to construct the M matter of Universe B from an analysis of the matter M of Universe A conjoined to the energy of Universe B. The following magical law is applicable, here: "All-matter f-implies "A"-energy. "A"-energy m-implies "B"-energy. "A"-matter m-implies "B"-matter.

"B"-matter f-implies "B"-energy. However, there is a further magical law, which tends to reduce the magical relations in extension of f-implies and m-implies to entailment via magical equivalence and inclusion, as noted in the foundations and deduction of sexual magic. After a thought-form of type 3 has been made, the magicians will then reduce thought-form type 3 to thought-form type 2. This explains, by way of a digression, what the magicians can do according to existing theory and practice, provided they are very high initiates of the Couleuvre Noire. To do otherwise would be very dangerous and self destructive. This warning should be heeded, as I make it a practice to issue very few such warnings in this course, and therefore it must be understood in its gravity of import. Let us continue our magical analysis: (1) In thought-form 1, we have the matter and energy both coming from Universe A. As a result of this type of magic, there is the danger that unless continually revivified in order to keep it in shape or in good repair, this thought-form type will generally dissolve on the mental plane, becoming after a while so much occult "rubbish". For we must realise the two magical laws which are at work: The Law of Universe A: The Current of ontological becoming, or cosmo-logical process moves from pole 1 (Involution as beginning ) to pole E (evolution as end). This is what we mean by evolution. The law of Universe B, however, is the opposite. The Law of Universe B: The current of ontological becoming, or cosmological process moves from pole E.(Evolution as beginning) to pole 1.(Involution,as end). This is the reversal of evolution. There is the possibility that the Hindus had a union of the two universes, with B following A, in mind, when they devised the notion of "pralaya" Therefore, we must realise that in Universe A, all-thought-forms develop and dissolve like all other physical,astral and mental bodies, and if they are to sustain themselves, they must be kept in continual repair or use, as the thought-forms of the ancient world religions testify. (2) In thought-form 2, we have the magical working in Universe B. The thought-forms will follow the reversal of those in Universe A of type 1. They must be continually used to retain their -strength.Apart, from the Couleuvre Noire, and one other group, which is the " inner circle" of the C.N. certain magicians of the Crowleyan Type XI, as distinct from type IX, have tried this and have been destroyed in one of their occult bodies. (3) In thought-form 3, through a Choronzon-working, it is very possible for the magician to draw out the magical energy of Universe B for use in a thought-form made up of Universe A-type matter. I have explained, earlier, how it is that the energy is drawn through the magical equations. (4) In thought-form 4, it is possible through the type of magical work described on page l, of this lesson, to develop more than just a foot hold in the other universe and to build up a very powerful system. But it important for us to understand that in both cases of thoughtforms of type 3 and 4, that a certain magical equilibrium is achieved which means that as the currents of Universes A and B are moving in equal and opposite directions, so it is possible that these two types of thought-forms (types 3 and 4) are not lost by

the magicians in either Universes A or B, as we find in the case of thought-form types 1 and 2, and that such thought forms will stand still as the two opposite lines of becoming and process will neutralise each other and so these two types of thought-forms will be available for the continuous magical use, without having to be used continuously and kept in a state of steady repair by repeated use. However, such a type of thought-form, as these two 3 and 4, must be approached in very careful ways by the magician. I am not telling you how to approach them, for that is a secret method, but I am telling you that they are in use and that there is a Chronzon type of working in order to approach Thought-form type 3 and a sexual magical working for the approach to thought-form type 4. 1 might say that at the present time, there are only four adepts who are familiar with the details of this entire process, and they form the inner-core of the Rite of Memphis-Misraim. Yet, to understand that this type of magical operation is possible is a very long step out of the darkness of traditional magic. I have attached a magical diagram which will explain somewhat the process. Michael Aquarius and Racine

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering: Lesson 32, "THE PRINCE OF THE ROYAL SECRET". THE APPLICATION OF SEXUAL MAGIC TO ESOTERIC ENGINEERING.

In the rites of 33 degrees, as they are found in both esoteric and free masonry, the degree which is received next to the last, known as the 32nd degree, or the IXth degree in the OTO, has the title of "Prince of the Royal Secret". This degree is concerned with the application of sexual magic to esoteric engineering, or alchemy. The goal of all sexual magic is the union between the human and the divine components of our existence. All of the magicians, alchemists, and masters of ceremonial and symbolism have had this one thought in their minds. They show by their writings that they have always believed it possible for the divine and the human components of human existence to be unified, to be merged as one. This, so it appears to me is the true understanding of all of their works. However- the problem lies deeply in the question as to the true nature of this union, for it must clearly be something more than just a mental union, it must be an alchemical union, which means strictly speaking a physical union of two orders of being. This is possible, of course, as man is the hermetic bridge between the two worlds, and so it is that man because he is this wonderful bridge, must realise this union within himself in terms of a sexual or physical union or process. The alchemists have used various methods of explanation, and they have made use of variou's symbolic configurations and derived various magical devices from these symbols. The explanation, here, too is very simple, for the union of the sexual processes must be within the individual as he is a complete union in himself. This means that alchemy is individual, radically so, and not a social exercise. Man must contain the symbolic answer to the real within himself, and know that the symbol is the real. Timelessness and its achievement are possible if the individual is one with himself in the order of sexual being. This means that he is one in the union of his self-hood which is a magical achievement, meaning that he is one in his sexual unity -- there cannot be any separateness from him, for if the air should touch his substance then he is not one with it, but it will become many, it will become like all other things in the world, it will be manifold. The alchemist then must realise that the only possibility of achieving his spiritual union within himself is to still all of those processes which will lead on to multiplication of efforts and therefore to the many. He must focus upon the one, his being the one, only, and without any activity. Thus he becomes completely given over to the pure state of contemplation, and his efforts are certain for his substance will not touch the air, for in its wisdom it is quiet and there is no air in the vacuum of the spirits. The adept who possesses the secret which is royal, and which makes him a prince by its possession has achieved a complete realisation of his consciousness as a process. All others are one with him, for they are more extensions into space of his very being. They are parts of his consciousness which has now become the pure consciousness of abstract space. Thus, he has achieved the completed state of the alchemical process. He has united his being, his substance and his essence -- the physical and the spiritual poles -- of his reality to the world of ideal being present in the world of real factors. He is complete. He is simply the One being. This is what all of the alchemists and the magicians have long suggested and taught. This is the very meaning of reality as it is known. For all of reality is now one, and having completed the process of sexual union, completed in every state, with himself, he is a complete universe and a complete being, ideal and eternal. There cannot be any further process towards completion for such a being, for the world does not depend upon the processes that go beyond this state of perfection, for all such worlds and processes are to be found within the being of the man who has completed the laws of the royal secret. Therefore, all of spiritual alchemy and magical realism is confirmed and made universally applicable by the possession of this reality of the royal secret, which if someone should ask: "Yes, but in spite of all that you have said, what is the royal secret?" -- I will reply: "The royal secret is to achieve the total process of sexual union and its completion, the total cycle of sexual identification, within the physical processes of oneself, and that this process is possible only to those who realise that sexually all of the elements are present within themselves at this present moment."

Then, if someone should ask further: "Does this mean that the process of sexual union which implies the creation of new life by the union of sperm and ovum is present in one person and that this is possible, physically?" I will reply: "The royal secret implies that the very same person is both pater and mater, positive and negative, in all of their biological or vitalistic implications, and that a real union and fusion will occur within the sexual organs of the person, within the gonads, which will cause a complete cycle to happen, with the result that the birth of a man will occur, from the master of the royal secret." And, if someone should ask the final question, for we cannot ask further, "Will a man be born of this process, a real man? Then, I will reply with absolute ease of judgement: "Yes, a man will be born of this process and he is continually being born of this process and he shall enter into the worlds of men initiated by my magical being and he shall come up and gaze upon them and he shall become their master and he shall rule them, as they have never before been ruled, and he shall control all things and he shall answer only to me, and I shall call him by one name only which is known in the depths of space and that name shall be echoed in all times and places, for it is the name most feared by mankind, and I shall utter it always to summon him, for I shall call my son LEVIATHAN, and only he shall hear me! Michael Aquarius

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering: Lesson 33 and final lesson: THE APPLICATION OF ESOTERIC ENGINEERING TO SEXUAL MAGIC.

We have now come to the end of our course in esoteric engineering. I must say that this course serves only to introduce the subject of magnetic magic, and that magical sciences and arts being a continuous field of exploration will never be exhausted in any one course or series of courses of study. This is only the beginning. Thus, we say when we approach initiation, this is only the beginning, or initiation and beginning mean the very same thing. If we are careful to apply the principles of esoteric engineering to the field of sexual magic we will see how it is possible to make certain adjustments of thought and corrections of magical emphasis in the direction of an exact science. I do not refer specifically to my own course on sexual magic, which is an exact science or introduction in itself, but I do refer to those studies which have come forward recently and which are so difficult to understand and make any sense out of. The reason being that there is not any approach to magic implied in the actual methods developed by these varied and very curious authors. They are mainly writers of a very inexact approach. If you take their writings and you add to them certain metaphysical structures, then the result is better than the way in which the authors wrote out the subject at the beginning of the exploration. But, then you have created a neomagical or gnostic system, and you have created a new influence in the field, which will combine something from my writings with something from someone else's. It is very difficult to try and make clear certain occult ideas which are very obscure in themselves and which have always treated rather from the standpoint of the obscure. However, it is possible and that it seems to me is the important point. I might also add that magical science and magical arts are so constructed that they are ideally suitable for re-structuring. It is even possible for a student to re-

work my own material, if he finds that there is a particular method which will assist him. In this course, the most important papers have dealt with the use of magnetic currents. Beginning with the lst year course, we have had to face up to magnetism, then I spoke of the astral magnetism and gave first of all the metrical properties and then the contents of each sphere. In the field of sexual magic I introduced certain structures, which can be used to command and to construct magical realities from the world of astral and mental forms and then making use of astral magnetism and mental magnetism (parts 2 and 4 of the lst year course) it has been possible to find for each magical reality a source of power. Now, in the 3rd year course,a master scheme of control has emerged, which shows that occult machines can be built and used to achieve the goals of the magician with comparative ease. I must add, however, that it will be in the fourth year that the entire field of magical science and art will be tied up together and made effective as an absolute science of real being and existence. But already in the third year course we can find very easily the seeds of this magical discovery of reality. I might state here that to the magician who has eyes, there is more given than he needs to make use of; but at the same time, I have always wished my work to be more than just complete. The purpose of the inner retreat has been to create a magical current which can be followed directly to the light. I have my own work to do and it is mainly in creating the techniques of contemporary magical study. However, it is my hope that magical study on the part of each student will be stimulated to move in the direction of individual creativity rather than in any absolute following of my own words. While I am born under Capricorn, I have the bulk of my planets in Aquarius, and therefore, Michael does not teach an occultism that is intended for the basis of any religion, rather my goal is an ever expanding perspective upon the universe. Each student will have his own perspective and each student will move in the direction of the light from his own perspective. In an age of such violent hatreds, I have tried to show in my work the universal validity of many occult traditions, in addition to my own. For the very first time, Voudoo has been used as a cabalistic system, which it indeed is. I have stressed the western and African methods, however, because they are more congenial to my own mind. At the same time, I do not wish to discourage any interest in the oriental systems, which are quite valid themselves, and in which I am as much a master as I am anywhere else. Lastly, let me say that magical study is for me the most important part of the occult enterprise and that it is the

most fruitful. Beginning with very simple matters. it moves upwards and outwards and outwards along the infinite horizon of possibility. There will never be an end to occult magic nor to the magical and metaphysical explorations implied by my writings. This means that above all things, this is an open system for the exploration of the universe and for its experimental working by the individual magician. This is the programme for the future, so it seems, and it seems to me that such is the only possible approach to the way in which the magical fields of influence and currents of activity are developing. Therefore, the future is open as well as this magical system. To all of those students who have gone through the third year course, and in so doing have reached a new horizon of light and reality, I extend my cosmic blessings as the Master Aquarius, in the name of the hierarchy of light. which extends well into infinity AMEN AMEN. Michael B. and Racine

Monastery of the Seven Rays

The Monastery of The Seven Rays, IIIrd Year Course in Esoteric Engineering, Termination Paper. The purpose of this paper is to give some indication of the scope of the fourth year course of the Monastery of the Seven Rays. Let me say that, first of all, it is planned that this course, which is to be the complement of the Second Year Course, will serve to be an occult commentary upon the three previous years of course work, provided by the Monastery. However, it will be an occult commentary from the standpoint of two important principles: The laws of Sexual Magic, and the laws of esoteric astrology as they are to be found in the Inner Retreat's magical researches. We do not plan to have a course on the subject of esoteric astrology as such, for esoteric astrology has been woven in and out of so many magical subject-matters that it is impossible to separate it out, without harm to the thought-form structures which we have created. However, now that we are turning back upon these same three years of magical subject-matters, it is necessary to bring together many of our astrological and astrosophical concepts in the form of a course in magic, which will link the various principles connected by implications in the previous lessons. Esoteric astrology is an entirely magical field as we approach it, for it makes use of the cooperation of magical influences and links, which are both really present in every phase of experience and which are to be found going beyond anything which human consciousness can truly experience. However, we intend to explore that beyond and we fully intend to reach the very limits of the possibilities of consciousness as they can be explored. One such thought will be the introduction of a new Zodiacal system of sixty (60) signs or units, which will show that the entire time system of the traditional astrology is vague and inexact. However, this new time line or time system will be entirely magical and esoteric and will be under the control of the inner Retreat and its experts in a new way, never before explained in previous lessons. We have selected as the name for this course the following, which serves to explain exactly what is intended and implied by out efforts at releasing the truth from its hidden places of existence. It is The Monastery of The Seven Rays, IVth Year Course The Occult Commentary from the standpoint of Esoteric Magic. In the second year course in sexual magic, we discussed the natures of the occultum, esotericum, and magicum in relationship to the monad spermatozoan. Now, we are seeking to build up out of this frame work an occult commentary which will embrace the entire field of what we have sought to explore and which will provide the keyboard which will enable us to pass on to the higher work of the Monastery, as we find it in the future courses and beyond. It is my view that this method will render the world of the unknown known to the initiates of the Monastery and completely subject to the magical fury of their will, as action passes into creation -- new worlds of thought becoming new worlds of matter and existence. The Master Michael Aquarius

Monastery of the Seven Rays

Monastery of the Seven Rays, 4th Year Course in Esoteric Magic, Introductory Papers to Part 1. Paper Number 1. CONCERNING THE NAME AND CLASSIFICATION OF THE 4th YEAR COURSE OF THE MONASTERY Or. THE SEVEN RAYS

As has been long promised, this course is an occult commentary upon and in expansion of the previous three courses, which have been issued to the students of the Monastery, and which reflect the teachings and research work of the inner retreat of the Monastery. Yet being both an expansion of the earlier materials and secrets as well as a commentary, which weaves these ideas together in newer and more mystically significant ways, this course. must be understood to form a new direction in magical study and the refinement of magical ideas and constructions. For it is much more than just, a restatement merit of what has been already said that we are aiming at in rather it is our hope to be able to penetrate far beyond the normal level of teaching and to bring the student into the very heart, of' tile new Work. This new work as I see it, and which is the fruit of many careful explorations, this new work is the beginning, of a totally new approach to the traditions; which we have passed oil to you already, arid yet which does not break with the older traditions rather seemingly to grow out of those older teachings, rather seeming to bring forth a new dimension of experience, which is both magical and gnostic, or concerned equally with the valid claims of the magical dimensions of experience as well a that body of eosteric knowledge which is the foundation of all that is truly worthwhile arid occultly valid. Thus, while we move back upon what has already been written -- and to a certain extent everything that I have written has been such a turning hack before the advancement of the newer doctrines -- we are now consciously aiming forward towards the ideal of a new form of magical understanding, and it is the purpose of these papers, which form the introduction, first to orient the student within the major context of our traditions, while extending the horizon of magical thinking into realms which are fully new, yet consistent, even so consistent I might add, developments out of the very earliest traditions. For tradition is alive and therefore all occult and mystical understanding is based entirely upon a magical awareness of being and this awareness of being has its roots in what the Monastery has up to now planted in your consciousness of magical arid experiential being. Thus what I write may be understood to be more than just "The Occult Commentary Upon Courses 1, 2, and 3 for in aiming back we must aim forward, for in moving back upon the older traditions, we have had to move forward to the pure realms of abstract being. And, thusly, we have come upon an area which 1 have A decided to call although my Haitian magical brothers have designated the teachings, as "legrand cours reau-theurgistico-metamagique du rite ancienet primitif de Memphis-Misraim", which means a magical exploration of reality, which goes beyond the accepted forms of teaching to come upon the question oil magical states and experiences, which are truly beyond the scope of our hitherto completed explorations. In a very profound sense, this is true. For such magic has been achieved, executed precisely, and all of its implications have been noted, if not extensively explored. This means that we have gone utterly beyond our previous limits, while extending the earlier meanings into a realm which is fully real and in radical need of complete examination. For this reason., the process of going back and into the past to bring about an exploration of the future, this process which reflects the basis of the future in the roots of the past, such movement of thought, such a crossing over into pure realms of complete consciousness will form the new pattern of magical analysis.

The choice of the name "esoteric magic", however, needs explanation, by esoteric magic, I mean the inner life of the magical life process. All that pertains to the inner world is being explored and brought to the surface of magical consciousness. Every aspect of magical existence must he brought into the perfect consciousness of the present. This means that the fully magical experiences of being must be understood as rooted in the real being of existence, of which nature is the illusion For we have reached a point of perfection., where we, may regard the world of nature as a world of illusion, which holds, nevertheless, many attractions for the mystic, yet which incomplete to the point of absolute conflict, and thus the magical mind must shift its consciousness away from all illusion and natural attraction, so that the purity of being as pure consciousness can be easily -- or with those left without the expertise of magical arhatship, those less aware of being -grasped and. explored within the intuitive realm of contemplation. All of the lessons taught in esoteric meditation to be found in the 1st year course) must be drawn upon and brought into the active awareness. The true meaning of the esoteric life and of the magical state of being must be directly understood as the unfoldment of abstract consciousness, for magical being must be fully realised and considered as complete in its esoteric life. This is the meaning of esoteric magic, and for this rather simple, but elaborated, reason, we have selected the title of esoteric magic for this study, although it does not in any way depart from the very proper and complete notion of an occult commentary, which weaves the threads of previous teaching into the nature of a totally new expansion of perfect awareness. I am being assisted in my magical explorations by those members of the magical hierarchy, who have come to an awareness of the needs of the slightly more informed portions of the human race, and who from time to time will, be invoked by me from my implicit magical consciousness and made fully explicit in the presentation of magical truths. In doing this their consciousness and mine becoming one, fully function as pure centres of light. This unity of awareness, I will try to explore in my next paper, which will concern itself with the question of esoteric logic, or the inner, cosmic thought. The purpose of these introductory papers is to set the tone for the development of the magical student's deeper awareness of pure being. In a very, real sense they form the steps lead from what I have already said a world of ever deeper avid deeper mystical awareness. Michael Aquarius

Monastery Of The Seven Rays

Monastery Of The Seven Rays, 4th Year Course in Esoteric Magic, Introductory Papers to Part 1. Paper Number 2. THE IDEALISTIC MYSTERY SCHOOL, OR THE MAGICAL SCHOOL OF ESOTERIC LOGIC AND MEDITATION-RESEARCH.

At the heart of the Inner Retreat of The Monastery of the Seven Rays there is to be found an idealistic mystery school. This is the inner school which forms the magical awareness of the cosmic mind. It is called "idealistic" because it is based upon the principle that all being is essentially the manifestation of pure mind, or that being and mind are one. Let us express this principle in terms of the following magical law, upon which all other magical laws are derived This law is that, PURE BEING = PURE MIND. By the adjective "pure", we mean total, absolute, and complete wind, being or whatever else is ruled by this magical notion. We mean that all reality, as well as everything that is ideal is also entirely mind or being, and that further, we must come to understand that there is another term in this law, which is that of Space, for all that is, visible as well as invisible, is Space. Thus. we form the next expression of the ultimate law, as PURE BEING= PURE MIND= PURE SPACE. This is the meaning of our conception of an idealistic mystery school. Rut, a mystery school does not teach mysteries as such, it does however, teach and explore those principles which the world of ignorance considers to be mysteries or mysterious. It does explore those worlds, wherein that which is at first hidden is opened up to reveal itself as full of meaning. This is the mystery of life, something which is a secret to some, but to others it is filled with mystical wisdom and power for acting. Therefore, what we teach and seek after in our mystery school are those laws which determine the very nature of being, and such mystical laws we know exactly in a way more certain than anything can ever be known outside of the doors and walls of the mystery school for what we know is the law of pure being, from which all other metaphysical truth is derived. This is a magical school of esoteric logic and meditation-research Let me say that esoteric logic is the inner logic or the inner modes of the cosmic mind in its action. Therefore. esoteric logic is the inner world of pure and abstract mind as it acts and as it is brought into the self awareness of itself and all of its parts. This esoteric logic is the act of the esoteric or inner mind of the universe of pure mind m pure being = pure space, and so we can speak easily of the esoteric logics of being and space which are explored in the mystical rites and magical initiations of this very inner school, which being of the mysteries is fully a temple to the lords of cosmic light and to the highest of the Divine Illuminations. Thus, the laws of the universe do clearly state that esoteric logic is the way in which the universal mind undergoes its process of being = thought = space. And, if this is the mystical and magical way in which the universal mind is said to operate, then really cur approach to it is to become one with it and to explore it from

within the inner state of consciousness, wherein the chela (student) and the guru (teacher) are fully one in being. This action of entry into the nature of the universal mind and this subsequent process of inner exploration is termed in the language of our mystical school by the term or native name, which specifies its mystical action, and this is mediation-research. Thus, we find that within our mystical school there are many special acts which seek to make the consciousness of the chela and guru one act, and which then passing beyond the world of pure being = pure space = cure mind, we enter upon the union of the guru = chela action as a school of esoteric logic and mediation-research together with the universe. So that as the guru and chela act in the union of their very being, so also the universe does act in the inner processes of esoteric logic. Therefore, we say that the mind of the guru chela act of union becomes a key to entry into the esoteric processes of the inner logic of being = mind = space. Ordinarily this exprience and knowledge would be only actualised in the mind of the adept, the arhat, or the worthy master of the magical laws; but because he has taken upon himself a chela, therefore, he being now a guru, has wade it possible for others -than-himself to enter into the inner processes of esoteric logic through the acts of mediation research. This is the meaning of a mystery school, for the arhat has shared his being with the outer world, which has come to the arhat as a student comes to the magical teacher. There are certain perfect conditions of chelaship, which my understanding makes necessary. These conditions should or must exist, depending upon the nature of the mystery school. The condition which is primary is as follows: "If the arhat sees the world. let him seek to become a guru only if there be a chela from his region of the Zodiac, for the union of being begins in the remotest parts of outer space.'' Aside from the ritual observations concerning purity and diet, wherein the arhats demand strict vegetarianism within certainschools, there must be the astrological coincidence, such that due to my own birth on January 18, I can only select those born between the Winter Solstice (December 22) and the 15th of February, by taking into account both the conventional dates of the Zodiac, as well as the oriental view which extends the sign from January 15 through February 15. This extended period, slightly less than two months, will serve as the basis for the selection of the magical chelas who will come to form within my eosteric logic a school for the study and living of that logic, if I wish to become a guru, rather than remain solely as an arhat. 1 therefore set out this principle that others may well know how it is possible for there to be so much harmony and unity of being at the heart of these inner schools, For when we understand this law. we know Chat there is one common law of mind at work. reflecting the far influences of space being = mind, and expressed by the union of the zodiac. This is perhaps one of the most fundamental laws of esoteric living, for the innermost vibrations must be seen and felt by realising their. Given this very esoteric setting, the very meaning of sexual magic, an the sexual exchange of the mystical energies of cosmic unity, is fully understood. For it is not possible to create magical energies and mystical experiences apart, from this very esoteric setting. All of the conditions must he there. and especially the mystical links which are established by exact zodiacal principles. Sexual magic then becomes the life, or the magical mode of breathing within the mystery school, which is created to think with the cosmic unity of being = mind = space. Sexual magic may be understood as the breathing of esoteric logic Sexual magic may be understood as the hathayoga of esoteric logic

Sexual magic being the very actions of physical being and the mystical exchange of cosmic energy, the mysterious experience of magical fulfillment, it is the outer yoga of the inner logic, For the processes of the body of being - mind c space are amplified in sexual magic, while the processes of consciousness of being mind - space are amplified in esoteric logic. It is possible to practise sexual magic without esoteric logic, and esoteric logic may be practised without sexual magic, yet, if they are together then one does have a mystery school, a magical school of esoteric logic and mediation-research. For such a unity of the two forms of yoga: sexual magic and esoteric logic, provides us with the very, life-processes of the universal patterns of being. This we call the inner unity of being, and as we draw out more and more this magical reality, we are able more and more to see how the universe of totality, which is pure being = pure mind = pure space, we are able to see how this universe of totality works. For we are able to see how we are working within the all. Michael Aquarius