Musical spells & the esoteric
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NaomiHoney
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“That is the secret delight and security of hell, that it is not to be informed on, that it is protected from speech, that it just it, but cannot be public in the newspaper, be brought by any word to critical knowledge…” -Thomas Mann
Recently, singer-actress, Tiffany Evans, caused somewhat of a public stir when she twittered suggesting that Satanism was clandestinely influencing Hollywood Hip Hop inner circles. She cried out after hearing Rihanna’s Def Jam Recording single “Russian Roulette.” Tiffany sincerely believed that the single was patently satanic and promoted suicide among youth.
How art thou fallen from the heavens, Lucifer, son of the morning. –Madame H.P. Blavatsk
Madame H.P. Blavatsky, “No star among the countess myriads, that twinkle over the sidereal fields of the night sky, shines so dazzlingly as the planet Venus- not even Sirius-Sothis, the dog star, beloved by Isis. Venus is the queen among our planets, the crown jewel of our solar system. She is the inspirer of the poet, the guardian and companion of the lonely shepherd, the lovely morning and evening star: For, “Stars teach as well as shine,” Although their secrets are still untold and unrevealed to the majority of men, including astronomers. They are ‘a beauty and a mystery,’ verily.”
https://mindcontrolblackassassins.c...hological-satanic-warfare-against-hip-hoppop/
Recently, singer-actress, Tiffany Evans, caused somewhat of a public stir when she twittered suggesting that Satanism was clandestinely influencing Hollywood Hip Hop inner circles. She cried out after hearing Rihanna’s Def Jam Recording single “Russian Roulette.” Tiffany sincerely believed that the single was patently satanic and promoted suicide among youth.
How art thou fallen from the heavens, Lucifer, son of the morning. –Madame H.P. Blavatsk
Madame H.P. Blavatsky, “No star among the countess myriads, that twinkle over the sidereal fields of the night sky, shines so dazzlingly as the planet Venus- not even Sirius-Sothis, the dog star, beloved by Isis. Venus is the queen among our planets, the crown jewel of our solar system. She is the inspirer of the poet, the guardian and companion of the lonely shepherd, the lovely morning and evening star: For, “Stars teach as well as shine,” Although their secrets are still untold and unrevealed to the majority of men, including astronomers. They are ‘a beauty and a mystery,’ verily.”
https://mindcontrolblackassassins.c...hological-satanic-warfare-against-hip-hoppop/
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NaomiHoney
Guest
Have you ever noticed when Beyoncé is performing she tends to whip her hair back and forth in order to be possessed so that she could entertain better dance better sing better.
During an acid trip i came to the conclusion that each song has a part of the artist in it,a footprint if you will, music is a way for them to express their emotions and experiences.
The owner of def jam a Jew who loves meditating, I wonder what kind of beings are communicating with him? Fid I forget to mention that he practises white magic? Just look at him mofo looks like a wizard kkkk
Typically, I’ll wake up, sit up in bed, and meditate for 20 minutes. When I wake up in the morning, usually the remnants of dreams are still very present in me, and it takes me a minute to get to be me again. I’m a little lost when I wake up. TM helps me center and ground myself. When possible, I do it again before dinner. Then the evening starts as more of its own time, and not just a continuation of the busy work day. Although sometimes it’s a busy night.” — Rick Rubin, on his Transcendental Meditation practice
14,] my neck hurt and I went to my doctor, who was kind of hip, and he said it was stress-caused and that I needed to learn how to meditate. So I learned how to do Transcendental Meditation,“ Rubin says.
“Sometimes I’ll go years with meditating and then years with not meditating. Now that I’m in a ’meditation cycle’, it feels good… Let’s listen to silence. The more you understand silence, [the more you understand] that’s where the balance comes.“http://tmhome.com/experiences/rick-rubin-on-meditation/
Typically, I’ll wake up, sit up in bed, and meditate for 20 minutes. When I wake up in the morning, usually the remnants of dreams are still very present in me, and it takes me a minute to get to be me again. I’m a little lost when I wake up. TM helps me center and ground myself. When possible, I do it again before dinner. Then the evening starts as more of its own time, and not just a continuation of the busy work day. Although sometimes it’s a busy night.” — Rick Rubin, on his Transcendental Meditation practice
14,] my neck hurt and I went to my doctor, who was kind of hip, and he said it was stress-caused and that I needed to learn how to meditate. So I learned how to do Transcendental Meditation,“ Rubin says.
“Sometimes I’ll go years with meditating and then years with not meditating. Now that I’m in a ’meditation cycle’, it feels good… Let’s listen to silence. The more you understand silence, [the more you understand] that’s where the balance comes.“http://tmhome.com/experiences/rick-rubin-on-meditation/
meditation dosent let you talk you to beings, that would be dmt.
But beings can talk to you right?
I've noticed reading on a few things about Darwin & he too loved to meditate so much so that sometimes he would lock himself up secluded days on end, rather bizarre, then the Big Bang kkkkk figures
@Protagonist who do you want to connect with when you meditate?
thats not what meditation is about, its about removing your ego, clearing your mind. meditation can bring about the same kind of realisations as psychedlics do if done properly.
I thought it was something like what denzel Washington & opera are talking about in this video when they meditate & communicate with the spirits?
I reiterate don't take my word for it, hear it from the horses mouth.
nope thats not meditation.
Why should you study and practice Magick? Because you can't help doing it, and you had better do it well than badly.
—Magick Without Tears,
The main purpose of the Ritual [Liber Samekh] is to establish the relation of the subconscious self with the [Holy Guardian] Angel in such a way that the Adept is aware that his Angel is the Unity which expresses the sum of the Elements of that Self, that his normal consciousness contains alien enemies introduced by the accidents of environment, and that his Knowledge and Conversation of His Holy Guardian Angel destroys all doubts and delusions, confers all blessings, teaches all truth, and contains all delights.
—Liber Samekh
There is a fourth kind of atheist, not really an atheist at all. He is but a traveller in the Land of No God, and knows that it is but a stage on his journey—and a stage, moreover, not far from the goal....This atheist, not in-being but in-passing, is a very apt subject for initiation. He has done with the illusions of dogma. From a Knight of the Royal Mystery he has risen to understand with the members of the Sovereign Sanctuary that all is symbolic; all, if you will, the Jugglery of the Magician. He is tired of theories and systems of theology and all such toys; and being weary and anhungred and athirst seeks a seat at the Table of Adepts, and a portion of the Bread of Spiritual Experience, and a draught of the wine of Ecstasy.
—Gematria
By my side as I write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath.
—Gematria
Only when we consciously attain to the enjoyment of life as a sacrament, only when the universe is understood as being a vast replica of our own nature, do we accept the cross, and hail death as the culmination and prize of life.
—The General Principles of Astrology
[T]he essential of all magical work: the uniting of the microcosm with the macrocosm.
—The Book of h ("Hierophant")
Salvation, whatever salvation may mean, is not to be obtained on any reasonable terms.
—The Book of h ("The Fool")
Ah! Mr. Waite, the world of Magic is a mirror, wherein who sees muck is muck.
—The Goetia
I am not concerned to deny the objective reality of all "magical" phenomena; if they are illusions, they are at least as real as many unquestioned facts of daily life; and...they are at least evidence of some cause.
—The Goetia
What is the meaning of Initiation? It is the Path to the realisation of your Self as the sole, the supreme, the absolute of all Truth, Beauty, Purity, Perfection!
—Magick Without Tears, ch. 71
It is spoken of the Sephiroth, and the Paths, of Spirits and Conjurations; of Gods, Spheres, Planes, and many other things which may or may not exist. It is immaterial whether they exist or not. By doing certain things certain results follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them.
—"Liber O"
It is extraordinary how the formula of Hermes Trismegistus holds throughout; Magick is but the extension of the microcosm in the macrocosm. And as the macrocosm is the greater, it follows that what one does by magick is to attune oneself with the Infinite.
—"The Revival of Magick"
The mystic attainment may be defined as the Union of the Soul with God, or as the soul's realization of Itself, or— but there are fifty phrases to define the attainment. Whether you are a Christian or a Buddhist, a Theist or an Atheist, the attainment of this state is as open to you as is nightmare, or madness, or intoxication.
—"The Attainment of Happiness"
...if it must be that one's most sacred shrine be profaned, let it be the clean assault of laughter rather than the slimy smear of sanctimoniousness!
—Magick Without Tears, Ch. 44
What do you make of Aleister Crowley? You too like you loved meditating.http://hermetic.com/eidolons/My_Favorite_Crowley_Quotes
Then help me kkkk
Dissonance walal, I think you need help.
VixR
Veritas
I was just at the "What are u listening...", thread, you posted music not more than 24 hours ago. What gives? I'm sure everyone on here listens to music and not just drum instrumentals
Whats wrong with you ma nigga
@Protagonist
Generally speaking, the larger and stronger and more highly developed any
animal is, the less does it move about, and such movements as it does make are
slow and purposeful. Compare the ceaseless activity of bacteria with the
reasoned steadiness of the beaver; and except in the few animal communities
which are organized, such as bees, the greatest intelligence is shown by those
of solitary habits. This is so true of man that psychologists have been obliged
to treat of the mental state of crowds as if it were totally different in
quality from any state possible to an individual.
It is by freeing the mind from external influences, whether casual or
emotional, that it obtains power to see somewhat of the truth of things.
let us, however, continue our practice. Let us determine to be masters of
our minds. We shall then soon find what conditions are favourable.
There will be no need to persuade ourselves at great length that all external
influences are likely to be unfavourable. New faces, new scenes will disturb
us; even the new habits of life which we undertake for this very purpose of
controlling the mind will at first tend to upset it. Still, we must give up our
habit of eating too much, and follow the natural rule of only eating when we are
hungry, listening to the interior voice which tells us that we have had enough.
The same rule applies to sleep. We have determined to control our minds, and
so our time for meditation must take precedence of other hours.
We must fix times for practice, and make our feasts movable. In order to
test our progress, for we shall find that (as in all physiological matters)
meditation cannot be gauged by the feelings, we shall have a note-book and
pencil, and we shall also have a watch. We shall then endeavour to count how
often, during the first quarter of an hour, the mind breaks away from the idea
upon which it is determined to concentrate. We shall practice this twice daily;
and, as we go, experience will teach us which conditions are favourable and
which are not. Before we have been doing this for very long we are almost
certain to get impatient, and we shall find that we have to practice many other
things in order to assist us in our work. New problems will constantly arise
which must be faced, and solved.
For instance, we shall most assuredly find that we fidget. We shall {11}
discover that no position is comfortable, though we never noticed it before in
all our lives!
This difficulty has been solved by a practice called "Asana," which will be
described later on.
Memories of the events of the day will bother us; we must arrange our day so
that it is absolutely uneventful. Our minds will recall to us our hopes and
fears, our loves and hates, our ambitions, our envies, and many other emotions.
All these must be cut off. We must have absolutely no interest in life but that
of quieting our minds.
This is the object of the usual monastic vow of poverty, chastity, and
obedience. If you have no property, you have no care, nothing to be anxious
about; with chastity no other person to be anxious about, and to distract your
attention; while if you are vowed to obedience the question of what you are to
do no longer frets: you simply obey.
There are a great many other obstacles which you will discover as you go on,
and it is proposed to deal with these in turn. But let us pass by for the
moment to the point where you are nearing success.
In your early struggles you may have found it difficult to conquer sleep; and
you may have wandered so far from the object of your meditations without
noticing it, that the meditation has really been broken; but much later on, when
you feel that you are "getting quite good," you will be shocked to find a
complete oblivion of yourself and your surroundings. You will say: "Good
heavens! I must have been to sleep!" or else "What on earth was I meditating
upon?" or even "What was I doing?" "Where am I~" "Who am I?" or a mere wordless
bewilderment may daze you. This may alarm you, and your alarm will not be
lessened when you come to full consciousness, and reflect that you have actually
forgotten who you are and what your are doing!
This is only one of many adventures that may come to you; but it is one of
the most typical. By this time your hours of meditation will fill most of the
day, and you will probably be constantly having presentiments that something is
about to happen. You may also be terrified with the idea that your brain may be
giving way; but you will have learnt the real symptoms of mental fatigue, and
you will be careful to avoid them. They must be very carefully distinguished
from idleness!
At certain times you will feel as if there were a contest between the will
and the mind; at other times you may feel as if they were in harmony; but there
is a third state, to be distinguished from the latter feeling. It is the
certain sign of near success, the view-halloo. This is when the mind runs
naturally towards the object chosen, not as if in obedience to the will of the
owner of the mind, but as if directed by nothing at all, or by something
impersonal; as if it were falling by its own weight, and not being pushed down.
{12}
Almost always, the moment that one becomes conscious of this, it stops; and
the dreary old struggle between the cowboy will and the buckjumper mind begins
again.
Like every other physiological process, consciousness of it implies disorder
or disease.
In analysing the nature of this work of controlling the mind, the student
will appreciate without trouble the fact that two things are involved -- the
person seeing and the thing seen -- the person knowing and the thing known; and
he will come to regard this as the necessary condition of all consciousness. We
are too accustomed to assume to be facts things about which we have no real
right even to guess. We assume, for example, that the unconscious is the
torpid; and yet nothing is more certain than that bodily organs which are
functioning well do so in silence. The best sleep is dreamless. Even in the
case of games of skill our very best strokes are followed by the thought, "I
don't know how I did it;" and we cannot repeat those strokes at will. The
moment we begin to think consciously about a stroke we get "nervous," and are
lost.
In fact, there are three main classes of stroke; the bad stroke, which we
associate, and rightly, with wandering attention; the good stroke which we
associate, and rightly, with fixed attention; and the perfect stroke, which we
do not understand, but which is really caused by the habit of fixity of
attention having become independent of the will, and thus enabled to act freely
of its own accord.
This is the same phenomenon referred to above as being a good sign.
Finally something happens whose nature may form the subject of a further
discussion later on. For the moment let it suffice to say that this
consciousness of the Ego and the non-Ego, the seer and the thing seen, the
knower and the thing known, is blotted out.
There is usually an intense light, an intense sound, and a feeling of such
overwhelming bliss that the resources of language have been exhausted again and
again in the attempt to describe it.
It is an absolute knock-out blow to the mind. It is so vivid and tremendous
that those who experience it are in the gravest danger of losing all sense of
proportion.
By its light all other events of life are as darkness. Owing to this, people
have utterly failed to analyse it or to estimate it. They are accurate enough
in saying that, compared with this, all human life is absolutely dross; but they
go further, and go wrong. They argue that "since this is that which transcends
the terrestrial, it must be celestial." One of the tendencies in their minds
has been the hope of a heaven such as their parents and teachers have described,
or such as {13} they have themselves pictured; and, without the slightest
grounds for saying so, they make the assumption "This is That."
In the Bhagavadgita a vision of this class is naturally attributed to the
apparation of Vishnu, who was the local god of the period.
Anna Kingsford, who had dabbled in Hebrew mysticism, and was a feminist, got
an almost identical vision; but called the "divine" figure which she saw
alternately "Adonai" and "Maria."
https://decryptedmatrix.com/wp-content/uploads/pdf/Meditation-by-Aleister-Crowley.pdf
Generally speaking, the larger and stronger and more highly developed any
animal is, the less does it move about, and such movements as it does make are
slow and purposeful. Compare the ceaseless activity of bacteria with the
reasoned steadiness of the beaver; and except in the few animal communities
which are organized, such as bees, the greatest intelligence is shown by those
of solitary habits. This is so true of man that psychologists have been obliged
to treat of the mental state of crowds as if it were totally different in
quality from any state possible to an individual.
It is by freeing the mind from external influences, whether casual or
emotional, that it obtains power to see somewhat of the truth of things.
let us, however, continue our practice. Let us determine to be masters of
our minds. We shall then soon find what conditions are favourable.
There will be no need to persuade ourselves at great length that all external
influences are likely to be unfavourable. New faces, new scenes will disturb
us; even the new habits of life which we undertake for this very purpose of
controlling the mind will at first tend to upset it. Still, we must give up our
habit of eating too much, and follow the natural rule of only eating when we are
hungry, listening to the interior voice which tells us that we have had enough.
The same rule applies to sleep. We have determined to control our minds, and
so our time for meditation must take precedence of other hours.
We must fix times for practice, and make our feasts movable. In order to
test our progress, for we shall find that (as in all physiological matters)
meditation cannot be gauged by the feelings, we shall have a note-book and
pencil, and we shall also have a watch. We shall then endeavour to count how
often, during the first quarter of an hour, the mind breaks away from the idea
upon which it is determined to concentrate. We shall practice this twice daily;
and, as we go, experience will teach us which conditions are favourable and
which are not. Before we have been doing this for very long we are almost
certain to get impatient, and we shall find that we have to practice many other
things in order to assist us in our work. New problems will constantly arise
which must be faced, and solved.
For instance, we shall most assuredly find that we fidget. We shall {11}
discover that no position is comfortable, though we never noticed it before in
all our lives!
This difficulty has been solved by a practice called "Asana," which will be
described later on.
Memories of the events of the day will bother us; we must arrange our day so
that it is absolutely uneventful. Our minds will recall to us our hopes and
fears, our loves and hates, our ambitions, our envies, and many other emotions.
All these must be cut off. We must have absolutely no interest in life but that
of quieting our minds.
This is the object of the usual monastic vow of poverty, chastity, and
obedience. If you have no property, you have no care, nothing to be anxious
about; with chastity no other person to be anxious about, and to distract your
attention; while if you are vowed to obedience the question of what you are to
do no longer frets: you simply obey.
There are a great many other obstacles which you will discover as you go on,
and it is proposed to deal with these in turn. But let us pass by for the
moment to the point where you are nearing success.
In your early struggles you may have found it difficult to conquer sleep; and
you may have wandered so far from the object of your meditations without
noticing it, that the meditation has really been broken; but much later on, when
you feel that you are "getting quite good," you will be shocked to find a
complete oblivion of yourself and your surroundings. You will say: "Good
heavens! I must have been to sleep!" or else "What on earth was I meditating
upon?" or even "What was I doing?" "Where am I~" "Who am I?" or a mere wordless
bewilderment may daze you. This may alarm you, and your alarm will not be
lessened when you come to full consciousness, and reflect that you have actually
forgotten who you are and what your are doing!
This is only one of many adventures that may come to you; but it is one of
the most typical. By this time your hours of meditation will fill most of the
day, and you will probably be constantly having presentiments that something is
about to happen. You may also be terrified with the idea that your brain may be
giving way; but you will have learnt the real symptoms of mental fatigue, and
you will be careful to avoid them. They must be very carefully distinguished
from idleness!
At certain times you will feel as if there were a contest between the will
and the mind; at other times you may feel as if they were in harmony; but there
is a third state, to be distinguished from the latter feeling. It is the
certain sign of near success, the view-halloo. This is when the mind runs
naturally towards the object chosen, not as if in obedience to the will of the
owner of the mind, but as if directed by nothing at all, or by something
impersonal; as if it were falling by its own weight, and not being pushed down.
{12}
Almost always, the moment that one becomes conscious of this, it stops; and
the dreary old struggle between the cowboy will and the buckjumper mind begins
again.
Like every other physiological process, consciousness of it implies disorder
or disease.
In analysing the nature of this work of controlling the mind, the student
will appreciate without trouble the fact that two things are involved -- the
person seeing and the thing seen -- the person knowing and the thing known; and
he will come to regard this as the necessary condition of all consciousness. We
are too accustomed to assume to be facts things about which we have no real
right even to guess. We assume, for example, that the unconscious is the
torpid; and yet nothing is more certain than that bodily organs which are
functioning well do so in silence. The best sleep is dreamless. Even in the
case of games of skill our very best strokes are followed by the thought, "I
don't know how I did it;" and we cannot repeat those strokes at will. The
moment we begin to think consciously about a stroke we get "nervous," and are
lost.
In fact, there are three main classes of stroke; the bad stroke, which we
associate, and rightly, with wandering attention; the good stroke which we
associate, and rightly, with fixed attention; and the perfect stroke, which we
do not understand, but which is really caused by the habit of fixity of
attention having become independent of the will, and thus enabled to act freely
of its own accord.
This is the same phenomenon referred to above as being a good sign.
Finally something happens whose nature may form the subject of a further
discussion later on. For the moment let it suffice to say that this
consciousness of the Ego and the non-Ego, the seer and the thing seen, the
knower and the thing known, is blotted out.
There is usually an intense light, an intense sound, and a feeling of such
overwhelming bliss that the resources of language have been exhausted again and
again in the attempt to describe it.
It is an absolute knock-out blow to the mind. It is so vivid and tremendous
that those who experience it are in the gravest danger of losing all sense of
proportion.
By its light all other events of life are as darkness. Owing to this, people
have utterly failed to analyse it or to estimate it. They are accurate enough
in saying that, compared with this, all human life is absolutely dross; but they
go further, and go wrong. They argue that "since this is that which transcends
the terrestrial, it must be celestial." One of the tendencies in their minds
has been the hope of a heaven such as their parents and teachers have described,
or such as {13} they have themselves pictured; and, without the slightest
grounds for saying so, they make the assumption "This is That."
In the Bhagavadgita a vision of this class is naturally attributed to the
apparation of Vishnu, who was the local god of the period.
Anna Kingsford, who had dabbled in Hebrew mysticism, and was a feminist, got
an almost identical vision; but called the "divine" figure which she saw
alternately "Adonai" and "Maria."
https://decryptedmatrix.com/wp-content/uploads/pdf/Meditation-by-Aleister-Crowley.pdf
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