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April 29, 2006

Astro-Diagnosis a Guide to Healing by Max Heindel

INTRODUCTION

Astro-diagnosis is the science and art of obtaining scientific knowledge regarding disease and its causes as shown by the planets, as well as the means of overcoming it. This new science of diagnosis and healing is slowly permeating the medical world. It is a science which will not set aside the old school of medicine and diagnosis, but it is an addition to the old school. The latter, we feel, will in time accept this newer method. At present many physicians are willing to cooperate with the newer schools of osteopathy, nature-cure, chiropractic, etc., and these open-minded men are ready to accept a more advanced method of diagnosis when it has been demonstrated to them as reliable.

Depending entirely upon outward symptoms in locating disease and relying wholly upon the action of medicine have cost millions of lives in the ages past. But man is now becoming too enlightened, too broadminded to stick stubbornly to old methods which have been proved by many mistakes, by the sacrifice of many lives, to be inadequate. Medical science with its improved instruments, the X-ray, iri-diagnosis, blood tests, etc., has made great strides toward better methods of diagnosis. But the time is not far hence when it will be generally conceded that to know in advance where human chain is weakest, to understand by the science of the stars where the practitioner may look for trouble, is by far the best way. Doctors will then arrive very quickly at the cause of disease, and they will also know what
methods will be best to effect a cure. When they can use the key to the soul, the horoscope, they will find the treatment to which the patient will respond. They will also know the character of the patient, whether his will is weak, and whether he is negative or emotional. They will then be guided in their methods of treatment according to the information thus obtained.

Disease may be classed under two heads, latent and active. "Symptoms" give indication of disease which is in process of materializing. Latent tendencies to disease are shown by the planetary afflictions in the horoscope of birth. In some instances these tendencies may remain latent during the entire life because the native has lived in such a manner that no strain was put on the body which would give the planets a chance to develop their latent weakness. If there is a weak link in a chain but no strain is put upon it, the chain will remain whole. So in the case of planetary afflictions, they too may remain latent. But let the native abuse his body and at once these weak spots will appear. This gives us the second class of disease, the active type. When the planetary aspects have been stirred into action and disease has appeared, the progressed planetary positions give the diagnostician the key to it.

When the medical men, the scientists, the occult scientists, and the astrologers have reached a friendly understanding, when the budding discoveries and the broader thoughts of man are no longer at variance with each other, then humanity will know that the terrors and the pain of the operating room are things of the past. Then buoyant health will be universally enjoyed, for mankind will be taught how to live in order to avoid suffering. The doctors will be just as anxious to keep people well as they now are to help them to recover from disease. The time is not far hence, we believe, when the government will feel the necessity of paying doctors a yearly salary to teach the people how to avoid the pitfalls which lead to disease.

1929

April 22, 2006

The History of the Origin of all Things by Levi M. Arnold

INTRODUCTION

What man is, was, and will be, has always occupied his thought and engaged his deep research. But heretofore he has had few materials for his study, and thus has made small progress in solving the problems upon which his curiosity impelled him to work. Recently the minds of many have experienced the dawn of brighter anticipation, through the communications of spirits. Hitherto, the self-will of the mediums has not been deeply impressed with the opening of the door to let in God's spirit--the Divine Influence, the Holy Spirit--all synonymous terms. This medium has been through a course of discipline which afflicted, grieved, and surprised him, and has experienced the hand of God in many ways to fit him for this work. It is the will of God that he should now proceed more clearly and understandingly, but the way will not be strewn with flowers only. Thorns are the usual accompaniments of roses, and this is a life of probation. And how can men be proved without trial or condemned without sin? He will receive pardon, though, when he is qualified for it. So will all men.



The life of man here is short, hereafter it is eternal. Everlasting to everlasting is his generation. But the last shall be first in glory and first with God. The first shall be last with men. But the glory of the last is eternal, and the glory of the first vanishes as dew before the beams of God's love. All shall be, forever, the children of God and all shall, in the future, see God. But the last shall be first and the first, last. Be then consoled, ye afflicted; be comforted, ye mourners, be joyful, ye who weep; for God rules and reigns beyond the powers of Kings or Popes. Priests, laymen, widowed churches, and joyful fools shall all be cast down, but God shall reign undisturbed in the crash of matter and the fall of universes. His calmness is imperturbable; His will is perfect in wisdom and power; His justice and His mercy go hand in hand; and His love unites all, sustains all, blesses all, and will cause all to glorify, to praise, to honor, and to love Him, who is beyond, above, every finite comprehension, but bows down the majesty of His nature to hear the prayer of an humble and contrite spirit.

1852

April 15, 2006

The Betty Book, by Stewart Edward White

CHAPTER I

De-Occultization
The history of all progress in knowledge is a "de-occultization." Fully
half of the things we do daily as a matter of course would, even as
recently as two centuries ago, have been considered magic, without
explanation except as the product of occult forces and knowledge. The

continuity of history is unbroken in that respect. If we should learn
anything at all from the past, that one thing should stand out for us as
invariable. The superstition of the past is the science of the present,
the proverb of the future. The order of events is always the same. First
a few people observed or did things which were denied or denounced
vehemently by the old school as crazy or maleficent or supernatural.
Exact knowledge overtook these things and found them to be harmonious
examples of natural law.

The uses of humanity absorbed them and they became commonplaces of
existence, thoroughly de-occultized, adopted into the body of usual
mental life. This has happened over and over and over again with
unvarying regularity. One of the most fascinating of scientific byplays
is to backtrack through history picking up at random marvels and
miracles, stripping them of warping legend, and explaining them in the
light of what we now know. They became not the less marvels and miracles,
if you please, but de-occultized. It should be added that all cannot be
so explained. The unsolved residue is not the more-or less-improbable for
that. Perhaps our grandchildren's progress will show this unexplained
residue as simple as we have found some of the miracles that dumfounded
our ancestors.

There are two things that this history of de-occultization, as I have
called it, has taught us. One is, the extraordinary initial opposition
that always meets the process. A combination of man's conservatism,
dislike of being jarred loose once he has settled down to his
satisfaction, a greater dislike of being proved mistaken, an intellectual
pride in his achievements so far, and a rooted suspicion of the one who
walks apart, have all contributed to this attitude. The principle of the
telescope is so much a commonplace of today that the very children catch
and accept the idea; yet Galileo was branded as a madman, imprisoned, and
only just escaped martyrdom. So certain were the scientists of his time
of their reasoning according to "immutable physical law," that they
refused to look through the telescope! They knew already what they would
see! Joseph Thompson reported a mountain with snow under the equator, and
died of a broken heart under the weight of scientific ridicule heaped
upon him. Science PROVED by the "immutable law of physics"-as then
understood-that, no matter what the altitude, snow could not exist at
such a latitude: only it does! Darwin was fought with savage ferocity.
Langley was laughed to death. Why the bitterness? If these things, and
all the others were not so, why rend and tear in attacking them? Answer
that as you will, it is the history of progress; just as de-occultization
is the invariable result.

The other thing which this history has taught us is the very human
tendency to ascribe the unexplained to "spirits." And again we may well
ask, why? Just because a table moves, or a strange light shows, or a
pencil writes under our hand, surely there is no need of invoking the
ghostly or the supernatural. These are facts, perhaps, and some of them
may be due to the activities of spirits, for all we know. But if so, we
can rest completely assured that they will eventually be found working
along the lines of natural law, and not by means of the supernatural, in
the literal meaning of that word.

In the meantime, even if some of these things are the results of spirit
activity-as they may or may not be-we need not treat them as either
spooky or sacred. After all, they are just natural phenomena, and some
day they will be de-occultized, like all the rest. Then all at once they
will seem as normal and commonplace as well, as radio.


1937

April 08, 2006

The Roots of Consciousness, Jeffrey Mishlove

Introduction to the Second Edition

The Roots of Consciousness is a look at the history, folklore and science that shapes our understanding of psychic capacities. The original edition was published in 1975, while I was still a graduate student at U.C., Berkeley, working in an individual, interdisciplinary doctoral program in parapsychology. It is, in part, a personal book containing descriptions of significant events in my own life. It is also personal because in the field of consciousness exploration there are so many competing interpretations that any telling of the story -- even in strictly scientific terms -- contains many individual choices.

I might have, for example, written an account from the perspective of a proponent for a particular viewpoint regarding the existence or non-existence of psychic functioning. In so doing, my goal would not be to sift through competing claims to arrive at a balanced and truthful account. Rather I would be interested in persuading you that my version of reality is superior to those of my opponents.

If I were a skeptical debunker I would rail against magical thinking and would argue that every purported psychic event is the result of human error, folly or fraud.

This view, which is not uncomon in academic circles, has an ancient history and a marvelously fascinating folklore whose heroes are enlightened philosophers -- people who have struggled mightily to break free from the shackles of superstition. By popping the illusory bubbles of myth and magic, such heroes can presumably guide humankind toward an age of rational enlightenment. Within the perspective of this folklore, anyone attesting to such events as telepathy, clairvoyance, precognition or psychokinesis is to be considered either suffering pitiable delusion or perpetrating contemptible fraud.

While I doubt that all "skeptics" will feel comfortable with this book, I have become convinced, over the past fifteen years since I wrote the original edition, that the point of view debunkers represent deserves greater respect. True, debunkers often argue from a materialistic, positivistic or scientistic ideology. Their thinking is as colored by their worldview that of other ideologues or "true believers. (The mechanisms by which this can occur are detailed explicitly in Section III.) However, thoughtless dismissal of either true believers or true skeptics sometimes results from a protective reaction which generally serves no other purpose than to protect our own views from too sharp an outside challenge. As the original edition of The Roots of Consciousness was widely used as a college text, I am grateful for the opportunity to inject more critical thinking into the revised edition.

On the other hand, an exploration of consciousness might hardly be thought of as complete without an enumeration of the many inner realms of the mind explored by cultists and occultists, mystics and metaphysicians, witches and warlocks, poets and prophets, seers and saints, spirits and spiritualists, scientists and pseudoscientists of all stripes. Were I to write from the perspective of a New Age proponent, I would not fail to sympathetically treat such important terrain in the geography of consciousness as human beings who are the embodiment of dieties, the hierarchy of spiritual beings and planes of non-human existence, the healing power of crystals and pyramids, the worldwide confluence of prophecies regarding the future of the human race. In so doing, I would find no need to refer respectfully to the arguments of those who challenge my perspective.

Time and space do not permit me to enumerate all the the many threads and nuances implicit in the two possible scenarios presented above. Nor do I wish simply to elaborate on all the possibilities. We all possess different genetic patterns, fingerprints and personal histories. Similarly, each of us is the creator of our own unique perspective about the power and creativity of our thoughts and desires. While I have sought to present a balanced viewpoint, I realize that many other knowledgable persons hold perspectives about consciousness quite different from my own -- that they also believe to be appropriately balanced!

An author's goal of objectivity suggests that we can be neutral judges, evaluating the world around us as if we were not ourselves part of it, as if we were not players with a stake in the world game. To the degree that I subscribe to this goal (which, I hope, is substantial), I see myself as an impartial observer, accurately and fairly setting down the perspectives of believers and their critics. Yet, consciousness is a unique topic in that it is subjective, that it is direct, that we are it. Thus, while subscribing to the goal of objectivity, I wish to challenge the "myth of objectivity" which holds that we can accurately and fairly describe the world about us without reference to our own selves, our beliefs and attitudes.

Our idealized image of objectivity (especially in science) receives its most severe challenge from neither mystics nor psychics -- but from the growing critical literature within the philosophy and sociology of science itself. For an overview, I recommend Michael J. Mahoney's book, Scientist as Subject: The Psychological Imperative. Dr. Mahoney persuasively argues that the "storybook image" of the scientist -- to which most scientists apparently subscribe -- is, in fact, continually contradicted by the empirical evidence. The actual behavior of scientists suggests an image that, in practice, overlaps much more with occultism -- in both the positive and negative senses in which this might be taken.

Harry Collins and Trevor Pinch, in Frames of Meaning, specifically claim that "radical cultural discontinuities" exist within the scientific community itself. Such cultural differences, they maintain, make it impossible to rationally settle the dispute as to the existence of human psychic abilities. The eminent philosopher of science, Paul Feyerabend, in Science in a Free Society, goes even further and argues that major advances in science necessarily require the violation of normal scientific rules and standards.

In describing the history, folklore and science of consciousness, I will not pretend to be simply a disinterested observer and student of consciousness, but a participant as well. My entire slant is colored by my own experiences. Let me clearly warn you that, while I have done my best to honestly and accurately present all the following material, I had better -- due to the possibility of numerous cognitive pitfalls (to be detailed in Section III) -- make no further clai` that I have demonstrated the truth of any particular version of reality. The purpose of this revised edition of The Roots of Consciousness is simply to provide an entry into the language, concepts and assumptions implicit in a sophisticated worldview that allows for the possibility of psychic functioning. I am more interested in readers understanding and appreciating this worldview than in accepting or following it as "the truth."

One stylistic model which I am setting for myself (and which I hope to attain from time to time) has been called meaningful thinking by Sigmund Koch in his presidential address to the Divisions of General Psychology and of Philosophical Psychology. Koch describes meaningful thinking in terms which may seem more familiar to mystics, poets and occultists than to scientists and scholars:

In meaningful thinking, the mind caresses, flows joyously into, over, around, the relational matrix defined by the problem, the object. There is a merging of person and object or problem. Only the problem or object, it terms and relations, exist. And these are real in the fullest, most vivid, electric, undeniable way. It is a fair descriptive generalization to say that meaningful thinking is ontologistic in some primitive, accepting, artless, unselfconscious sense.


We Are All Ourselves...

"Why am I me?" The chills and sensations of first being conscious of myself being conscious of myself are still vivid in my memory. I was a ten year old child then, sitting alone in my parents' bedroom, touching my own solid consciousness and wondering at it. I was stepping through the looking-glass seeing myself being myself seeing myself being myself...tasting infinity in a small body.

I could be anybody. But I happen to be me. Why not someone else? And if I were someone else, could I not still be me?

What does it mean to be an individual being? How is it possible that I exist? How is it I am able to sense myself? What is the self I sense I am?

How is it I am able to be conscious? What does it mean to exercise consciousness?

Does conscious awareness naturally emerge from the complex structure of physical atoms, molecules, cells and organs, that compose my body? Does consciousness reside somehow or emerge from the higher structure of my brain and nervous system? And, if so, how does that occur? What is it about the structure of my nervous system that allows me to discover myself as a human being? How can a brain formulate questions? Are thoughts and questions even things in the same sense that neurons and brains are things?

As conscious beings, do we possess spirits and souls? Are we sparks of the divine fire?

How close are we to understanding the origins of the universe, of life, of consciousness? Is it possible to answer questions such as ... Who are we? What does it mean to be human? What is the ultimate nature of matter? Of mind?

In our time, the spiritual and material views seem quite divergent. In a way they both ring true. They each speak to part of our awareness. And, for many if not most people, they each, by themselves, leave us unsatisfied.

We have myths and stories. We have world views, paradigms, constructs and hypotheses. We have competing dogmas, theologies and sciences. Do we have understanding? Can an integration of our scientific knowledge with the spiritual insights of humanity bring greater harmony to human civilization?

We go about our business. We build cities and industries. We engage in buying and selling. We have families and raise children. We affiliate with religious teachings or other traditions.

We sometimes avoid confronting the deep issues of being because there we feel insecure, even helpless. And like a mirror of our inner being, our society reflects our tension.

Yet the mystery of being continues to rear its head. It will not go away. As we face ecological disaster, nuclear war, widespread drug addiction, widespread inhumanity, we are forced to notice the consequences of our lives in ever greater detail. Are not these horrendous situations the products of human consciousness and behavior? Can we any longer continue to address the major political, technological and social issues of our time without also examining the roots of our consciousness and our behavior?

Can we reconcile our spiritual and material natures? Can we discover a cultural unity underlying the diverse dogmas, religions, and political systems on our planet?

This book suggests we have that potential. It details the the progress of some who have dared to probe the roots of being. Let us now begin the journey of discovery together.


References

. Paradoxically, one might also say that the reverse is true: the only thing that we know objectively and directly is our own consciousness. The rest is all secondary. The great physicist, Sir Arthur Eddington, put it this way: Primarily the sphere of objective law is the interplay of thoughts, emotions, memories and volitions in consciousness. The resolution of this paradox, that consciousness might be both objective and subjective, will be the focus of a detailed discussion in the Appendix.

. Michael J. Mahoney, Scientist as Subject: The Psychological Imperative. Cambridge, MA: Ballinger, 1976.

. Harry M. Pinch, & Trevor C. Collins, Frames of Meaning. London: Routledge & Kegan Paul, 1982.

. Paul Feyerabend, Science in A Free Society. London: NLB, 1978

. Sigmund Koch, "The Nature and Limits of Psychological Knowledge. Lessons of a Century Qua 'Science,'" American Psychologist, 36(3), March 1981, p. 260.

1975/1993

April 01, 2006

Secret Teachings of All The Ages, by Manly P. Hall

Introduction

PHILOSOPHY is the science of estimating values. The superiority of any state or substance over another is determined by philosophy. By assigning a position of primary importance to what remains when all that is secondary has been removed, philosophy thus becomes the true index of priority or emphasis in the realm of speculative thought. The mission of philosophy a priori is to establish the relation of manifested things to their invisible ultimate cause or nature.

"Philosophy," writes Sir William Hamilton, "has been defined [as]: The science of things divine and human, and of the causes in which they are contained [Cicero]; The science of effects by their causes [Hobbes]; The science of sufficient reasons [Leibnitz]; The science of things possible, inasmuch as they are possible [Wolf]; The science of things evidently deduced from first principles [Descartes]; The science of truths, sensible and abstract [de Condillac]; The application of reason to its legitimate objects [Tennemann]; The science of the relations of all knowledge to the necessary ends of human reason [Kant];The science of the original form of the ego or mental self [Krug]; The science of sciences [Fichte]; The science of the absolute [von Schelling]; The science of the absolute indifference of the ideal and real [von Schelling]--or, The identity of identity and non-identity [Hegel]." (See Lectures on Metaphysics and Logic.)

The six headings under which the disciplines of philosophy are commonly classified are: metaphysics, which deals with such abstract subjects as cosmology, theology, and the nature of being; logic, which deals with the laws governing rational thinking, or, as it has been called, "the doctrine of fallacies"; ethics, which is the science of morality, individual responsibility, and character--concerned chiefly with an effort to determine the nature of good; psychology, which is devoted to investigation and classification of those forms of phenomena referable to a mental origin; epistemology, which is the science concerned primarily with the nature of knowledge itself and the question of whether it may exist in an absolute form; and æsthetics, which is the science of the nature of and the reactions awakened by the beautiful, the harmonious, the elegant, and the noble.

Plato regarded philosophy as the greatest good ever imparted by Divinity to man. In the twentieth century, however, it has become a ponderous and complicated structure of arbitrary and irreconcilable notions--yet each substantiated by almost incontestible logic. The lofty theorems of the old Academy which Iamblichus likened to the nectar and ambrosia of the gods have been so adulterated by opinion--which Heraclitus declared to be a falling sickness of the mind--that the heavenly mead would now be quite unrecognizable to this great Neo-Platonist. Convincing evidence of the increasing superficiality of modern scientific and philosophic thought is its persistent drift towards materialism. When the great astronomer Laplace was asked by Napoleon why he had not mentioned God in his Traité de la Mécanique Céleste, the mathematician naively replied: "Sire, I had no need for that hypothesis!"

In his treatise on Atheism, Sir Francis Bacon tersely summarizes the situation thus: "A little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion." The Metaphysics of Aristotle opens with these words: "All men naturally desire to know." To satisfy this common urge the unfolding human intellect has explored the extremities of imaginable space without and the extremities of imaginable self within, seeking to estimate the relationship between the one and the all; the effect and the cause; Nature and the groundwork of Nature; the mind and the source of the mind; the spirit and the substance of the spirit; the illusion and the reality.

An ancient philosopher once said: "He who has not even a knowledge of common things is a brute among men. He who has an accurate knowledge of human concerns alone is a man among brutes. But he who knows all that can be known by intellectual energy, is a God among men."

Title Page
Preface
Table of Contents
Introduction
The Ancient Mysteries and Secret Societies Which Have Influenced Modern Masonic Symbolism
The Ancient Mysteries and Secret Societies, Part Two
The Ancient Mysteries and Secret Societies, Part Three
Atlantis and the Gods of Antiquity
The Life and Teachings of Thoth Hermes Trismegistus
The Initiation of the Pyramid
Isis, the Virgin of the World
The Sun, A Universal Deity
The Zodiac and Its Signs
The Bembine Table of Isis
Wonders of Antiquity
The Life and Philosophy of Pythagoras
Pythagorean Mathematics
The Human Body in Symbolism
The Hiramic Legend
The Pythagorean Theory of Music and Color
Fishes, Insects, Animals, Reptiles and Birds (Part One)
Fishes, Insects, Animals, Reptiles and Birds (Part Two)
Flowers, Plants, Fruits, and Trees
Stones, Metals and Gems
Ceremonial Magic and Sorcery
The Elements and Their Inhabitants
Hermetic Pharmacology, Chemistry, and Therapeutics
The Qabbalah, the Secret Doctrine of Israel
Fundamentals of Qabbalistic Cosmogony
The Tree of the Sephiroth
Qabbalistic Keys to the Creation of Man
An Analysis of Tarot Cards
The Tabernacle in the Wilderness
The Fraternity of the Rose Cross
Rosicrucian Doctrines and Tenets
Fifteen Rosicrucian and Qabbalistic Diagrams
Alchemy and Its Exponents
The Theory and Practice of Alchemy: Part One
The Theory and Practice of Alchemy: Part Two
The Hermetic And Alchemical Figures of Claudius De Dominico Celentano Vallis Novi
The Chemical Marriage
Bacon, Shakspere, and the Rosicrucians
The Cryptogram as a factor in Symbolic Philosophy
Freemasonic Symbolism
Mystic Christianity
The Cross and the Crucifixion
The Mystery of the Apocalypse
The Faith of Islam
American Indian Symbolism
The Mysteries and Their Emissaries
Conclusion

1928