Higher Self Dictionary

Betrayal of the Mysteries Ancient writers affirm that the prime requisite of every candidate seeking entrance into the Mysteries was a pledge of utter secrecy. Persons guilty of the betrayal of the Mysteries were rigidly excluded from participation in the celebration of the rites. Likewise those were debarred who accidentally were guilty of homicide or any major crime, or who had been proved guilty of sorcery. If merely unfortunate mediums, they were taken care of in hospitals maintained for that purpose in the neighborhood of temples, and if possible restored to health; if consciously traitorous or wicked, they were dealt with in other ways.

Thus it is clear that even in the degenerate days dating from before Plato's time in the countries surrounding the Mediterranean, abuse of occult power was considered one of the most heinous of human offenses, for it struck directly at the roots of society, and it was for this last reason that betrayal of the Mysteries, sorcery, or similar offense was punished by the State itself.

The rules governing betrayal of the secrets were of the utmost severity, the common penalty for such infringement being death. Yet this was a sign of degeneration from the original purity of the Mysteries, for "never in any circumstances has the power or the force of the Lodge, has the hand of a Teacher, been raised in violence or in hatred against a betrayer, against the unfaithful, no matter how grave the crime might have been.

Their punishment was in this: they were left strictly to themselves; and the inner penalty was the withdrawal of the Deathless Watcher, the higher self within, which had been consciously and successfully invoked upon entrance into the Mysteries, and in the higher degrees of initiation had been faced, literally face to face. The early and automatic penalty was inner death by the soul-loss. The betrayer lost his soul" (Fund 254-5).

(See also: Betrayal of the Mysteries , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

CEREMONIAL MAGICK:  Magick that calls upon the aid of beneficent spirits and is akin to religion. Ceremonial Magick is based upon a blend of doctrines of Plato and other Greek philosophers, Oriental mysticism, Judaism and Christianity and currently is divided into three forms: Enochian, Thelemic and Eclectic.

Enochian Magick originated with John Dee and Edward Kelly in the 16th century and communication with spirits involved the Nineteen Calls (or Keys): incantations in the Enchonian language, a complex language of unknown origin.

This system of Magick was revived by the Hermetic Order of the Golden Dawn and studied at length by Aleister Crowley. In turn, Crowley developed the Thelemic Magick system from his studies and Ceremonial Magickians have since expanded to develop Eclectic Magick systems based on a variety of different systems, inclusive of Alchemy, Egyptology, Kabbalistic doctrines, Chaos Magick etc..

Ceremonial Magick requires a rigorous discipline and has an intellectual appeal, the mage derives power from God (the Judeo-Christian God) through the successful control of spirits, usually demons, which are believed easier to control than angels. Demons may be good, evil, or neutral. In its highest sense, Ceremonial Magick is a transcendental experience that takes the mage into mystical realms and into communication with the Higher Self.  Also known as High Magick, Ritual Magick, Theurgic Magick, Theurgy.

(See also: CEREMONIAL MAGICK , Pagan Organisations, Paganism, Pagan Dictionary, Wicca,)

Bhagavad-Gita (Sanskrit) (from bhagavat illustrious, sacred, holy, lord (one of Krishna's titles) + gita song)

The noble song, the Lord's song; a portion of the Bhagavad-Gita Parvan, one subsection of the Bhishma Parvan, itself one of the principle sections of the Mahabharata. The Bhagavad-Gita consists of a dialogue in which Krishna and Arjuna have a discussion upon the highest spiritual philosophy. Krishna in this instance is the inner instructor or monitor, the higher self, advising the human self or Arjuna.

(See also: Bhagavad-Gita , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Vagina:

1. If the dreamer is a woman, and she dreams of pain or itching in the vaginal area, her Higher Self may be advising her to see a gynecologist. This could also be a warning to be very careful about anyone with whom she's considering becoming sexually involved - and also to be discreet, for her reputation could be threatened.

2. If the dreamer is a man and dreams of looking upon a woman's vagina, this could represent an appearance of the ancient patriarchal fear of "the toothed vagina," indicating a dread of being trapped in a relationship he doesn't want. If he is dating someone at the time, he may need to reconsider the relationship.

Source: Astrocenter, http://astrocenter.astrology.msn.com/msn/DreamDictionary.aspx

(See also: Dream Archives, Meaning of Dreams, Dream Interpretation, Dream Dictionary, Dream Dictionary - Vagina , Meaning of Dreams about Vagina , Dream Interpretation Vagina )

Aventurine: Aventurine is a pleasing dark green stone with a metallic iridescence or spangled appearance. It is a compact quartz stone, composed of silica with some impurities. It is found in India, China and Brazil.

It is said to bring luck and adventures in love and games. It makes an individual independent and original. It has a binding and healing force, and is good for skin diseases and improving the complexion. At one time it was used to cure nearsightedness. It is helpful for the etheric, emotional and mental bodies. Aventurine has strong healing energies, and affects the pituitary gland. It can be used for creative visualization, higher-self attunement, and is good for the muscle and nervous system.

Aventurine is a good stone for artists, writers and all those of a creative nature. It brings prosperity; the green vibrations attract money.

(See also: Aventurine , Magic, Shamanism, Paganism, Wicca)

Theurgy theurgia (Greek) [from theos god + ergon work]

Mystery-term popularized by Iamblichus for a method of individual communion with the gods, or bringing the gods down to earth. It consisted in purifying the psycho-astral links between the mind and its divine counterpart, whereby the theurgist was not only brought into conscious communion with his own higher self, but also with other divine entities. The first school in the Christian period

"was founded by Iamblichus among certain Alexandrian Platonists. The priests, however, who were attached to the temples of Egypt, Assyria, Babylonia and Greece, and whose business it was to evoke the gods during the celebration of the Mysteries, were known by this name, or its equivalent in other tongues, from the earliest archaic period. Spirits (but not those of the dead, the evocation of which was called Necromancy) were made visible to the eyes of mortals. Thus a theurgist had to be a hierophant and an expert in the esoteric learning of the Sanctuaries of all great countries. The Neo-platonists of the school of Iamblichus were called theurgists, for they performed the so-called 'ceremonial magic,' and evoked the simulacra or the images of the ancient heroes, 'gods,' and daimonia ( {Greek char} divine, spiritual entities). In the rare cases when the presence of a tangible and visible 'spirit' was required, the theurgist had to furnish the weird apparition with a portion of his own flesh and blood -- he had to perform the theopaea, or the 'creation of gods,' by a mysterious process well known to the old, and perhaps some of the modern, Tantrikas and initiated Brahmans of India" (TG 329-30).

The varied uses by different writers shows the term's applicability to a considerable range of practices.

"The popular prevailing idea is that the theurgists, as well as the magicians, worked wonders, such as evoking the souls or shadows of the heroes and gods, and other thaumaturgic works, by supernatural powers. But this never was the fact. They did it simply by the liberation of their own astral body, which, taking the form of a god or hero, served as a medium or vehicle through which the special current preserving the ideas and knowledge of that hero or god could be reached and manifested" (TG 330).

Plotinus was opposed to theurgy, and Porphyry says that it can but cleanse the lower or psychic portion and make it capable of perceiving lower beings, such as spirits, angels, and gods; it is powerless to purify the noetic or manasic (intellectual) principle. But Porphyry was persuaded by his master Iamblichus to concede the value of theurgy under certain limitations. Porphyry's views highlight the difference between raja yoga and hatha yoga. In the case of such a person as Iamblichus, practices might be quite safe which would be fraught with nothing but harm in the hands of another or without the help of such a teacher. For once the barriers are down a way is opened for communion with all kinds of undesirable entities, against which the experimenter will not know how to protect himself.

In the ancient Mysteries, theurgy was divided into different degrees. To illustrate, in one of the highest initiatory degrees the initiant was brought face to face with the divinity within himself, and in order to accomplish this the initiant had to give of his own spiritual and intellectual substance and vitality so that his inner god might imbody itself on inner and invisible planes, the rite thus providing a temporary and illusory divorce which was really an essential union of the divine in man with the spiritual-intellectual -- the latter recognizing for the time being its own divine origin and coalescing with it. In a less perfect form of such theurgical practice, and in a lower degree of the Mysteries, the initiant gave of his own astral and physical substance, the effluvia of his astral body and of his flesh and blood, to provide a vehicle through which a spiritual entity might have a tangible, although very temporary, imbodiment; and for the time being the initiant was thus enabled to see, touch, and converse with a being of the inner worlds who otherwise would have been utterly unable to enter our physical sphere except by those spiritual-akasic currents of forces which human beings recognize as inspiration.

(See also: Theurgy theurgia , Mysticism, Mysticism Dictionary, Body mind and Soul)

Porphyry, or Porphyrius. A Neo-Platonist and a most distinguished writer, only second to Plotinus as a teacher and philosopher.

He was born before the middle of the third century A.D., at Tyre, since he called himself a Tyrian and is supposed to have belonged to a Jewish family. Though himself thoroughly Hellenized and a Pagan, his name Melek (a king) does seem to indicate that he had Semitic blood in his veins. Modern critics very justly consider him the most practically philosophical, and the soberest, of all the Neo-Platonists. A distinguished writer, he was specially famous for his controversy with Iamblichus regarding the evils attendant upon the practice of Theurgy. He was, however, finally converted to the views of his opponent.

A natural-born mystic, he followed, as did his master Plotinus, the pure Indian Raj-Yoga training, which leads to the union of the Soul with the Over-Soul or Higher Self (Buddhi-Manas). He complains, however, that, all his efforts notwithstanding, he did not reach this state of ecstacy before he was sixty, while Plotinus was a proficient in it. This was so, probably because while his teacher held physical life and body in the greatest contempt, limiting philosophical research to those regions where life and thought become eternal and divine, Porphyry devoted his whole time to considerations of the hearing of philosophy on practical life. "The end of philosophy is with him morality", says a biographer, "we might almost say, holiness - the healing of man’s infirmities, the imparting to him a purer and more vigorous life. Mere knowledge, however true, is not of itself sufficient ; knowledge has for its object life in accordance with Nous" - "reason", translates the biographer.

As we interpret Nous, however, not as Reason, but mind (Manas) or the divine eternal Ego in man, we would translate the idea esoterically, and make it read "the occult or secret knowledge has for its object terrestrial life in accordance with Nous, or our everlasting reincarnating Ego", which would be more consonant with Porphyry’s idea, as it is with esoteric philosophy. (See Porphyry’s De Abstinentia ., 29.) Of all the Neo-Platonists, Porphyry approached the nearest to real Theosophy as now taught by the Eastern secret school. This is shown by all our modern critics and writers on the Alexandrian school, for "he held that the Soul should be as far as possible freed from the bonds of matter, . . . be ready . . . to cut off the whole body". (Ad Marcellam, 34.) He recommends the practice of abstinence, saying that "we should be like the gods if we could abstain from vegetable as well as animal food". He accepts with reluctance theurgy and mystic incantation as those are "powerless to purify the noëtic (manasic) principle of the soul": theurgy can "but cleanse the lower or psychic portion, and make it capable of perceiving lower beings, such as spirits, angels and gods" (Aug. De Civ. Dei. X., 9), just as Theosophy teaches. "Do not defile the divinity", he adds, with the vain imaginings of men you will not injure that which is for ever blessed (Buddhi-Manas) but you will blind yourself to the perception of the greatest and most vital truths". (Ad Marcellam,18.)

"If we would he free from the assaults of evil spirits, we must keep ourselves clear of those things over which evil spirits have power, for they attack not the pure soul which has no affinity with them". (De Abstin. ii., 43.) This is again our teaching. The Church Fathers held Porphyry as the bitterest enemy, the most irreconcilable to Christianity. Finally, and once more as in modern Theosophy, Porphyry - as all the Neo-Platonists, according to St. Augustine - "praised Christ while they disparaged Christianity"; Jesus, they contended, as we contend, "said nothing himself against the pagan deities, but wrought wonders by their help". "They could not call him as his disciples did, God, but they honoured him as one of the best and wisest of men". (De Civ. Dei., X1X., 23.) Yet, "even in the storm of controversy, scarcely a word seems to have been uttered against the private life of Porphyry. His system prescribed purity and . . . he practised it".

(See A Dict. of Christian Biography, Vol. IV., "Porphyry".)

(See also: Porphyry, Porphyrius , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Avalokiteswara (Sanskrit) "The on-looking Lord" In the exoteric interpretation, he is Padmapani (the lotus bearer and the lotus-born) in Tibet, the first divine ancestor of the Tibetans, the complete incarnation or Avatar of Avalokiteswara; but in esoteric philosophy Avaloki, the "on-looker", is the Higher Self, while Padmapani is the Higher Ego or Manas.

The mystic formula "Om mani padme hum" is specially used to invoke their joint help. While popular fancy claims for Avalokiteswara many incarnations on earth, and sees in him, not very wrongly, the spiritual guide of every believer, the esoteric interpretation sees in him the Logos, both celestial and human.

Therefore, when the Yogacharya School has declared Avalokiteswara as Padmapani "to be the Dhyani Bodhisattva of Amitabha Buddha", it is indeed, because the former is the spiritual reflex in the world of forms of the latter, both being one - one in heaven, the other on earth.

(See also: Avalokiteswara , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

CEREMONIAL MAGICK: Magick that calls upon the aid of beneficent spirits and is akin to religion. Ceremonial Magick is based upon a blend of doctrines of Plato and other Greek philosophers, Oriental mysticism, Judaism and Christianity and currently is divided into three forms: Enochian, Thelemic and Eclectic.

Enochian Magick originated with John Dee and Edward Kelly in the 16th century and communication with spirits involved the Nineteen Calls (or Keys): incantations in the Enchonian language, a complex language of unknown origin. This system of Magick was revived by the Hermetic Order of the Golden Dawn and studied at length by Aleister Crowley. In turn, Crowley developed the Thelemic Magick system from his studies and Ceremonial Magickians have since expanded to develop Eclectic Magick systems based on a variety of different systems, inclusive of Alchemy, Egyptology, Kabbalistic doctrines, Chaos Magick etc..

Ceremonial Magick requires a rigorous discipline and has an intellectual appeal, the mage derives power from God (the Judeo-Christian God) through the successful control of spirits, usually demons, which are believed easier to control than angels. Demons may be good, evil, or neutral. In its highest sense, Ceremonial Magick is a transcendental experience that takes the mage into mystical realms and into communication with the Higher Self. Also known as High Magick, Ritual Magick, Theurgic Magick, Theurgy.

(See also: CEREMONIAL MAGICK , Magickal Traditions, Magickal Paths, Paganism, Pagan Dictionary)

Orphism, Orphic Mysteries [from Greek orphikos]

Orphism originally taught of the Causeless Cause on which all speculation is impossible; the periodical appearance and disappearance of all things, from atom to universe; reimbodiment; cyclic law; the essential divinity of all beings and things; and the duality in manifestation of the universe. It postulated seven emanations from the Boundless: aether (spirit) and chaos (matter), from which two spring the world egg, out of which is born Phanes, the First Logos; then Uranus (and Gaia) the Second Logos, with Kronos (and Rhea, mother of the Olympian gods) a later phase of the Second Logos; and Zeus, the Third Logos or Demiurge -- who starts a minor sevenfold hierarchy of emanation by begetting Zagreus-Dionysos the god-man, the divine son.

Characteristic of Orphic cosmogony is the important place given to the number seven. "The rise of the Orphic worship of Dionysos is the most important fact in the history of Greek religion, and marks a great spiritual awakening. Its three great ideas are (1) a belief in the essential Divinity of humanity and the complete immortality or eternity of the soul, its pre-existence and its post-existence; (2) the necessity for individual responsibility and righteousness; and (3) the regeneration or redemption of man's lower nature by his own higher Self" (F. S. Darrow).

The Orphic teachings were kept intact by the Golden or Hermetic Chain of Succession down to the days of the Neoplatonists after which (as symbolically told in the archaic story of Eurydice) they were killed -- obscured or lost, so far as the public was concerned. Their keynote was consecration to the mandates of the god within: perfect purity, perfect impersonal love, perfect understanding, and devotion to the interests of humanity.

The three Orphic mystery-gods were Zeus, the divine All-father; Demeter-Kore, the earth goddess as both mother and maid; and Zagreus-Dionysos, the divine son. This trinity finds its counterpart in Egyptian, Indian, Chaldean, Christian, and other religions. There were two forms of baptism, one purification by water, later adopted into the Christian ritual; and the other a ceremony in which the face of the neophyte was cleansed with a mixture of earth and bran, symbolizing the washing away of stains from the soul.

The ceremony of the Eucharist was also adopted by the Christians and as Orphic ritual forbade the use of wine (substituting for it a mead of honey and milk), in the rite as adopted by the primitive Christians the neophyte drank not only wine but also milk and honey. Under Orphism, the honey symbolized not only purification and preservation, or endless life and bliss, but the secret knowledge obtained during initiation. Bees, the gatherers of honey, were emblems of the reincarnating soul, as was the butterfly; and as the bees gathered the nectar from flowers and made it into honey, so the human soul in its various peregrinations gathers from the beings and things of life the mystic experience and stores it away in the chambers of the soul. Milk symbolized knowledge, which fed the inner man, as a child of eternity, just as milk feeds the human child.

Orphism flourished from before the 14th until the 6th century BC, and again, after some five centuries of obscuration, during the first four centuries of the Christian era. Plato, Empedocles, the Pythagorean teachings, some of the Greek dramatists and poets are our main source material for the earlier period, as well as the various Orphic fragments including the Orphic Tablets.

These Tablets, with the Orphic Hymns, consist of eight gold plates containing inscriptions, dating from about the 4th century BC. They consist of instructions given to the soul for its journey through the afterdeath worlds or states very reminiscent of the Egyptian Book of the Dead. The keynote is spoken by the soul: "I am a child of earth and of starry Heaven, but my race is of Heaven (alone). . . . Lo, I am parched with thirst . . ." For the later period we have the writings of the Neoplatonists and their opponents, the early Christian Fathers.

That the entire Orphic mythogony is intentionally allegorical does not invalidate that a great prehistoric religious reformer named Orpheus lived, worked, taught, and founded a religion as the outgrowth of a genuine Mystery school.

(See also: Orphism, Orphic Mysteries , Mysticism, Mysticism Dictionary)

Trance [from Latin transpire to cross, pass over]

A state in which the soul seems to have passed out of the body into another state of being, a rapture, an ecstasy. In a general way, the entranced conditions thus defined are divided into varying degrees of a negative, unconscious state, and into progressive gradations of a positive, conscious, illumining condition. Examples of all degrees of these conditions have occurred among peoples in all ages, and the two conditions may exist coordinately, or either may exist as an active factor to the virtual exclusion of the other.

Although in both kinds of entranced cases there is a more or less temporary dissociation of the human soul -- a disruption of the normal relations of the personality -- the resulting psychological conditions in typical cases of the two classes are distinctly opposite. In the unconscious state, the person's mental-psychological or intermediate nature is in a subnormal and unnatural condition, even if he is seeing and reporting clairvoyant visions of unknown past events and of as yet unknown future. While his dislocated intermediate nature is thus functioning upon the chaotic astral plane, he is devoid of the judgment and will power of his higher mind, and is as helpless as in a nightmare or disorderly dream.

This subnormal state may result from self-psychologization or from the hypnotic or psychological influence of another person; the person may be the unconscious victim of primitive nature forces; or he may be controlled by some disembodied human elementary, as sometimes happens in cases of mediumship. In any one of the above unconscious "absences," no memory of the experience is self-consciously retained afterwards.

In cases of ecstasy, on the other hand -- or of the true seer -- there is supernormal activity of the mental-spiritual nature of the person whose human soul in being freed or absent from its kama-manasic desires and consciousness, becomes allied with his higher mind. Thus he becomes intellectually highly lucid, spiritually conscious, and illumined. His now quiescent personal self offers no bar to the reality of the light of truth flowing into him from his own higher nature. His condition, whether a spontaneous exaltation, a state self-induced, or invoked at will, is a direct contrast with the mediumistic state. He is vividly self-conscious of his experience, and he retains the memory of it. Such an exalted state of entrancement is only possible for those individuals who are prepared by great purity of life and a trained will, which are also prerequisites for the mystic rites of the higher initiations.

A person is entranced in various minor degrees when he is temporarily absent-minded, or is absorbed in a brown study, and even in a certain sense when he is asleep. Many persons of mediumistic or psychic constitution become negatively absent from their ordinary senses, or they cultivate such a state for the purpose of becoming conscious on the astral plane. These unfortunates, who yield to the psychic lure of the unknown, receive nothing but a confused and unreliable vision. Worse yet, they thus open their own natures to the invasion and possible possession by astral entities of all kinds, even by excarnate actively evil beings -- the elementaries -- seeking physical satisfaction of unexpended intense desires. Not a few of such victims become such from their craving to get out in the astral, and to cultivate powers for the controlling of others, as taught by various pseudo-occultists who brazenly advertise their appeals to selfish human nature.

Any phase of negative trance state is therefore unnatural and often highly dangerous, because the whole trend of nature is towards an ever greater self-consciousness and a stronger spiritual will and nobler intellectual activity.

(See also: Trance , Mysticism, Mysticism Dictionary, Body mind and Soul)

THEO

Greek root meaning "god" combines to generate many creative ideas:

THEOCRASY -- Mixed worship of the gods; intimacy with the  gods.

THEOMACHY -- Opposition to divine will; Fighting with the  gods.

THEOMORPHOSIS -- Transformation into a divine shape.

THEOPANAX --  The all-healing god.

THEOPHANY -- The showing of divinity in mankind.  However, the Neoplatonists meant man recognizing his own divinity showing in  himself.

THEOPNEUSY -- Divine Inspiration. Another Neoplatonic idea. The  inspiration, though divine, is one's own Higher Self.

THEOPOEIA --  Godmaking.

THEOSIS -- God impulse. Theos is the god's personality or  character as opposed to Daimon, a divine power or entity.

(See also: THEO , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

RITUAL MAGICK: Magick that calls upon the aid of beneficent spirits and is akin to religion. Ritual Magick is based upon a blend of doctrines of Plato and other Greek philosophers, Oriental mysticism, Judaism and Christianity and currently is divided into three forms: Enochian, Thelemic and Eclectic. Enochian Magick originated with John Dee and Edward Kelly in the 16th century and communication with spirits involved the Nineteen Calls (or Keys): incantations in the Enchonian language, a complex language of unknown origin.

This system of Magick was revived by the Hermetic Order of the Golden Dawn and studied at length by Aleister Crowley. In turn, Crowley developed the Thelemic Magick system from his studies and Ritual Magickians have since expanded to develop Eclectic Magick systems based on a variety of different systems, inclusive of Alchemy, Egyptology, Kabbalistic doctrines, Chaos Magick etc..

Ritual Magick requires a rigorous discipline and has an intellectual appeal, the mage derives power from God (the Judeo-Christian God) through the successful control of spirits, usually demons, which are believed easier to control than angels. Demons may be good, evil, or neutral. In its highest sense, Ritual Magick is a transcendental experience that takes the mage into mystical realms and into communication with the Higher Self. Also known as Ceremonial Magick, High Magick, Theurgic Magick, Theurgy.

(See also: RITUAL MAGICK , Magickal Traditions, Magickal Paths, Paganism, Pagan Dictionary)

ADONAI

(Greek Adonis). Hebrew for "Lord", but in Thelemic practice it can stand for the HGA, the Augoeides or "Higher Self".

(See also: ADONAI , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

RITUAL MAGICK:  Magick that calls upon the aid of beneficent spirits and is akin to religion. Ritual Magick is based upon a blend of doctrines of Plato and other Greek philosophers, Oriental mysticism, Judaism and Christianity and currently is divided into three forms: Enochian, Thelemic and Eclectic.

Enochian Magick originated with John Dee and Edward Kelly in the 16th century and communication with spirits involved the Nineteen Calls (or Keys): incantations in the Enchonian language, a complex language of unknown origin. This system of Magick was revived by the Hermetic Order of the Golden Dawn and studied at length by Aleister Crowley. In turn, Crowley developed the Thelemic Magick system from his studies and Ritual Magickians have since expanded to develop Eclectic Magick systems based on a variety of different systems, inclusive of Alchemy, Egyptology, Kabbalistic doctrines, Chaos Magick etc..

Ritual Magick requires a rigorous discipline and has an intellectual appeal, the mage derives power from God (the Judeo-Christian God) through the successful control of spirits, usually demons, which are believed easier to control than angels. Demons may be good, evil, or neutral. In its highest sense, Ritual Magick is a transcendental experience that takes the mage into mystical realms and into communication with the Higher Self.  Also known as Ceremonial Magick, High Magick, Theurgic Magick, Theurgy.

(See also: RITUAL MAGICK , Pagan Organisations, Paganism, Pagan Dictionary, Wicca,)

SPIRITUAL HEALING, SHAMANIC HEALING

practitioners who regard themselves as conductors of healing energy or sources from the spiritual realm. Both may call upon spiritual helpers such as power animals, angels, inner teachers, the client’s Higher Self, or other spiritual forces. Both forms of healing can be used for a range of emotional and physical illnesses.

(See also: SHAMANIC HEALING , Alternative Health, Healing, Body Mind and Soul)

AUGOEIDES

From Greek meaning "light vision" or "bright shape", refers to the luminous nature of the higher self. The Causal or Egoic Body. First used by Iamblichus. In Crowley's case this was the mysterious Aiwass. In Bulwer Lytton's Zanoni it is rendered as the "Higher Ego". The knowledge of the Augoeides is one of the major goals of the magician. (See HOLY GUARDIAN ANGEL).

(See also: AUGOEIDES , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

Sushumna

(Sanskrit) The astral equivalent of the spinal column. circling which are the two energy paths which connect the Kunda with the brain and the Higher Self.

(See also: Sushumna , New Age Spirituality, Body Mind and Soul)

Alkahest (Arab.). The universal solvent in Alchemy (see "Alchemy "); but in mysticism, the Higher Self, the union with which makes of matter (lead), gold, and restores all compound things such as the human body and its attributes to their primeval essence.

(See also: Alkahest , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

A Theosophical definition of Ego :

Ego

(Latin) A word meaning "I." In theosophical writings the ego is that which says "I am I"  - indirect or reflected consciousness, consciousness reflected back upon itself as it were, and thus recognizing its own mayavi existence as a "separate" entity. On this fact is based the one genuine "heresy" that occultism recognizes: the heresy of separateness.

The seat of the human ego is the intermediate duad  - manas-kama: part aspiring upwards, which is the reincarnating ego; and part attracted below, which is the ordinary or astral human ego. The consciousness is immortal in the reincarnating ego, and temporary or mortal in the lower or astral human ego.

Consider the hierarchy of the human being's constitution to grow from the immanent Self: this last is the seed of egoity on the seven (or perhaps better, six) planes of matter or manifestation. On each one of these seven planes (or six), the immanent Self or paramatman develops or evolves a sheath or garment, the upper ones spun of spirit, and the lower ones spun of "shadow" or matter. Now each such sheath or garment is a "soul"; and between the self and such a soul  - any soul  - is the ego.

Thus atman is the divine monad, giving birth to the divine ego, which latter evolves forth the monadic envelope or divine soul; jivatman, the spiritual monad, has its child which is the spiritual ego, which in turn evolves forth the spiritual soul or individual; and the combination of these three considered as a unit is buddhi; bhutatman, the human ego  - the higher human soul, including the lower buddhi and higher manas; pranatman, the personal ego  - the lower human soul, or man. It includes manas, kama, and prana; and finally the beast ego  - the vital-astral soul: kama and prana.

See also: Ego , Mysticism, Body Mind and Soul

Liberation In theosophy, freedom from conditioned existence; in its strictest sense the state of a monad which has become the Brahman of its hierarchy, and therefore is free, released, perfected -- a jivanmukta -- for what seems to us an eternity. Synonymous with moksha, nirvana, emancipation.

Liberation of the self from the causes of illusion is sometimes spoken of in relation to the seven sensitive and sensory veils, especially with reference to the human manas principle. Emancipation consists in recognizing that these veils, of which the lower four are by far the most illusory, are the perceivers, and that the function of the true self is those higher faculties which collate and discriminate among perceptions of all kinds and which reach final and true judgment. The self sees or ascertains truth; the veils perceive and are caught by the webs of illusion.

The one who has achieved this is said to have attained the fire of knowledge, which destroys not only illusion but even destroys the causes leading to the planes of illusion. Vishnu, among the Vaishnavas in India, and Siva among the Saivas, or indeed of any other divinity, can be considered the cause of final emancipation when used for the true self, exactly as Christians may claim with perfect truth that the Christ (in man) is the shower of final emancipation. The successive emancipation from the seven veils marks seven stages of initiation. Buddhi, from this standpoint the highest, most diaphanous, and therefore the closest to reality of the veils, is said to be transformed into the tree whose fruit is emancipation.

(See also: Liberation , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Mimameid (Icelandic) [from Mimir a giant + meid tree]

The Norse Tree of Knowledge, belonging to the "wise giant" Mimir, owner of the well of wisdom from which Odin, Allfather of gods and men, daily drinks. Mimir represents basic matter from which all worlds are formed, corresponding to Mulaprakriti.

Mimameid is said to spread its branches over the land where Menglad (the goddess Freya) dwells. None may know of what root it is sprung but it "falls not for fire or iron." In its topmost branches perches a golden bird named Wideopener, and in the Underworld a magic brew is secreted in an iron caldron secured with nine strong locks and guarded by the dread hag Sinmara.

According to the tale of Svipdag, a postulant undertaking initiatory trials, he must wrest from Sinmara the magic potion which alone can give him access to the Wideopener but, in order to get the potion he must bring her a feather from the golden bird! This impossible task illustrates how thorough a familiarity with all aspects of the Tree of Knowledge is demanded of one seeking union with his higher self, represented by Menglad, the principle of spiritual intelligence.

(See also: Mimameid , Mysticism, Mysticism Dictionary)