/similar_quotes/1045

The Book: On the Taboo Against Knowing Who You Are
Author: Alan Watts
Publisher: kindle import (0)
89

It seems almost as if to be is to quarrel, or at least to differ, to be in contrast with something else. If so, whoever does not put up a fight has no identity; whoever is not selfish has no self. Nothing unites a community so much as common cause against an external enemy, yet, in the same moment, that enemy becomes the essential support of social unity. Therefore larger societies require larger enemies, bringing us in due course to the perilous point of our present situation, where the world is virtually divided into two huge camps. But if high officers on both sides have any intelligence at all, they make a secret agreement to contain the conflict: to call each other the worst names, but to refrain from dropping bombs. Or, if they insist that there must be some fighting to keep armies in trim, they restrict it to local conflicts in 'unimportant' countries. Voltaire should have said that if the Devil did not exist, it would be necessary to invent him. Nevertheless, the more it becomes clear that to be is to quarrel and to pursue self-interest, the more you are compelled to recognize your need for enemies to support you. In the same way, the more resolutely you plumb the question 'Who or what am I?'—the more unavoidable is the realization that you are nothing at all apart from everything else. Yet again, the more you strive for some kind of perfection or mastery—in morals, in art or in spirituality—the more you see that you are playing a rarified and lofty form of the old ego-game, and that your attainment of any height is apparent to yourself and to others only by contrast with someone else's depth or failure. This understanding is at first paralyzing. You are in a trap—in the worst of all double-binds—seeing that any direction you may take will imply, and so evoke, its opposite. Decide to be a Christ, and there will be a Judas to betray you and a mob to crucify you. Decide to be a devil, and men will unite against you in the closest brotherly love. Your first reaction may be simply, 'To hell with it!' The only course may seem to be to forget the whole effort and become absorbed in trivialities, or to check out of the game by suicide or psychosis, and spend the rest of your days blabbering in an asylum. But there is another possibility. Instead of checking out, let us ask what the trap means. What is implied in finding yourself paralyzed, unable to escape from a game in which all the rules are double-binds and all moves self-defeating? Surely this is a deep and intense experience of the same double-bind that was placed upon you in infancy, when the community told you that you must be free, responsible, and loving, and when you were helplessly defined as an independent agent. The sense of paralysis is therefore the dawning realization that this is nonsense and that your independent ego is a fiction. It simply isn't there, either to do anything or to be pushed around by external forces, to change things or to submit to change. The sense of 'I,' which should have been identified with the whole universe of your experience, was instead cut off and isolated as a detached observer of that universe. In the preceding chapter we saw that this unity of organism and environment is a physical fact. But when you know for sure that your separate ego is a fiction, you actually feel yourself as the whole process and pattern of life. Experience and experiencer become one experiencing, known and knower one knowing. Each organism experiences this from a different standpoint and in a different way, for each organism is the universe experiencing itself in endless variety. One need not, then, fall into the trap which this experience holds for believers in an external, all-powerful God—the temptation to feel 'I am God' in that sense, and to expect to be worshipped and obeyed by all other organisms. Remember, above all, that an experience of this kind cannot be forced or made to happen by any act of your fictitious 'will,' except insofar as repeated efforts to be one-up on the universe may eventually reveal their futility. Don't try to get rid of the ego-sensation. Take it, so long as it lasts, as a feature or play of the total process—like a cloud or wave, or like feeling warm or cold, or anything else that happens of itself. Getting rid of one's ego is the last resort of invincible egoism! It simply confirms and strengthens the reality of the feeling. But when this feeling of separateness is approached and accepted like any other sensation, it evaporates like the mirage that it is. This is why I am not overly enthusiastic about the various 'spiritual exercises' in meditation or yoga which some consider essential for release from the ego. For when practiced in order to 'get' some kind of spiritual illumination or awakening, they strengthen the fallacy that the ego can toss itself away by a tug at its own bootstraps. But there is nothing wrong with meditating just to meditate, in the same way that you listen to music just for the music. If you go to concerts to 'get culture' or to improve your mind, you will sit there as deaf as a doorpost. If, then, you ask me how to get beyond the ego-feeling, I shall ask you why you want to get there. If you give me the honest answer, which is that your ego will feel better in the 'higher spiritual status' of self-transcendence, you will thus realize that you—as ego—are a fake. You will feel like an onion: skin after skin, subterfuge after subterfuge, is pulled off to find no kernel at the center. Which is the whole point: to find out that the ego is indeed a fake—a wall of defense around a wall of defense ... around nothing. You can't even want to get rid of it, nor yet want to want to. Understanding this, you will see that the ego is exactly what it pretends it isn't. Far from being the free center of personality, it is an automatic mechanism implanted since childhood by social authority, with—perhaps—a touch of heredity thrown in. This may give you the temporary feeling of being a zombie or a puppet dancing irresponsibly on strings that lead away to unknown forces. At this point, the ego may reassert itself with the insidious 'I-can't-help-myself' play in which the ego splits itself in two and pretends that it is its own victim. 'See, I'm only a bundle of conditioned reflexes, so you mustn't get angry with me for acting just as I feel.' (To which the answer could be, 'Well, we're just zombies too, so you shouldn't complain if we get angry.') But who is it that mustn't get angry or shouldn't complain, as if there were still some choice in the matter? The ego is still surviving as the 'I' which must passively endure the automatic behavior of 'myself' and others—again, as if there were some choice which the witnessing self can make between putting up with things and attacking them violently. What has happened is that the frustrated ego has withdrawn into its last stronghold of independence, retaining its identity as a mere watcher, or sufferer, of all that goes on. Here it pities itself or consoles itself as a puppet of fate. But if this is seen as yet another subterfuge, we are close to the final showdown. A line of separation is now drawn between everything that happens to me, including my own feelings, on the one side, and on the other, I myself as the conscious witness. Isn't it easy to see that this line is imaginary, and that it, and the witness behind it, are the same old faking process automatically learned in childhood? The same old cleft between the knower and the known? The same old split between the organism/environment and the organism's feedback, or self-conscious mechanism? If, then, there is no choice in what happens to me, on one side of the line, there is equally no choice on the other, on the witnessing side, as to whether I should accept what happens or reject it. I accept, I reject, I witness just as automatically as things happen or as my emotions reflect my physiological chemistry. Yet in this moment when one seems about to become a really total zombie, the whole thing blows up. For there is not fate unless there is someone or something to be fated. There is no trap without someone to be caught. There is, indeed, no compulsion unless there is also freedom of choice, for the sensation of behaving involuntarily is known only by contrast with that of behaving voluntarily. Thus when the line between myself and what happens to me is dissolved and there is no stronghold left for an ego even as a passive witness, I find myself not in a world but as a world which is neither compulsive nor capricious. What happens is neither automatic nor arbitrary: it just happens, and all happenings are mutually interdependent in a way that seems unbelievably harmonious.


The Origins of Consciousness in the Breakdown of the Bicameral Mind
Author: Julian Jaynes
Publisher: University of Toronto Press (1978)
335

Contrary to horror fiction stories, negatory possession is chiefly a linguistic phenomenon, not one of actual conduct. In all the cases I have studied, it is rare to find one of criminal behavior against other persons. The stricken individual does not run off and behave like a demon j he just talks like one. Such episodes are usually accompanied by twistings and writh-ings as in induced possession. The voice is distorted, often guttural, full of cries, groans, and vulgarity, and usually railing against the institutionalized gods of the period. Almost always, there is a loss of consciousness as the person seems the opposite of his or her usual self. 'He' may name himself a god, demon, spirit, ghost, or animal (in the Orient it is often 'the fox'), may demand a shrine or to be worshiped, throwing the patient into convulsions if these are withheld. 'He' commonly describes his natural self in the third person as a despised stranger, even as Yahweh sometimes despised his prophets or the Muses sneered at their poets.12 And 'he' often seems far more intelligent and alert than the patient in his normal state, even as Yahweh and the Muses were more intelligent and alert than prophet or poet. As in schizophrenia, the patient may act out the suggestions of others, and, even more curiously, may be interested in contracts or treaties with observers, such as a promise that 'he' will leave the patient if such and such is done, bargains which are carried out as faithfully by the 'demon' as the sometimes similar cove-nants of Yahweh in the Old Testament. Somehow related to this suggestibility and contract interest is the fact that the cure for spontaneous stress-produced possession, exorcism, has never varied from New Testament days to the present. It is simply by the command of an authoritative person often following an induction ritual, speaking in the name of a more powerful god.


217

The same dominant theme of lost gods cries out to us from the tablets known as The Babylonian Theodicy.2 This dialogue be-2 A fascinating problem is why the reference to gods at this time becomes plural even when it takes a singular verb. This occurs in contexts which in previous literature would have meant it was the personal god. This occurs in both the Ludlul, A C H A N G E O F M I N D I N M E S O P O T A M I A 227 tween a sufferer and his advising friend is of an obviously later date, perhaps 900 B.C., but wails with the same pleas. Why have the gods left us? And since they control everything, why did they shower misfortune upon us? The poem also shimmers with a new sense of an individual or what we would call an analog self denoting a new consciousness. It ends with the cry which has echoed through all later history: May the gods who have thrown me off give help, May the goddess who has abandoned me show mercy. From here to the psalms of the Old Testament is no great journey. There is no trace whatever of such concerns in any literature previous to the texts I am describing here. The consequences of the disappearance of auditory hallucinations from human mentality are profound and widespread, and occur on many different levels. One thing is the confusion of authority itself. What is authority? Rulers without gods to guide them are fitful and unsure. They turn to omens and divination, which we shall take up shortly. And as I have mentioned earlier, cruelty and oppression become the ways in which a ruler imposes his rule upon his subjects in the absence of auditory hallucinations. Even the king’s own authority in the absence of gods becomes questionable. Rebellion in the modern sense becomes possible.


62

In consciousness, we are never 'seeing' anything in its entirety. This is because such 'seeing' is an analog of actual behavior j and in actual behavior we can only see or pay attention to a part of a thing at any one moment. And so in consciousness. We excerpt from the collection of possible attentions to a thing which comprises our knowledge of it. And this is all that it is possible to do since consciousness is a metaphor of our actual behavior. Thus, if I ask you to think of a circus, for example, you will first have a fleeting moment of slight fuzziness, followed perhaps by a picturing of trapeze artists or possibly a clown in the center ring. Or, if you think of the city which you are now in, you will excerpt some feature, such as a particular building or tower or crossroads. Or if I ask you to think of yourself, you will make some kind of excerpts from your recent past, believing you are then thinking of yourself. In all these instances, we find no difficulty or particular paradox in the fact that these excerpts are not the things themselves, although we talk as if they were. Actually we are never conscious of things in their true nature, only of the excerpts we make of them. The variables controlling excerption are deserving of much 62 The Mind of Man more thought and study. For on them the person's whole consciousness of the world and the persons with whom he is interacting depend. Your excerptions of someone you know well are heavily associated with your affect toward him. If you like him, the excerpts will be the pleasant things; if not, the unpleasant. The causation may be in either direction. How we excerpt other people largely determines the kind of world we feel we are living in. Take for example one's relatives when one was a child. If we excerpt them as their failures, their hidden conflicts, their delusions, well, that is one thing. But if we excerpt them at their happiest, in their idiosyncratic delights, it is quite another world. Writers and artists are doing in a controlled way what happens 'in' consciousness more haphazardly. Excerption is distinct from memory. An excerpt of a thing is in consciousness the representative of the thing or event to which memories adhere, and by which we can retrieve memories. If I wish to remember what I was doing last summer, I first have an excerption of the time concerned, which may be a fleeting image of a couple of months on the calendar, until I rest in an excerption of a particular event, such as walking along a particular riverside. And from there I associate around it and retrieve memories about last summer. This is what we mean by reminiscence, and it is a particular conscious process which no animal is capable of. Reminiscence is a succession of excerptions. Each so-called association in consciousness is an excerption, an aspect or image, if you will, something frozen in time, excerpted from the experience on the basis of personality and changing situational factors.6


93

If we are correct in assuming that schizophrenic hallunications are similar to the guidances of gods in antiquity, then there should be some common physiological instigation in both instances. This, I suggest, is simply stress. In normal people, as we have mentioned, the stress threshold for release of hallucinations is extremely high; most of us need to be oever our heads in trouble before we would hear voices. But in psychosis-prone persons, the threshold is somewhat lower; as in the girl I described, only anxious waiting in a parked car was necessary. This is caused, I think, by the buildup in the blood of a breakdown products of stress-produced adrenalin which the individual is, for gentical reasons, unable to pass through the kidneys as fast as a normal person.\n\n During the eras of the bicameral mind, we may suppose that the stress threshold for hallucinations was much, much lower than in either normal people or schizophrenics today. The only stress necessary was that which occurs when a change in behavior is necessary becuase of some novelty in a situation. Anything that could not be dealt with on the basis of habit, any conflict between work and fatigue, between attack and flight, any choice between whom to obey or what to do, anything that required any decision at all was sufficient to cause an auditory hallucination.\n\n It has now been clearly established that decision-making (and I would like to remove every trace of conscious connotation from the word 'decision') is precisely what stress is. If rats have to cross an electric grid each time they wish to get food and water, such rats develop ulcers*. Just shocking the rats does not do this to them. There has to be the pause of conflict or the decision-making stress of whether to cross a grid or not to produce this effect. If two monkeys are placed in harnesses, in such a way that one of the monkeys can press a bar at least once every twenty seconds to avoid a periodic shock to both monkeys' feet, within three or four weeks the decision-making monkey will have ulcers, while the other, equally shocked monkey will not*. It is the pause of unknowingness that is important. For if the experiment is so arranged that an animal can make an effective response and receive immediate feedback of his success, executive ulcers, as there are often called, do not occur*.'\n\n *W.L. Sawrey and J.D. Weisz, 'An experimental method of producing gastic ulcers,' Journal of Comparative and Physiological Psychology, 1956, 49:269-270.\n **J.V. Brady, R.W. Porter, D.G. Conrad, and J.W. Mason, 'Avoidance behavior and the development of gastro-duodenal ulcers,' Journal of the Experimental Analysis of Behavior, 1958, I:69-72.\n **J.M. Weiss, 'Psychological Factors in Stress and Disease,' Scientific American, 1972, 226:106.\n\n\n


79

It is not that the vague general ideas of a psychological causation appear first and then the poet gives them concrete pictorial form by inventing gods. It is, as I shall show later in this essay, just the other way around. And when it is suggested that the inward feelings of power or inward monitions or losses of judgment are the germs out of which the divine machinery developed, I return that the truth is just the reverse, that the presence of voices which had to be obeyed were the absolute prerequisite to the conscious stage of mind in which it is the self that is responsible and can debate within itself, can order and direct, and that the creation of such a self is the product of culture. In a sense, we have become our own gods.


61

In consciousness, we are never 'seeing' anything in its entirety. This is because such 'seeing' is an analog of actual behavior; and in actual behavior we can only see or pay attention to a part of a thing at any one moment. And so in consciousness. We excerpt from the collection of possible attentions to a thing which comprises our knowledge of it. And this is all that it is possible to do since consciousness is a metaphor of our actual behavior.\n \nThus, if I ask you to think of a circus, for example, you will first have a fleeting moment of slight fuzziness, followed perhaps by a picturing of trapeze artists or possibly a clown in the center ring. Or, if you think of the city which you are now in, you will excerpt some feature, such as a particular building or tower or crossroads. Or if I ask you to think of yourself, you will make some kind of excerpts from your recent past, believing you are then thinking of yourself. In all these instances, we find no difficulty or particular paradox in the fact that these excerpts are not the things themselves, although we talk as if they were. Actually we are never conscious of things in their true nature, only of the excerpts we make of them.\n \nThe variables controlling excerption are deserving of much more thought and study. For on them the person's whole consciousness of the world and the persons with whom he is interacting depend. Your excerptions of someone you know well are heavily associated with your affect toward him. If you like him, the excerpts will be the pleasant things; if not, the unpleasant. The causation may be in either direction.\n \nHow we excerpt other people largely determines the kind of world we feel we are living in. Take for example one's relatives when one was a child. If we excerpt them as their failures, their hidden conflicts, their delusions, well, that is one thing. But if we excerpt them at their happiest, in their idiosyncratic delights, it is quite another world. Writers and artists are doing in a controlled way what happens 'in' consciousness more haphazardly.


The Denial of Death
Author: Ernest Becker
Publisher: Free Press (1975)
167

Here was a group of young men and women who had identified with Charles Manson and who lived in masochistic submission to him. They gave him their total devotion and looked upon him as a human god of some kind. In fact he filled the description of Freud’s “primal father”: he was authoritarian, very demanding of his followers, and a great believer in discipline. His eyes were intense, and for those who came under his spell there is no doubt that he projected a hypnotic aura. He was a very self-assured figure. He even had his own “truth,” his megalomanic vision for taking over the world. To his followers his vision seemed like a heroic mission in which they were privileged to participate. He had convinced them that only by following out his plan could they be saved. The “family” was very close, sexual inhibitions were nonexistent, and members had free access to each other. They even used sex freely for the purpose of attracting outsiders into the family. It seems obvious from all this that Manson combined the “fascinating effect of the narcissistic personality” with the “infectiousness of the unconflicted personality.” Everyone could freely drop his repressions under Manson’s example and command, not only in sex but in murder. The members of the “family” didn’t seem to show any remorse, guilt, or shame for their crimes. People were astonished by this ostensible “lack of human feeling.” But from the dynamics that we have been surveying, we are faced with the even more astonishing conclusion that homicidal communities like the Manson “family” are not really devoid of basic humanness. What makes them so terrible is that they exaggerate the dispositions present in us all. Why should they feel guilt or remorse? The leader takes responsibility for the destructive act, and those who destroy on his command are no longer murderers, but “holy heroes.” They crave to serve in the powerful aura that he projects and to carry out the illusion that he provides them, an illusion that allows them to heroically transform the world. Under his hypnotic spell and with the full force of their own urges for heroic self-expansion, they need have no fear; they can kill with equanimity. In fact they seemed to feel that they were doing their victims “a favor,” which seems to mean that they sanctified them by including them in their own “holy mission.” As we have learned from the anthropological literature, the victim who is sacrificed becomes a holy offering to the gods, to nature, or to fate. The community gets more life by means of the victim’s death, and so the victim has the privilege of serving the world in the highest possible way by means of his own sacrificial death. One direct way, then, of understanding homicidal communities like the Manson family is to view them as magical transformations, wherein passive and empty people, torn with conflicts and guilt, earn their cheap heroism, really feeling that they can control fate and influence life and death. “Cheap” because not in their command, not with their own daring, and not in the grip of their own fears: everything is done with the leader’s image stamped on their psyche.


The Illuminatus! Trilogy
Author: Robert Shea and Robert Anton Wilson
Publisher: Fine Communications (1998)
791

APPENDIX LAMED: THE TACTICS OF MAGICK \r\n \r\n>The human brain evidently operates on some variation of the famous principle enunciated in The Hunting of the Snark: 'What I tell you three times is true.' \r\n>—NORBERT WEINER, Cybernetics \r\n \r\nThe most important idea in the Book of Sacred Magic of Abra-Melin the Mage is the simple-looking formula 'Invoke often.' \r\n\r\nThe most successful form of treatment for so-called mental disorders, the Behavior Therapy of Pavlov, Skinner, Wolpe, et al., could well be summarized in two similar words: 'Reinforce often.' ('Reinforcement,' for all practical purposes, means the same as the layman's term 'reward.' The essence of Behavior Therapy is rewarding desired behavior; the behavior 'as if by magic' begins to occur more and more often as the rewards continue.) Advertising, as everybody knows, is based on the axiom 'Repeat often.' Those who think they are 'materialists' and think that 'materialism' requires them to deny all facts which do not square with their definition of 'matter' are loath to admit the well-documented and extensive list of individuals who have been cured of serious maladies by that very vulgar and absurd form of magick known as Christian Science. Nonetheless, the reader who wants to understand this classic work of immortal literature will have to analyze its deepest meanings, guided by an awareness that there is no essential difference between magick, Behavior Therapy, advertising, and Christian Science. All of them can be condensed into Abra-Melin's simple 'Invoke often.' Reality, as Simon Moon says, is thermoplastic, not thermosetting. It is not quite Silly-Putty, as Mr. Paul Krassner once claimed, but is much closer to Silly-Putty than we generally realize. \r\n\r\nIf you are told often enough that 'Budweiser is the king of beers,' Budweiser will eventually taste somewhat better— perhaps a great deal better— than it tasted before this magick spell was cast. If a behavior therapist in the pay of the communists rewards you every time you repeat a communist slogan, you will repeat it more often, and begin to slide imperceptibly toward the same kind of belief that Christian Scientists have for their mantras. And if a Christian Scientist tells himself every day that his ulcer is going away, the ulcer will disappear more rapidly than it would have had he not subjected himself to this homemade advertising campaign. Finally, if a magician invokes the Great God Pan often enough, the Great God Pan will appear just as certainly as heterosexual behavior appears in homosexuals who are being handled (or manhandled) by Behavior Therapy. The opposite and reciprocal of 'Invoke often' is 'Banish often.' The magician wishing for a manifestation of Pan will not only invoke Pan directly and verbally, create Panlike conditions in his temple, reinforce Pan associations in every gesture and every article of furniture, use the colors and perfumes associated with Pan, etc.; he will also banish other gods verbally, banish them by removing their associated furnitures and colors and perfumes, and banish them in every other way. The Behavior Therapist calls this 'negative reinforcement,' and in treating a patient who is afraid of elevators he will not only reinforce (reward) every instance in which the patient rides an elevator without terror, but will also negatively reinforce (punish) each indication of terror shown by the patient. The Christian Scientist, of course, uses a mantra or spell which both reinforces health and negatively reinforces (banishes) illness.* Similarly, a commercial not only motivates the listener toward the sponsor's product but discourages interest in all 'false gods'- by subsuming them under the rubric of the despised and contemptible Brand X. * The basic Christian Science mantra, known as 'The Scientific Statement of Being,' no less, is as follows: 'There is no life, truth, intelligence nor substance in matter. All is infinite mind and its infinite manifestation, for God is all in all, Spirit is immortal truth: matter is mortal error. Spirit is the real and eternal; matter is the unreal and temporal. Spirit is God and man is His image and likeness. Therefore man is not material, he is spiritual.' The fact that these statements are, in terms of the scientific criteria, 'meaningless,' 'non-operational,' and 'footless' is actually totally irrelevant. They work. Try them and see. As Aleister Crowley, no friend of Mrs. Eddy's, wrote, 'Enough of Because! May he be damned for a dog!' Hypnotism, debate, and countless other games have the same mechanism: Invoke often and Banish often. \r\n\r\nThe reader who seeks a deeper understanding of this argument can obtain it by putting these principles to the test. If you are afraid that you might, in this Christian environment, fall into taking the Christian Science mantra too seriously, try instead the following simple experiment. For forty days and forty nights, begin each day by invoking and praising the world in itself as an expression of the Egyptian deities. Recite at dawn: I bless Ra, the fierce sun burning bright, I bless Isis-Luna in the night, I bless the air, the Horus-hawk, I bless the earth on which I walk. Repeat at moonrise. Continue for the full forty days and forty nights. We say without any reservations that, at a minimum, you will feel happier and more at home in this part of the galaxy (and will also understand better Uncle John Feather's attitude toward our planet); at maximum, you may find rewards beyond your expectations, and will be converted to using this mantra for the rest of your life. (If the results are exceptionally good, you just might start believing in ancient Egyptian gods.) \r\n\r\nA selection of magick techniques which will offend the reason of no materialist can be found in Laura Archera Huxley's You Are Not the Target (a powerful mantra, the title!), in Gestalt Therapy, by Peris, Heferline, and Goodman, and in Mind Games, by Masters and Houston. All this, of course, is programming your own trip by manipulating appropriate clusters of word, sound, image, and emotional (prajna) energy. The aspect of magick which puzzles, perplexes, and provokes the modern mentality is that in which the operator programs somebody else's trip, acting at a distance. It is incredible and insulting, to this type of person, if one asserts that our Mr. Nkrumah Fubar could program a headache for the President of the United States. He might grant that such manipulating of energy is possible if the President was told about Mr. Fubar's spells, but he will not accept that it works just as well when the subject has no conscious knowledge of the curse. The magical theory that 5 = 6 has no conviction for such a skeptic, and magicians have not yet proposed a better theory. The materialist then asserts that all cases where magic did appear to work under this handicap are illusions, delusions, hallucinations, 'coincidences,'* misapprehensions, 'luck,' accident, or downright hoax. * Look up the etymology of that word some time and see if it means anything. He does not seem to realize that asserting this is equivalent to asserting that reality is, after all, thermoplastic— for he is admitting that many people live in a different reality than his own. Rather than leave him to grapple as best he can with this self-contradiction, we suggest that he consult Psychic Discoveries Behind the Iron Curtain, by Ostrander and Schroder—especially Chapter 11, 'From Animals to Cybernetics: The Search for a Theory of Psi.' He might realize that when 'matter' is fully understood, there is nothing a materialist need reject in magick action at a distance, which has been well explored by scientists committed to the rigid Marxist form of dialectical materialism. \r\n\r\nThose who have kept alive the ancient traditions of magick, such as the Ordo Templi Orientalis, will realize that the essential secret is sexual (as Saul tries to explain in the Sixth Trip) and that more light can be found in the writings of Wilhelm Reich, M. D., than in the current Soviet research. But Dr. Reich was jailed as a quack by the U.S. Government, and we would not ask our readers to consider the possibility that the U.S. Government could ever be Wrong about anything. Any psychoanalyst will guess at once the most probable symbolic meanings of the Rose and the Cross; but no psychologist engaged in psi research has applied this key to the deciphering of traditional magic texts. The earliest reference to freemasonry in English occurs in Andersen's 'Muses Threnody,' 1638: \r\n\r\n>For we be brethren of the Rosey Cross \r\n>We have the Mason Word and second sight \r\n\r\nbut no parapsychologist has followed up the obvious clue contained in this conjunction of the vaginal rose, the phallic cross, the word of invocation, and the phenomenon of thought projection. That the taboos against sexuality are still latent in our culture explains part of this blindness; fear of opening the door to the most insidious and subtle forms of paranoia is another part. (If the magick can work at a distance, the repressed thought goes, which of its is safe?) A close and objective study of the anti-LSD hysteria in America will shed further light on the mechanisms of avoidance here discussed. Of course, there are further offenses and affronts to the rationalist in the deeper study of magick. We all know, for instance, that words are only arbitrary conventions with no intrinsic connection to the things they symbolize, yet magick involves the use of words in a manner that seems to imply that some such connection, or even identity, actually exists. The reader might analyze some powerful bits of language not generally considered magical, and he will find something of the key. For instance, the 2 + 3 pattern in 'Hail Eris'/'All hail Discordia' is not unlike the 2 + 3 in 'Holy Mary, Mother of God,' or that in the 'L.S./M.F.T.' which once sold many cartons of cigarettes to our parents; and the 2 + 3 in Crowley's 'Io Pan! Io Pan Pan!' is a relative of these. Thus, when a magician says that you must shout 'Abrahadabra,' and no other word, at the most intensely emotional moment in an invocation, he exaggerates; you may substitute other words; but you will abort the result if you depart too far from the five-beat pattern of 'Abrahadabra.' A glance at the end of Appendix Beth will save the reader from misunderstanding the true tenor of these remarks. \r\n\r\nBut this brings us to the magical theory of reality. Mahatma Guru Sri Paramahansa Shivaji (Aleister Crowley again, under another pen-name) writes in Yoga for Yahoos: \r\n\r\n>Let us consider a piece of cheese. We say that this has certain qualities, shape, structure, color, solidity, weight, taste, smell, consistency and the rest; but investigation has shown that this is all illusory. Where are these qualities? Not in the cheese, for different observers give quite different accounts of it. Not in ourselves, for we do not perceive them in the absence of the cheese . . . What then are these qualities of which we are so sure? They would not exist without our brains; they would not exist without the cheese. They are the results of the union, that is of the Yoga, of the seer and seen, of subject and object... \r\n\r\nThere is nothing here with which a modern physicist could quarrel; and this is the magical theory of the universe. The magician assumes that sensed reality - the panorama of impressions monitored by the senses and collated by the brain— is radically different from so-called objective reality.1 About the latter 'reality' we can only form speculations or theories which, if we are very careful and subtle, will not contradict either logic or the reports of the senses. This lack of contradiction is rare; some conflicts between theory and logic, or between theory and sense-data, are not discovered for centuries (for example, the wandering of Mercury away from the Newtonian calculation of its orbit). And even when achieved, lack of contradiction is proof only that the theory is not totally false. It is never, in any case, proof that the theory is totally true— for an indefinite number of such theories can be constructed from the known data at any time. For instance, the geometries of Euclid, of Gauss and Reimann, of Lobachevski, and of Fuller all work well enough on the surface of the earth, and it not yet clear whether the Gauss-Reimann or the Fuller system works better in interstellar space. \r\n\r\nIf we have this much freedom in choosing our theories about 'objective reality,' we have even more liberty in deciphering the 'given' or transactional sensed reality. The ordinary person senses as he or she has been taught to sense —that is, as they have been programmed by their society. The magician is a self-programmer. Using invocation and evocation— which are functionally identical with self-conditioning, auto-suggestion, and hypnosis, as shown above— he or she edits or orchestrates sensed reality like an artist.2\r\n\r\nThis book, being part of the only serious conspiracy it describes— that is, part of Operation Mindfuck— has programmed the reader in ways that he or she will not understand for a period of months (or perhaps years). When that understanding is achieved, the real import of this appendix (and of the equation 5 = 6) will be clearer. Officials at Harvard thought Dr. Timothy Leary was joking when he warned that students should not be allowed to indiscriminately remove dangerous, habit-forming books from the library unless each student proves a definite need for each volume. (For instance, you have lost track of Joe Malik's mysterious dogs by now.) It is strange that one can make the clearest possible statements and yet be understood by many to have said the opposite. \r\n\r\nThe Rite of Shiva, as performed by Joe Malik during the SSS Black Mass, contains the central secret of all magick, very explicitly, yet most people can reread that section a dozen, or a hundred times, and never understand what the secret is. For instance, Miss Portinari was a typical Catholic girl in every way— except for an unusual tendency to take Catholicism seriously— until she began menstruating and performing spiritual meditations every day.3 One morning, during her meditation period, she visualized the Sacred Heart of Jesus with unusual clarity; immediately another image, distinctly shocking to her, came to mind with equal vividness. She recounted this experience to her confessor the next Saturday, and he warned her, gravely, that meditation was not healthy for a young girl, unless she intended to take the oath of seclusion and enter a convent. She had no intention of doing that, but rebelliously (and guiltily) continued her meditations anyway. The disturbing second image persisted whenever she thought of the Sacred Heart; she began to suspect that this was sent by the Devil to distract her from meditation. \r\n\r\nOne weekend, when she was home from convent school on vacation, her parents decided she was the right age to be introduced to Roman society. (Actually, they, like most well-off Italian families, had already chosen which daughter would be given to the church— and it wasn't her. Hence, this early introduction to la dolce vita.) One of the outstanding ornaments of Rome at that time was the 'eccentric international businessman' Mr. Hagbard Celine, and he was at the party to which Miss Portinari was taken that evening. It was around eleven, and she had consumed perhaps a little too much Piper Heidseck, when she happened to find herself standing near a small group who were listening rapt-ly to a story the strange Celine was telling. Miss Portinari wondered what this creature might be saying—he was reputedly even more cynical and materialistic than other international money-grubbers, and Miss Portinari was, at that time, the kind of conservative Catholic idealist who finds capitalists even more dreadful than socialists. She idly tuned in on his words; he was talking English, but she understood that language adequately. \r\n' 'Son, son,' Hagbbard recited, ' 'with two beautiful women throwing themselves at you, why are you sitting alone in your room jacking off?' Miss Portinari blushed furiously and drank some more champagne to conceal it. She hated the man already, knowing that she would surrender her virginity to him at the earliest opportunity; of such complexities are intellectual Catholic adolescents capable. \r\n'And the boy replied,' Hagbard went on, ' 'I guess you just answered your own question, Ma.' ' There was a shocked silence. \r\n'The case is quite typical,' Hagbard added blandly, obviously finished. 'Professor Freud recounts even more startling family dramas.' \r\n'I don't see ...' a celebrated French auto racer began, frowning. Then he smiled. 'Oh,' he said, 'was the boy an American?' \r\nMiss Portinari left the group perhaps a bit too hurriedly (she felt a few eyes following her) and quickly refilled her champagne glass. A half-hour later she was standing on the veranda, trying to clear her head in the night air, when a shadow moved near her and Celine appeared amid a cloud of cigar smoke. \r\n'The moon has a fat jaw tonight,' he said in Italian. 'Looks like somebody punched her in the mouth.' \r\n'Are you a poet in addition to your other accomplishments?' she asked coolly. 'That sounds as if it might be American verse.' \r\nHe laughed— a clear peal, like a stallion whinnying. 'Quite so,' he said. 'I just came from Rapallo, where I was talking to America's major poet of this century. How old are you?' he asked suddenly. \r\n'Almost sixteen,' she said fumbling the words. \r\n'Almost fifteen,' he corrected ungallantly. \r\n'If it's any affair of yours—' \r\n'It might be,' he replied easily. 'I need a girl your age for something I have in mind.' \r\n'I can imagine. Something foul.' He stepped further out of the shadows and closer. \r\n'Child,' he said, 'are you religious?' \r\n'I suppose you regard that as old-fashioned,' she replied, imagining his mouth on her breast and thinking of paintings of Mary nursing the Infant. \r\n'At this point in history,' he said simply, 'it's the only thing that isn't old-fashioned. What was your birthdate? Never mind— you must be a Virgo.' \r\n'I am,' she said. (His teeth would bite her nipple, but very gently. He would know enough to do that.) 'But that is superstition, not religion.' \r\n'I wish I could draw a precise line between religion, superstition, and science.' He smiled. 'I find that they keep running together. You are Catholic, of course?' His persistence was maddening. \r\n'I am too proud to believe an absurdity, and therefore I am not a Protestant,' she replied— immediately fearing that he would recognize the plagiarism. \r\n'What symbol means the most to you?' he asked, with the blandness of a prosecuting attorney setting a trap. \r\n'The cross,' she said quickly. She didn't want him to know the truth. \r\n'No.' He again corrected her ungallantly. 'The Sacred Heart.' \r\nThen she knew he was of Satan's party. \r\n'I must go,' she said. \r\n'Meditate further on the Sacred Heart,' he said, his eyes blazing like a hypnotist's (a cornball gimmick, he was thinking privately, but it might work). 'Meditate on it deeply, child. You will find in it the essential of Catholicism — and the essential of all other religion.' \r\n'I think you are mad,' she responded, leaving the veranda with undignified haste. But two weeks later, during her morning meditation, she suddenly understood the Sacred Heart. At lunchtime she disappeared—leaving behind a note to the Mother Superior of the convent school and another note for her parents— and went in search of Hagbard. She had even more potential than he realized, and (as elsewhere recorded) within two years he abdicated in her favor. They never became lovers.4 \r\n\r\nThe importance of symbols— images— as the link between word and primordial energy demonstrates the unity between magick and yoga. Both magick and yoga— we reiterate—are methods of self-programming employing synchronistically connected chains of word, image, and bio-energy. Thus, rationalists, who are all puritans, have never considered the fact that disbelief in magick is found only in puritanical societies. The reason for this is simple: Puritans are incapable of guessing what magick is essentially all about. It can even be surely ventured that only those who have experienced true love, in the classic Albigensian or troubadour sense of that expression, are equipped to understand even the most clear-cut exposition of the mysteries.5 \r\n\r\nThe eye in the triangle; for instance, is not primarily a symbol of the Christian Trinity, as the gullible assume— except insofar as the Christian Trinity is itself a visual (or verbal) elaboration on a much older meaning. Nor is this symbol representative of the Eye of Osiris or even of the Eye of Horus, as some have ventured; it is venerated, for instance, among the Cao Dai sect in Vietnam, who never heard of Osiris or Horus. The eye's meaning can be found quite simply by meditating on Tarot Trump XV, the Devil, which corresponds, on the Tree of Life, to the Hebrew letter ayin, the eye. The reader who realizes that 'The Devil' is only a late rendering of the Great God Pan has already solved the mystery of the eye, and the triangle has its usual meaning. The two together are the union of Yod, the father, with He, the Mother, as in Yod-He-Vau-He, the holy unspeakable name of God. Vau, the Holy Ghost, is the result of their union, and final He is the divine ecstasy which follows. One might even venture that one who contemplates this key to the identities of Pan, the Devil, the Great Father, and the Great Mother will eventually come to a new, more complete understanding of the Christian Trinity itself, and especially of its most mysterious member, Vau, the elusive Holy Ghost. \r\n\r\nThe pentagram comes in two forms but always represents the fullest extension of the human psyche— the male human psyche in particular. The pentagram with one horn exalted is, quite naturally, associated with the right-hand path; and the two-horned pentagram with the left-hand path. (The Knights Templar, very appropriately, inscribed the head of Baphomet, the goat-headed deity who was their equivalent of Pan or the Devil, within the left-handed pentagram in such wise that each 'horn' contained one of Baphomet's horns.) It is to be observed that the traditionally sinister7 left-hand pentagram contains an internal pentagon with one point upward, whereas the right-hand pentagram contains an internal pentagon with one point downward; this nicely illustrates the Law of Opposites.8 The pentagon in the Sacred Chao is tilted from the perpendicular so that it cannot be said to have any points directly upward or directly downward—or perhaps can be said to have 1 ½ points up and 1 ½ points down9 — thereby illustrating the Reconciliation of Opposites. All that can be said against the method of the left-hand pentagram, without prejudice, is that this form of the sacrament is always destructive of the Holy Spirit, in a certain sense. It should be remembered that the right-hand pentagram method is also destructive in most cases, especially by those practitioners so roundly condemned in Chapter 14 of Joyce's Ulysses— and this group is certainly the majority these days. In view of the ecological crisis, it might even be wise to encourage the left-hand method and discourage the right-hand method at this time, to balance the Sacred Numbers. \r\n\r\nVery few readers of the Golden Bough have pierced Sir Prof. Dr. Frazer's veil of euphemism and surmised the exact method used by Isis in restoring life to Osiris, although this is shown quite clearly in extant Egyptian frescoes. Those who are acquainted with this simple technique of resurrecting the dead (which is at least partially successful in all cases and totally successful in most) will have no trouble in skrying the esoteric connotations of the Sacred Chao— or of the Taoist yin-yang or the astrological sign of cancer. The method almost completely reverses that of the pentagrams, right or left, and it can even be said that in a certain sense it was not Osiris himself but his brother, Set, symbolically understood, who was the object of Isis's magical workings. In every case, without exception, a magical or mystical symbol always refers to one of the very few10 variations of the same, very special variety of human sacrifice: the 'one eye opening' or the 'one hand clapping'; and this sacrifice cannot be partial— it must culminate in death if it is to be efficacious. The literal-mindedness of the Saures, in the novel, caused them to become a menace to life on earth; the reader should bear this in mind. The sacrifice is not simple. It is a species of cowardice, epidemic in Anglo-Saxon nations for more than three centuries, which causes most who seek success in this field to stop short before the death of the victim. Anything less than death—that is, complete oblivion—simply will not work.11 (One will find more clarity on this crucial point in the poetry of John Donne than in most treatises alleging to explain the secrets of magick.) \r\n\r\nThe symbolism of the swastika is quite adequately explained in Wilhelm Reich's Mass Psychology of Fascism. Ouroboros, the serpent eating its own tail, is chiefly emblematic of the Mass of the Holy Ghost.12 The Roman Catholic symbolism of the Sacred Heart is strikingly overt, especially to readers of Frazer and Payne-Knight. In essence, it is the same notion conveyed by the cartoonist's conventional rendering of Cupid shooting his arrow into a red pulsating heart. This is the basic meaning of the Dying God and the Resurrection. The identification of Christ with the pelican who stabs its own heart with its beak (to feed its young) is an analogous rendering of the same motif. We repeat that it was only because the Saure family so misread these simple symbols that they became cruel and sadistic. In essence, then, the basic symbols, of magic, mythology, and religion—whether Eastern or Western, ancient or modern, 'right-hand' or 'left-hand'—are so simple that only the pernicious habit of looking for alleged 'profundities' and 'mysteries' prevents people from automatically understanding them almost without thinking. The meaning of the hexagram— the female equivalent of the male pentagram— was explicated by Freud himself, but most students, convinced that the answer could not be so elementary and down-to-earth, continue to look into the clouds. \r\n\r\n1 See the anthology Perception, edited by Robert Blake, Ph.D., and especially the chapter by psychologist Carl Rogers, which demonstrates that people's perceptions change while they are in psychotherapy. As William Blake noted, 'The fool sees not the same tree that the wise man sees.' \r\n2 Everybody, of course, does this unconsciously; see the paragraph about the cheese. The magician, doing it consciously, controls it. \r\n3 These two signs of growth often appear at the same time, being DNA-triggered openings of the fourth neural circuit. \r\n4 They were quite good friends, though, and he did fuck her occasionally. \r\n5 This book has stated it as clearly as possible in a number of places, but some readers are still wondering what we are holding back. \r\n6 This being has more in common with the ordinary nocturnal visitor, sometimes called a 'ghost,' than is immediately evident to the uninitiated. Cf. the well-documented association of poltergeist disturbances with adolescents. \r\n7 This association, attributing diabolism to the left-hand path, is oversimplified, prejudiced, and superstitious. In general, it can be said that the left-hand pentagram is suitable for both invocations and evocations, whereas the right-hand pentagram is suitable only for evocations, and mat is the only important difference. (It is assumed that the reader understands the pentagram as an exclusively male symbol.) \r\n8 Cf. the Tarot trumps II and III—the Magus, holding one arm upward and one downward, and the High Priestess, sitting between the pillars of Day and Night. (The Priestess is also associated with the Hebrew letter gimmel, the camel, and part of the meaning of this symbolism is contained in the shapes of the camel's back and the Hebrew letter.) \r\n9 This makes it quite useless for summoning werewolves. The Sacred Chao, however, is intended to teach a philosophical lesson, not to attract individuals with dubious pastimes. \r\n10 Fewer than seventy, according to a classical enumeration. \r\n11 The magician must always identify fully with the victim, and share every agonized contortion to the utmost. Any attitude of standing aside and watching, as in a theatrical performance, or any intellectualization during the moments when the sword is doing its brutal but necessary work, or any squeamishness or guilt or revulsion, creates the two-mindedness against which Hagbard so vehemently warns in Never Whistle While You're Pissing. In a sense, only the mind dies. \r\n12 See Israel Regardie, The Tree of Life.\r\n