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[from http://www.dnaco.net/~raensept/oit/xprspks1.htm ] Extract From Black Magic in Theory & Practice by Michael A. Aquino Ph.D VI* (posted to alt.satanism) ____________________________________________________________ Subject: The Non-Nature of the Psyche From: xeper@aol.com (Xeper) Date: 1998/04/12 Newsgroups: alt.satanism Phil Marfuta (sonofungod@aol.com) wrote: > Could you clarify? Are you saying man is seperate/not subject to >God and Nature? O.K. The numbers in the text identify books on the Temple's reading list which treat the point in greater detail. [I think the RL is probably floating around the Internet already, in any number of legitimate/ pirated versions!] Michael A. Aquino, Ph.D. File: BlkMag-4 BLACK MAGIC - by Michael A. Aquino VI* (c) 1975-1995 Michael A. Aquino CHAPTER FOUR: THE BLACK MAGICAL THEORY OF THE UNIVERSE (Extract) THE PSYCHE What is it that has impelled so many curious and dissatisfied individuals throughout history to try to break through the perceptual limits imposed by alternative #2? The answer lies *not* in the flimsy, foolish arguments for conventional religion, but rather in the real, observable phenomenon of humanity *itself*. We perceive something in our own state of being that does not seem to be explainable in terms of the objective universe. We are not satisfied that we can be explained or defined merely in terms of electro-chemical equations, even very elaborate ones. There is, we feel , something *else* within us - something unique to each being and ultimately more essential than our objective, physical substance. First identified as the _ba_ by the ancient Egyptians, it became the _psyche_ of the Greeks and eventually the "soul" in modern language. From _Webster's International Dictionary_: "_ba_: The living, immortal, eternal, and ultimately divine living soul in Egyptian religious belief represented as a bird with a human head and believed to leave the body at death and return eventually to revivify the body if it is preserved. "_soul_: (1) The immaterial essence or substance, animating principle, or actuating cause of life or of the individual life. (2a) The psychical or spiritual principle in general shared by or embodied in individual human beings or all beings having a rational and spiritual nature. (2b) The psychical or spiritual nature of the universe related to the physical worl d as the human soul to the human body ..." Note the connection which is presumed or postulated to exist between the human soul and the Universe. This connection has also been referred to via the term _logos_. Again from _Webster's_: "_logos_: (1) Reason or the manifestation of reason conceived in ancient Greek philosophy as constituting the controlling principle in the universe : (a) A moving and regulating principle in the universe together with an element in man by which, according to Heraclitus, this principle is perceived. (b) A cosmic governing or generating principle according to the Stoics that is immanent and active in all reality and that pervades al l reality. (c) A principle that, according to Philo, is intermediate between ultimate or divine reality and the sensible world ..." Atheists and agnostics - including sub-species such as logical positivists , materialists, humanists, etc. - are uncomfortable with the religious connotations of the term "soul". They usually refer to the same phenomenon as "self", "ego", "mind", or "consciousness". Within the Temple of Set all words referring to the phenomenon are used more-or-less interchangeably, with distinctions being made in specific cases as necessary. Essential to the notion of the soul is the sensation that it is somehow alien to the physical body - a passenger in a vehicle, so to speak. It is the "ultimate you" that, through the machinery of your physical brain, moves your arms and legs, sees through your eyes, hears through your ears, and in other ways interacts with the objective universe. If you lose 20% of your body in an accident, however, you do not lose 20% of this soul. Is it simply a freakish by-product of the brain's natural functioning - an illusion or delusion incidentally caused by interactions of electrochemical energy? (#19G) True, when damage is done to the brain, the consciousness fragments. This is also true when the brain deprives itself [through sleep] (#19E) or is deprived of [through sensory deprivation] (#19N) contact with the objective universe. Many efforts to prove that the soul is not a mere function of the material brain have centered around ideas of reincarnation, ESP, out-of-the-body ("astral") travel, hauntings, and the like. The idea is to demonstrate that the consciousness can and does exist apart from the physical brain. Such efforts range from the serious and sophisticated (#18D, #19H) to the ridiculous. Fear of death motivates many such efforts and colors the results; we seek reassurance that our being will not vanish with the death and decay of our physical body. (#18A) But the search can also be motivated by honest curiosity, and that is the _raison d'etre_ of the Temple of Set. The key which we apply to this problem is what Eric Hoffer refers to as "the unnaturalness of human nature". (#17D) The soul or self does not behave as though it were merely a "sum total" of the brain's sensory and manipulative capacities, combining and recombining inputted information as though it were an "organic" electronic computer. It has a sense of identity, a sense of uniqueness, a sense of distance and differentiation from everything else that exists. It has characteristics which are something more than instinctive and something less than logical; these are called "emotions". Most significantly, perhaps, are the creative soul's thought prerogatives and dispositions. We don't just think to survive or to react to external stimuli, B.F. Skinner notwithstanding. We think creatively, spontaneously, abstractly, and aesthetically. We conceive, design, and construct non-natural concepts, arguments, processes, and objects. And we can distinguish between the natural and the non-natural - something that would be a logical impossibility if the consciousness itself could not extend beyond the natural. To demonstrate this capacity to yourself, consider something as simple as a Moebius strip. Your consciousness rebels at a phenomenon which it perceives as "against the law". As a matter of fact, the various Moebius phenomena are not "against the law"; there is an entire field of mathematics - topology - which is concerned with the properties of geometric configurations subjected to various transformations. But here it is not the phenomenon itself but rather your *reaction to it* which is significant. The revulsion you feel is a manifestation of something in you which possesses the *power* to view the order of the objective universe from *outside*. (#20H) The philosopher Immanuel Kant approached this power of the soul from a somewhat different angle. He referred to it as humanity's ability to *assign meaning* to natural phenomena - to recognize, appreciate, define, categorize, rank, and otherwise determine the importance, relevance, and significance of an event or object in nature. "Objects of experience," he said, "are never given in themselves, but only in *experience*, and have no existence outside it." Schopenhauer went a step further, holding that the individual Will is the source of *causality* itself, of which space, substance and time are mere derivations. Friedrich Nietzsche discussed the power in terms of the higher intellect's ability to *build horizons* for itself beyond mere recombinations of the known. (#16B) Plato defined this suprarational quality of the mind as _noesis_ and held that it was capable of perceiving the eternal, transcendent principles of all existence beyond even the most rigorous reasoning (_Dianoia_): the *Forms* or *First Principles*. (#12C, #16F) This power of the soul is thus both *apprehensive* [reaching beyond the limits of the objective universe] and *creative* [enabling one to generate meaning, to initiate existence]. This creative aspect may be called the *subjective universe* to distinguish it from the objective universe. The subjective universe and the objective universe contain mutually-incompatible elements of definition, but they also blend into one another. For example, we use the subjective universe to assign meaning to the objective universe, and we regularly rely upon our knowledge of phenomena in the objective universe to give us "building blocks" to construct objects in the subjective one. [Many "fantasy creatures", for example, can be broken down into "parts" of natural animals.] The ability of any intellect to generate and operate the subjective universe is not automatic [beyond the level of ordinary imagination]. It must be deliberately learned and exercised. The experience of such perspective and power can be exhilarating and stimulating; more often - to those unprepared for the sensation and psychologically unable to accept it - it has been frightening. Man does not like the idea that he doesn't fit wholly and completely into the natural scheme of things. Hence he has sought an ally in a personalized God that created him as a wholly natural pet project [for example, pre-"fallen" man in the Garden of Eden]. He has invented religious and social codes that give him a sense of conforming to the natural order of the objective universe. He has built cathedrals and monuments to reassure and reinforce this sense, and he has even had his dead body buried with rites commemorating his inclusion in it. These very acts, ironically, expose his secret dread that his conscious self - his soul - does *not* belong to it. When that part of him which *does* belong to it - his physical brain and body - separates from his consciousness and remains purely a component of the objective universe [through physical death], he fears that his consciousness, unlike his physical shell, will not obey the law of conservation of matter and energy. Rather it will cease to exist. While fearing the death of his self-consciousness, ironically, man has also sought to punish it for its existence. He has mythologized it as devils or, in Western Judaeo/Christianity as the Devil. (#3A, #3B) He has tried to drive it out of his mind through psychological coercion (#14E, #19L) as well as through physical punishment ranging from simple fasting to the tortures of the Inquisition. And of course he has tried to pretend that it is really not there at all - that any activity by the soul which is not harmonious with the objective universe is simply disease: madness and mental illness. (#19R) Nonetheless the soul endures. It has survived all efforts to destroy, distort, disguise, or sublimate it - for none of these efforts has ever actually succeeded in touching it. At most they have succeeded in damaging only the physical medium for its expression. [...] EOF
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