AADING

I have no idea what book this is from

Meditation -
First, the four physical bodies (the bones, the flesh, the vessels, the nerves) ; it is a good practice to visualize these frequently in order to understand the part that each plays in the harmony of the whole. Second, the organic groups, which establish an interaction of influence between their constituent members. * These are o The Tree of Exchange, which, by inhalation and exhalation of what Hippocrates calls "the airs and waters," establishes a relation between the organic and animal life of the human egg and that of the Cosmic Egg o The seven essential functions, each ruling a group of four organs that have a relative of sympathy on account of their functional identity o The four regions, whose orientation affects the character of the organs they include. Finally, there are the four functional principles of these regions: o In the upper region, the lungs, which revitalize the blood and are the seat of the vital spirits and of the unconscious vital urge of the cells and the Automaton o In the lower region, the small intestine, which is the body's principal feeder, since it selects the nourishing ingredients from the food and renders them assimilable o In the left region, the stomach, which "opens the way" to the functions of digestion (whose final product will enrich the blood) and which for this reason is called in ancient Egypt "the mouth of the heart"
o In the right region, the liver, in which personal characteristics are recorded, the seat of the Personal vital urge, the organ which responds to the Permanent Witness. Daily mediation can be performed on any of these subjects, and the result will be a gradually increased mastery of the conscious "I" over the Automaton.

Most organic troubles are caused by emotion, apprehension, humiliation, and in general by thoughts and acts which offend the personal will and the impulses of passion. The reaction is aggravated by tightening of the nervous plexuses, but the organic starting point of these troubles is almost always in the functioning of the bile or of the brain. The bile may be disturbed by a vexatious thought or by an impulse of irritation arising in the liver (which is the seat of the personality), but the result either way is the same; the bile-brain circuit goes into action instantaneously, the bile irritating the bram and the brain exciting the bile, and the resulting two-way current sets off a chain reaction through the system : bile-brain -bile-stomach-spleen-bile, and so on. A few drops of bile in the stomach can

Our physical organs (and this cannot be too often repeated) are animal forces, which will quite naturally obey a man who is prepared to command them. They are there to serve him, not to enslave him. But the ego is so lazy that it makes him quite glad to abdicate this power in return for the secret satisfaction of pitying his own sufferings, or of attracting attention to his pathetic case. Most of our pathological conditions are aggravated by this unconfessed indulgence. The same applies to our personal dramas and daily worries; we should have the courage to admit that they feed largely on the pity of others, and on our own. In most cases, what would be left of them if we
passed them over in total silence? But the two Egos, the Personal and the Automatic
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For example, the anger and aggressiveness of Mars can be transformed into courage and joy in "sacrifice." The sensuality of Venus can be used to direct sense impressions toward the cultivation of an impersonal artistic sense; the love of sensual pleasure will then gradually diminish as the wisdom of the vivifying fire burns brighter. The Mercurian's instability and restless activity, and his delight in cunning for its own sake, can be transformed into understanding of motives, or dexterity in learning the appropriate gestures of a craft. When his sense of responsibility is aroused, the pride and vanity of the Jupiter type will be changed into generosity. The selfish pessimism of the Saturnian can lead to silent meditation and the study of profounder causes, and so become a source of wisdom. Instead of apathy and nonchalance, the cold Lunar person can learn that deliberate passivity which, when combined with emotional neutrality, opens the door to intuition. The ambitious and dominating nature of the Solar man can be transformed into the expansiveness of impersonal Love, which only develops its power of attraction in order to better radiate selflessly
to others.

Like the crystal dissolved in a foreign or too, dilute solution, they are in danger of remaining after death in that state of latency which is known to the West as Limbo unable to make themselves real in either the one state or the other. It was to escape this danger that the ancient peoples used so often the indirect means of portrait statues of the deceased, pictures of him enjoying his favorite occupations, Tablets of Ancestors, and so forth; the purpose of these was to act as a terrestrial bait, by reason of the emotional attraction
which they can exercise so long as the Ego-Consciousness possesses an astral body. To understand what really happens in reincarnation one must first know the elements of the human constitution. That which reincarnates is that which cannot be destroyed by death; that is, the two aspects of consciousness, the Spiritual Witness and the Permanent Witness, also called the Divine Ka and the Intermediate Ka. If during its life on earth the Permanent Witness has integrated into itself the animal consciousness of its body (its animal Ka), it has thus created the medium in which its "glorious body" will be able by degrees to build itself up through communion with the Spiritual Witness, until, whether before or after death, both are united and so attain their final liberation. But until this final victory is achieved, there is always a danger that the Spiritual Witness will withdraw if during life on earth the Personality refuses to obey it. And whatever powers the Permanent Witness may have acquired, if death catches it in this state of dissociation from its higher self, it will only be able to follow in the other world the same selfish dispositions as it evinced on earth. It is always the unquenchable thirst of the Ego, wanting its own way, that prevents the possibility of union with the Divine Ka, the Spiritiual Witness to the Impersonal Self, whose power it perceives and envies. This is why the funerary pictures of ancient Egypt represent man as "in search of his Ka," without which he cannot attain his final immortality. This anxious search for the Divine Ka corresponds to the pains of damnation by which Christian theology expresses the sufferings of the damned as a consciousness of being deprived of God, who has become inaccessible to them. Both descriptions correspond to the same reality, except for the question of perpetuity; for the funerary scenes of Egypt represent the obstacles which prevent the discarnate person from being united with his Ka, but do not present them as an irremediable conditon of perpetual hell.

THE FOUR SONS OF HORUS We must now consider an important aspect of our bodily organs, which is revealed to us by the Egyptian sages. The Egyptians, before embalming a mummy, used to remove the four viscera, which are the incarnation of the animal Kas, of the principal organic functions. These they put into four vases, later called "canopic," the four lids having three animal heads and one human head. The human?headed vase was called Imset, and contained the liver. The baboon?headed vase was called Hapi, and contained the lungs. The jackal?headed vase was called Duamutef, and contained
the stomach, and occasionally also the large intestine. The hawk?headed vase was called Qebhsenuf, and contained the small intestine. These organs were called the Sons of Horus because their functions, when man becomes aware of them, contribute to the realization of the Horus in man, that is, of man's complete and immortal consciousness. They are therefore represented at the judgment of the deceased as elevated on a lotus; that is to say, sublimated or subtilized, having lost all their perishable elements and become pure consciousness. Each belongs to one of the four regions of the body, for which its function is characteristic. The canopic vases did not contain either the polar organs (brain and sex) or the kidneys, which in their energic aspect belong to the sexual system.
Duamutef (jackal, Stomach) The real meaning of this name is shown by the way it is written on the sarcophagus of Amenophis II, dowaomutof, in which the hieroglyph wa represents a knot coming untied. Mut (meaning both Mother and Vulture) symbolizes the function of decomposition which takes place in the stomach as in a womb and makes possible the generation of a new life. This is also the function of the jackal, which converts putrefying matter into vital nourishment. This is the first stage of any genesis, and the "Opener of the Ways" (the god Wep?wawet) is Anubis the jackal. The same inscription says that Duamutef "gives the king his heart." Now, the Egyptian name of the stomach is ra?ib, which means "gate of the heart." This mysterious title is explained by the important relation between the heart and the group stomach?spleen?pancreas, which is confirmed by Chinese medical lore. Imset (Man, Liver) The name Imset is related to the production by the liver of set, the separating fire of the god Set, the bile. The word for liver is miset or merset, usually written with the sign mr, which represents a canal or reservoir; and of course the liver is the reservoir of the "water of Set," the bile, which it canalizes into the gallbladder. Thence the bile runs into the small intestine, where it makes possible the separation of subtle and coarse, of pure and impure. The symbol of the human head shows the two aspects of the liver; in its psychic role it is the seat of the Personality, whose innate and inherited characteristics are engraved in it. Second, this indicates the mutual reaction of brain and liver whenever the Personality receives a shock. The Egyptians also said that "Imset leads his brethren," and that he "makes green" (rwd, meaning to grow, to vegetate). By its separative action the bile creates the chyle, which is the basic nourishment of vegetative life. Imset "leads his brethren," who are the other animal functions, because he is the seat of the personal impulses which can direct or thwart the animal instincts. Further, he is in constant touch with the cerebral will, which is continually colored by the individual character. The liver is the seat of the subconscious personality, the Automaton, but also of the Permanent Witness.
Hapi (Baboon, Lungs) This name means "circuit" or "Solstice." It refers to the arterial circuit heart?lungs?heart, by which
the blood recovers its vitalizing power. It is also the function which maintains a continual exchange, by inspiration and expiration, between the life of man and the life of the surrounding world. The baboon, which is so responsive to the influence of sun and moon, is a symbol of this circuit. But it also symbolizes the animal side of man, his animal life, with the unconscious impulses of the Automatic Self, whose seat is in fact in the lungs. This is the Chinese pro, which is located in the lungs.'
Qebhsenuf (Hawk, Small Intestine) This name means literally "He refreshes his brethren," and this organ produces the white lunar chyle, which refreshes the blood and purifies the bitter fires, whether consuming or separating, of the other organs. It provides nourishment which has been "individualized," that is, made directly assimilable by the organism. The white hawk of Horus, which is the symbol of the chyle, signifies its volatile quality, in the sense of subtlety and rising up continually toward the heart, from whence it is distributed through the body by the lymph, which it also nourishes. Qb means "folds"; gbh means "refreshment." "Qebhit " is the uraeus on the royal crown, whose head stands up out of many folds. The other name for the uraeus is arot, that which rises up. Qebhut is the daughter of Anubis (the jackal of the stomach), and of course the chyle is the daughter of the chyme produced by the stomach. This chyle "feeds the flesh and bones," as the Egyptians say, whereas the function of Duamutef, both as jackal and vulture, was to devour them.

When considering the relationship of psychic and spiritual states to organic functions, it is important to bear in mind also the general conditions on levels more subtle than the physical. The breath of life (in Egyptian, the universal Ba) is breathed in by the lungs and individualized by the blood into an animal vital force (in Egyptian, the animal Ba); this is the inferior or "sensitive" soul, the Hebrew nefesh. It corresponds to the Chinese pro which is the unconscious vital energy of the cells, the organs, and the sex, * * and resides in the lungs. The astral or "etheric" body, corresponding to the popular notion of a ghost (linga?sharira among the Hindus, and in Egyptian the Shadow, Khaibit), has its seat in the spleen. It is related to the Akasha, the world or state which holds the records of all the pictures or imaginings in our universe, and this justifies the idea of the spleen as seat of the imagination. The individual vital force, which engraves in the liver the characteristics of the personality and the paternal heredity, is the intermediate or "personal" Ka of the Egyptians. The Chinese call it "roun" and situate it in the liver, and define its manifestations as "personal vital energy, personal vital needs and tendencies, conscious sexual needs." In actual fact this consciousness belongs to the Automatic Self, the mortal ego, and in relation to the Ego?Consciousness it is a form of subconsciousness, so long as the latter, which also reacts in the liver, is not awakened.
*See chapter 4, Soul and Consciousness. For the Psychospiritual States in Different Traditions, see also Isha Schwaller de Lubicz, Her?Bak: Egyptian Initiate. New York: 1978, Inner Traditions.
**G. Souli de Morand, Acupuncture chinoire (Paris: Mercure de France, 1939).
The mental state (Sanskrit manas) has two aspects. The brain is the organ of the one, and in its different localizations is connected with all the operations of the lower mind. The other belongs to man's immortal consciousness and his spiritual intelligence, and has no physical organ, but uses relay stations suitable to its different modes of expression. The intuitive state (which in Hinduism begins with buddhi) has its physical relay stations in the pineal gland and in the region of the heart; it is related to the Chinese chen, translated as "consciousness" or "the spiritual spark which relates man to the universe." This state is located by the Chinese and Egyptians in the heart. The words "soul" and "spirit," as used in Christian countries, are so vague that we must now request the reader to permit the adoption of two terms from ancient Egypt, Ba and Ka?first, because the metaphysical meaning of these words is strictly defined, and second because the philosophical notions connected with them will make it possible to explain their different aspects better than in any other way. The following description is quoted from the Commentaries on Her?Bak. There is good reason to emphasize the Egyptian form of this teaching, because the ancient texts, hieroglyphs, and pictures remaining unaltered are the witnesses of an immutable tradition.

1. Ba is the cosmic soul, the Spirit of Fire, which gives life to the world in all its parts. Originally there is Ba, and at the end there is Ba, and between the beginning and end Ba is in everything, being the breath which creates life. Hence the spirit of Ba is in all the constituents of the world and in its final perfection. 2. Ba is the Natural Soul stabilized in the bodily form, and its character is Osirian; that is, it is
subject to cyclic renewal. This aspect is symbolized by the ram with horizontal horns. 3. Ba is also represented by a bird with a human head, and this is the symbol of the human soul, which comes and goes between heaven and earth, wandering near its body until the purification of its Ka?djet, or glorious indestructible body, which it can then take on. The three aspects of Ka may be understood as follows Originally, Ka is the Formal Element which gives form to Substance and thus creates Matter. It is the spiritual principle of fixity, which will become the basis of all manifestation, and through the ages of Becoming will undergo innumerable modifications from the basest of forms to the perfection of the indestructible body.


First, the original Ka, creator of all the others; then the Kas of Nature, mineral, vegetable, and animal; then the individualized Ka of man, which includes his inherited character and his own signature, and so determines his destiny. In the human realm the Ka was also regarded by the Egyptians under three aspects: on the universal level, as the origin of man; in the King, as microcosm, type and symbol of the perfected man; and in the ordinary man, not yet perfected. We can now speak of the human Ba as of an individual soul, which, thanks to its Ka, becomes an Entity. Ba, a pure and formless spirit, must always have a support in order to manifest, and this support is the selective affinity of the thing it has to animate; and the affinity is determined and characterized by the Ka. It is the characteristics of the Ka which make the choice of circumstances for incarnation, as also of nourishment and surrounding atmosphere; for its affinity is only with things of its own specific nature, and this applies also after the death of the body, both as regards the vital elements of the tomb offerings and the surroundings. The Ka, which is the stable element in a man, is distinguished from the Kas of other men by the specific qualities of its own selective affinity. The universal Ba is in constant contact with the man whom it animates, and with his Ka; but the Ka, by assimilating it, generates a new being, which is
the individualized soul, which remains divine, incorruptible, and therefore immortal, and yet is governed by the affinity which it now has for the characteristics of its Ka. This is what we call the higher Ka.