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MY GOODNESS it worked ! I tried search again to see what its up to; https://www.thedaobums.com/search/?q= khvarenah&sortby=newest&search_and_or=or ( not sure this ^ will work ? )

Well, since it looks like preliminary definitions are popular ( meaning ; descriptions of terms relating to the desired results of the Abramelin rather than the ritual itself ) and alternative rituals to achieve 'same' result ( as in the links above ) , I am going to throw in my 2 cents worth ) on those particular terms and sources . After decades of studying some of the related concepts ' a la Crowley' ( eg, 'Holy Guardian Angel ' and 'True Will' ) and also ( via anthropology / comparative religion ) Zoroastrianism , the latter seems an earlier source . Yes, as pointed out above there is a LOT of Neo platonic influence in what Crowley 're-termed ' but also, some ideas in the Zoroastrian system . However , there is no associated (directly ) ritual or practice . Unfortunately , over 70% of Zoroastrian material has been destroyed ( Alexander the Great and Muslim, invasions ) , it may have existed before , but now lost . If the search engine here works ( it doesnt for me and has not for a LONG time ) try ' khvarenah ' .

Ancient form : Khvarenah The khvarenah is the archetype of the person one can grow to if allowed to grow to the limit of her or his capacity in grace, that is, in keeping with the fravashi and thereby in keeping with Divine purpose. In the Avesta, the khvarenah is frequently described as 'Mazda-datem', i.e. God-given or God-gifted. The khvarenah is also a person's higher calling - their meaning in life [the Middle Persian Pahlavi rending of khvarenah is khvesh-kari meaning own-work or own-purpose (in keeping with Divine purpose i.e. the higher calling)]. Every human being is endowed with natural talents that can be harnessed and developed to achieve one's highest potential or one's higher calling [sometimes thought of as one's latent destiny in life]. Alternatively, through choice, these talents can be employed to achieve base ambitions. A spenta mainyu - a brilliant, positive, constructive, and beneficent spirit - allows a person to perceive their higher calling. An angra mainyu - a gloomy, negative, destructive, and harmful spirit - leaves a person vulnerable to base ambitions. A spenta mainyu enables a person to choose asha, the path of goodness, and pursue her or his calling without expectation of reward. The khvarenah is specific to a person and is different for each person. There is a strong implication in Zamyad Yasht (Yt 19.46-57) that the khvarenah that does not belong to a person cannot be seized by another person. The implication is that we should be content with our khvarenah and not be jealous or greedy of the other's khvarenah (here, good fortune). When all human beings realize their calling or full potential in grace, the world will attain vahishtem anghuim & frasho-kereti - the ultimate and ideal future existence, a heaven on earth. (Also see the section on Airyana Vaeja, the Aryan homeland, as paradise.) Human beings often limit or loose themselves. In either case, they do not achieve their full potential or capacity. While to some extent, a person's lot in life is determined by birth and circumstance, a person can find her or his latent khvarenah or calling by envisioning the person one aspires to become in grace, and then taking steps to realize the khvarenah despite daunting obstacles and adversity. To loose oneself is to loose one's khvarenah. Modern : https://en.wikipedia.org/wiki/True_Will Looking at aspects from both sources we see many match .... its almost as if 'True Will' concept was 'lifted' from Zoroastrianism .

I see it the other way around . For example .... I didnt see a red fire engine racing past and got so excited I thought I wanted to be one of the men on on it . I ALWAYS * wanted to be a fireman and when I first saw the truck , something clicked in me and I recognized my calling . * just an example, I am not a fireman , although my father and his father had been Now some might say I was confused and could not tell one from the other ( between the 'stimulus' and the ' calling ' ), but of course such things can work themselves out , a stimulus can be seen as just that to the to aware mind ; " I like the idea of firemen , or I might be a volunteer firefighter as I was impressed by them as a kid . " Whereas 'one's calling ' * there is a lot more than one 'stimulus' if one is aware of it , one can get indications, pushes , help, coincidence , etc that constantly reaffirm 'this is what you should be doing ' . One postulates pure behavioral conditioning , the other is more magical / spiritual . * https://thelemicunion.com/10-myths-true-will-thelema/ http://heritageinstitute.com/zoroastrianism/overview/index.htm#khvarenah https://en.wikipedia.org/wiki/True_Will#See_also

The Zoroastrian 'spiritual components ' seem to be mainly four divisions and again, 'success' depends on some type of combination - or perhaps 'feedback' . Spirit is termed 'the spirit' and in Avestan is the term Mainyu - however there seems a good case that means 'quality of mind ' - good or bad ( spenta or angra ) ; " In the Gathas, which are the oldest texts of Zoroastrianism and are attributed to the prophet himself, angra mainyu is not yet a proper name.[2] In the one instance in these hymns where the two words appear together, the concept spoken of is that of a mainyu ("mind", "spirit" or otherwise an abstract energy etc.)[3] that is angra ("destructive", "chaotic", "disorderly", "inhibitive", "malign" etc, of which a manifestation can be anger). In this single instance—in Yasna 45.2—the "more bounteous of the spirits twain" declares angra mainyu to be its "absolute antithesis".[1] " 0. Hence it seems more of a definition of 'one's essential nature , or type of self .... as in ' in the spirit of ' , as opposed to some type of ghost or apparition or astral double . In this case the whole system can turn from one about good 'angels' and bad 'devils' ( and the origin of 'The Devil' , himself ) into an advanced 'mind science' - the cultivation of a good healthy and positive mind - that leads to good thought, words and deeds, with the subsequent teachings outlining everyday and social practices and prohibitions to cultivate a good quality of mind . Mainyu is also the opposite of 'material existence ' - 'Gaetha' , in a way this represents the polarity of Ideal / Real . The tyope of spirit we cultivate determines our attitudes and outlooks. A brilliant, positive, constructive, and beneficent spirit that seeks wisdom is spenta mainyu and a gloomy, negative, destructive, and harmful spirit that wishes to remain ignorant is angra mainyu. This also carries over to effect the nature of our character and the nature of our soul . Depending on the spirit we choose, we become cheerful or angry, constructive or destructive, helpful or harmful, honest or dishonest, loyal or unfaithful, healthy or unhealthy, serene or agitated, peaceful or conflicted, holistic or imbalanced. The Soul . All living creatures have a soul ( Urvan ) in Zoroastrianism . The type of soul depends on the type of cultivation of one's spirit . Dualism is all through Zoroastrianism , and seems a reflection of the minds propensity to go in either direction , so too the soul has a fate which may go in either direction . Soul 'character' is built on the type of spirit that has been cultivated and is within a persons control through their free will . This implies choice and also accountability , in this life and the afterlife . " The soul creates its heaven or hell, both of which are a state of spiritual existence and not places." All souls came from God and eventually will be 're-set' .... 'cleansed' and will return - Zoroastrians believe in an eshaton ( and probably invented the concept which got adopted by some other following religions ) . Another important concept is the Fravashi , this resides in the non- living creation as well as the living . It seems to suggest the creative principle , the 'divine spark' and gives all of creation the 'fundamental forces' and laws which rule and regulate both material and spiritual existences . The fraveshi is like the universal soul and the urvan the personal soul , Frevishi is like a type of 'anama mundi' . Another important component is the Khvarenah . It is our 'true will' our 'higher calling' the reason we incarnated and things we want to do and achieve for this level of spiritual evolution via material incarnation . Every human being is endowed with natural talents that can be harnessed and developed to achieve one's highest potential or one's higher calling [sometimes thought of as one's latent destiny in life. Alternatively, through choice, these talents can be employed to achieve base ambitions. The forth concept is in the United Fraveshi . A person's urvan (soul), mainyu (spirit), fravashi and khvarenah can unite and this creates an 'abiding spirit' , to continue on in the afterlife . After the afterlife initial process a united fraveshi can become a 'guardian angel ' - offering assistance to the living . Another term for this is the Farohar or Fravahar and its image is the symbol of Zoroastrianism 1. When one dies, the soul being immortal comes to the 'Chinvat Bridge ' and meets the 'personification' of one's soul ; its beauty and reception (or not ) depends on the life one led . So does the construction of the bridge 2. Making a good or difficult transition . The good is a wide and comfortable crossing accompanied by one's 'Daena' 3. The 'not so good ' dont make the crossing , its narrow and difficult and one , if bad enough, may 'fall' into a realm where the soul needs adjusting and cleansing . 0. https://encyclopedia.pub/entry/33053 1. Prof. Mary Boyce in her article on the Fravashi, J. H. Moulton - in his Early Zoroastrianism (1913) at p. 260 - "rejecting the then prevailing Western interpretation of the Achaemenid winged symbol as that of Ahura Mazda, identified it as the king's fravashi, and it is still generally regarded as a fravashi symbol by Zoroastrians. Strong arguments, however, have by now been put forward by Western scholars for its representing khvarenah. 2. The etymology of 'chinvat' (Avestan), chinvar (Pahlavi), is that the name is derived from a combination of the Avestan chinaeta or Pahlavi chitan, meaning to arrange or lay as in bricklaying and the verbal root vid meaning knowledge or recognition. The conclusion is that the chinvat bridge is constructed over a lifetime of attaining wisdom and goodness. 3. Three glorious dawns have risen and gone by Since the last breath did from my body fly. With the waking loveliness of the fourth day A southern breeze whispered as it came my way. Laden with fragrance as from a divine bouquet With the sweetest of flowers in its spray. Floating on those enamoured winds there came A maiden more exquisite as I have ever seen. Her face was radiant, her form divine She stood before me casting a loving smile. Amazed, my voice a question formed "Pray, tell me who you are - an angel from heaven's door?" In a silken voice her answer came "I am your Daena and with your beliefs I am made. With your every thought well thought and words well spoken With every deed well done, my form was thus woven. "Yes, it is you who made my form As a sculptor shapes his clay. "Then glorified by conquest over base desire By every prayer before the holy fire By every kindness to those in need You gave me the beauty that you see. "Now I shall be your companion and your guide Across the bridge that spans the great divide. - by K. E. Eduljee

Oh , I see what you are searching for ! I get that from 'just' being alive . Of course, there is a path to this state , I have found it is not a normal state for the westerner , but is common in indigenous societies that have been able to preserve their culture and integrity ( and not having their environment and people being fucked over . ) If I may ... without offence , they would say you have ( not lost ) but 'misplaced your soul ' . This 'soul' is not what most may think it is, it is more related to your fundamental and particular purpose for being here . In other words , its related to the 'True Will' 1 or ' Khvarenah ' 2 .. this soul is generated , strengthened, and fulfilled by following your Kavarenah. 1 . https://en.wikipedia.org/wiki/True_Wil 2. (Extracts) The khvarenah is the archetype of the person one can grow to if allowed to grow to the limit of her or his capacity in grace, that is, in keeping with the fravashi and thereby in keeping with Divine purpose. In the Avesta, the khvarenah is frequently described as 'Mazda-datem', i.e. God-given or God-gifted. The khvarenah is also a person's higher calling - their meaning in life [the Middle Persian Pahlavi rending of khvarenah is khvesh-kari meaning own-work or own-purpose (in keeping with Divine purpose i.e. the higher calling)]. Every human being is endowed with natural talents that can be harnessed and developed to achieve one's highest potential or one's higher calling [sometimes thought of as one's latent destiny in life]. Alternatively, through choice, these talents can be employed to achieve base ambitions. A spenta mainyu - a brilliant, positive, constructive, and beneficent spirit - allows a person to perceive their higher calling. An angra mainyu - a gloomy, negative, destructive, and harmful spirit - leaves a person vulnerable to base ambitions. A spenta mainyu enables a person to choose asha, the path of goodness, and pursue her or his calling without expectation of reward. The khvarenah is specific to a person and is different for each person. When all human beings realize their calling or full potential in grace, the world will attain vahishtem anghuim & frasho-kereti - the ultimate and ideal future existence, a heaven on earth. Human beings often limit or loose themselves. In either case, they do not achieve their full potential or capacity. While to some extent, a person's lot in life is determined by birth and circumstance, a person can find her or his latent khvarenah or calling by envisioning the person one aspires to become in grace, and then taking steps to realize the khvarenah despite daunting obstacles and adversity. To loose oneself is to loose one's khvarenah.. The source of the khvarenah is said to be the divine spiritual light that is eternal and which casts no shadow (Denkard Madon 347.6-7). A person's realization of her or his khvarenah is evidenced by a halo (farr in Persian), glowing brightly over her or his head - radiant as the sun ( perceived by the spiritual eye and senses.) The opposite of the light of a halo is darkness - like a dark cloud hanging over someone. A person's realization of her or his khvarenah cloaks that person with the aura of charisma and grace, Khvarenah and the resulting charisma enable leadership that does not rely on authority. http://www.heritageinstitute.com/zoroastrianism/overview/index.htm#fravashi Building this particular part of your psyche with some other parts , enables you to continue on after death as well ( See ' United Fravashi" in the link above . )

Classic example of going against nature? (but maybe it‘s her ‚true will‘ or ‚khvarenah‘….so she follows ‚her (perceived) nature‘ modern times are so confusing...)

That's is the problem with that term ... especially when it devolves to just 'will' ... which is a totally different context . That's why I like the term Khvarenah ... but that term comes with a problem too - its exotic and people think its only specific to a certain culture or religion and not describing an essential part of the makeup of us all .

'Having a rational life' - in the context of eudamonia . There are many aspects which 'cultivate' eudamonia , some come together that seem to describe a process known as 'The True Will' , in magic and the 'khvarenah' of Zoroastrianism ( probably where the idea first originated in written history . ) In short , knowing your purpose, what you incarnated to achieve , what your special skills and offerings will be ... its fulfilling your 'spiritual purpose' . Its your 'inherent genius' . ( Also look up the original meanings of such words , ie. genius ) Of course fulfilling this gives an abiding satisfaction , more than mere happiness from any material pleasure does . Also some postulate , you might find great success in this , as that would be natural ( and your society worked that way ! ) . So my concept of 'rational' , in a more modern context, would be something like ; " Does that makes sense that I am ... (or ) ... why the hell am I ... going to work everyday to a job I dont like ? or living in a place or having a lifestyle that I dont like / is stifling me is ... whatever . Its seems irrational , as does so much of how our societies 'work' . But if YOU feel your life ( and your life in response to these societies ), then that is rational to you . The Greeks also associated it with concepts like a guardian angel , a connection to 'spirit; . Again 'genius' enters the formula ; " genius (n.) late 14c. tutelary or moral spirit" who guides and governs an individual through life, from Latin genius "guardian deity or spirit which watches over each person from birth; spirit, incarnation; wit, talent;" also "prophetic skill; the male spirit of a gens," originally "generative power" (or "inborn nature"), from PIE *gen(e)-yo-, from root *gene- "give birth, beget," with derivatives referring to procreation and familial and tribal groups. Many a 'genius' will tell you it was not actually them that did it, they where a channel , or some similar analogy . A great artist or musician might say the same .

Make up of the Psyche ; Many cultures have ways of classifying the various ‘levels’ or components that make up the ‘non-material’ nature of Humans . Such models of the psyche have been more popular during times of hermetic revivals or interest , we might find a lot of these have their roots in more ancient beliefs and teachings. I suppose most would be more familiar with these things via their ancient Egyptian concepts ; Ba, Kha, Akh, Ren, Khat, etc. or classifications used in Vedanta , Buddhism, etc. Some interpretations suggest some aspects are developmental and in relationship to the ‘establishment’ of the others - that is they need to be developed in life, or as some here might put it, they need to be ‘cultivated’. Zoroastrianism seems to hold this principle as well. Mainyu is a term mostly translated as ‘spirit’ - generally, that is ; the co-existent dual opposite of physical existence, (Gaetha. - non-physical or non-material existence) that exists side-by-side with physical existence - beyond senses but not ‘feelings’ and intuitions. It is believed human beings are constituted from both the material and spiritual existences but our spirit shapes and determines the nature of our attitudes and mentality. Urvan or Ravan – commonly translated as ‘soul’. Zoroastrians believe all creatures have a soul- they also have laws about animals, which led them to be considered as the first people to instil animal rights. A person's character (and that of their soul) is built on the type of spirit a person chooses and is within that person's control through free will. Types of ‘spirit’ are brilliant, positive, constructive, and beneficent spirit that seeks wisdom ( spenta mainyu ) . A gloomy, negative, destructive, and harmful spirit that wishes to remain ignorant ( angra mainyu ). The fate of the human soul depends on its store of thoughts, words and deeds. The human soul receives in the afterlife what it has given out in this life. The soul creates its heaven or hell, both of which are a state of spiritual existence and not places. They believe that the urvan or soul comes from God. Fravashi - a ‘spiritual component ‘ that resides in all of creation, living and not living, called the fravashi . Sometimes called ‘the divine spark’ . It seems similar to other cultures concepts where there is a divine spark or light of reflection off the ‘central flame’, light or God. It is the essence or seed of soul. Then it is up to the individual how they develop it, as indwells us , in either ‘angra or spenta’ . “ While the urvan is personal, the fravashi is universal. “ This aspect of the fravashi maintains, sustains and helps creation progressively move or evolve towards an ultimate and ideal future existence (individually and socially ) - a strong concept in Zoroastrianism; a returning ‘golden age’ . The fravashi gives a person intuitive access to the moral and ethical laws of Asha, and allows a person to gain insights into the nature of creation through introspection. Khvarenah – is the developmental concept. The khvarenah is the archetype of the person one can grow to if allowed to grow to the limit of her or his capacity in grace, that is, in keeping with the fravashi and thereby in keeping with Divine purpose. In the Avesta, the khvarenah is frequently described as 'Mazda-datem', i.e. God-given or God-gifted. The khvarenah is also a person's higher calling - their meaning in life [the Middle Persian Pahlavi rending of khvarenah is khvesh-kari meaning own-work or own-purpose (in keeping with Divine purpose i.e. the higher calling)]. This concept is like the Thelemic (Crowley) concept of ‘true Will’ ; one’s ‘life work and purpose or ‘Great Work’ . Its obviously lifted from earlier sources. The theory goes ; Every human being is endowed with natural talents that can be harnessed and developed to achieve one's highest potential or one's higher calling [sometimes thought of as one's latent destiny in life] also referred to as one’s ‘genius’. Alternatively, through choice, these talents can be employed to achieve base ambitions. The khvarenah is specific to a person and is different for each person. The term originally seems similar to ‘fravashi’ in that root is about ‘shining lights’ , but through the development of Zoroastrianism during the ‘middle’ period, it seems influenced by, or interpreted in terms of some Greek concepts. Khvarenah is said to relate to the Greek ‘ Tuche ‘, a very distant ancestor of the word “luck”, is a much broader concept than that in the cosmology of Greek antiquity: it essentially means all the forces that bear down on human life but are out of anyone’s control. It is luck, yes, also Fate, but also nature, society, the wrath of the gods, or the weight of historical events in motion. In contrast techne–as opposed to tuche— is used to describe the artefacts of civilisation made by humans . Zoroastrians believe when all human beings realize their calling or full potential in grace, the world will attain - the ultimate and ideal future existence, a heaven on earth. This new society is based on an idea of a past perfection ( from old homeland ‘Airyana Vaeja’ - the best and most advanced place to live {at the time} and a future ‘golden age’ ; ‘Para-diz – where we got the idea of The Garden of Eden (paradise) and the promised ‘New Jerusalem’ when Jesus returns . While to some extent, a person's lot in life is determined by birth and circumstance, a person can find her or his latent khvarenah or calling by envisioning the person one aspires to become in grace, and then taking steps to realize the khvarenah despite daunting obstacles and adversity. In mythology, the khvarenah is like a bird that hovers over a person, and one that can fly away and grace is replaced by evil ambitions. United Fravashi . A person's spiritual components, that is, the person's urvan (soul), mainyu (spirit), fravashi and khvarenah can unite . Eventually, a person with a united fraveshi can evolve to asha (abiding) fravashis . If the spirit, soul and khvarenah are in harmony with asha, they come together to form a united fravashi. If they are not in harmony with asha, then there is separation from the fravashi in this life, and by extension in the after life. The united fravashi of the righteous have the ability to become ‘guardian angels’; “ They, the asha-abiding fravashis, come to assist those who are beneficent and not hurtful or offensive. To them, the fravashis will assuredly come flying like birds well-winged. ( Farvardin Yasht , 13.70) Here are some other snippets of belief; A person's quest for spiritual awareness, growth, or realization is an individual quest. The path to spiritual realization is through an open mind, a good mind, reason, wisdom, goodness, security and serenity. Spiritual awareness and connection comes through introspection, reflection and meditation while reciting a manthra, preferably facing a source of light such as a flame. Spiritual understanding comes from an open mind, listening, and then deciding person by person, each one for herself or himself, that person's individual path to spiritual realization - keeping an open mind and listening does not mean blindly following others or unquestioned faith, Blind faith leads to delusion (Gatha 48.10). Spiritual development comes through possessing the six Amesha Spenta qualities (developing the spirit, mind, body and indeed all aspect of one's life) and simultaneously being in tune with each element of nature, thereby being in harmony with God's work. [ The Amesha Spentas as attributes of God are: Vohu Mano, the high mind (creation was caused by a divine thought) Asha, cosmic order and universal laws Khshathra, dominion Armaiti, equanimity Haurvatat, ultimate wholeness Ameretat, immortality In a further attempt to understand God and how God interfaces with God's creation, the six qualities and attributes, the Amesha Spentas, were thought of as archangels - abstract extensions of God - each associated with an aspect of creation. reflected as attributes or aspirations of humans are ; Vohu Mano in human beings is the good mind. Asha is principled, honest, beneficent, ordered, lawful living - for some, righteousness and piety. Khshathra is having dominion and sovereignty over one's life. Armaiti is serenity. Haurvatat is being holistic and healthy. It is also seeking excellence in all we do. Ameretat is transcending mortal limitations through good health, by handing down the spiritual flame and by building an enduring, undying spirit, ) a united fraveshi ) ] Ushta - One's goal in life. The goal in life is to achieve ushta: abiding spiritual resplendence, happiness, and peace - an individual at peace with oneself and humanity at peace with itself. Spiritual resplendence gives a person the light of wisdom, a sense of spiritual confidence that the path a person has chosen will lead to a meaningful and fulfilling life. It is inner enlightenment of the spiritual self and a beacon that lights the path ahead. As with the Amesha Spentas , ushta is a conceptual word rather than a word with a single meaning. Realization of ushta follows as an outcome of leading a life based on the Amesha Spentas of which two have a special connection: asha and armaiti. While a person's spiritual quest is an individual one, achieving ushta requires living the life of an ashavan - a life of beneficent goodness towards all. One cannot achieve ushta by isolating oneself or being self-centred. A manifestation of abiding peace is serenity or armaiti. Goal of Life - two main principles ; Vahishtem Anghuim and Frasho-Kereri - The Best Existence & An Ideal Future The goal of life on earth is to live the best existence. [Paraphrased sourced and quoted from various sources including Zoroastrian Heritage Institute and Encyclopedia Iranica . ]

And what you wrote below has many associations in other spiritual paths . As I read through your post, a few different concepts from different traditions / understandings arose . In many cases they are complex, but 'vague' in other areas , perhaps due to their 'subtle' nature and action . As you wrote, they have been ; " mentioned in the mythologies of many cultures." Here I am thinking of the bright shining spirits of the Amesha Spenta Mainyu . " A brilliant, positive, constructive, and beneficent spirit that seeks wisdom is called a spenta mainyu. Mainyu is beyond our senses, though perhaps not beyond our feelings and intuition. Amesha The Amesha Spentas (amesha meaning eternal or ageless & spenta meaning brilliance, enlightenment and beneficence) are also ideals to which humans can aspire 1. Vohu Mano in human beings is the good mind. Asha is principled, honest, beneficent, ordered, lawful living - for some, righteousness and piety. Khshathra is having dominion and sovereignty over one's life. Armaiti is serenity. Haurvatat is being holistic and healthy. It is also seeking excellence in all we do. Ameretat is transcending mortal limitations through good health, by handing down the spiritual flame or mainyu athra, and by building an enduring, undying spirit 2., the united fravashi. Amesha Spenta a brilliant, positive, constructive, and beneficent spirit - allows a person to perceive their higher calling. " - ZHI (Zoroastrian Heritage Institute ) I think that, by our previous actions and aspirations we may be able to 'help them decide ' . In a totally different contest, this description reminded me of what is called 'the Diving Thought-Adjuster ' in the Urantia Book. We can be encouraged but not actually 'led along' we need to make certain decisions ourselves . One thing about them 'being just out of reach' and 'receding' , it drives us onwards , in our aspirations . See note 1 above . In Zoroastrian terms , to continue from the above source material , here I am reminded of Khvarenah; " The khvarenah is the archetype of the person one can grow to if allowed to grow to the limit of her or his capacity in grace, that is, in keeping with the fravashi and thereby in keeping with Divine purpose. The khvarenah is also a person's higher calling - their meaning in life , i.e. the higher calling. The khvarenah is specific to a person and is different for each person See note 2 above . Going on from a 'United Fraveshi ' : " A person's spiritual components, that is, the person's urvan (soul), mainyu (spirit), fravashi and khvarenah can unite and the spirits of the departed are generally referred to collectively as that person's (united) fravashi " There is a teaching in the western initiation tradition that is unlike the common understanding in the west's main religion, that is, that not 'the whole person' survives death, only that art that is immortal and the idea is to imprint that aspect with one's life's important and relevant lessons and wisdom, otherwise these aspects of our learning may be lost at death . But I detect a difference in your explanations ; from reading, especially the above passage , it seems there is a sort of 'separation' of us and Shen Ming. Its not as if we join together and 'go on' but we offer them our learnt wisdom and nourish them to maturity by our association with them in our life ; " Once grown to maturity our Shen Ming can leave the womb of our body and exist independently in the realm where other Shen Ming live. I suspect this happens at the time of bodily death . " .... if I understood right ? This aspect interests me in that it might describe something which makes the Shen MIng something other or more than I cited above . I won;t get too into it , but briefly it is an evocative process where 'legions of spirits' under a leader are attached to oneself, 'bought along' in one's life , developed and 'raised up ' / ascended with one after death ..... 'lifted up on thy sepulchre '. I had considered it was also beneficial and compassionate action, but for some reason, assumed a continuation . What I liked about your explained concept is this " exist independently in the realm where other Shen Ming live. " . Which gives me cause to meditate on and consider that after 'lifting up' something , of course, it needs to be released. ... thanks for that ! ..... even if it had become part of 'me'

I talked a bit about it in my post in this thread page 13 (no post numbering here ) . I have a few posts and threads on the subject on site ( good luck with the search engine here ! ) . basically the HGA concept seems adopted from Zoroastrian Khvarenah concept and angels generally from one understanding of 'yazata' . Thats the concept . The 'summoning is a different thing. I have never heard of that before . It should already be present . Its more of a 'knowing' , coming to know , a revealing or illumination . One could try invocation ( which is sorta like summoning ) to get 'clearer access' . Yes I have posts on this too, extensive and with some imagery scattered about , again, good luck with the search engine . But I am amenable to satisfy some of your curiosity if you want to PM me . I dont really see the need for any type of system that does not yield some results . belief systems are an interesting one ! Many years back I started studying Comparative Religion at university , the first few lectures where all about belief . That did not go down well , a very high drop out rate . I asked the lecturer about that and he said it was normal . Its a curious topic ; once a guy got modded here for going nuts on me because I stated I believed that we are all generated by the Dreaming of a huge python curled up under Uluru in the center of Australia asleep and dreaming in water that came down from space ( I didnt mind he went off at me , I was trying to lead him to an illumination ) . He was reminded to accept peoples beliefs . But during his incredulous outbursts I kept reminding him, "Well, that's my belief ." not " Well, that is my belief ! " . Eventually someone understood and asked me 'Okay then, how do you think creation really came about ? " Me : " Oh that .... I would have clue about that . " - its all belief or supposition or theory . At one stage , after completion and integration of the stage before , many seemingly disparate and unconnected experiences, knowledge and skills came together in my life .... chaos began to form the big picture that this jig-saw puzzle was revealing . As time goes on, it happens in a larger arena .... the many different traditions hold essential similar information and techniques, adapted via different 'cultural clothing ' . I'm a sneaky bugger (or should we say Mercury encompasses the 'trickster' as well .

Well, its a long tradition that winds its way through many manifestations and NOT original to Crowley . But going back to the topic at hand , ie, the concept ( forgetting Crowley for a moment .... if that is possible for a moment ) what do you think about my comparisons to the concept of Khvarenah ? (Emphasis mine, ZYD) I had already looked up your posts on Khvarenah and read some when you asked this, but I have been to busy to squeeze in a reply. In general I find them an interesting and potentially useful addition to the discourse on the subject. If I can make more time, I may reply in more detail. ZYD

Now yer talkin ' ! Looking at the makeup of the psyche ( and MANY cultures do this ) there are several 'parts' , and a part of our life's work / evolution is about a right combining of those . In Zoroastrianism its essential for successful 'transmigration' , the Kvaranah is an essential component of that . Then you WOULD be led beyond limitations and into a greater world ... that of the 'Faravahar' That is, the person's urvan (soul), mainyu (spirit), fravashi and khvarenah can unite and the spirits of the departed are generally referred to collectively as that person's (united) fravashi . The symbol of the fravahar or farohar three meanings nowadays: As a general symbol of the Zoroastrian faith: a symbol of belonging to the Zoroastrian community and of being a Zoroastrian (a symbol in a manner similar to the Christian cross). As a fravahar or farohar: a general symbol of the united fravashi or a guardian angel. As a symbol used by a Persian Achaemenian king: a personal symbol of the king's khvarenah or farr, his kingship in grace, or his fravashi. One might note the similarity in the image with the winged disc of Egypt ... and Egyptian 'soul science' also relies on a bringing together of soul components during our life to achieve 'immortality of spirit ' .

... and finding out what your REAL individual spirit , purpose ... even ' mission in life' , or reason for incarnating is. Appreciating one's own unique individual spirit , and what it can potentially offer is essential for ... 'enlightened existence' ( for the self and collective : ones field of operation with certain others ) . It is a key principle part of the essential human nature . The Zoroastrians saw it as ; Khvarenah The khvarenah is the archetype of the person one can grow to if allowed to grow to the limit of her or his capacity in grace, that is, in keeping with the fravashi and thereby in keeping with Divine purpose. The khvarenah is also a person's higher calling - their meaning in life, own-work or own-purpose Every human being is endowed with natural talents that can be harnessed and developed to achieve one's highest potential or one's higher calling [sometimes thought of as one's latent destiny in life]. The khvarenah is specific to a person and is different for each person. When all human beings realize their calling or full potential in grace, the world will attain vahishtem anghuim & frasho-kereti - the ultimate and ideal future existence, a heaven on earth. Human beings often limit or loose themselves. In either case, they do not achieve their full potential or capacity. While to some extent, a person's lot in life is determined by birth and circumstance, a person can find her or his latent khvarenah or calling by envisioning the person one aspires to become in grace, and then taking steps to realize the khvarenah despite daunting obstacles and adversity. To loose oneself is to loose one's khvarenah.

You might have read some of my posts comparing the concept of the 'True Will' from Crowley with the concept of ' Khavanah ' in Zoroastrianism . The concept of the HGA (Crowley) seems to relate to the concept of the ' Frahovar - the 'United Fraveshi ' in Zoroastrianism . In the Zoroastrian view (possibly similar to the ancient Egyptian * ) it seems to be a developmental process (ie, the HGA is 'developed' ) . A few concept underlie this ; Fraveshi ; There is another spiritual component that resides in all of creation, living and not living, called the fravashi (later farvard or farohar in Middle Persian). An aspect of the fravashi, sometimes called the divine spark, gives every part and particle of creation the laws of asha - the laws that govern the spiritual and material universe. This aspect of the fravashi maintains, sustains and helps creation progressively move or evolve towards frasho-kereti (Middle Persian frashegird, frashigird or frashogard), an ultimate and ideal future existence (also see reference in Khvarenah below). The fravashi can be thought of as the hand of God in all of creation, or perhaps, the means by which God's plan resides in all of creation. Since God's law and plan are in every part and particle of creation from the very beginning, there is no need for God to intervene in the evolution of creation from time to time. While the soul is personal, the fravashi is universal. The fravashi gives a person intuitive access to the moral and ethical laws of Asha, and allows a person to gain insights into the nature of creation through introspection. United Fraveshi; A person's spiritual components, that is, the person's urvan (soul), mainyu (spirit), fravashi and khvarenah can unite and... are generally referred to collectively as that person's (united) fravashi: If the spirit, soul and khvarenah are in harmony with asha, they come together to form a united fravashi. The united fravashi of the righteous have the ability to become guardian angels. In the Farvardin Yasht (at 13.70): Tao he jasaonti avanghe yezi-she bavainti anazaretao khshnutao ainitao atbishtao ughrao ashaunam fravashayo, tao dim ava nifravayente manayen ahe yatha na merekho hupareno. Free rendering: They, the asha-abiding fravashis, come to assist those who are beneficent and not hurtful or offensive. To them, the fravashis will assuredly come flying like birds well-winged. The symbol of the fravahar or farohar therefore has three meanings nowadays: As a general symbol of the Zoroastrian faith: a symbol of belonging to the Zoroastrian community and of being a Zoroastrian (a symbol in a manner similar to the Christian cross). As a fravahar or farohar: a general symbol of the united fravashi or a guardian angel. As a symbol used by a Persian Achaemenian king: a personal symbol of the king's khvarenah or farr, his kingship in grace, or his fravashi. ref ; http://www.heritageinstitute.com/zoroastrianism/overview/index.htm

No , it isnt helpful . Why ? because this was your previous post here ; " I had already looked up your posts on Khvarenah and read some when you asked this, but I have been to busy to squeeze in a reply. In general I find them an interesting and potentially useful addition to the discourse on the subject. If I can make more time, I may reply in more detail. " I know this is an issue for you; having time to post here , as for a few years, pretty much every post you 'bow out' that way . Thats fair enough . But why use your valuable time to rehash this above ? Especially when you where 'additionally discourse' on such an important subject as the (perhaps) original source of this in Zoroastrianism . Why comment off topic, when you said you where going to comment on topic and then go off as you have ; " better things to do " . Why waste your valuable time on rehashing and old discourse of contention , here within this subject, when the subject at hand might benefit from your valuable input ? I dont get it .

Well... I will put that sentence I quoted above here again The khvarenah is the archetype of the person one can grow to if allowed to grow to the limit of her or his capacity in grace, that is, in keeping with the fravashi and thereby in keeping with Divine purpose. Let's assume that Crowley talked about this fravashi component somewhere as well. So do you see demon? God created other laws that pushes the creation as a whole towards that which he intended. But people needn't really be concerned with that. They should be concerned with their 'true will'. Perhaps this is the 'Do what thou willt shall be the only law' (that you need to know) And because you worry so much about why god doesn't intervene, perhaps this sentence can put you at ease a little bit The fravashi can be thought of as the hand of God in all of creation, or perhaps, the means by which God's plan resides in all of creation. Since God's law and plan are in every part and particle of creation from the very beginning, there is no need for God to intervene in the evolution of creation from time to time. No?

Cool! Aside from that experiment this was a line that caught my eye The khvarenah is the archetype of the person one can grow to if allowed to grow to the limit of her or his capacity in grace, that is, in keeping with the fravashi and thereby in keeping with Divine purpose. And this makes me think about the 'true will' of people like Trump, Putin, Hitler, ... Think we can say for sure that these personalities more or less believe they are carrying out their 'true will'. Much more so then others. So would that be the case? Can we even imagine a world without these figures? Would that be better, or would we be stuck somewhere in the evolution of mankind? Or perhaps we can at least say they are carrying out some distorted version of their 'true will' Or other things, beings that take advantage of people with a particular type of 'true will'.

I was lucky with my parents. So that should be good. (although I'm curious how we would proceed if that wouldn't be the case). You seem to refer to a post where you explicitly compare these concepts. Didn't find that. But did read some of your posts. Seems like it's kinda the idea of finding and living according to your destiny/calling something something. The Khvarenah seems to be more or less the same thing and involved in the formation of some guardian angel like thing.

Okay . Lets run a little experiment , if Mr McOolio doesnt mind ( you did ask after all ) , it something we did a few times in our group . It requires feedback so you will have to play along with me . Ideally 'to see' ... let's just say to know .... to know your True Will first this should start before you ... hopefully your parents had been educated about it or enlightened enough to realise the principle themselves and do what is required to help you find it . There is a lot of detail about this and Crowley did write about it as supplemental material to the Baptism rituals of the Gnostic Catholic Church and in other places , instructing parents in 'Thelemic childrearing ' ( yes yes, I know ; 'What would HE know about that ! ? - fair comment but one should go by the text and then evaluate that ) , specifically in 'The Rights of Children ' document . But thats fr adults and differnt subject . But ideally , first, one would hope that is in place . Now the self . Secondly, before I ask any questions , mcoolio , are you familiar with the subject and have you read what I posted comparing Crowley's concept of the True Will with the concept of Zoroastrian khvarenah ?

here, our helpful demon asks : " What tools did Crowely give us to find the "True Will"? " This is a fair answer, but the other answer is ; he either left no tools ( for the 'outsider' ) or he left a wealth of tools (if one will choose to undertake training ) . As you say ' many forms ' and 'an inner process' . This is the process of the series of initiations all designed to illuminate and bring to realisation such things as True Will, True Self and what lies beyond ' he aims of the egotistical personality' . Eventually, according to Crowley, within his system , after a certain level of initiation with realisation, Do what thou Wilt shall be the whole of the law, changes into Do what thou Wilt IS the whole of the Law . Humanity and most individuals are looong way from that yet . But all through his writings are hints and indications of processes that help . One of the first is remembering and recognising past lives ... to get a bigger picture of your ' dhama / kharma , also in rather obscure documents eg . great stuff about it in writings (again in obscure sources ) about bringing up children and being observant of any hints they show and offering full encouragement in such directions ( replete with warnings to the parents about projections of self on to them ) ... there are many more . But in this situation ... a thread like this , it seems better deal with the 'primary emergency ' present . For now, we have to tourniquet this severed leg ..... antibiotics ca be administered later . Its rather essential to any type of society forming , its also the basic precept of its manifestation in Zoroastrianism ( via the principle of Khvarenah ) - this respect of individuality , it marked their societies right through until the Persian Empire, where people like Cyrus and the system encouraged diversity , ethnicity, other religions and philosophies and did not try to force others into their own same mould . This still continues today , in that stream , with the Baha'i Faith ; 'Unity in Diversity' . Yeah . Anyway ... you can field these ones . I am finding this all rather cyclic ; certain people seem to come to a realisation but then a week later they are back on the same track they where before their 'realisation' < insert dog chaising tail gif here >

Although the wiki links above suggest 'Fravashi' equates with HGA, I dont agree. This seems closer to 'spirit' : " There is another spiritual component that resides in all of creation, living and not living, called the fravashi (later farvard). .... The fravashi can be thought of as the hand of God in all of creation, .... While the soul is personal, the fravashi is universal..." IMO Khvarenah is the closer concept : " The khvarenah is the archetype of the person one can grow to if allowed to grow to the limit of her or his capacity ....The khvarenah is also a person's higher calling - their meaning in life. Every human being is endowed with natural talents that can be harnessed and developed to achieve one's highest potential, one's latent destiny in life, or one's higher calling. ... The khvarenah is specific to a person and is different for each person. The khvarenah that does not belong to a person cannot be seized by another person. The implication is that we should be content with our khvarenah and not be jealous and greedy of the other's khvarenah (here, good fortune) through. ... When all human beings realize their calling or full potential in grace, the world will attain vahishtem anghuim &frasho-kereti - the ultimate and ideal future existence, ( I would venture that that applies to the individual as well) ... Human beings often limit or loose themselves. In either case, they do not achieve their full potential or capacity. While to some extent, a person's lot in life is determined by birth and circumstance, a person can find her or his latent khvarenah or calling by envisioning the person one aspires to become in grace, and then taking steps to realize the khvarenah despite daunting obstacles and adversity. ... A person's realization of her or his khvarenah is evidenced by a halo (farr in Persian), glowing brightly over her or his head - radiant as the sun. ... " The soul or 'Urvan' is different again . http://www.heritageinstitute.com/zoroastrianism/overview/simplified.htm#fravashi [ This is the root religion of the Magi or 'Zurvani' ( a later development * - after all, this is supposedly the tradition (and root of the word) of Magic . ] http://en.wikipedia.org/wiki/Zurvanism

I would agree that the making of 'incorrect moral decisions' is a 'force in the Universe , as in the first post . I observe that the original outlining of that force was the original impetus behind the philosophy of the second post . (and also very obvious in other 'Thelemo-philosophical' concepts like 'true Will' compared to 'Khvarenah' - probably engendered by things such as 'The Chaldean Oracles' as well as the Scripture itself . ) IE. angra and spenta mainyu ... 'mental attitude' which can be engendered by certain behaviours - one way or the other . http://www.heritageinstitute.com/zoroastrianism/overview/index.htm#spenta_angra http://www.heritageinstitute.com/zoroastrianism/overview/index.htm#khvarenah

Well, its a long tradition that winds its way through many manifestations and NOT original to Crowley . But going back to the topic at hand , ie, the concept ( forgetting Crowley for a moment .... if that is possible for a moment ) what do you think about my comparisons to the concept of Khvarenah ?