Dependent Origination for the Layman

Table of contents :
Dependent Origination for the Layman......Page 3
Copyright information......Page 4
Dedication......Page 7
Introduction......Page 8
Buddhism......Page 9
Dependent Origination......Page 12
Ignorance- Avidya......Page 13
Acts of Will - Samskara......Page 14
Consciousness – Vijnana......Page 15
Mentality and Corporeality – Namarupa......Page 16
Six-fold Sense Bases - Sadayatana......Page 18
Contact- Sparsha......Page 19
Feeling – Vedana......Page 20
Craving – Tanha......Page 21
Attachment – Upadana......Page 22
Becoming – Bahava......Page 23
Rebirth – Jati......Page 24
Aging and Dying – Jaramarana......Page 25
Breaking the Links......Page 26
Conclusion......Page 27
Other Books By The Author......Page 28
About Author......Page 30

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Dependent Origination for the Layman By Baal Kadmon

Copyright information Copyright © 2017 by Baal Kadmon All rights reserved. No part of this book may be reproduced by any mechanical, photographic, or electrical process, or in the form of a recording. Nor may it be stored in a storage/retrieval system nor transmitted or otherwise be copied for private or public use-other than “fair use” as quotations in articles or reviews—without the prior written consent of the Author. The Information in this book is solely for educational purposes and not for the treatment, diagnosis or prescription of any diseases. This text is not meant to provide financial or health advice of any sort. The Author and the publisher are in no way liable for any use or misuse of the material. No Guarantee of results are being made in this text. Cover Kadmon, Baal Dependent Origination for the Layman –1st ed Printed in the United States of America

Cover image: Buddha eyes of the Nepal File: #82445887-Fotolia.com Book Cover Design: Baal Kadmon At the best of my ability I have credited those who created the pictures based on the research I have conducted. If there are images in the book that have not been given due copyright notice please contact me at [email protected] and I will remedy the situation by giving proper copyright credit or I will remove the image/s at your request.

Table of Contents Dependent Origination for the Layman Copyright information Dedication Introduction Buddhism Dependent Origination Ignorance- Avidya Acts of Will - Samskara Consciousness – Vijnana Mentality and Corporeality – Namarupa Six-fold Sense Bases - Sadayatana Contact- Sparsha Feeling – Vedana Craving – Tanha Attachment – Upadana Becoming – Bahava Rebirth – Jati Aging and Dying – Jaramarana Breaking the Links Conclusion Other Books By The Author About Author

Dedication This book is Dedicated to St Expedite

Introduction If you have read my other books, you know that I like to take complex ideas and break them down so they become accessible to all who read it. I will attempt to do so in this book as well. I have always resonated with the Eastern paths and like my work with the Occult, I found that all these teachings are so very technical and complex. If you know me, you know that I think complexity is never a sign that the underlying teaching is effective or any good for that matter. Of course, there are exceptions, but for the most part, there is absolutely no reason for the complexity other than to impede you from understanding. Many Buddhist concepts are not easy to understand, especially Tibetan Buddhist concepts. This seems so very counterintuitive since the Buddha himself taught ideas that were simple. Not necessarily easy to apply, but certainly simple. Like almost all religions, ideas start from a simple core set of ideas and then evolve. For example, no one could have possibly conceived that when Jesus first started to preach, that a complex ideological monolith like the Catholic Church would form as a result. Of course, the history is a lot more nuanced than that, but if Jesus did not preach the sermon on the mount, chances are, Christianity would have never formed in any of its forms. It’s the nature of humanity to over complicate what is often a simple idea. As they say, put two theologians in a room and come out with three opinions. It is what it is. I am going to try to strip all that away when it comes to Buddhist teachings in my new series “Baal on Buddhism”. In this volume, I will be discussing a central idea within Buddhism called Dependent Origination. Most are familiar with The Four Noble Truths, which I will cover in a future book, but this particular teaching I will discuss has all of the Buddhist core ideas within it. Before we go on, I would like to mention that I DO NOT consider myself Buddhist, or any religion for that matter. I am syncretic and therefore I practice and use many different concepts. I am simply elucidating on hard topics that I feel should be simplified. That has been my goal in all my books. I hope you enjoy it.

Buddhism In order to get a grasp of Buddhism, we should discuss how Buddhism in general evolved. We won't go into the details of what Buddhism is exactly, but you will get a taste of it later in this book. The Development and Spread of The Buddhist Religion: As Buddhism was rising out of its embryonic state in India, several sects or denominations started to form. The earliest of which is called Theravada. It is the same form of Buddhism that is found in Myanmar (formerly Burma), Sri Lanka, Cambodia and Thailand. Around the first century B.C., a new sect would form called the Mahayana (Great Vehicle). This sect, or school I should say brought fresh new ideas to Buddhism while not changing Buddha's original message. They brought in the concept of the bodhisattva, a person who selflessly works for the enlightenment and wellbeing of all sentient beings, not just themselves. This form of Buddhism became popular in Japan, China and Korea. A few centuries later, in North India, another sect or school formed called the Vajrayana (The Diamond vehicle). It is called this because it prides itself on the “hardness” and clarity of its vision and mission. It is this form of Buddhism that spread to the Himalayas and Tibet. However, its ideas would be combined with other sects as well. In many ways, you can say that Tibetan Buddhism is a hybrid of sorts. During the reign of the first King of Tibet, Songsen Gampo (600-650 A.D.) Buddhism started to trickle in from India. It would only be 100 years later that Buddhism started to flourish and it is only during the reign of king Trison Detsen ( 755-797 A.D.) that Buddhism became the official state religion. Of course, like all new religions, they compete with native religions, in this case, that religion was the Bon Religion that still exists to this day and tension are still rather high between them and Tibetan Buddhists. During this time, a great Buddhist revolution started; monumental translation projects were started to translate the Sanskrit Buddhist texts into Tibetan and the landscape would start to transform as monasteries were built. Unlike early Christianity that appealed to the poor and downtrodden, Buddhism was embraced by all levels of society. However, very much like Christianity in its formation, there were some leaders who resisted and tried to suppress Buddhism. The very last of the anti-Buddhist kings reigned from 838 to 842, he was, however, assassinated and his dynasty quickly collapsed. This, however, did not bring in a renaissance of Buddhism, but rather it caused a protracted period of darkness on Tibet that lasted

almost 200 years. Monasteries were not being built anymore and some were shuttered; translation projects ceased and no viable government was in place to stabilize the country. Of course, Buddhism would reemerge.

The Unique Nature of Tibetan Buddhism As I stated earlier, Tibetan Buddhism is very much a hybrid of the other schools of Buddhism. Its philosophy and general cosmology is that of Mahayana school but its general teachings, its monastic vows, and meditation practices are distinctly Theravadan in nature. It still however preserved its Vajrayana heritage. The Vajrayana heritage is not dissimilar to the Mahayana school in terms of its philosophical outlook. There is, however one significant difference. The difference is in how they deal with the various dark qualities of the human soul such as greed, aggression, excessive cravings and ignorance. The Vajrayana school of thought is devoted to turning those dark qualities into wisdom and virtue. I guess you can say they are seeking to transmute those energies. The Mahayana school seeks to destroy those very same dark qualities. Mahayana in a sense wants to deny the world, but Vajrayana views the world as inseparable from enlightenment itself and the process of enlightenment. What really makes Tibetan Buddhism stand out is its elaborate spiritual practices and techniques. All these elaborate forms of practice are meant to accelerate a person’s path to enlightenment and release them from the wheel of reincarnation. This can all take place in one's own life time. The Mahayana school believes many many more lifetimes are needed. Buddhism is not easy, but that doesn’t mean it can’t simplified. That is my aim in the coming chapters. Let us proceed.

Dependent Origination When we look at the world, we see all the vast interdependencies at play. For one thing to occur, something else had to occur that preceded it and on and on ad infinitum. This includes the suffering “Dukkha” that we experience in this world. All suffering, as Buddhism states, is based on attachments to “things” and “ideas”. All suffering is a result of causality, if we do not jump off this wheel of causality, it controls our every move and we will be forever slaves to it, its cause and effect. Buddhism offers a way out of this cycle of suffering. However, it is not only suffering on this earth that occurs when we stay on the wheel of cause and effect; according to Buddhism, we create conditions in which we will need to reincarnate yet again in this world and live through the suffering yet again. In some instances, one may not reincarnate on earth but, in other spiritual dimension in which suffering is taking place there as well. The first step to stopping the insanity is to know how these dependent originations come about. Buddhism explains this through something called The Twelve Nidanas. Each Nidana or “link” leads us to further understand how these dependencies arise. Let us take a look at each one.

Ignorance- Avidya Ignorance or Avidya is the first link in the chain. It is the first for a reason for it is the reason why the other links in the chain of dependency exist. A common western adage, Ignorance is bliss is used to describe a state in which a person doesn’t know any better. Essentially, what they don’t know, cannot hurt them. In Buddhism, the opposite couldn’t be truer for it is ignorance that is the root of all suffering. When I say ignorance in this case, I am saying the deeper ignorance of how things work and ignorance of the true nature of existence. To understand this more fully, we must understand Buddhism’s ideas on what the “self” is. Before we do that, let us take a few steps back to discuss the self within the Hindu conception since, in the end, the concept of the self comes from it within these traditions. In Hinduism, the self is called the ATMAN, this self is one with God, in fact, all things are one with this self. There is nothing else in the world but the Atman. It is the eternal soul if you will. When one truly identifies with the Atman, they are identifying with the infinite and eternal Godhead. When one does this, they achieve Moksha or freedom from the world and the cycle of reincarnation. This sounds all well and good. However, this idea of the Atman is very different in Buddhism and this difference is the root of all ignorance. In Buddhism, the Atman or soul does not exist. In fact, the Sanskrit term for this is AN-ATMAN or NO-SOUL or Non-self. There is no unchanging eternal soul, no unchanging God to identify with. In fact, the very ground of all existence is pure emptiness and groundlessness. Therefore, nothing that exists on any level is permanent, but the root of all is impermanence. It is our ignorance of this that leads to suffering. When we identify with a self, we get attached to all the illusory things that come with the delusion of the self. Our Happiness and our sorrow all stem from it. This causes us to go on a merry-go-round of unstable emotional states that throw us off. In many ways, when we look through the lens of ignorance, we are creating permanence where permanence doesn’t exist. It is like building a house in the sand. This permanence mindset leads to attachment. This attachment creates our world of which the Buddhist call Samsara. Samsara is the cauldron of all suffering, but one can transcend the suffering when we stop projecting onto it. Proof that we are indeed projecting permanence on this world is the fact that it is not enduring. The fact that it is not enduring means, it is not truth, it is not real, but rather our illusion that we foster through the concept of the tangible self. This illusion is due to ignorance. Since this tangible self is viewed as real, it causes us to generate actions and thoughts that lead us to link two.

Acts of Will - Samskara When we are rooted in ignorance, it causes us to think and do things that ultimately damage us and others. Often these actions are based on what Buddhism calls the three poisons of the mind. Confusion/Foolishness, Desires and Hatred. These three poisons are all encompassing and speak to every single base emotion and action we ever take through ignorance. Foolishness makes us do stupid things. Desires that cause attachments such as greed and unchecked lust causes us to commit acts of barbarity. Hatred causes us to kill and become aggressive. This is, of course, not an exhaustive list of how these poisons can impact our minds and our lives. As the ignorance grows, these poisons take over our lives and the results of the words and actions taken under the influence of the poisons causes us to incur karmic debt. Often, we use the word karma in one way. When someone does something bad, we say that “karma” will get them. Karma is a bitch as it were. However, karma comes in three flavors. Positive Karma, Neutral Karma and Negative Karma. Positive Karma is when one does an act of Kindness, including those done with your words. Neutral Karma is when your actions do not have an impact such as doing one-pointed meditation. It doesn’t do good nor does it harm you or anyone else. Negative Karma, on the other hand is what transpires from the three poisons. Not only does this bring suffering upon us and others, but also endless rebirths until we satisfy the karmic debt. More ominous, these actions cause, in many ways, an addiction to negativity and we develop the “evil” tendencies in us, thus creating more negative karma. I guess you could say that negative actions create the propensity for more negative actions. This leads us to the third link.

Consciousness – Vijnana As I mentioned in the last link, these negative actions that are taken create a consciousness that predisposes us to further evil acts. They become, in many ways imbedded into our subconscious mind to the point that they are literally imprinted upon us. This doesn’t only impact our day to day lives, but it carries on into the next life as well. One can determine easily if a consciousness derived from past action based on the three poisons is in play. You can either look at your own patterns or others if you like. But notice how people have things happen to them repeatedly. They don’t seem to have any luck. There are people who are almost always in a state of suffering, whereas there are people who just have all the luck in life and are always in a good space. This, according to Buddhism is due to the consciousness that was carried over from a past life in which a preponderance of either negative or positive karma has been accumulated and it is playing out in this life. This leads us to the next few links. The upcoming links discuss the various means in which consciousness arises in us.

Mentality and Corporeality – Namarupa As we have seen in the last link, our consciousness becomes imprinted into our actions and our thoughts and they inform our next incarnation. Let us discuss how Mentality and Corporeality relate to it. There are five elements to this link. Mentality (Four elements): Feeling, perception, intention, contact, and attention. Corporeality (Fifth element): This is our body and form which is depend on the mentality. Upon conception, we have no real form yet. This is understood to mean that our entire mental faculties including our emotions and feelings are also not fully formed. We are still in a state of dynamic potential, at any time, things can change. However, based on our previous karmic debts, they start to gel into our current lives. The goal of ending suffering is when we no longer take on mentality and Corporeality.

The Buddha said it best in this dialogue with Ajita: Ajita: ...name & form, dear sir: Tell me, when asked this, where are they brought to a halt?

The Buddha: This question you've asked, Ajita, I'll answer it for you — where name & form are brought to a halt without trace: With the cessation of consciousness they're brought to a halt.

Six-fold Sense Bases - Sadayatana After some time in the womb, we will develop the six-fold senses. The Eye for Seeing The Ear for Hearing The Nose for smelling The Tongue for tasting The Skin for Touching The Mind for Thinking These are all the senses that help form the consciousness we experience in the world. It will be through these that we will develop the consciousness that we will develop and in turn bring forth into our next life. But before it can do so, it must go through the next links.

Contact- Sparsha This is the doorway in which attachments are formed and we start developing the ingredients for the dependent origination of Samsara. For our senses, in the previous link, to get engaged, they must have a target object to focus on. For example, the sight of something beautiful is the target object. Once the sense locks on to its intended target or object, a link is made in the mind. This link in the mind is consciousness. More specifically the visual consciousness in this example. Once this occurs, the mind starts to react to this stimuli with the target object physically, so Corporeality is taking place and then thoughts begin to emerge, thus a mentality is forming as well. This leads us to the next link in the chain.

Feeling – Vedana As these sensations with the senses are engaged and both the Corporeality of our form and mentality begin to form, feelings will start to emerge regarding the target object. Let us use the previous example with something visually appealing. When the target object, is picked up by the eyes, a feeling or feelings may arise. It can be a good one such as compassion or love, a bad one such as hatred or malice or a neutral one in which there is no real feeling toward the object. Feelings in and of themselves, based on their quality can produce karma. Love and compassionate feelings lead to good karma and hatred and malice lead to bad karma and so on and so forth. But I digress. As feelings develop for a target object, something begins to change in the mind. Suddenly you find that you need and even lust for that object. This leads us to the next link. Do you see where this is going?

Craving – Tanha As we develop a feeling for something, we start to want it, we start to crave it. Here the attachment really starts to take root. We crave what we want to experience. The more we engage our feelings about it, the more we want to experience that feeling. The object itself almost doesn’t matter anymore, the craving is for the feeling itself. For example, one may enjoy the feeling of being loved so much that they crave it. This will often lead the person to enter relationships they shouldn’t be in just so they can feel that love and acceptance. They essentially crave it. The same thing for sex. So many simply have sex because they want to experience the feeling, they don’t really care if they are with one person or not. This will cause them to cheat with countless partners. That is because they are looking to capture the feeling. If it was only about the object, their significant other would be enough. Do you see what I mean? Of course, this can also work in reverse and the person has a bad feeling about something and is repelled by the object and literally craves to get away from it. It goes both ways, and both ways they are craving something, which eventually leads us to the next link.

Attachment – Upadana Once a craving is in place; the mind creates an attachment to it. The attachment can either be to obtain the feeling this object bestows upon them OR they are attached to what will repel the object from them. I guess, perhaps the better word should be fixated. This, of course, causes suffering because the pursuit is always to satisfy a craving and if that craving is not satisfied it becomes anxiety and angst producing. In Buddhism, there are four main attachments that can lead to suffering. 1.

Self-Attachment: This is the belief That there is an individual self that is finite and has a body and thus actions revolve around that. And everything in-between. It is essentially an obsession with the concept of the self.

2.

Sensual Attachment: This is an attachment to the enjoyment and attachment to music, to beauty, sexuality, and one’s health. Essentially. fetishizing these things. 3. Ritual Attachment: This is an attachment to rituals and things revolved around them. Such as excessive cleanliness thinking if you are not so, it will lead to ritual impurity. Often people get obsessed with rituals themselves which causes an attachment to them. As you may know, I am not one for Ritual attachment and I write quite a bit about it in my other books. 4. Point-of-View Attachment: This is particularly harmful and unfortunately, very widespread. This attachment involves rigid notions of one’s political views, views on religion and God. Obsession with one’s view on sexuality, class and race. Perfectionism and other forms of dogmatic ideologies and much more. We can see this all around us. There are of course other points of view that one can fetishize and attach to, those are simply examples. When an attachment entrenches, it gets harder and harder to break. This leads us to the next link.

Becoming – Bahava As you can see, a chain reaction is slowly occurring. At this point, the attachment is well on its way and one’s thoughts and actions have now, in many ways, fused with the DESIRE for the target object or the feeling it induces. The person has essentially become their cravings. It becomes an addiction. The substance becomes all-consuming. Even society labels people who have such addictions as “addicts” essentially stripping them of their identity as “Joe” or “Jane” and they simply become an addict, a person completely identified with the consequences of their craving and attachment. Although there are many factors at play in any addiction, this is what is happening at the core. It does not matter what is driving one’s life into addiction, the consequences will be experienced. At this point, actions that yield negative Karma are prevalent in one’s life. This leads to a life of suffering and a spiritual heritage of countless rebirths into the world or other dimension in order to rectify this spiral of negative karmic debt. Like financial debt, often one borrows from Paul to pay Mary and it keeps the cycle going. Ultimately, as I stated, the outcome will be suffering and a rebirth into this world. That leads us to the next link.

Rebirth – Jati Due to our actions in the previous links, we have now been reborn into this world of illusion or Samsara. The life that is lived will now reflect the previous life’s Karmic debt. This cycle will continue so long as one continues on the path of ignorance. This leads us to the final link.

Aging and Dying – Jaramarana In many ways, this link is a stand in for “all” sufferings and can also be called simply Dukkha or suffering itself. Within this link all manner of suffering is experienced. The Buddha himself realized this when he first encountered life in this world. Before he reached enlightenment, He was a pampered prince. His name pre-enlightenment was Siddartha. Often, he would venture off into the city to view the comings and goings of the people. It was here that he encountered suffering. What he saw while walking amongst the people startled him. He saw aging people, sick people and corpses. Not knowing this was the course of life in Samsara, he asked his keeper, “Will This happen to me?” The answer, was, of course, Yes. This scared the young Prince and it was now, he decided that he must learn how one can avoid such horrible sufferings. This led him on a lifelong journey to find the remedy to all suffering. To become the Buddha, to break the twelve links.

Breaking the Links As you can see, the twelve links give a somewhat detailed account of how suffering develops in us. It also shows us the horrible consequences of this as well. As dire as the preceding might sound, there is a remedy for the twelve links and that is the eight-fold noble path. The eight are: Right Understanding: Learning to understand the world and existence for what it really is. This is the first step out of ignorance. Right Intent: To have the intent to fulfill right understanding. Right Speech: Having your speech be impeccable and in alignment with the right intent. Right Action: Aligning your actions to represent your right understanding of the true nature of existence. By default, this will lead to ethical living and the removal of negative karmic debts. Right Livelihood: Aligning your daily life and work to the right understanding will lead to a livelihood in which respect for life is paramount. Right Effort: Always do your best. Aligning your efforts to portray this right understanding. This includes your mental space as well. When you have right understanding, all your efforts lead to truth. Right Mindfulness: This is one of the hardest of all because it requires us to be mindful of how we think. Right mindfulness asks of you to be aware of your automatic thoughts and all the thoughts in which create negativity within you. We may not always know we are deviating from right understanding, but with mindfulness we can catch these moments and place ourselves back into alignment with right understanding. Right Concentration: Once the mind achieves right mindfulness, it allows one to be able to concentrate more purely. Mindfulness and concentration allows us to focus on what existence really is, as opposed to what we think it is. The eight-fold path is the key to breaking the twelve links of dependent origination and will take one off the cycle of death and rebirth and the suffering which accompanies it. This, of course, is a simple explanation of the eight-fold path, I will get into greater depth in the next installment of this series.

Conclusion There you have it my friends. This is not what I generally write about, but I feel that I should be doing to religion what I do for magick and the occult…Make the hard concepts simple. There is no reason at all that any of these things should be difficult. Please stay tuned for future volumes in this series. I think you will enjoy it. So Mote It Be!

Other Books By The Author Organized by date of publication from most recent: Dependent Origination for the Layman The Watchers And Their Ways Rabbi Isaac Luria: The Lion of the Kabbalah (Jewish Mystics Book 1) Circe's Wand: Empowerment | Enchantment | Magick Ganesha Mantra Magick:Calling Upon The God of New Beginnings Shiva Mantra Magick: Harnessing ThePrimordial Tefillin Magick: Using Tefillin For Magickal Purposes (Jewish Magick Book 1) Jesus Magick (Bible Magick Book 2) The Magickal Moment Of Now: The Inner Mind of the Advanced Magician The Magick Of Lilith: Calling Upon The Great Goddess of The Left Hand Path (Mesopotamian Magick Book 1) The Magickal Talismans of King Solomon Mahavidya Mantra Magick: Tap Into the 10 Goddesses of Power Jinn Magick: How to Bind the Jinn to do Your Bidding Magick And The Bible: Is Magick Compatible With The Bible? (Bible Magick Book 1) The Magickal Rites of Prosperity: Using Different Methods To Magickally Manifest Wealth Lakshmi Mantra Magick: Tap Into The Goddess Lakshmi for Wealth and Abundance In All Areas of Life Tarot Magick: Harness the Magickal Power of the Tarot The Quantum Magician: Enhancing Your Magick With A Parallel Life Tibetan Mantra Magick: Tap Into The Power Of Tibetan Mantras The 42 Letter Name of God: The Mystical Name Of Manifestation (Sacred Names Book 6) Tara Mantra Magick: How To Use The Power Of The Goddess Tara Vedic Magick: Using Ancient Vedic Spells To Attain Wealth The Daemonic Companion: Creating Daemonic Entities To Do Your Will

Tap Into The Power Of The Chant: Attaining Supernatural Abilities Using Mantras (Supernatural Attainments Series 72 Demons Of The Name: Calling Upon The Great Demons Of The Name (Sacred Names Book 5) Moldavite Magick: Tap Into The Stone Of Transformation Using Mantras (Crystal Mantra Magick Book 1) Ouija Board Magick - Archangels Edition: Communicate And Harness The Power Of The Great Archangels Chakra Mantra Magick: Tap Into The Magick Of Your Chakras (Mantra Magick Series Book 4) Seed Mantra Magick: Master The Primordial Sounds Of The Universe (Mantra Magick Series Book 3) The Magick Of Saint Expedite: Tap Into The Truly Miraculous Power Of Saint Expedite (Magick Of The Saints Book 2) Kali Mantra Magick: Summoning The Dark Powers of Kali Ma (Mantra Magick Series Book 2) Mary Magick: Calling Forth The Divine Mother For Help (Magick Of The Saints Book 1) Vashikaran Magick: Learn The Dark Mantras Of Subjugation (Mantra Magick Series Book 1) The Hidden Names Of Genesis: Tap Into The Hidden Power Of Manifestation (Sacred Names Book 4) The 99 Names Of Allah: Acquiring the 99 Divine Qualities of God (Sacred Names Book 3) The 72 Angels Of The Name: Calling On the 72 Angels of God (Sacred Names) The 72 Names of God: The 72 Keys To Transformation (Sacred Names Book 1)

About Author Baal first discovered his occult gifts when he was very young. It was only in his teens when on a trip to the Middle East that he felt compelled to learn about what has been haunting him since childhood. Several teachers and many decades later he felt read to share what he has learned. His teaching are unconventional to say the least. He shatters the beloved and idolatrously held notions most occultists hold dear. His pared-down approach to magick is a refreshing and is much-needed in a field that is mired by self-important magicians who place more important on pomp and circumstance rather than on magick. What you learn from Baal is straight forward with no frills. Magick is about bringing about change or a desired result, Magick is a natural birthright...There is no need to complicate it. Don't you agree? If you have any questions, please feel free to visit Baal at http://www.BAALKADMON.COM http://facebook.com/baal.kadmon