Michael Wynn's Occult Reference Library
AKASHA,AKASA,AKASHIC

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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if you are using a comm

require tools for your magick. that is not quite true: in fact, you could practise magick with nothing but a candle. a candle is a self-contained magical system, for although it represents the fire element, it also containing the other three basic elements of magick: earth is represented by the unburned wax of the candle, air is the smoke, fire the flame and water the melted wax. thus is created akasha, or spirit. for most spells, however, you should have one or two altar candles in white, cream or natural beeswax. a single central candle can be good for times of quiet meditation, but for more focused rituals you may prefer to light one candle to represent the goddess on the right and another for the god polarity, on the left of the altar. any tools and elemental substances that you wish

ay eve, and white candle wax dripped on the surface to create divinatory images that offer insights into potential paths. you can cast flower petals into the cauldron water to get energies flowing. for banishing, add dead leaves and tip the cauldron water into a flowing source of water. you can also burn incense in the cauldron if this is the focus of a ritual. the cauldron is a tool of spirit or akasha, the fifth element. the chalice the chalice, or ritual cup, used for rituals is traditionally made of silver, but you can also use crystal, glass, stainless steel or pewter. the chalice represents the water element and is placed in the west of the altar. like the sword, it is a sacred grail treasure and is a source of spiritual inspiration. the grail cup is most usually represented as the c

on and water/feelings. jung also thought that we each had a predominant element, a secondary one and a shadow one that we denied or projected on other people whom we then unconsciously disliked because they mirrored our faults. in formal magick, the four elements are seen as providing natural energies for transforming wishes into reality. together they combine to form the fifth element- ether, or akasha- that represents pure spirit, or perfection. medieval alchemists attempted to create this elusive substance, called the philosopher's stone. it was said to turn base metal into gold and, as an elixir according to the eastern tradition, to cure all ills and offer immortality. these elements form the basis for raising power in formal magick and in less formal spells too and are represented by

he west and his colour is silver. pentagrams the pentagram, as i have already mentioned, is one of the most sacred geometric forms in magick. some witches wear a gold pentacle, a pentagram in a circle (see page 189, on a chain as a sign of their craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the goddess in her triple aspects. it is the realm of spirituality and the divine spark within all life. the top left point of the pentagram symbolises air and the fixed sign of aquarius, representing logic, intelligence and the conscious awareness that enables us to reach beyond the material and follow steps to knowledge of what is hidden. the top right point i

e energies. after the ceremony* dispose of materials- some may need to be left out in the light of the moon, or buried or thrown to the winds; others may be kept, wrapped in silk, or sent to the person for whom the spell is intended* blow out all the candles, unless they are to be left to burn down. if this is the case, make sure there is no risk of fire* cleanse and recharge your tools. glossary akasha: the fifth and greatest element, formed by the combination of the ancient elements of earth, air, fire and water that were considered in classical times and by alchemists to be the components of all life and matter. also sometimes called spirit or ether. akashic records: the collective memory bank on the spirit plane said to hold the experiences of all people, past, present and future. alba

o compromise. oimelc: see imbolc. ostara: the celtic festival of the spring equinox. pentacle: a ritual item, symbol of the earth, consisting of a flat, round disc, engraved with a pentagram. pentagram: a five-pointed diagram, one of the most sacred geometric forms in magick. each of the five points represents one of the five elemental powers. the uppermost, single point is symbolic of spirit, or akasha. poppet: a featureless doll made of cloth that is filled with herbs and used in healing or as a talisman to attract love or fertility. it may also be made of clay and used as a focus for positive magick to being health or happiness to the person represented by it. power hand: the hand you write with, used to transmit assertive and creative energies. see also receptive hand. quarters: the fo

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

nfire of written wisdom, and haeckel forging biological evidence; physicists ignorant of radioactivity disputing the conclusions of geology, and theologians impatient of truth struggling against the tide of thought; all such must perish at the hands of their own error in making their minds, internally defective or externally deflected, the measure of the universe> of being. the aethyr is the 279 "akasha, the "spirit, the aethyr or physics, which is the framework on which all forms are founded; it receives, records and transmits all impulses without itself suffering mutation thereby. the "earth" is the sphere wherein the operation of these "fundamental" and aethyric forces appears to perception "under the earth" is the world of those phenomena which inform those perceived projections, and d

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ed as refractory a subject as l vi could possibly have chosen. all the cards were against him. why? let me remind you of the sublimity of the man's genius, and the extent of his attainment. apollonius must certainly have made the closest links between his ruach and his supernal triad, and this would have gone seeking a new incarnation elsewhere. all the available ruach left floating around in the akasha must have been comparatively worthless odds and ends, true qlippoth or "shells of the dead- just those parts of him, in a word, which apollonius would have deliberately discarded at his death. so what use would they be to l vi? even if there were among them a few such elements as would serve his purpose, they would have been devitalized and frittered away by the mere lapse of the centuries

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ation of all existence, from the logoic atom, the solar ring-pass-not, down to the minutest atom of the chemist or physicist. second, as active heat. this results in the activity and the driving forward of material evolution. on the highest plane the combination of these three factors (active heat, latent heat and the primordial substance which they animate) is known as the 'sea of fire' of which akasha is the first differentiation of pregenetic matter. akasha, in manifestation, expresses itself as fohat, or divine energy, and fohat on the different planes is known as aether, air, fire, water, electricity, ether, prana and similar terms.9,(9)10,11(10) it is the sumtotal of that which is active, animated, or vitalized, and of all that concerns itself with the adaptation of the form to the n

n the twofold manner: first, as latent heat which is the basis of life of the spheroidal cell, or atom, and of its rotary adjustment to all other cells. second, as active heat or prana; this animates all, and is the driving force of the evolving form. it shows itself in the four ethers and in the gaseous state, and a correspondence is here found on the physical plane in connection with man to the akasha and its fivefold manifestation on the plane of the solar system. this fire is the basic vibration of the little system in which the monad or human spirit is the logos, and it holds the personality or lower material man in objective manifestation thus permitting the spiritual unit to contact the plane of densest matter. it has its correspondence in the ray of intelligent activity and is cont

generally understood to exist whenever the sun is considered. it is the point of fiercest incandescence, and the objective sphere of fire is but the manifestation of that internal combustion. this central heat radiates its warmth to all parts of the system by means of a triple channel, or through its "rays of approach" which in their totality express to us the idea of "the heat of the sun" 1. the akasha, itself vitalised matter, or substance animated by latent heat. 2. electricity, substance of one polarity, and energised by one of the three aspects logoic. to express it more occultly, substance showing forth the quality of the cosmic lord whose energy it is. 3. light rays of pranic aspect, some of which are being now recognised by the modern scientist. they are but aspects of the latent h

flection, having no inner fire to blend and merge with light external. these inner fires of the earth can be seen functioning, as in the sun, through three main channels: 1. productive substance, or the matter of the planet vitalised by heat. this heat and matter together act as the mother of all that germinates, and as the protector of all that dwells therein and thereon. this corresponds to the akasha, the active vitalised matter of the solar system, that nourishes all as does a mother. 2. electrical fluid, a fluid which is latent in the planet though as yet but little recognized. it is perhaps better expressed by the term "animal magnetism" it is the distinctive quality of the atmosphere of a planet, or its electrical ring-pass-not. it is the opposite pole to the solar electrical fluid

is located there, and from it the radiations go forth along the three channels, recognisable in the spine. 1. bodily warmth, the channel along which the heat radiates and which finds the goal of its attention to be the heating of the corporeal frame. this vitalisation of the dense matter of the- 35- a treatise on cosmic fire copyright 1998 lucis trust body finds its correspondence in the systemic akasha, and in planetary productive substance. 2. nervous response. this is the vitalising tenuous fluid which applies itself to the stimulation of the nervous centres, and which creates electrical response to contact between the nerves and the brain. it should now be more closely studied. it corresponds to systemic electricity, and to planetary electricity. 3. pranic emanation. the emanation, via

, and all abstract thinkers. the etheric body of man holds hid the secret of his objectivity. it has its correspondence on the archetypal plane, the plane we call that of the divine manifestation, the first plane of our solar system, the plane adi. the matter of that highest plane is called often the "sea of fire" and it is- 44- a treatise on cosmic fire copyright 1998 lucis trust the root of the akasha, the term applied to the substance of the second plane of manifestation. let us trace the analogy a little more in detail, for in its just apprehension will be found much of illumination and much that will serve to elucidate problems both macrocosmic and microcosmic. we will begin with man and his etheric body. the etheric body has been described as a network, permeated with fire, or as a w

ocosm and the macrocosm. when a man has, through meditation and concentration, expanded his consciousness to a certain point he is enabled to include the subtler planes, and to escape beyond the limits of the dividing web (stop) physical sub-planes solar system planes 1. first ether. atomic plane..adi. divine. sea of fire. first cosmic ether. 2. second ether. sub-atomic..anupadaka. monadic plane. akasha. second cosmic ether. 3. third ether. super-etheric..atmic. spiritual plane. aether. third cosmic ether. 4. fourth ether. super-gaseous..b. uddhic. intuitional plane. air. fourth cosmic ether. dense physical planes of humanity 5. gaseous. sub-etheric..mental. fire. cosmic gaseous. 6. liquid..astral. emotional plane. water. cosmic liquid. 7. earthly. dense..physical plane. earth. cosmic dens

nd the connection to that which is above, and to that which is below, or included, may be plainly seen. chart iii the seven planes of our solar system- 65- a treatise on cosmic fire copyright 1998 lucis trust the planes physical plane systemic planes c osmic planes 1. atomic plane..d. ivine. adi..atomic plane 1st ether p rimordial matter 1st ether 2. sub-atomic..monadic. anupadaka..sub-atomic the akasha 2nd ether 3. super-etheric..spiritual. atmic..3rd ether ether plane of union or at-one-ment 4. etheric. intuitional. buddhic..4th cosmic ether ether the lower three worlds 5. gaseous..mental. fire..gaseous sub-etheric 6. liquid..astral. emotional..liquid 7. dense physical..physical plane..dense physical d. these major seven planes of our solar system being but the seven subplanes of the cos

eavenly man in his sphere and of a man in his tiny cycle. thus the importance of manas can be fully seen. it is the means whereby evolution becomes possible, comprehension is achieved, and activity is generated and utilised. let us now consider how this question can be expressed in terms of fire: objectively subjectively 1. the sea of fire..1. our god is a consuming fire..e. nergising will 2. the akasha..2. the light of god..f.orm aspect. 3. the aether..3. the heat of matter..activity aspect. 4. the air..4. the illumination of the intuition- 156- a treatise on cosmic fire copyright 1998 lucis trust 5. fire..5. the fire of mind. 6. the astral light..6. the heat of the emotions. 7. physical plane electricity..7. kundalini and prana. spiritually. this is hid in a threefold mystery: 1. the mys

dergo on the three lower cosmic planes a process of developing an apprehension of his environment of the same nature as man in the three worlds. this fact should be remembered by all students of this central division of our subject; above all the analogy between the cosmic physical planes and the solar physical planes must be pondered upon. it holds hid the fourfold mystery: 1. the mystery of the akasha. 2. the secret of the fifth round. 3. the esoteric significance of saturn, the third planet. 4. the occult nature of cosmic kundalini, or the electrical force of the system. one hint on this fourth point may be given for wise consideration. when the electrical interplay between the planets is better ascertained (and by this i mean their negative or positive interplay, then it will be reveal

ult of the desire for existence, hence the dynamic fire of will is transmuted into the burning fire of desire. i would call attention to the choice of those two phrases, which might also be expressed under the terms: dynamic electrical manifestation. burning electrical manifestation. here on the second plane, the sea of electrical fire, which distinguished the first plane, is transformed into the akasha, or burning etheric matter. it is the plane of the flaming sun, just as the first plane is that of the fire mist or the nebulae. this idea will be easier to comprehend if it is borne in mind that we are dealing with the cosmic physical plane. certain things take place on the second plane which need realisation, even if already theoretically conceded: heat or flaming radiation is first seen

s its importance has not yet been grasped by the average occult student; this fact when conceded and realised serves in a wonderful way to clarify the whole subject of planetary evolution. we have now reached the three planes wherein man functions, or the gaseous, liquid- 190- a treatise on cosmic fire copyright 1998 lucis trust and dense subplanes of the cosmic physical. the whole subject of the akasha will be greatly clarified as exoteric science delves into the question of the ethers. as knowledge of the four types of ethers is available, as the vibratory action of these ethers is realised, and as the details concerning their composition, utilisation, light-bearing capacity, and the various angles from which they may be studied become known then paralleling knowledge anent the correspon

all under three laws: attraction or repulsion, economy, and synthesis. the lower three planes or subplanes act under the law of economy primarily; the plane of meeting or of union acts under a phase of the law of attraction. paralleling them, of course, during evolution are their opposites, showing as dispersion, repulsion, and differentiation. the question of the electrical manifestation of the akasha on the seven planes has therefore to be studied in its three main divisions, then plane by plane or the sevenfold consideration, and finally as the forty-nine fires. throughout it must be recollected that the subject is still further complicated by the factor of time which brings these forty-nine fires at different stages under different spheres of influence and under the three laws of the

d all show a unanimous line of action and express simultaneously the will of the indweller- 198- a treatise on cosmic fire copyright 1998 lucis trust all these ends are the result of the manasic development and perhaps the student might apprehend the underlying idea more clearly if it is realised that a. the spirit employs manas in all that concerns matter, the electrical substance, or the active akasha. b. the spirit employs buddhi in all that relates to the psyche, that relates to the soul of the world, to the soul of an individual, or to the soul of every form. c. the spirit employs will or atma in all that relates to the essence of all, to itself, considering the essence and the self as pure spirit as distinguished from spirit-matter. in the first case, the distinctive quality of manas

an entity as man possible, or can a heavenly man come into existence. outside a solar ring-pass-not, for instance, and as far as our evolution is concerned, we have radiant electric substance, active, intelligent ether, ensouled by the deva evolution.43(126) these work blindly and under the laws of cosmic electricity (we must differentiate with care between cosmic electricity, and the electrical akasha of the system, which is electrical substance confined and brought under another set of laws through the instrumentality of another factor, that of pure spirit) outside the ring-pass-not, we have that abstraction which we call pure spirit. this "pure spirit" or abstract, conscious being, through conscious karma periodically seeks to manifest, and wills to work out a purpose under the laws of

and dense) spiritual. dynamic. coherence. synthesis. second, solar fire activity of the seven the heart of the the seven rays love-wisdom consciousness. heavenly men. sun manifesting egoism. the seven rays. through the seven vitality. the seven types of planetary schemes magnetism. mind. third, fire by friction activity in the seven fires. the physical sun t he seven planes activity matter. t he akasha. atomic vitality. energy. each of these three aspects of the one fire, showing as the creative fire, preserving fire, and destroying fire, must be studied as electrical phenomena, and this under the aspects of light, flame, and heat, of electricity, radiance and motion, of will, desire and action. only thus will the true nature of agni be apprehended. as the logoic personality he is demonst

uch as shiva, surya, brahma. yet the two aspects are but one. the third statement. the final point i seek to make here is that in connection with these three lower planes and their many groups of devas it must be remembered that their polar opposites are to be found in the great devas of the highest three planes. divine..1st cosmic..primordial ether..fire..mental plane..fire. monadic..2nd cosmic..akasha..astral plane..astral ether light. spiritual or atmic..3rd cosmic..aether..physical plane..ether- 371- a treatise on cosmic fire copyright 1998 lucis trust ether the particular type of differentiated force which they embody, when brought into union with each other is that which causes concretion, or the appearance, in space and time, of the dense physical body. this should be carefully cons

n with all atoms that the law of attraction governs the soul aspect. the law of economy is the law of the negative electron; the law of synthesis is the law of the positive central life; whilst the law of attraction governs that which is produced by the relation of these two, and is itself controlled by a greater cosmic law which is the principle of the intelligence of substance. it is the law of akasha. it must be borne in mind that these three laws are the expression of the intent or purpose of the three logoic aspects. the law of economy is the governing principle of brahma or the holy spirit; the law of synthesis is the law of the father's life; whilst the son's life is governed by, and manifests forth divine attraction. yet these three are the three subsidiary laws of a greater impuls

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ing of the mode of transference (withdrawal or entrance, the mind stuff (or chitta) can enter another body. 39. by subjugation of the upward life (the udana) there is liberation from water, the thorny path, and mire, and the power of ascension is gained. 40. through subjugation of the samana, the spark becomes the flame. 41. by the means of one-pointed meditation upon the relationship between the akasha and sound, an organ for spiritual hearing will be developed. 42. by one-pointed meditation upon the relationship existing between the body and the akasha, ascension out of matter (the three worlds) and power to travel in space is gained. 43. when that which veils the light is done away with, then comes the state of being called discarnate (or disembodied, freed from the modification of the

ily which constitutes his link with the animal kingdom, and also belongs to an astral family. through that affiliation on the upward are he is linked with his egoic group and on the downward arc with the vegetable kingdom. e. the astrological record, or the forms taken on the astral plane under the influence of the planetary forces. these are in two great groups. 1. those forms or pictures in the akasha produced by the inflow of solar force via the planets. 2. those forms or pictures which are produced by the inflow of cosmic force from one or other of the signs of the zodiac, that is, from their corresponding constellations. these points are enumerated to show how impossible it is that the majority of the claims regarding past incarnations can be true. they are the result of a vivid imagi

ll be built into the body and the result will be a shining forth of light through the entire man. not only will the head be radiating light so that the clairvoyant will see a halo or circle of brilliant colors, but all the body will be irradiated by the vibrant centres of electrical force distributed throughout the body. 41. by the means of one-pointed meditation upon the relationship between the akasha and sound, an organ for spiritual hearing will be developed. to understand this sutra, it is essential that certain relationships are comprehended relationships between matter, the senses and the one who experiences. the christian believes that "all things were made by the word of god" the oriental believer holds that sound was the originating factor in the creative process and both teach t

vine process and are the three planes of our normal experience. these two triplicities of god and man are connected by the middle plane of at-one-ment or union whereon god and man are made one. this is the christ plane in christian phraseology, the buddhic plane in the eastern terminology. the divine planes. plane i. logoic or divine. the sea of fire. god the father. will. plane ii. monadic .t he akasha .g od the son. love- wisdom. plane lii. spiritual or atmic. the aether. god the holy- ghost. active intelligence. the plane of union or atonement plane iv. christ or buddhic .a ir .u nion. harmony. at-one-ment- 185- the light of the soul copyright 1998 lucis trust planes of human endeavor. plane v. mental. fire. reflection of the sea of fire. human will. plane vi. emotional or astral. astra

wisdom. plane lii. spiritual or atmic. the aether. god the holy- ghost. active intelligence. the plane of union or atonement plane iv. christ or buddhic .a ir .u nion. harmony. at-one-ment- 185- the light of the soul copyright 1998 lucis trust planes of human endeavor. plane v. mental. fire. reflection of the sea of fire. human will. plane vi. emotional or astral. astral light. reflection of the akasha .h uman love and desire. plane vii. physical. ether. reflection of the aether. human activity. on all these planes, consciousness manifests and the senses, exoteric and esoteric, produce contacts. plane i. fire. the breath. ii. a kasha .t he sound .h earing. the ear. iii. aether. vibratory-response. touch. the skin. iv. a ir .v ision. sight. the eye. v. fire. discrimination. taste. the tong

n. iv. a ir .v ision. sight. the eye. v. fire. discrimination. taste. the tongue. vi. a stral light .d esire. smell .t he nose. v ii. t he physical counterparts to all of these. another method of working these out is as follows: vii. p hysical plane. smell .e ther. vi. a stral .t aste. astrsl light. v. mental. sight. fire. iv. b uddhic .t ouch. air. iii. atmic. hearing. aether. ii. monadic. mind. akasha. i. logoic. synthesis. it will be apparent, however, that one gives the microcosmic standpoint, the other gives the macrocosmic, and as the aspirant is one who seeks to function as "free in the macrocosm" and to transcend his microcosmic limitations, it is the first category with which we will concern ourselves- 186- the light of the soul copyright 1998 lucis trust in considering this sutra

t, arrives at the realization of hearing. this might also be grasped mystically by the aspirant when he realizes that when the voices of desire (astral voices or vibratory response to the second aspect of the reflection, the three lower planes) are superseded by the voice of the silence or of the christ within, then the word or sound is known and the second aspect of divinity is contacted. 1. the akasha..the word..the sound..the second aspect in manifestation. 2. the astral light..the voices of desire..the reflection of the second aspect. there are many sounds to be heard on all the planes but on the physical is the greatest diversity. the aspirant has to develop the power to distinguish between: 1. the voices of earth..physical, 2. the voices of desire..astral, 3. the speech or formulated

ive words..atmic, 6. the word or sound..the aum..monadic, 7. the breath..logoic, and in these distinctions are symbolically conveyed the problem of correct hearing on the various planes and in the various states of consciousness. only the true mystic and aspirant will comprehend the nature of these distinctions. just as all the substances of our manifested solar system are differentiations of the akasha, the first differentiation of the primordial stuff, so all these distinctions of sound are differentiations of the one sound; all are divine in time and space. but all have to be heard correctly and all lead eventually to and form in their totality the aum, the word of glory, the macrocosmic word. with the student of raja yoga, however, there are three main voices or sounds with which he is

h perfectly concentrated meditation, the spiritual man comes into more complete mastery of it, he grows able to hear and clearly distinguish the speech of the great companions, who counsel and comfort him on his way. they may speak to him either in wordless thoughts, or in perfectly definite words and sentences" 42. by one-pointed meditation upon the relationship existing between the body and the akasha, ascension out of matter (the three worlds) and power to travel in space is gained. the akasha is everywhere. in it we live and move and have our being. all is but one substance, and in the human body are found the correspondences to the various differentiations. when a man knows himself, and is aware of the relationship existing between the energies working through the seven centres and th

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

, an analogy for consideration: 1. the gross nature. the mineral kingdom. 2. the elemental form. the vegetable kingdom. 3. the quality. the animal kingdom. 4. the pervasiveness. the human kingdom. 5. the basic purpose. the kingdom of souls. note also the correlation of ideas which can be found as we study the words "by one-pointed meditation upon the relationship existing between the body and the akasha, ascension out of matter (the three worlds) and power to travel in space is gained (the light of the soul, page 338) patanjali: iii.42. here it is apparent how valuable is the teaching of this sutra, when the consciousness aspect is held carefully in mind, and how the relationships, on a larger scale than the simply human, become clear: 1. the body. mineral kingdom. the dense prison of life

scension out of matter (the three worlds) and power to travel in space is gained (the light of the soul, page 338) patanjali: iii.42. here it is apparent how valuable is the teaching of this sutra, when the consciousness aspect is held carefully in mind, and how the relationships, on a larger scale than the simply human, become clear: 1. the body. mineral kingdom. the dense prison of life. 2. the akasha. vegetable kingdom. the fluid conscious life. 3. ascension out of matter. animal kingdom. the evolutionary goal of the relation between body and akasha. 4. power to travel in space. human kingdom. the goal of the human- 149- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust consciousness through the realisation of the above three. it is the inner relat

both stands now the lord of the fifth ray of knowledge and understanding. one point of interest might here be noted. it is known esoterically that the vegetable kingdom is the transmitter and the transformer of the vital pranic fluid to the other forms of life on our planet. that is its divine and unique function. this pranic fluid, in its form of the astral light, is the reflector of the divine akasha. the second plane therefore reflects itself in the astral plane. those who seek to read the akashic records, or who endeavour to work upon the astral plane with impunity, and there to study the reflection of events in the astral light correctly, have perforce and without exception to be strict vegetarians. it is this ancient atlantean lore which lies behind the vegetarian's insistence upon

ences to the secret doctrine ray 1. will or power planet. sun, substituting for the veiled planet vulcan. day. sunday. exoteric colour .o range. s.d.iii. p. 478. esoteric colour. red. human principle. prana or life-vitality. divine principle. the one life. spirit. this is regarded as a principle only when our seven planes are seen as the seven sub-planes of the cosmic physical plane. element. the akasha "it is written- 261- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust instrument of sensation. the light of kundalini. bodily location. vital airs in the skull. plane governed. the logoic plane. divine purpose or will. metal. gold. sense. a synthetic sense, embracing all. esoterically. this power is viewed as the life principle seated in the heart. ra

se" you have, therefore, an analogy for consideration: 1. the gross nature..the mineral kingdom. 2. the elemental form..the vegetable kingdom. 3. the quality..the animal kingdom. 4. the pervasiveness..the human kingdom. 5. the basic purpose..the kingdom of souls. all of this is from the standpoint of consciousness. another relationship 1. the body. mineral kingdom. the dense prison of life 2. the akasha. vegetable kingdom. the fluid conscious life 3. ascension out of matter. animal kingdom. the evolutionary goal of the relation between body and akasha 4. power to travel in space. human kingdom. the goal of the human consciousness through the realisation of the above three- 269- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the animal kingdom influ

CASE PAUL F THE BOOK OF TOKENS

and also the triad. kether, 1, is beth, the house of en soph aur, and beth is 2 in the alphabet; but beth is also assigned to the magician, or 1, which is the first of the tarot sequence, because 0, the fool, symbol of pure spirit and the nonumber, really precedes the idea of relative unity represented by 1. yet the no-number, or 0, also follows every number, just as the hindus say that ether, or akasha, intervenes between each two manifested elements. the logical place for 0 in a definite series is before 1, but it is also the reality manifested as 1, or as any other number [46] c o m m e n t ox d a l e t h and that which may be thought of as subsisting between any two consecutive numbers. even in common parlance this is true. if we ask "what comes between 1 and 2" the correct answer is

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if you are using a comm

require tools for your magick. that is not quite true: in fact, you could practise magick with nothing but a candle. a candle is a self-contained magical system, for although it represents the fire element, it also containing the other three basic elements of magick: earth is represented by the unburned wax of the candle, air is the smoke, fire the flame and water the melted wax. thus is created akasha, or spirit. seite 49 wicca01.txt for most spells, however, you should have one or two altar candles in white, cream or natural beeswax. a single central candle can be good for times of quiet meditation, but for more focused rituals you may prefer to light one candle to represent the goddess on the right and another for the god polarity, on the left of the altar. any tools (see page 183) and

ay eve, and white candle wax dripped on the surface to create divinatory images that offer insights into potential paths. you can cast flower petals into the cauldron water to get energies flowing. for banishing, add dead leaves and tip the cauldron water into a flowing source of water. you can also burn incense in the cauldron if this is the focus of a ritual. the cauldron is a tool of spirit or akasha, the fifth element. the chalice the chalice, or ritual cup, used for rituals is traditionally made of silver, but you can also use crystal, glass, stainless steel or pewter. the chalice represents the water element and is placed in the west of the altar. like the sword, it is a sacred grail treasure (see page 185) and is a source of spiritual inspiration. the grail cup is most usually repre

on and water/feelings. jung also thought that we each had a predominant element, a secondary one and a shadow one that we denied or projected on other people whom we then unconsciously disliked because they mirrored our faults. in formal magick, the four elements are seen as providing natural energies for transforming wishes into reality. together they combine to form the fifth element- ether, or akasha- that represents pure spirit, or perfection. medieval alchemists attempted to create this elusive substance, called the philosopher's stone. it was said to turn base metal into gold and, as an elixir according to the eastern tradition, to cure all ills and offer immortality. these elements form the basis for raising power in formal magick and in less formal spells too and are represented by

he west and his colour is silver. pentagrams the pentagram, as i have already mentioned, is one of the most sacred geometric forms in magick. some witches wear a gold pentacle, a pentagram in a circle (see page 189, on a chain as a sign of their craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the goddess in her triple aspects. it is the realm of spirituality and the divine spark within all life. the top left point of the pentagram symbolises air and the fixed sign of aquarius, representing logic, intelligence and the conscious awareness that enables us to seite 123 wicca01.txt reach beyond the material and follow steps to knowledge of what is hidden

the ceremony* dispose of materials- some may need to be left out in the light of the moon, or buried or thrown to the winds; others may be kept, wrapped in silk, or sent to the person for whom the spell is intended* blow out all the candles, unless they are to be left to burn down. if this is the case, make sure there is no risk of fire* cleanse and recharge your tools. glossary [insert pic p290- akasha: the fifth and greatest element, formed by the combination of the ancient elements of earth, air, fire and water that were considered in classical times and by alchemists to be the components of all life and matter. also sometimes called spirit or ether. akashic records: the collective memory bank on the spirit plane said to hold the experiences of all people, past, present and future. alba

o compromise. oimelc: see imbolc. ostara: the celtic festival of the spring equinox. pentacle: a ritual item, symbol of the earth, consisting of a flat, round disc, engraved with a pentagram. pentagram: a five-pointed diagram, one of the most sacred geometric forms in magick. each of the five points represents one of the five elemental powers. the uppermost, single point is symbolic of spirit, or akasha. poppet: a featureless doll made of cloth that is filled with herbs and used in healing or as a talisman to attract love or fertility. it may also be made of clay and used as a focus for positive magick to being health or happiness to the person represented by it. power hand: the hand you write with, used to transmit assertive and creative energies. see also receptive hand. quarters: the fo

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

f the of the ultimate, unknowable divinity. air: one of the five magickal elements. it has the qualities of being warm and moist. the element of the direction of the east. the primary color is yellow. aiwass (aiwaz: the name of aleister crowley's (q.v) holy guardian angel (q.v. crowley spent many years trying to determine if aiwass was merely his higher self or was, in fact, a non-physical being. akasha: see azoth. also, the records of all that has occurred, is occurring, and will occur in the universe. alchemy: the art of transforming by magick (q.v) and/or physical practices that which is base into that which is precious. such as the goal of turning a base metal like lead, into gold. this can be seen as a literal idea or as an allegory. spiritually, alchemy is the central rite of the gre

ng and osbourne phillips. an order whose teachings are strongly in the western esoteric tradition. the symbol of this order is a plain, unadorned eight rayed star in the form of an octagram, on it's side (to look like a cross, and a red equilateral cross in the center of a golden octagon. azoth: a word composed of the first and last letters of the hebrew and greek alphabets. it is also called the akasha (q.v) or astral light. it appears as brightness and is changeable according to the person's will- b- banish: to send away. banishing rituals clear your working area of unwanted entities and influences. one classification of abjuration (q.v. binah: hebrew for "understanding. the third (3rd) sephirah (q.v) on the tree of life (q.v. it is the top of the left or feminine pillar. binding: to sec

DION FORTUNE MYSTICAL QABALA

ns and nervous systems of sentient creatures. the vast mass of what, for want of a better name, we call mind-stuff, because that is its nearest analogy among known things, is freemoving upon what occultists call the astral plane, organised into forms within itself, but not necessarily attached to matter. different occultists refer to this free mind-stuff by different names. mme blavatsky calls it akasha; eliphas levi calls it the reflecting ether. netzach represents the force aspect, and hod the form aspect of this akasha. 17. out of this mind-stuff are formed the moulds of all forms; and within these moulds are built up the framework of [page 220] etheric stresses that function in the sphere of yesod, and within which are held the molecules of matter which form the body of manifestation o

olism of father, mother, and child, that they achieve dynamic activity, as distinguished from the latent force which is for ever locked up in them, awaiting to be called forth. 17. the functioning triangle of the lower triad consists of hod, netzach, and yesod. hod and netzach, as we have noted before, are respectively form and force on the astral plane. ye sod is the basis of etheric substanice, akasha, or the astral light, as it is variously called. hod is especially the sphere of magic, because it is the sphere of the formulation of forms, and is therefore the sphere in which the magician actually works, for it is his mind that formulates the forms, and his will that makes the link with the natural forces of the sphere of netzach that ensoul them. be it noted, however, that without the

iverse" the vision of which constitutes the spiritual experience of this sephirah. in fact, yesod might aptly be described as the sphere of the machinery of the universe. if we liken the kingdom of earth to a great ship, then yesod would be the engine-room. 4. yesod is the sphere of that peculiar substance, partaking of the nature of both mind and matter, which is called the ther of the wise, the akasha, or the astral light, according to the terminology that is being used. it is not the same as the ether of the physicists, mystical qabala page 173 which is the fire element of the sphere of malkuth; but is to that ether what that ether is to dense matter; it is, in fact, the basis of the phenomena which the physicist attributes to his empirical ether. the ether of the wise might, in fact, b

DION FORTUNE PSYCHIC SELF DEFENSE

e upheaval. we did not know at the time, but we learnt later, that the owner of the flat where they were being held had obtained possession of a floor-cloth that had been used in ritual magic by an occultist whom only the utmost leniency could call doubtful. the artificial elemental is really the basis of the efficacy of curses. in this case no physical substance is employed, but a portion of the akasha is moulded into a definite form and held thus by the will of the operator until, as it were, it "sets" into this mould is poured the concentrated energy of the operator, something of his own self goes into it. this is its soul, and it is like a self-steering torpedo which is set to move in a curve towards a chosen mark. or the operator, if an expert magician, may deliberately ensoul this th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

om the selfic science, and structure that concentrate subtle energies may be found throughout the complex. sources: airaudi, oberto. tales from damanhur. translated by esperide and ileana troni. canavese, italy: damanhur editrice, 1997. intrivigne, massimo. damanhur: a magical community in italy. communal studies 16 (1996) 71.84. merrifield, jeff. damanhur: the real dream. london: thorsons, 1998. akasha (or soniferous ether) one of the five elementary principles of nature according to hindu mysticism. akasha is the first of these principles, and out of it the others are created. these subtle principles, or tattvas, are related to the five senses of human beings and to basic elements of matter: earth (prithivi, water (apas, fire (tejas, and air (vayu. the all-pervading akasha is responsible

slated from the sanskrit, with introductory and explanatory essays on nature s finer forces. london: theosophical publishing society, 1897. akashic records a theosophical term denoting a kind of central filing system of all events, thoughts, and actions impressed upon an astral plane, which may be consulted in certain conditions of consciousness. events are believed to make an impression upon the akasha, or subtle ether, which may be reanimated by mystics as if they are switching on a celestial television set. the idea of akashic records was central to the work of seer edgar cayce. when cayce went into trance, it was believed that he accessed the records, sometimes referred to as god s book of remembrance. the akashic records store the individual s thoughts and information on activities th

ic or homeopathic schools that thrived during the period but have since disappeared. the next years of dowling s life are largely undocumented. he only noted that he spent much time in meditation, attempting to make contact with the akashic records.according to theosophy, the comprehensive records of all of human history that exist upon an etheric plain. the idea derives from the hindu concept of akasha, the primal substance out of which the universe has been created. in theosophical thought, the akashic records can be accessed while in certain altered states of consciousness, especially by some psychics who have prepared encyclopedia of occultism& parapsychology. 5th ed. dowling, levi h. 443 themselves. dowling claimed to have spent four decades preparing himself. toward the end of his li

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

nd spread knowledge of mana and its basis in kahuna magic. the concept of mana has been expressed in many cultures under different names. among the iroquois and huron indians, it is known as orenda. in his book primitive man (vol. 1 of a history of experimental spiritualism, 2 vols, 1931, caesar de vesme wrote: we are in a fair way to recognize that we find (approximately) mana in the brahman and akasha of the hindus, the living fire of zoroaster, the generative fire of heraclitus, the ruach of the jews, the telesma of hermest trismegistus, the ignis subtilissimus of hippocrates, the pneuma of gallien, the soul of the world of plato and giordano bruno, the mens agitat molem which vergil drew from the pythagorean philosophy, the astral light of the kabbalists, the azoth of the alchemists, t

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the earth was unformed and void, and darkness upon the face of the deep. 24 swami vivekananda is the monastic name of narendranath datta. as sri ramakrishna s ambassador, he traveled to the world s parliament of religions in chicago in 1893, where he electrified the audience with his address. 25 the akashic record is the karmic archive of a planet, which can be accessed through psychic mediation. akasha is the plastic medium of the planet s astral body. 26 the torah begins with the word b reshith; the zohar begins with the word beshoshanah( by the rose; the sefer yetzirah begins with bishaloshym( by thirty; and the qu ran begins with bismaallah( in the name allah. 27 idra rabba 29. 28 idra zuta 56, 57. 29 saradananda, swami. sri sri ramakrishna lilaprasanga, trans. as sri ramakrishna the g

FRATER TENEBROUS CULTS OF CTHULHU

with shamballah. madame blavatsky died on may 8, 1891, of bright s disease a condition from which lovecraft also suffered, and which contributed to his early death. one explanation of the many occult correspondences found in lovecraft s fiction has been supplied by kenneth grant in his typhonian trilogies. grant suggests that the lovecraftian grimoire, the necronomicon, actually exists within the akasha, or field of astral light. this is an etheric reservoir said to surround the earth, and which retains within its structure the imprint of every event which has occurred since the formation of the planet. it can be accessed at will by those individuals who possess the necessary psychic ability, and may be manipulated to provide positive images. it was from the akashic records that blavatsky

GOLDEN DAWN RITUALS G

t days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wise in determining the tattwa hour for each element and consecrating each element in that hour. for example, you would consecrate the fire wand within the hour of the o tattwa. special note: the easiest way to determine the tattwa hour is to find the time of sunrise. remember, akasha will always begin with sunrise and last for twenty-four minutes, followed by vayu, tejas, apas and prithivi. this cycle will last throughout the day until the next sunrise. should the adept decide to consecrate all four of the tools at the same time, the same opening may be utilized once. should the adept decide to consecrate each tool on a separate day in accordance with its elemental natu

HELENA BLAVATSKY THE KEY TO THEOSOPHY

soteric philosophy. aether (gr) with the ancients, the divine luminiferous substance which pervades the whole universe; the "garment" of the supreme deity, zeus, or jupiter. with the moderns, ether, for the meaning of which, in physics and chemistry, see webster's dictionary, or some other. in esotericism, aether is the third principle of the kosmic septenary, matter (earth) being the lowest, and akasha, the highest. agathon (gr) plato's supreme deity, lit "the good" our alaya or the soul of the world. agnostic a word first used by professor huxley, to indicate one who believes nothing which cannot be demonstrated by the senses. ahankara (sans) the conception of "i" self-consciousness or self-identity; the "i" or egoistical and mayavic principle in man, due to our ignorance which separates

JASMUHEEN THE FOOD OF GODS

ine love, divine wisdom and divine power blend together we all can come into a state of freedom where we can express our divine nature with honor. divine nutrition: the madonna frequency& the food of gods with jasmuheen 68 divine love, divine wisdom and divine power are also the three frequencies of original creation, from which all life and intelligence has been born to move through the field of akasha and support the creative processes that occur within the quantum field. as such the violet light band carries the energy of perfect transformation, perfect healing, perfect re-energizing, perfect alignment and perfect flow and so is nourishing on all levels. amrita. the nectar of gods the dow and its nourishment via amrita: apart from the pineal gland and the hypothalamus, the dow can utili

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e three nadis, in the central tube of the spinal cord, and ida and pingala on its left and right sides. ida and pingala are simply the sharps and flats of that fa of human nature, which, when struck in a proper way, awakens the sentries on either side, the spiritual manas and the physical kama, and subdues the lower through the higher. c(*the secret doctrine, vol. iii, p. 503) 679. it is the pure akasha that passes up sushumna; its two aspects flow in ida and pingala. these are the three vital airs, and are symbolized by the brahmanical thread. they are ruled by the will. pill and desire are the higher and lower aspects of one and the same thing. hence the importance of the purity of the canals. c from these three a circulation is set up, and from the central canal passes into the whole bo

LIBER HAD

ractice in liber cdlxxiv "this is the fourth practice of meditation("ccxx. ii" 27-33. 17. let the aspirant observe duly the feasts appointed by the a. a. and perform such rituals of the elements as he possesseth, invoking them duly in their season "this is the second practice of magick art("ccxx. ii" 35-43. 18. let the aspirant apply himself to comprehend hadit as a babe in the egg of the spirit (akasha. ed) that is invisible within the 4 elements "this is the ninth practice of intelligence("ccxx. ii" 49. 19. the aspirant seated in his asana will suddenly commence to breathe strangely, and this without the operation of his will; the inspiration will be associated with the thought of intense excitement and pleasure, even to exhaustion; and the expiration very rapid and forceful, as if this

LIBER HAD

the practice in liber 474. this is the fourth practice of meditation (ccxx. ii. 27-33. 17. let the aspirant observe duly the feasts appointed by the a a and perform such rituals of the elements as he possesseth, invoking them duly in their season. this is the second practice of magick art (ccxx. ii. 35-43. 18. let the aspirant apply himself to comprehend hadit as a babe in the egg of the spirit (akasha. ed) that is invisible within the 4 elements. this is the ninth practice of intelligence (ccxx. ii. 49. 19. the aspirant seated in his asana will suddenly commence to breathe strangely, and this without the operation of his will; the inspiration will be associated with the thought of intense excitement and pleasure, even to exhaustion; and the expiration very rapid and forceful, as if this

MICHAEL WYNN THE SOUL TRAVELERS

ut also fluids or solids that passed through, or came from, your body would naturally have many lingering threads. because of the length of time they were in your body, and sheer surface-area contact, things like sweat, blood, semen, hair, milk, or skin would likely contain more lingering threads than urine or feces. this web that binds all things( the force from starwars) goes by many names: the akasha, indra s web, the web of wyrd, the web of life--michael wynn's "the soul travelers" 49 and the force. essentially, everything you ve ever touched or excreted is still touching you; most of this material has decomposed into the earth, returned to the ocean, or rotting in a landfill. naturally, a magician would find things like your clothes, hair, blood, and extremely personal items useful if

MOTTA MARCELO THE COMMENTARIES OF AL

vement with the money. the treasurer-general chosen by him promptly stole it. yet "a temple there stands" invisibly. the directions are latitude 57.14 n. longitude 4.28 w. the house was in loch ness, scotland, lair of the "sea-serpent, 17 miles from inverness "kiblah" the spiritual east, not the physical east. fire, water, air and earth hold their regular attributions. it is the element of spirit akasha that radiates from boleskine. 11. this shall be your only proof. i forbid argument. conquer! that is enough. i will make easy to you the abstruction from the ill-ordered house in the victorious city. thou shalt thyself convey it with worship, o prophet, though thou likest it not. thou shalt have danger& trouble. ra-hoor-khu is with thee. worship me with fire& blood; worship me with swords&

, 33-41 "your arms" your magickal weapons, the wand, the cup, the sword and the disk. the god is then, of course, a form of adonai: see lxv, v, 14-16, 65. he is this as ra-hoor-khu. the mass of the phoenix liber 44 is t he fullest possible expression of how the lord of the aeon is the "strength, force, vigour of your arms" in the classification of the elements of the hindus, heru-ra-ha stands for akasha, hadit for the sixth and nuit for the seventh. 18. mercy let be off: damn them who pity! kill and torture; spare not; be upon them! what has been the net result of our fine 'christian' phrases? in the good old days there was some sort of natural selection; brains and stamina were necessary to survival. the race, as such, consequently improved. but we thought we knew oh! so much better, and

of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha. aum is of course the sanskrit "word" familiar to most students (see book 4 part iii) ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. ha is also the sanskrit syllable utilized in yoga to invoke the element of spirit, akasha "the ending of the words is the word abrahadabra: or, the purpose of the past magi is fulfilled in the magus of the aeon. the comment do what thou wilt shall be the whole of the law. the study of this book is forbidden. it is wise to destroy this copy after the first reading. whosoever disregards this does so at his own risk and peril. these are most dire. those who discuss the contents of

ONYX TABLET OF SET

2. can an initiate be recognized to the iii* before deciding upon a personal definition of set? 3. magister menschel says "conceptually it's easy to represent a being with whom we've made contact" for those who have, is it easy? 4. what do we mean when we say or imply that a priest might represent the "indwelling essence" or the "platonic form" of living consciousness? when set recognized devaset akasha to his priesthood "in the silence of the sepulcher i saw a gate of onyx" how is it that one can describe a dynamic transference that is so alien to common perceptions? such a sublime and subjective experience which seems to put the initiate in two frames of reference at the same instance. it is the ineffable that which can be confused and fitful when transformed into auditory or written sym

ndividual psyche and to any subsequent process developed. anne rice in her third book of the vampyre chronicles, queen of the damned, offers a model for the origins of the vampyre which would be worthy of comparison to the prince of darkness [this theme continues in her witching hour series] amel, a spirit force which could draw the blood of corporal humans, entered the mortally-wounded bodies of akasha and enkil. this transformed them beyond the normal realms of the flesh. in rice's fictional account there is no further mention of amel. it was as though the nature of "his" existence was transformed through the flesh of humans. akasha and enkil retained their individuality and human souls, and began an entirely different experience of existence. we could apply this metaphorically to a crea

RUBY TABLET OF SET

t regard to whether or not we have been able to enrich our knowledge by reading, transmitting, or other experiences. there is a wide difference between knowledge and wisdom, and it is much easier to win knowledge than wisdom. wisdom depends not in the least on knowledge, although both are identical up to a certain degree. the source of wisdom is in god, that is to say in the causal principle (the akasha, on all planes of the grossly material, astral, and mental world. therefore wisdom does not depend on mind and memory, but on the maturity, purity, and perfection of the individual personality. wisdom could also be considered as a developmental stage of the "ego" therefore insights are not passed on through the mind, but- and this particularly- through intuition or inspiration. the degree o

THE BLACK LODGE

ontrol of certain planes of consciousness, and therefore will never become balanced initiates- that is to say, adepts. they even run the risk of becoming "black brethren, that is, of withdrawing completely from the evolutive wave of mankind and falling under the influence of what the qabalah calls choronzon. this is the "prince of evil of this world" which corresponds to the element of spirit, or akasha; but its nature and influence are such that they can only really be understood by masters of the temple of the a .a, and therefore we will not further discuss the subject here. the work of the black lodge shows itself under these main aspects: they incite hierarchic indiscipline in aspirants. we cannot insist too much on the point that the whole process, once aspiration is formulated, becom

THE MIDDLE PILLAR

he second element and the principle of liquid, portrayed by a silver crescent. tejas corresponds to fire, the third element, symbolized by a red triangle. its attributes include transmutation and heat. vayu is assigned to air, the fourth element, represented by a blue circle. vayu symbolizes motion and the principle of vapor or gas. the fifth and final element of ether or spirit is referred to as akasha, symbolized by a black oval. unity and limitlessness are its characteristics. prithivi earth yellow te jas fire red vayu air blue akasha spirit black w apas water silver figure 8: the tattva symbols. yoga, chakras, and the wisdom of the east 165 the seven chakras 1. muladhara, the base or root chakra. the first chakra is located at the sacrum at the base of the spine, near the anus. associa

e centers. disorders of the heart and lungs fall under the realm of the fourth chakra. 5. visuddha, the throat chakra, is located in the hollow of the throat. the thyroid and parathyroid glands are associated here, along with the vocal chords and the pharyngeal plexus. the name visuddha means "purity" the traditional color for this center is purple. an alternate color is gold.11 its symbol is the akasha or black egg of spirit. the fifth chakra controls respiration, auditory functions, cleansing, sensations, intuition, perception, psychc ability, communication, creativity, and self-expression. it is a center of focus and direction (when psychc blockage occurs at this center, it is usually described as a feeling of being "all choked up" or having "a lump in the throat) malfunctions of the th

o do this is to concentrate on the various symbols and correspondences that the chakra system provides. these include geometric symbols, colors, gods and goddesses, sanskrit letters, animals, and sounds used as mantras. chakra correspondences chakra tattva element symbol muladhara prithivi earth square svadisthana apas water crescent manipura tejas fire triangle anahata vayu air hexagram visuddha akasha spirit egg ajna maha-tattva lightimind winged orb sahasrara bindu bliss lotus mantra god lam brahma vam vishnu ram rudra yam isa ham sadashiva om sambhu- paramshiva goddess dakini rakini lakini kakini shakini hakini maha shakti chakra awareness exercise 1. be seated in a meditative position on the floor or in a chair. relax but be sure that your spine is straight. begin to breathe slowly an

ed with earth and malkuth. agla: hebrew notariqon for the phrase atah gebur le-olahm adonai or "thou art great forever, my lord" associated with the north in the lbrp. augoeides: greek word meaning "higher genius" usually refers to the hga or higher self. ahih: see eheieh ajna: sanskrit word meaning "order" or "command" refers to the brow or thrd eye chakra. 252 the balancbee tweenm inda nd magic akasha: derived from a sanskrit word meaning "to shine" the tattva associated with the element of spirit. its symbol is the black egg. amen: a notariqon or acronym for the hebrew phrase adonai melekh na'amon, meaning "lord, faithful king" its implied meaning is "so be it" or "so mote it be" anahata: sanskrit word meaning "unstruck sound" refers to the heart chakra. analysand: a person who is under

tabitom: name of an enochian governor. talihad: angel associated with elemental water. talisman: an object which is charged or consecrated toward the achieving of a specific end. usually intended to draw something to the magician. tao: chinese for the "way" the absolute or noumenal reality. tattva (or tattwa: sanskrit word meaning "quality" the five main tattvas, tejas, apas, vayu, prithivi, and akasha, correspond to the five elements of fire, water, air, earth, and spirit. tejas: sanskrit word meaning "sharp" the tattva associated with the element of fire. its symbol is a red triangle. telesmatic: from the greek word telesrnata meaning "talismans" usually refers to a created or visualized image of a deity or angel, particularly images that have been built using hebrew letter corresponden

TYSON DONALD THE MAGICAL WORKBOOK

though sliding off a skin-tight mask. open your eyes, stretch gently, and when you feel ready, rise and go about your day. 26 reclining exercises commentary the five eastern tattwa symbols were used in the hermetic order of the golden dawn to graphically represent the five elements: fire, water, air, earth, and the quintessence or fifth element, known in the golden dawn system variously as akasa (akasha, aether (ether, spirit, or light. the elemental colors of the tattwa symbols do not agree with the common golden dawn colors for the elements. no attempt was made to reconcile this conflict, and it often causes confusion in the minds of students. the tattwa symbols were used mainly as astral gateways during scrying in order to access the elemental planes of the astral realm, or as represent

WESTERN MANDALAS OF TRANSFORMATION SR AL

ch will connect us to mercury or hod, the 8th sphere on the tree of life. symbols are very archetypal, but they can also be very personal. you probably have certain kinds of symbols which may mean something to you that no-one else understands. however, the archetypal symbols have great power in talisman making because they have a tradition.these are images that have been built up in the ether, or akasha, for thousands of years and that have direct correspondences to certain ideas, so they come already invested with the power to speak in a certain way. this in no way means that the archetypal image is limited, for it speaks to us all in distinctly individual ways. this is so even when symbols represent archetypal entities such as michael the archangel. i probably have a different relationsh

ge for the square symbol, and therefore its complementary color is either violet or indigo. these three are the primaries and their complements. the moon symbolizes water and to it is attributed either white or shades of violet or blue. it signifies the emotional nature as well as the spark of revelation from the unconscious. its symbol is incorporated in the water signs. the egg shape represents akasha and is most often painted indigo or black. it is the color of saturn and its shape includes mysteries on the tree of life relating to daath and yesod, as well as its original mother, binah (the yesod seal, it will be recalled, mimics binah's magical seal) it symbolizes the most hidden aspects of occultism, and death and the blackness of the unknown night. it holds the key of recapitulation

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

marriage. and androgynia, being odd and masculine, yet containing an even female part. also, a demi-goddess, because it is half of the decad, which is a divinity. and didymus, because it divides numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the decad into two equal parts. but they called it pallas, and immortal, because pallas presides over the ether, or 5th element (akasha) which is indestructible and is not material to our present senses. and cardiatis or cordialis, because like a heart it is in the middle of the body of the numbers, thus- 1 4 7 2 5 8 3 6 9 the ancients had a maxim, pass not above the beam of the balance, that is be not the cause of injury; for they said, let the members in a series form a balance beam. thus when a weight depresses the beam

dy of waters. in china, 7 is the number of death, and their days of mourning are 7 times 7. the seven star plank is the name of the bottom plank of a coffin in which they bore 7 holes. the hindus speak of 7 tattvas, the abstract principles of existence, metaphysical and physical, the subtle elements and the corresponding human senses, of which only five are yet developed. so there are 5 exoteric, akasha, vayu, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott tejas, apas and prithivi. the first two esoteric yet unknown are ani and anupadaka. the first name means one, unity, the atom, and is a name of brahma. the latter means parentless, self-existent. the first five are referred to primeval aether, air, fire, water and earth. and to hearing, touch, sight, taste and

ALEISTER CROWLEY LIBER 777

powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath speaking though 23 apas the silver crescent vedana chyle, lymph holding nutrition 31 agni or tejas the red triangle sa a blood moving moving 32 bis prithivi the yellow square rupa solid structures, tissues excreting matter 31 bis akasa the black egg vi nanam semen, marrow generating magick cxci. the four noble truths (buddhism) 11 sorrow s cause 23 sorrow s ceasing 31 noble eight-fold path 32 bis sorrow 31 bis. table iii 20 lxxvii. the planets and their numbers. lxxviii. intelligences of the planets. cxciv (transliteration) 12# 8 (260) layryt tiriel 13= 9 (3321 \yqhc hwrb duw \ycycrtb aklm malkah be tarshishim va a ad be r

ntional hieroglyph. 41 appendix i the trigrams of the yi king attribution to quarters. planetary attribution. hindu attribution. yetziratic attribution. figure. name. part of body. key scale s! lingam+ y 7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g 2 kh n. ears. 10 [13 and 32] n.w. e prithivi. e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 n

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ent egyptians, during that: equinox of the gods over which isis presided (i.e. the pagan era) was: taken as green: 309 table i: xix: xxii :key scale: selection of egyptian gods: small selection of: hindu deities: 0 :harpocrates, amoun, nuith :aum: 1 :ptah, asar un nefer, hadith :parabrahm (or any other whom: one wishes to please: 2 :amoun, thoth, nuith (zodiac.:shiva, vishnu (as buddha ava: tara).akasa(as matter).lingam: 3 :maut, isis, nephthys :bhavani (all forms of sakti: prana (as force, yoni: 4 :amoun, isis :indra, brahma: 5 :horus, nephthys :vishnu, varruna-avatar: 6 :asar, ra :vishnu-hari-krishna-rama: 7 :hathoor :bhavani (all forms of sakti: prana (as force, yoni: 8 :anubis :hanuman: 9 :shu :ganesha vishnu (kurm avatar: 10 :seb. lower (i.e. unwedded :lakshmi, etc (kundalini: isis an

, khephra: 25.:vishnu (horse-avatar: 26 :khem (set :lingam, yoni: 27 :horus: 28 :ahephi, aroueris: 29 :khephra (as scarab in tarot :vishnu (matsya avatar: trump: 30 :ra and many others :surya (as sun :31 :thoum-aesh-neith, mau, ka :agni (tejas) yama (as god of: beshunt, horus, tarpesheth: last judgment: 32 :sebek, mako :brahama :32 "bis :satem, ahapshi, nephthys:(prithivi: ameshet :31 "bis :asar:(akasa: 310& 311 table i: xxxiv: xxxv :key scale: some greek gods: some roman gods: 0 :pan: 1 :zeus, iacchus :jupiter: 2 :athena, uranus :janus: 3 :cybele, demeter, rhea, here :juno, cybele, saturn, hecate: 4 :poseidon :jupiter: 5 :ares, hades :mars: 6 :iacchus, apollo, adonis :apollo: 7 :aphrodite, nike :venus: 8 :hermes :mercury: 9 :zeus (as air, diana of :diana (as moon: ephesus (as phallic ston

oul: elements: pentagram: 11 :hb:rvch: mercury :left upper :vayu- the blue :sankhara :ruach: point: circle: 23 :hb:nshmh: salt :right upper:aupas- the silver :vedana :neshamah: point: crescent: 31 :hb:chyh: sulphur :right lower:agni or tejas :san n a :chiah: point: the red triangle :32 "bis :hb:npsh: salt :left lower :prithivi- the :rupa :nephesh: point: yellow square :31 "bis :h:ychydh :topmost :akasa- the black :vin nanam :iechidah: point: egg: table iii: lxxvii: lxxxi: lxxxiii: the planets: the attribution of: and their numbers: metals: the hexagram: 12: mercury 8: mercury: left lower point: 13: moon 9: silver: bottom point: 14: venus 7: copper: right lower point: 21: jupiter 4: tin: right upper point: 27: mars 5: iron: left upper point: 30: sun 6: gold: centre point: 31: saturn 3: lead

ALEISTER CROWLEY THE SWORD OF SONG

daily life; and, if we follow herbert spencer, they are at least evidence of some cause* now, this fact is our base. what is the cause of my illusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer: that cause lies in your brain. english children are taught (pace the education act) that the universe lies in infinite space; hindu children, in the akasa, which is the same thing. those europeans who go a little deeper learn from fichte, that the phenomenal universe is the creation of the ego; hindus, or europeans studying under hindu gurus, are *this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories. a.c. notes 65 told, that by akasa is mean the chitakasa. the chitakasa is situa

ALEISTER CROWLEY EQUINOX EQ I 3 2

the place of hb:yod, the world of atziluth. but he knoweth it not; only his resurrection is fixed in his mind. he is called back further to his cross, and then again he looketh forward, and a dim presentment of glory touches him. then only doth the postulant's ruach rise fully into neschamah, and he nameth the name of the highest, and is forever beyond hell and death. the "second adept" says that akasa29 (hearing) can hear spirit. the door is flung wide open, so that no longer a dim sight of glory be, but the full wide-flowing influx of the light, and the osiris and his companions bend in awe and adoration at that mighty and terrible glory. between strength and justice doth he kneel in the sign of his rising, and seeth again the cross, not now of suffering, but only of light. the god in hi

he name of god the vast one, who hath set limits and bounds unto all material and astral things, do i formulate a barrier and a bar without mine astral form, that it may be unto me as a wall, and as a fortress, and as a defence. and i now declare that it is so formulated, to be a basis and receptacle for the shroud of darkness which i shall presently encincture me withal. and unto ye, o forces of akasa,74 do i now address my will. in the great names exarp, hcoma, nanta and bitom,75 by the mysterious letters and sigils of the great tablet of union.76 by the mighty names of god ahih, agla, ihvh, alhim. by the great god harpocrates; by your deep purple darkness; by my white and brilliant light do i conjure ye: collect yourselves together about me: clothe this astral form with a shroud of dark

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

pearls of human existence. it is the line of energy which connects the lower personal man with his father in heaven via the ego, the mediating middle principle. upon it are found those focal points of energy we call the permanent atoms. 48 52: s. d, i, 136, 354. see also note page no. 8. 49 54: mulaprakriti. the parabrahmic root, the abstract deific feminine principle undifferentiated substance. akasa. literally "the root of nature (prakriti, or matter. 50 55: the monads of the fourth creative hierarchy, the human monads, exist in three main groups: a. the monads of will. b. the monads of love. c. the monads of activity. mahachohan. the officer in our planetary hierarchy who presides over the activities carried on in the four minor rays and their synthesising third ray. he has to do with

ALICE A BAILEY05 THE LIGHT OF THE SOUL

wn, in this fourth race on this fourth globe and in the fourth round, the four vidyas and the four noble truths and the four basic elements form the sum total of this knowledge. the four vidyas of the hindu philosophy might be enumerated as follows: 1. yajna vidya. the performance of religious rites in order to produce certain results. ceremonial magic. is concerned with sound, therefore with the akasa or the ether of space. the "yajna" is the invisible deity who pervades space. 2. mahavidya. the great magic knowledge. it has degenerated into tantrika worship. deals with the feminine aspect, or the matter (mother) aspect. the basis of black magic. true maha-yoga has to do with the form (2nd aspect) and its adaptation to spirit and its needs. 3. guhya vidya. the science of mantrams. the sec

e of vibration. ganganatha jha in his able commentary says "the specific qualities, sound and the rest belonging to the earth, together with the properties of shape and the rest, are named 'gross' this is the first form of the elements. the second form is their respective generic characteristic: shape for the earth, viscidity for the water, heat for fire, velocity for air and omnipresence for the akasa. the specific forms for these generic ones are sound and the rest" he gives a translation- 190- the light of the soul copyright 1998 lucis trust of this forty-fourth sutra which is analogous to all the others with the exception of johnston's, and which runs as follows "mastery over the elements, from the sanyama with the reference to grossness, character, subtlety, concomitance and usefulnes

BLAVATSKY H P ANTHROPOGENESIS

-ad, the "only one" and the first, was the ad-on or "lord" of syria and consort of ad-ar-gat or aster't, the syrian goddess. and gan-aeden (eden) or gandunia was babylonia and mesopotamia. in assyrian ak meant creator, the letter k pronounced kh (ah) gutturally. according to swedenborg's mysticism adam was not a man but a church) of primitive light. in the vedas ad-iti is the primitive light, the akasa of the phenomenal world[[vol. 2, page] 43 adam-adami. untouched by fruitless speculation. the only reference made to it was the brief conception of its diastolic and systolic property, of its periodical expansion or dilatation, and contraction. in the universe with all its incalculable myriads of systems and worlds disappearing and re-appearing in eternity, the anthropomorphised powers, or g

emerge from the sea bottom many times in turn, but this land will never change* bear in mind that the vedic and avestian name of fohat is apam-napat. in the avesta he stands between the fireyazatas and the water-yazatas. the literal meaning is "son of the waters" but these "waters" are not the liquid we know, but ether- the fiery waters of space. fohat is the "son of ether" in its highest aspect, akasa, the mother-father of the primitive seven, and of sound or logos. fohat is the light of the latter. see book i* this "water" is the blood or fluid of life which animates the earth, compared here to a living body* occult teaching corroborates the popular tradition which asserts the existence of a fountain of life in the bowels of the earth and in the north pole. it is the blood of the earth

eal essence we know nothing, and can only suspect, or faintly discern a fundamental law which may make the polarity of good and evil a necessary condition of existence" were science to know "the real essence" instead of knowing nothing of it, the faint suspicion would turn into the certitude of the existence of such a law, and the knowledge that this law is connected with karma[[vol. 2, page] 511 akasa, the "mysterium magnum" which differs from that given by eliphas levi, whose genius and crafty intellect had to submit to a certain compromise dictated to him from rome. thus, the true and uncompromising kabalists admit that, for all purposes of science and philosophy, it is enough that the profane should know that the great magic agent called by the followers of the marquis de st. martin- t

e. thus, the true and uncompromising kabalists admit that, for all purposes of science and philosophy, it is enough that the profane should know that the great magic agent called by the followers of the marquis de st. martin- the martinists- astral light, by the mediaeval kabalists and alchemists the sidereal virgin and the mysterium magnum, and by the eastern occultists aether, the reflection of akasa- is that which the church calls lucifer. that the latin scholastics have succeeded in transforming the universal soul and pleroma, the vehicle of light and the receptacle of all the forms, a force spread throughout the whole universe, with its direct and indirect effects, into satan and his works, is no news to any one. but now they are prepared to give out to the above-mentioned profane eve

ars and the gnashing of teeth of the abortive beings it devours, the phantom of life that escapes them, and seems to mock and insult their agony, all this would be the devil or satan indeed (histoire de la magie, p. 197. there is no wrong statement in all this; nothing save a superabundance of ill-applied metaphors, as in the application of adam- a myth- to the illustration of the astral effects. akasa- the astral light- can be defined in a few words; it is the universal soul, the matrix of the universe, the "mysterium magnum" from which all that exists is born by separation or differentiation. it is the cause of existence; it[[footnote(s* akasa is not the ether of science, as some orientalists translate it[[vol. 2, page] 512 the secret doctrine fills all the infinite space; is space itsel

* no smoke (i.e, no theological delusion* no darkness, nor ruler of the sphere (no personal genius or planetary spirit called god, or of fate (karma) shall[[footnote(s* compare with these "pairs of opposites" in the anugita, the "pairs" of aeons, in the elaborate system of valentinus, the most learned and profound master of gnosis. as the "pairs of opposites" male and female, are all derived from akasa (undeveloped and developed, differentiated and undifferentiated, or self or prajapati, so are the valentinian "pairs" of male and female aeons shown to emanate from bythos, the pre-existing eternal depth, and in their secondary emanation from ampsiu-ouraan (or sempiternal depth and silence, the second logos. in the esoteric emanation there are seven chief "pairs of opposites; and so also in

the design. with his thunderbolt he divides the embryo in her womb into seven portions, and then divides every such portion into seven pieces again, which become the swift-moving deities, the maruts* these deities are only another aspect, or a development of the kumaras, who are rudras in their patronymic, like many others* diti, being aditi, unless the contrary is proven to us, aditi, we say, or akasa in her highest form, is the egyptian seven-fold heaven. every true occultist will understand what this means. diti, we repeat, is the sixth[[footnote(s* in the ramayana it is bala-rama, krishna's elder brother, who does it* with regard to the origin of rudra, it is stated in several puranas that his (spiritual) progeny, created in him by brahma, was not confined to either the seven kumaras o

s of beings in person and equipments like their (virgin) father. alarmed at their fierceness, numbers, and immortality, brahma desires his son rudra to form creatures of a different and mortal nature" rudra refusing to create, desists, etc, hence rudra is the first rebel (linga, vayu, matsya, and other puranas[[vol. 2, page] 614 the secret doctrine. principle of metaphysical nature, the buddhi of akasa. diti, the mother of the maruts, is one of her terrestrial forms, made to represent, at one and the same time, the divine soul in the ascetic, and the divine aspirations of mystic humanity toward deliverance from the webs of maya, and final bliss in consequence. indra, now degraded, because of the kali yuga, when such aspirations are no more general but have become abnormal through a general

e maruts obtaining "four times seven" emancipations in every "manvantara" and by those persons who, being reborn in that character (of the maruts in their esoteric meaning "fill up their places" the maruts represent (a) the passions that storm and rage within every candidate's breast, when preparing for an ascetic life- this mystically (b) the occult potencies concealed in the manifold aspects of akasa's lower principles- her body, or sthula sarira, representing the terrestrial, lower, atmosphere of every inhabited globe- this mystically and sidereally (c) actual conscious existences, beings of a cosmic and psychic nature. at the same time "maruts" is, in occult parlance, one of the names given to those egos of great adepts who have passed away, and who are known also as nirmanakayas; of t

BLAVATSKY H P COSMOGENESIS

anza vi- continued. 191 "creation" in the fourth round. 191 the "curse "sin" and "war. 193 the struggle for life and the birth of the worlds. 202 the adepts and the sacred island. 207- stanza vii- the parents of man on earth. 213 divisions of the hierarchies. 214 correlations of beings. 223 what incarnates in animal man. 233 formation of man: the thinker. 238 occult and kabalistic pneumatics. 243 akasa and ether. 257 the invisible "lives. 259 occult vital chemistry and bacteriology. 261[[vol. 1, page] xii contents. page. the watcher and his shadow. 265 earth peopled by the shadows of the gods. 267- summing up. 269 the pith and marrow of the secret doctrine. 273 hermes in christian garb. 285 some occult aphorisms. 289 the seven powers of nature. 293- book i- part ii. the evolution of symbol

ecome gods for men. he also regards the adi-sakti- the direct emanation of mulaprakriti, the eternal root of that, and the female aspect of the creative cause brahma, in her a'kasic form of the universal soul- as philosophically a maya, and cause of human maya. but this view does not prevent him from believing in its existence so long as it lasts, to wit, for one mahamanvantara; nor from applying akasa, the radiation of mulaprakriti* to practical purposes, connected as the world-soul is with all natural phenomena, known or unknown to science. the oldest religions of the world- exoterically, for the esoteric root or foundation is one- are the indian, the mazdean, and the egyptian. then comes the chaldean, the outcome of these- entirely lost to the world now, except in its disfigured sabeani

nal and even one with space in its abstract sense. root-nature is also the source of the subtile invisible properties in visible matter. it is the soul, so to say, of the one infinite spirit. the hindus call it mulaprakriti, and say that it is the primordial substance, which is the basis of the upadhi or vehicle of every phenomenon, whether physical, mental or psychic. it is the source from which akasa radiates (a) by the seven "eternities" aeons or periods are meant. the word "eternity" as understood in christian theology, has no meaning to the asiatic ear, except in its application to the one existence; nor is[[vol. 1, page] 36 the secret doctrine. the term sempiternity, the eternal only in futurity, anything better than a misnomer* such words do not and cannot exist in philosophical met

ing will be explained more fully hereafter (see part ii "theogony of the creative gods[[vol. 1, page] 61 divine thought, divine thinkers. svabhavat, the "plastic essence" that fills the universe, is the root of all things. svabhavat is, so to say, the buddhistic concrete aspect of the abstraction called in hindu philosophy mulaprakriti. it is the body of the soul, and that which ether would be to akasa, the latter being the informing principle of the former. chinese mystics have made of it the synonym of "being" in the ekasloka-shastra of nagarjuna (the lung-shu of china) called by the chinese the yih-shu-lu-kia-lun, it is said that the original word of yeu is "being" or "subhava "the substance giving substance to itself" also explained by him as meaning" without action and with action "th

note(s* in the egyptian as in the indian theogony there was a concealed deity, the one, and the creative, androgynous god. thus shoo is the god of creation and osiris is, in his original primary form, the "god whose name is unknown (see mariette's abydos ii, p. 63, and vol. iii, pp. 413, 414, no. 1122[[vol. 1, page] 76 the secret doctrine. the identity of "father-mother" with primordial aether or akasa (astral light; and (b) its homogeneity before the evolution of the "son" cosmically fohat, for it is cosmic electricity "fohat hardens and scatters the seven brothers (book iii. dzyan; which means that the primordial electric entity- for the eastern occultists insist that electricity is an entity- electrifies into life, and separates primordial stuff or pregenetic matter into atoms, themselv

ure life-giving light, or magnetic fluid; ob the messenger of death used by the sorcerers, the nefarious evil fluid; aour is the synthesis of the two, astral light proper. can the philologists tell why od- a term used by reichenbach to denominate the vital fluid- is also a tibetan word meaning light, brightness, radiancy? it equally means "sky" in an occult sense. whence the root of the word? but akasa is not quite ether, but far higher than that, as will be shown[[vol. 1, page] 77 deity in space and time. universe evolves, when its primary substance is transformed from the state of fire into that of air, then into water, etc. heracleitus of ephesus maintained that the one principle that underlies all phenomena in nature is fire. the intelligence that moves the universe is fire, and fires

physicians, added to all past and present haegels, berkeleys, schopenhauers, hartmanns, herbert spencers, and even the modern hylo-idealists to boot, no better than the pale copyists of hoary antiquity[[vol. 1, page] 97 nature, the perpetual motion (b) next we see cosmic matter scattering and forming itself into elements; grouped into the mystic four within the fifth element- ether, the lining of akasa, the anima mundi or mother of kosmos "dots, lines, triangles, cubes, circles" and finally "spheres- why or how? because, says the commentary, such is the first law of nature, and because nature geometrizes universally in all her manifestations. there is an inherent law- not only in the primordial, but also in the manifested matter of our phenomenal plane- by which nature correlates her geome

latonists, and the atman of the vedantins* by the action of the manifested wisdom, or mahat, represented by these innumerable centres of spiritual energy in the kosmos, the reflection of the universal mind, which is cosmic ideation and the intellectual force accompanying such ideation, becomes objectively the fohat of the buddhist esoteric philosopher. fohat, running along the seven principles of akasa, acts upon manifested substance or the one element, as declared above, and by differentiating it into various centres of energy, sets in motion the law of cosmic evolution, which, in obedience to the ideation of the universal mind, brings into existence all the various states of being in the manifested solar system. the solar system, brought into existence by these agencies, consists of seve

, voice or sound, and speech. if kwan-yin is the "melodious voice" so is vach "the melodious cow who milked forth sustenance and water (the female principle "who yields us nourishment and sustenance" as mother-nature. she is associated in the work of creation with the prajapati. she is male and female ad libitum, as eve is with adam. and she is a form of aditi- the principle higher than ether- in akasa, the synthesis of all the forces in nature; thus vach and kwan-yin are both the magic potency of occult sound in nature and ether- which "voice" calls forth sien-tchan, the illusive form of the universe out of chaos and the seven elements. thus in manu brahma (the logos also) is shown dividing his body into two parts, male and female, and creating in the latter, who is vach, viraj, who is hi

of the fourth round, and consequently the fifth element will manifest fully only in the fifth round. the worlds, including our own, were of course, as germs, primarily evolved from the one element in its second stage("father-mother" the differentiated world's soul, not what is termed the "over-soul" by emerson, whether we call it, with modern science, cosmic dust and fire mist, or with occultism- akasa, jivatma, divine astral light, or the "soul of the world" but this first stage of evolution was in due course of time followed by the next. no world, as no heavenly body, could be constructed on the objective plane, had not the elements been sufficiently differentiated already from their primeval ilus, resting in laya. the latter term is a synonym of nirvana. it is, in fact, the nirvanic dis

nes and the ebionites, are fully considered. they show the views held in those days- outside the circle of mosaic jews- about jehovah. he was identified by all the gnostics with the evil, rather than with the good principle. for them, he was ilda-baoth "the son of darkness" whose mother, sophia achamoth, was the daughter of sophia, the divine wisdom (the female holy ghost of the early christians- akasa* while sophia achamoth personified the lower astral light or ether. ilda-baoth* or jehovah, is simply one of the elohim, the seven[[footnote(s* they are found, however, in the chaldean book of numbers* the astral light stands in the same relation to akasa and anima mundi, as satan stands to the deity. they are one and the same thing seen from two aspects: the spiritual and the psychic- the s

that the four sons on the middle four-fold[[vol. 1, page] 205 seeing sound, hearing colours. circle "saw their father's songs and heard his solar-selenic radiance" is explained in the commentary in these words "the agitation of the fohatic forces at the two cold ends (north and south poles) of the earth which resulted in a multicoloured radiance at night, have in them several of the properties of akasa (ether) colour and sound as well "sound is the characteristic of akasa (ether: it generates air, the property of which is touch; which (by friction) becomes productive of colour and light (vishnu purana) perhaps the above will be regarded as archaic nonsense, but it will be better comprehended, if the reader remembers the aurora borealis and australis, both of which take place at the very ce

sun" chaos becomes male-female, and water, incubated through light, and the "three-fold being issues as its first-born "osiris-ptah (or ra) creates his own limbs (like brahma) by creating the gods destined to personify his phases" during the cycle (xvii, 4. the egyptian ra, issuing from the deep, is the divine universal soul in its manifested aspect, and so is narayana, the purusha "concealed in akasa and present in ether" this is the metaphysical explanation, and refers to the very beginning of evolution, or, as we should rather say, of theogony. the meaning of the stanza when explained from another standpoint in its reference to the mystery of man and his origin, is still more difficult to comprehend. in order to form a clear conception of what is meant by the one becoming two, and then

* if we had to frame our conclusions according to the data furnished to us by the[[footnote continued on next page[[vol. 1, page] 253 the great archaeus. earth as a state of matter to their stock as well as the three other elements in their present transformation. in short, none of the socalled elements were, in the three preceding rounds, as they are now. for all we know, fire may have been pure akasa, the first matter of the magnum opus of the creators and "builders" that astral light which the paradoxical eliphas levi calls in one breath "the body of the holy ghost" and in the next "baphomet" the "androgyne goat of mendes; air, simply[[footnote(s[[footnote continued from previous page] geologists, then we would say that there was no real water- even during the carboniferous period. we a

far as black magic is concerned, and[[footnote(s[[footnote continued from previous page] philadelphia. for others, however, it is discovered, yet must remain almost useless "so far shalt thou go" all the above is as practical as it is correct, save one error, which we will explain in the text further on. eliphas levi commits a great blunder in always identifying the astral light with what we call akasa. what it really is will be given in part ii. of vol. ii[[vol. 1, page] 255 but why slander the indian hierophants? on the lowest planes of what we call ether, the noumenon of which is akasa; and even this would be held incorrect by orthodox occultists. the "astral light" is simply the older "sidereal light" of paracelsus; and to say that "everything which exists has been evolved from it, and

e said nothing of the kind; while even the puranic exoteric writings flatly contradict the assertion. no hindu has ever mistaken prakriti- the astral light being only above the lowest plane of prakriti, the material kosmos- for the "immortal spirit" prakriti is ever called maya, illusion, and is doomed to disappear with the rest, the gods included, at the hour of the pralaya; for it is shown that akasa is not even the ether, least of all then, we imagine, can it be the astral light. those unable to penetrate beyond the dead letter of the puranas, have occasionally confused akasa with prakriti, with ether, and even with the visible sky! it is true also that those who have invariably translated the term akasa by "ether (wilson, for instance, finding it called "the material cause of sound" po

ng it called "the material cause of sound" possessing, moreover, this one single property (vishnu purana, have ignorantly imagined it to be "material" in the physical sense. true, again, that if the characteristics are accepted literally, then, since nothing material or physical, and therefore conditioned and temporary can be immortal- according to metaphysics and philosophy- it would follow that akasa is neither infinite nor immortal. but all this is erroneous, since both the words pradhana[[vol. 1, page] 256 the secret doctrine (primeval matter) and sound, as a property, have been misunderstood; the former term (pradhana) being certainly synonymous with mulaprakriti and akasa, and the latter (sound) with the verbum, the word or the logos. this is easy to demonstrate; for it is shown in t

d immortal. the commentator describes the deity as "one pradhanika brahma spirit: that, was" and interprets the compound term as a substantive, not as a derivative word used attributively, i.e, like something conjoined with pradhana* hence pradhana even in the puranas is an aspect of parabrahmam, not an evolution, and must be the same as the vedantic mulaprakriti "prakriti in its primary state is akasa" says a vedantin scholar (see "five years of theosophy" p. 169. it is almost abstract nature. akasa, then, is pradhana in another form, and as such cannot be ether, the ever-invisible agent, courted even by physical science. nor is it astral light. it is, as said, the noumenon of the seven-fold differentiated prakriti- the ever immaculate "mother" of the fatherless son, who becomes "father"

BLUE EQUINOX

even imagine that he can make one which shall be free from the three characteristics. evelyn hall. an early love of mine.used to say .god almighty.or words to that effect. has no conscience; and in the tremendous state of mind in which he is, a state of cosmic priapism, he may very likely see red, care nothing for what may result to himself or his victim, and, violently projecting himself on the akasa, may fertilize it, and the universe begin once more. in liber i it seems as if this must be done, as if it were pan of the work, and liber legis, if i understand it aught, would inculcate the same. for to us the three characteristics and the four noble truths are lies.the laws of illusion. ours is the palace of the grail, not klingsor.s castle. 77. shall he not use the gifts which it confers

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

. spirit and matter are two facets of the absolute. the universe is seen as a boundless plane, a playground upon which numerous universes come and go. there is an eternal flex in which new universes begin to develop and are absorbed back into the boundless space out of which they were formed. creation of a universe begins as space becomes turgid and produces a first or potential matter called the akasa. operating on this matter is absolute abstract motion, latent potential energy, consciousness, and cosmic ideation. thus at the beginning is the universal energy (fofat) and the universal substance (akasa) behind which stands consciousness and ultimately the absolute. as creation proceeds, it will occur in steps of seven. seven plans of creation will be formed from the purely spiritual to ph

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

be awarded jointly to himself and thomas a. edison; instead the award went to the swedish scientist gustav dalen. in an unpublished article entitled man s greatest achievement (cited in o neill s biographical prodigal genius, 1968, telsa writes: long ago he [the human being] recognized that all perceptible matter comes from a primary substance, or tenuity beyond conception, filling all space, the akasa or luminiferous ether, which is acted upon by the life-giving prana or creative force, calling into existence, in never ending cycles, all things and phenomena. this is the language of theosophy or hindu metaphysics. tesla s states of higher consciousness, achieved by intense concentration and a celibate life, resemble hindu concepts of cosmic energy in the universe, aroused in the human bod

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

re subjective, was the subjectofastral travelling by means of tattwa vision.thetattwas are coloured symbolsofthe elements asused-oras the golden dawn occultistsbelievedthem to beused-byhinduadepts, who recognized five elements rather than the four accepted inthewest.theyare: teias,aredequilateral triangle; apas, a horizon255 tal silver crescent; vayu, a blue circle; prithivi, a yellow square; and akasa, a black egg. by superimposing thesesymbolsupon each other in various waysitis possible to obtain thirty different symbols, eachofwhich produces a different typeofvision, appropriate to the elements concerned, when used as a focus for occult meditation. firstorderstudents learned the theoryofobtaining clair255 voyance through meditation upon these symbols,butastral travelling, or 'travelling

GILBERT THE SORCERER AND HIS APPRENTICE

know every atom; you must measure192 the sorcererand his apprenticeand analyse the minutest part; and therefore, to every scientist, in every possible walk of science, the philosophy of the tatwic vibrations says,'goon;the more you can fmd out the better: my science does not.conflict with yours in the very slightest degree' the five tatwas, the five vibrations, are as follows: shape sense element akasa dotted globe sound vayu circle touch air taiias triangle colour fire apas crescent taste water prithivi square smell earth and every one of these is dual- positive and negative, to use the phrase which has got into common use in electrical science; it is not a very accurate one, but it will pass. and those five are attributed to the five ordinary planets- i do not say with particular accurac

to emerge from that egg; and here too we have the germ of the two centres upon which the tatwas are to play hereafter. now,thesubsequent process is simply one of development, very similar to the development of the solar system,thedevelopment of a circulatory system. andthatdevelopment produces in each of these centres a four-fold division, answering to the four lower tatwas, leaving out of count akasa, which is the equilibrium- the four-petalled lotus, which it is called in the eas- or, as we might say, right and left lobe of cerebrum and cerebellum, right and left auricle and ventricle of the heart.fromthese issue nadis or tubes, conducting-wires or carriers of the vital force; tatwic forces- always circulatory,thesensorand the motor nerves issuing from the positive pole of the brain, ar

nd number all the colours ofthespectrum.foras every colour in the spectrum may be formedofthese four tatwas, so every disease has its characteristic colour,andthese colours are as many as those ofthespectrum,andas imperceptibly glide into one another. akas, darkness, isthecondition of death, and ifthatbe prolongedthedeath oftheindividual is certain; andthedeathofan individual only occurs when the akasa tatwa is in operation in his body.thatcondition passes certainly every half-hour throughthebody, and if it be unduly prolongedthendeathmustwith absolute certainty be the result.butthere are other functions which are familiar to most, atalithetatwas 197events by name, and the mention of hypnotism leads naturally to the mention of the psychic functions of clairvoyanceand its attendant phenomen

r northnorsouth.itis equal as far as the human eye can see,ifwe can imagine ahumaneye located in this globe or at the sun, before the globe or the sun were there, and nothingbutan eye, nothingbutthe perceptive faculty. now through that hollow sphere are running the tatwic currents which have called those stars into existence. and i will just remind you for a moment of these currents. there is the akasa, which produces the capacity, the potentiality of motion, which causes the ether- that is to say, the absolutely undifferentiated matter which fills thatspace255to become so differentiated as to become capable of motion, causes it to become granular. and following that, operates the vayu tatwa which sweeps these granules into a circular motion. upon that again operates the taijas tatwa, whic

xplained in rama prasad's book. 1 believe that the word day and night, and the word sun and moon, areusedlargely as blinds. yet there is no reason, and isaythis absolutely with knowledge, why this amount of knowledge should be blinded at all; because it is, i believe,ofvety great use in the medical profession ifitis carefully studied.thetatwas211now then, as we know, the universe is born from the akasa, which is, according to some writers, of a circular shape, according to others an elliptical shape, according to others an egg shape, butitmatters not. some of the upanishads have laid down the circular shape, and babbitt in his theory of atomic philosophy has laid down this egg shape. but whatever shape it may be, there is some definite shape which is cut off and isolated, by the first runn

h is, according to some writers, of a circular shape, according to others an elliptical shape, according to others an egg shape, butitmatters not. some of the upanishads have laid down the circular shape, and babbitt in his theory of atomic philosophy has laid down this egg shape. but whatever shape it may be, there is some definite shape which is cut off and isolated, by the first running of the akasa tatwa, the first flutter of the divine breath, etc. a certain portion of space was isolated which was to become the future universe, andthatspace was surrounded by an impenetrable shell. such of those of you who were present at a meeting some months ago, will recollect how the lecturer proved that the physical universe must have a finite boundary. therefore the universe is not infinite, but

irst flutter of the divine breath, etc. a certain portion of space was isolated which was to become the future universe, andthatspace was surrounded by an impenetrable shell. such of those of you who were present at a meeting some months ago, will recollect how the lecturer proved that the physical universe must have a finite boundary. therefore the universe is not infinite, but is bounded by the akasa: in that akasa, then, so cut off, developed gradually two centres. that you can see for yourself, for the.infinitelygreat and the infinitely small are the same. take a primordial cell, watch it in the microscope, and you will see the tiny cell gradually separating into two centres, a positive and a negative, and thusitpolarises. and we know there are two separate centres of force, because th

nd thusitpolarises. and we know there are two separate centres of force, because they act and react upon one another. that is whatlmustcall the infinitely little in the primordial cell. and so exactly was it in the creation of the universe, and so wasitinthecreation of man. the two centres were there, the brain and heart. for each human being is the inmost and most material heart and centre of an akasa of his own- that is to say, every human being is surrounded by a sphereofsome sort, which, in theosophical language, we call his aura.thataura is what the human being is conscious of, and he is consciousofnothing else. and in this sphere the tatwic currents operate; now here comes a pointc.,it is a doctrine of the tatwic philosophy, that the aura of each man is therealman. the physical body

the case, how is it possible to say that the difference between these two men is entirely within; that it is entirely a question of the different mode of arrangement of the grey matter of the brain. it is impossible that the effect could be producedifthat were so; his difference must be in the surrounding sphere, and it must be that surrounding sphere which in the tatwic philosophy is called the akasa of each individual man that we affect one another. now that is the practical outcome, for it is in this akasa that the will operates; the will of each individual man permeates the entire sphere of his akasa, just as the influence of the sun or the moon permeates the akasa of the whole sphere of the earth's atmosphere. and the sun, you will remember, means, when we speak about a human being

each individual man permeates the entire sphere of his akasa, just as the influence of the sun or the moon permeates the akasa of the whole sphere of the earth's atmosphere. and the sun, you will remember, means, when we speak about a human being, the brain. the moon means the heart and blood-vessels, also the more animal type of emotions. now then two radiant centres of force permeate the entire akasa of the man, and when an effect has been produced, there, that effect is perfectly certainly repeated in the human body. when i say this, i do not mean repeated in its full force, for this is never so; even the adept has not the power to mould and alter his body according to his will. but every human being, no matter how little trained, has the power to produce some effect, and the effect ent

ven the adept has not the power to mould and alter his body according to his will. but every human being, no matter how little trained, has the power to produce some effect, and the effect entirely depends upon the amount of training, the amount of will put forth, and the amount of faith. that gives you a great clue to the operation of the tatwas over daily life. for by that very operation of the akasa acting upon the will of the human being it is possible to call any tatwa into strong action, or to prohibit the operation of any tatwa, also to prolong any tatwa; and there in a large measure lies the key to health and disease. let the will call into operation and keep in operation the taijas tatwa, and a chill is removed, the blood flows more freely, and just in proportion to the amount of

th are going on simultaneously. you want one or other for some particular purpose. you want the sun-breath or you want the moon-breath. well, you can have it. you can bring about that particular phenomenon. just as you can go into your dark room and get the light you want, you can have your taijas tatwa or any other tatwa. the human will must be joined with the divine will, and both acting in the akasa can bring about the operation of any tatwa which you please.itis true that at certain times you can get your result better than at other times; for understand the tatwas flow out at regular succession from the sun, and as i told you in a former paper, they begin at sunrise, and they go on in regular rotation from sunrise to sunset, and so it comes about that one or other is more potent in th

nd the tatwas comes out very much more clearly than evenin216 the sorcerer and his apprenticethe received hebrew text, and far more thanitdoes in the english translation, or in any english translation that could be made. well now, the great breath creates all material substances, the whole material universe. and not only are there the five modifications of the great breath- producing first of all akasa, that is the potentiality of movement; secondly, vayu, movement itself; thirdly, taijas, which is a mode of motion, light, electricity, and magnetism; then the reaction of heat and expansion, cold and contraction producing water, apas, rolling up the fiery incandescent gases of the nebulae into the worlds; and prithivi, the final form of apas, the cohesion, which makes the dry land appear fr

of a man doing any particular act, and reproducing these through a magic lantern in rapid succession, you appear to see on the sheet before the lantern a moving figure actually doing the act which the man had been photographed in doing. well, that series of pictures illustrates what i mean. we are all of us perpetually forming such a series of pictures, and they pass away into the void, into the akasa. but they do not vanish. they produce there a synthetic whole, a character; and at the appropriate time that character returns to earth once more, and coming into the earth plane,ittends to remanifest, still remaining in connection with the mental being on the plane of manas which produced it. that tendency, then, having come into the earth plane, at once begins to manifest itself by forming

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

r which will be brought about, are established in the akashic records, for all things happen through cosmic law and the volition of the supreme being. when a mystic or student of mysticism says he will consult the akashic records, he means he will seek to attune his conscious mind with the cosmic consciousness and be imbued with its omniscience. the word akashic is derived from the sanskrit word, akasa, which, in the sankhya philosophy means an indeterminate essence such as space or ether. alden (pronounced awlden).sometimes spelled ahldain; a'ldain; the name of a former master of the great white brotherhood, who gave jurisdiction over the establishment of mystical centers on the north american continent during the fifteenth century, and after whom the first temple in the united states was

INITIATION INTO HERMETICS

he earth sphere, above which the magician is illustrated with the four elements. above the male, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence of the whole hermetic science. on the right side in the background there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expr

magician was destined for the first tarot card, mastery of the elements having been chosen as the first act of initiation. in honor of this tradition i shall give my principal attention to the elements for, as you will see, the key to the elements is the panacea, with the help of which all the occurring problems may be solved. according to the indian succession of the tattwas, it runs as follows: akasa principle of the ether tejas principle of the fire waju principle of the air apas principle of the water prithivi principle of the earth in accordance with the indian doctrine, it has been said that the four somehow grosser tattwas have been descended from the fifth tattwa, the akasa principle. consequently akasa is the cause ultimate and to be regarded as the fifth power, the so-called quin

the water prithivi principle of the earth in accordance with the indian doctrine, it has been said that the four somehow grosser tattwas have been descended from the fifth tattwa, the akasa principle. consequently akasa is the cause ultimate and to be regarded as the fifth power, the so-called quintessence. in one of the following chapters, i shall inform the reader about this most subtle element akasa in detail. the specific qualities of each element, beginning with the highest planes right down to the grossly material level, will be mentioned in all the following chapters. by now the reader has surely realized that it is no easy task to analyze the great mystery of creation, and word it in such a way that everybody gets the chance of penetrating the topic to form a plastic picture of it

magician, a mystic, a quabbalist or a yogi, etc, can derive his practical benefit from it. should i succeed in teaching the reader so far that he is able to deal with the subject in the proper way and to find the practical key to the branch of knowledge most suitable for him, i will be glad to see that the purpose of my book has been fulfilled. 2. the principle of fire as it has been said before, akasa or the etheric principle is the cause of the origin of the elements. according to the oriental scriptures, the first element born from akasa is believed to be tejas, the principle of fire. this element as well as all the others manifest their influence not only in our roughly material plane but also in everything created. the basic qualities of the fiery principle are heat and expansion. in

ent and active in all things created, as a matter of fact, in the whole universe beginning from the tiniest grain of sand to the most sublime substance visible or invisible. 3. the principle of water in the previous chapter we have studied the origin and the qualities of the positive element of fire. in this chapter i am going to describe the opposite principle, the water. it is also derived from akasa, the etheric principle. but in comparison with fire, it has quite contrasting qualities. these basic qualities are coldness and shrinkage. the point in question are also two poles, the active one being constructive, life-giving, nourishing and protective, whereas the negative pole, similar to the one of fire, is destructive, dissecting, fermenting, and dividing. as this element owns the basi

t did not conceal inside as opposite pole the principle of water. these two elements, fire and water, are the basic elements with the help of which all has been created. in consequence of these facts, we have everywhere to reckon on two main elements. moreover with the electrical and magnetical fluids which represent the contrasting polarities. 4. the principle of air another element derived from akasa is that of air. initiated people do not regard this principle as a real element, but they will grant it the role of a mediator between the fiery and the watery principles, so that the principle of air will, in a certain way, establish the neutral equilibrium, acting as a medium between the active and the passive activities of water and of fire. through the interaction of the active and passi

ut darkness, light would not only remain quite unrecognizable, but without darkness there would never be any light at all. evidently light and darkness must have been produced by the mutual play of two elements, consequently those of fire and water. light in its outcome therefore has the positive quality whereas darkness has the negative one. this interplay evidently is working in all regions. 7. akasa or the ethereal principle several times while describing the elements i have said that they proceed from the ethereal principle. accordingly, the ethereal principle is the ultimate, the supreme, the most powerful thing, something inconceivable, the ultimate cause of all things existing and created. to put it in a nutshell, it is the causal sphere. therefore akasa is spaceless and timeless. i

er, the original power. everything has been created by it and is kept in balance by it. it is the origin and the purity of all thoughts and intentions, it is the causal world wherein the whole creation in subsisting on, beginning from the highest spheres down to the lowest ones. it is the quintessence of the alchemists; it is all in all. 8. karma an immutable law, which has its aspect just in the akasa principle, is the law of cause and effect. each cause sets free a corresponding effect. this law works everywhere as the most sublime rule. consequently every deed proceeds from a cause or is followed by any result. therefore we should not only accept karma as a rule for our good actions, as the oriental philosophy puts it, but its signification reaches farther and is a very deep one. instin

the head. in the abdomen it must be the contrary, the watery, the secretion, the work of the saps, etc. the chest underlies the air and has a mediating part, because here breathing takes place quite mechanically. the earthy principle with its cohesive power or ability of holding together represents the whole of the human body with all its bones and flesh. now the question will arise were and how akasa or the etheric principle occurs in the grossly material body. in doing some deeper thinking, everybody will be able to answer this question by himself, for the etheric principle is hidden in its most grossly material form in the blood and in the seed and in the reciprocal action of these two substances in the vital matter or in the vitality. as we have learned, the fiery element produces the

able curiosity. everything on our earth, all thriving, ripening, life and death depend on the statements made in these chapters. hence the adept fully conceives that physical death does not mean disintegration, passing into nothingness, but what we consider as annihilation or death is nothing else but the transition from one stage into another. the material world has emerged from the principle of akasa, i.e, the known ether. the world also is controlled and kept by this same principle. therefore it is understandable that it is the transmission of the electric or the magnetic fluid on which are based all the inventions connected with the communication at distance, through the ether, such as radio, telegraphy, telephony, television and all the other inventions to be achieved in the future, w

e deterred by the study of the principles, will find out by himself all about the varieties of powers and properties. the fruits and the insights he earned, in the course of his studies, will indemnify him amply. 11. the soul or the astral body through subtler vibrations of the elements, through the electric and the magnetic fluid of their polarity, the man proper, the soul has proceeded from the akasa principle or the finer etheric vibrations. in the same way as the elements are functioning in the material body, the soul or the so-called astral body will behave. the four-pole magnet, with its specific qualities, connects or amalgamates the soul with the body. this amalgamation takes place, with analogy to the body, by the electromagnetic influence of the elements. we, the adepts, call the

he lowest part of the soul. the next center is that of the water, with its seat in the region of the sexual organs and designated in the indian terminology as swadisthana. the center of fire, as center of the soul, is in the umbilical region and is named manipura. the center of air as compensatory element is in the region of the heart and is termed anahata. the center of the ether or principle of akasa is found in the region of the neck and is named visudha. another center, that of volition and intellect, is between the eyebrows and is called ajna. as the supreme and most divine center is regarded as the thousand-petaled lotus, named sahasrara from which derive and are influenced all the other powers of the centers. beginning at the top, from the supreme center, along the neck, down to the

other center, that of volition and intellect, is between the eyebrows and is called ajna. as the supreme and most divine center is regarded as the thousand-petaled lotus, named sahasrara from which derive and are influenced all the other powers of the centers. beginning at the top, from the supreme center, along the neck, down to the lowest center, like a channel runs the so-called susumna or the akasa-principle already known to us, liable for the connection and control of the entire centers. later on, i shall come back to the problem of the evocation of the snake-power in the single centers. in describing the soul, the principal task will be to establish the connection of the elements with their positive and negative polarities in the soul, and give a neat idea of it. one will see that th

he who is to be initiated will attentively meditate about it, he will win a clear idea not only of the bodily functions, but also of those of the soul, and come to a sound notion of the mutual interaction according to the original laws. 12. the astral plane the astral plane, often designated as the fourth dimension, has not been created out of the four elements, but it is a density-degree of the akasa principle, consequently of all that up to now, i the material world occurred, is actually occurring and will occur, and has its origin, regulation and existence. as said before, akasa in its most subtle form is the ether, well known to all of us, in which, amongst other vibrations, electric as well as magnetic ones are propagating. consequently this vibration-sphere is the origin of light, s

the material world occurred, is actually occurring and will occur, and has its origin, regulation and existence. as said before, akasa in its most subtle form is the ether, well known to all of us, in which, amongst other vibrations, electric as well as magnetic ones are propagating. consequently this vibration-sphere is the origin of light, sound, color, rhythm, and life in all tings created. as akasa is the origin of all existing things, all that ever was produced, is being produced and will be produced in the future is reflected in it. therefore, in the astral plane there is to be seen an emanation of the eternal, having neither a beginning nor an end, as it is timeless and spaceless. the adept who sees his way about this plane may find everything here, no matter if the point in questio

receding chapters have made it evident that body and soul serve only as a veil or garment for the spirit. the spirit is the immortal part and the image of god. it is not easy to define something divine, immortal, imperishable, and to put it into the correct terms. but here, as well as with any other problems, the key of the four-pole magnet will be a great help for us. from the supreme prototype (akasa, the original source of all beings, has proceeded the spirit, the spiritual ego with the four specific elemental qualities, proper to the immortal spirit, which was created in god s image. the fiery principle, the impulsive part, means the will (volition. the airy principle shows up in the intellect (mind, the watery principle respectively in the life and the feeling, and the earthy principl

part, means the will (volition. the airy principle shows up in the intellect (mind, the watery principle respectively in the life and the feeling, and the earthy principle is representing the union of all the three elements in the consciousness of the ego. all the other qualities of the spirit are based upon these four original principles. the typical part of the fifth, say the etheric principle (akasa) manifests itself, in the highest aspect, in the faith and, in the lowest form, in the instinct of self-preservation. each of these mentioned four elemental principles has many other aspects corresponding to the law of analogy of the polarity or the positive and negative elements. all of them together form the ego or the spirit. for this reason, we can make the fiery principle responsible fo

er cogent reasons, have omitted this extremely important part, the foundation. 14. the mental plane as the body ahs its earthly plane, and the astral body or the soul owns the astral plane, the spirit too has its own plane, the so-called mental plane or mental sphere. this is the mental sphere with all its virtues. both these spheres, the material as well as the astral one have been born from the akasa or original principle of the respective sphere, through the four elements, and also the mental sphere is built upon the same foundation, and therefore likewise a product of the akasa principle of the spirit. similar to the spirit, developing in a four-pole magnet by corresponding work and showing an electromagnetic fluid analogous to the astral body, on account of the effect of the elements

JASMUHEEN THE FOOD OF GODS

e vegetarian diet and service aspects of this program automatically increases our sensitivity to the divine nutrition channel and also attracts more of the love/wisdom/kindness and compassion frequency, which is the 8 herz vibration of the alpha. theta field. when these master glands are activated by also flooding them with violet light, our bio-system also attracts more of the higher elements of akasa and cosmic fire which are the two elements connected to these glands and also the two elements that work with our crown and brow chakras. while the pituitary gland produces the divine amrita, the pineal gland produces a substance called pinoline which also tunes the brain to the theta. delta zone. when activated and tuned to the theta. delta wave these glands act as cosmic transmission stati

ook bb1 and we will elaborate on this a little in the next section. however, upon closer investigation of how this dimensional biofield device operates, i discovered the secret of elemental equilibrium. how the elements come together as molecules around our light-body, and chakra system, is determined by our mental plane and emotional plane realities. when the elements of fire, earth, water, air, akasa and cosmic fire are in perfect equilibrium; the bio-system moves into a different energy band and becomes self-sustaining, provided we have created the energy grids to support this and added the necessary programming codes for automatic activation when this equilibrium is reached. this equilibrium is achieved and also maintained via our day-to-day lifestyle and mental and feeling states. whe

are to be understood as being interpenetrating and interwoven with each other. each element emanates from the one before it and thus each successively contains growing complexity, containing not only its own characteristic individuality, but also the aspects of the preceding elements. 1) cosmic monad: the first and unmanifest logos which breaks into the seven elements of: earth, fire, water, air, akasa& cosmic fire. it is the cosmic monad from which the food of gods flows in its purest form. at this level of frequency and purity, it is too refined for our bodies to cope with, without burning out the electrical circuitry of our system, and hence must be stepped down through the inner plane grids for human utilization (we spoke at length about the grids in bb2. 2) akasa: the origin of the co

f the hierarchical universe. the luscious lifestyle program points of vegetarian diet and service without thought of reward help us to hook into this channel. 5) cosmic vitality: the source of cosmic vitality, permeating in all things. again as the essence of the quantum field, this is the energy band from where the food of gods flows most easily. 6) astral light: the lowest functioning aspect of akasa; the equivalent in the cosmic hierarchy of what the astral model body is to humans; the reservoir of all psychic, moral and physical emanations of the earth. it is on this wave length that the food of gods can flow into our physical form via the violet light and through the higher aspects of our awakened mind. 7) physical universe: the body or garment of the six more ethereal elements preced

he seven human senses, of which people who exist in the beta field usually only use five. in order to access the channel of the food of gods, we need to activate our 6th and 7th senses and utilize the elements that work with them. the relationship between the elements and our physical senses are as follows: astral light: hearing; 2. air: touch; 3. fire: sight; 4. water: taste; 5. earth: smell; 6. akasa: intuition; 7. sea of fire: knowing for those open to the metaphysical aspects of this, in dimensional biofield science, the quantum field is an aspect of akasa, which is the second element of the constitution of the universe. the first element is termed a principle and is boundless, inconceivable and the root from which all the other six elements of the universe grow and each element evolve

ire: knowing for those open to the metaphysical aspects of this, in dimensional biofield science, the quantum field is an aspect of akasa, which is the second element of the constitution of the universe. the first element is termed a principle and is boundless, inconceivable and the root from which all the other six elements of the universe grow and each element evolves from the one preceding it. akasa is semi-manifest, being the origin of the cosmic soul, the source of all intelligent order and laws in the universe. akasa and cosmic fire are the elements of the theta and delta field and all life, all intellect, all action, operates and exists, within the quantum field which is an aspect of akasa. akasa is cosmic ideation, spirit, the alpha of being. at the other end of the scale, the lowe

-manifest, being the origin of the cosmic soul, the source of all intelligent order and laws in the universe. akasa and cosmic fire are the elements of the theta and delta field and all life, all intellect, all action, operates and exists, within the quantum field which is an aspect of akasa. akasa is cosmic ideation, spirit, the alpha of being. at the other end of the scale, the lowest aspect of akasa, is astral light, cosmic substance, matter, the omega of being. akasa is the first born, the living fire, the deity pervading all things. in dimension it is infinite, and is differentiated from space and time in that it is the material cause of sound. this is an aspect of akasa called aditi in sanskrit, a higher principle than astral light. this is the melodious heaven of sound, the abode of

ng template can automatically merge with and override the old light body and meridian fields. i believe that the self sustaining template is a most fascinating and worthwhile biofield device as once activated into elemental equilibrium, it will then regulate the flow of the food of the gods for it is the perfect equilibrium of all of the elements of air, earth, fire, astral light, cosmic fire and akasa, that allows the template to fulfill its self sustaining aspects. the self-sustaining template is a new light body matrix that has been imprinted to achieve specific goals. namely for the physical bio-system to be free from the need of food, divine nutrition: the madonna frequency& the food of gods with jasmuheen 144 sleep, water or aging, for example. this new template is automatically acti

K AMBER THE BASICS OF MAGICK

is sometimes used to invoke it. the tattvas some occultists prefer to describe the magical elements as tattvas according to the eastern system. notice that these symbols and colors are generally different than the western symbols and colors for the elements. element tattva tattvic symbol= earth prithivi yellow square water apas silver crescent fire tejas red triangle air vayu blue circle (spirit) akasa black oval yoga yoga originated in india. it is a physical or mental discipline designed to condition and invigorate the mind and body. there are many kinds of yoga, but they may be generally divided into three main types. hatha yoga- affect the mind through the body using physical exercises; improve physical health and endurance. raja yoga- affect the mind through mental training; improve c

LIBER 141

even granting that an angle of 120 subtended at the eye of the observer on earth between sol and saturn (exempli gratia) is accompanied by certain fortunes, this may be casual and not causal. however, in this matter we have no doubt of the efficacy of the process, and are therefore fain to toy with any hypothesis, investigating as probability may determine us to do. thus we may assume an ether or akasa, inflamed or stressed by a particular prana. and all stresses in this akasa being of one kind ultimately, though mediately diverse, it may be as easy to arrest the course of the earth as to destroy a worm. for the work is taking place in a world of causes fluid and not solid, in yetzirah (or even briah) rather than in assiah. it will be impossible or very difficult to move infantry from one

ictions: as these (1) it must be an holy act, preceded by ablutions, and by prayer (2) all lustful thoughts must be rigidly excluded (3) the purpose must be solely that of procreation (4) the blessing of god must be most earnestly invoked, so that the child shall be under his special protection. in other language, this is their theory: the act of love causes a magical disturbance in the aether or akasa of such a nature as to attract or create a disincarnate human spirit. all other sexual acts involving emission of semen therefore attract or excite other spirits, incomplete and therefore evil. thus nocturnal pollutions bring succubi, which are capable of separate existence, and of vampirising their creator. but voluntarily sterile acts create demons, and (if done with concentration and magi

LIBER 777

ko see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f space f consciousness f 1 parabrahm (or any other whom one wishes to please[[shiva, brahma] indifference s 2 shiva, vishnu (as buddha avatars, akasa (as matter, lingam joy s 3 bhavani (all forms of sakti, prana (as force, yoni compassion s 4 indra, brahma friendliness s 5 vishnu, varruna-avatar death r 6 vishu-hari-krishna-rama buddha r 7[[bhavani, etc] the gods r 8 hanuman analysis into 4 elements a 9 ganesha, vishnu (kurm avatar) dhamma r 1010 lakshmi &c [kundalini] sangha r the body r 11 the maruts [vayu] wind k 12 hanuman, vishnu (as

a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. 11 vayu the blue circle sankhara breath 23 apas the silver crescent vedana chyle, lymph 31 agni or tejas the red triangle sa a blood 32 bis prithivi the yellow square rupa solid structures, tissues 31 bis akasa the black egg vi nanam semen, marrow cxci. the four noble truths (buddhism) clxxxix. cxc. bodily functions. 11 sorrow s cause speaking though 23 sorrow s ceasing holding nutrition 31 noble eight-fold path moving moving 32 bis sorrow excreting matter 31 bis. generating magick table iii 20 lxxvii. the planets and their numbers. lxxviii. intelligences of the planets. cxciv (transliteration) 12#

ntional hieroglyph. 41 appendix i the trigrams of the yi king attribution to quarters. planetary attribution. hindu attribution. yetziratic attribution. figure. name. part of body. key scale s! lingam+ y 7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g 2 kh n. ears. 10 [13 and 32] n.w. e prithivi. e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 4

LIBER LXVII THE SWORD OF SONG

daily life; and, if we follow herbert spencer, they are at least evidence of some cause* now, this fact is our base. what is the cause of my illusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer .that cause lies in your brain. english children are taught (pace the education act) that the universe lies in infinite space; hindu children, in the akasa, which is the same thing. those europeans who go a little deeper learn from fichte, that the phenomenal universe is the creation of the ego; hindus, or europeans studying under hindu gurus, are *this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories..a.c. 62 the sword of song told, that by akasa is mean the chitakasa. the chitak

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

rem. hence the conclusion, as plato put it, that 'this (the regular dodecahedron) the deity employed in tracing the plan of the universe (h. stanley redgrove, in bygone beliefs) mr. redgrove has not mentioned the fifth element of the ancient mysteries, that which would make the analogy between the symmetrical solids and the elements complete. this fifth element, or ether, was called by the hindus akasa. it was closely correlated with the hypothetical ether of modern science, and was the interpenetrative substance permeating all of the other elements and acting as a common solvent and common denominator of them. the twelve-faced solid also subtly referred to the twelve immortals who surfaced the universe, and also to the twelve convolutions of the human brain--the vehicles of those immortal

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

aily life; and, if we follow herbert spencer, they are at least evidence of some cause.4 now, this fact is our base. what is the cause of my illusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer: that cause lies in your brain. english children (pace the education act) are taught that the universe lies in infinite space; hindu children, in the akasa, which is the same thing. those europeans who go a little deeper learn from fichte, that the phenomenal universe is the creation of the ego; hindus, or europeans studying under hindu gurus, are told, that by akasa is meant the chitakasa. the chitakasa is situated in the third eye, i.e, in the brain. by assuming higher dimensions of space, we can assimilate this fact to realism; but we have n

MEANING OF MASONRY

at is to say it terminated in the head or seat of intelligence and in a mystery of the spiritual consciousness. the same truth is also testified to, though again under veils of symbolic phrasing, in the reference to the sprig of acacia planted at the head of the grave of the masonic grand master and prototype, hiram abiff. the grave is the candidate's soul; the sprig of acacia typifies the latent akasa (to use an eastern term) or divine germ planted in that soil and waiting to become quickened into activity in his intelligence, the" head" of that plane. when that sprig of acacia blooms at the head of his soul's sepulchre, he will understand at one and the same moment the mystery of golgotha, the mystery of the death of hiram, and the meaning of the royal arch ceremony of exaltation. it is

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ly attain to the knowledge of the divine ones" the grade of the portal, which conferred upon the candidate the title of lord of the paths of the portal of the vault of the adepti, is not referred to a sephirah as such. it may, however, be considered as an outer court to tiphareth, exactly as the adeptus minor ceremony may be considered tiphareth within. its technical attribution is the element of akasa, spirit or ether which is magically invoked by the usual procedure of invoking pentagrams and the vibration of divine names following upon the conjuration of the powers of the four subsidiary elements. to this grade, there is attached no elemental prayer as in the former grades, but there is one remarkable invocation employed which bears quoting here. in full temple, the english version is n

tment of these vital organs in the process of mummification. seeing that during life they were under the guardianship of the great gods mentioned, so in death they were dedicated each to one <127> of these, who were the four genii of the under-world, or the lesser gods of the dead. these vital organs then, being taken out and separately embalmed, were placed in egg-shaped receptacles, symbolic of akasa, under the care of canopus, the pilot of menelaus, and the god of the waters of creation, the eternal source of being, whose symbol was a jar; and under the especial protection of that one of the genii of the underworld or vice-gerents of the elements to whom that particular organ was dedicated. hence each eggshaped package was enclosed in a jar whose lid was shaped like the head of that esp

pon the earth and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every <263> spell and scourge of god may be made obedient unto me. pass to the east. pause, then make the passive spirit pentagram, with hcoma, nanta, and agla. while vibrating the following words, let the z.a.m. imagine that, standing between the pillars, he is formulated as a black egg of akasa, and that from the dark centre of that egg, its tiphareth, extends upwards into the heights an astral semblance of his wand. as each word is vibrated let this sceptre shoot higher and higher towards the kether of the universe. the conception should be of the formation of an astral middle pillar, down the centre of which the divine white brilliance may descend. hear me, ieou. pur. iou. pur. i

humble, and reverent clairvoyance is a great gift, opening up new worlds and deeper truths, lifting us out of ourselves into the great inpouring and outpouring of the heart of god (g. h. fratre f.r.'s notes) the earliest experiments in clairvoyance as taught by the order are with the tattwa symbols. these, with their traditional names, significances, symbols and colours are: 456 clairvoyance 457 akasa-ether or spirit. symbol: black or indigo egg. vayu- air. symbol: a sky-blue disc or circle. tejas-fire. symbol: red equilateral triangle. apas-water. symbol: a silver crescent. prithivi-earth. symbol: a yellow square or cube. in brief, the traditional occult concept of the tattwa is that of a vital current of ether or force-the hindu pranas-which issues in a steady stream from the sun. that

w square or cube. in brief, the traditional occult concept of the tattwa is that of a vital current of ether or force-the hindu pranas-which issues in a steady stream from the sun. that stream is five-fold, and flows around our earth, vitalising its astral substance or its sphere of sensation. in short, they are the currents of sub-planes of the astral light. the theory has it that the element of akasa is strongest at dawn, when the sun rises, and its power continues for the space of two hours, when its force subsides and glides into vayu, air. eyellow square l prithm-earth vayu-air tejas-fire ver crescent 2 apas-water tattwa symbols 458 the golden dawn: volume tv book seven this also persists or is in course for the same period. each tattwa or <13> current of force is believed to exist st

vayu-air tejas-fire ver crescent 2 apas-water tattwa symbols 458 the golden dawn: volume tv book seven this also persists or is in course for the same period. each tattwa or <13> current of force is believed to exist strongly for this length of time, each merging at the end into the succeeding tattwa in the order given above. after the current of prithivi is exhausted, the cycle recommences with akasa, and continues in the same order again and for the same periods. as no element on our plane can exist in an unmixed form, but <14> contains within itself-the constituents of all the others, or possesses several grades or planes of its own substance, so each tattwa is subdivided into five divisions, currents or planes. akasa of akasa, spirit of spirit, would be the most tenuous and purest for

lement on our plane can exist in an unmixed form, but <14> contains within itself-the constituents of all the others, or possesses several grades or planes of its own substance, so each tattwa is subdivided into five divisions, currents or planes. akasa of akasa, spirit of spirit, would be the most tenuous and purest form of that element, the integral nature of spirit-its highest essence. vayu of akasa would refer to its airy quality; tejas of akasa to its fiery and dynamic aspect; apas of akasa, its fluidic and watery phase, while prithivi of akasa, its most terrestrial phase, or that aspect of its power which more nearly than the others contacts the earth. the same five-fold division, in the same five-fold order, applies equally to the other elements. the student is strongly urged to mak

audibly and describing the vision as it proceeds. when the student has become fairly proficient with the use of simple tattwas, he should experiment with the compound tattwas, and not <22> be satisfied with his ability to skry until he is perfectly familiar with every part of the planes represented by those symbols. then he can devise further experiments with other symbols. the use of the element akasa, the indigo egg, was in the order usually postponed until entry had been obtained into the second order. the reason for this was that no traditional names are provided for use with this symbol as with the other four, and the student must discover or devise his own. as has already been clairvoyance 463 described at length the entrance into these subtle planes is obtained by means of the divin

nd the student must discover or devise his own. as has already been clairvoyance 463 described at length the entrance into these subtle planes is obtained by means of the divine names; the rule being to invoke the highest names known by the seer. any student who has studied the adeptus minor ceremony, and the ritual of the pentagram will realise what names are required for use with this symbol of akasa. eheieh, agla, yeheshuah, and eth will be the general names for the simple tattwa, and the compound or charged akasa cards will demand the use of the names from the enochian tablet of union. it will be found a good plan to prepare cards of the geomantic symbols painted in their appropriate colours, for these make perfect "doors" through which the seer can pass. and while these symbols are al

e practice of spiritual sight, and in this manner you can easily prove correctness of vision. also for this kind of simple experience you need not prepare yourself spiritually to such <40> an extent as with further working, so that you can have your cards if you wish continually with you, and practise with them when you will, at odd moments. 2. to find tattwa when in course, note time of sunrise. akasa always begins with sunrise and lasts 24 minutes, followed by vayu 24 minutes, tejas 24 minutes, apas 24 minutes, prithivi 24 minutes. 3. placed at junction of cross and triangle, the incense, lamp etc, should be at an es of arms of cross. 4. all= 6 6 members who are zel. ad. min. have the right to wear the white robe and yellow girdle of the 3rd adept, but not his cloak or nemyss. 5. if 2 pe

e king and queen used a species of ladle and compressed together the gold, making it into solid shapes and placing one of these at each of the curtained doors. some gold still remained in the bowl. the king and queen departed, and it seemed to me that i saw a figure again appear from behind each curtain and draw away the pieces of gold" the second one i shall quote is a vision of spirit of water, akasa of apas, also by vestigia "a wide expanse of water with many reflections of bright light, and occasionally glimpses of rainbow colours appearing (perhaps symbolising the beginning of formation in water. when divine and other names were pronounced, elementals of the mermaid and merman type appear, but few of other elemental forms. these water forms are extremely changeable, one moment appeari

t. i have decided to issue it here, with the other order manuscripts, as it may convey for some minds a special message which may be absent in the others. in any event, it seems to me that i have no right to extirpate from an account of order teaching a paper which was considered highly important by some of the early order adepti.-i.r) general observation. there are five tattwas or principles: 1. akasa-ether. 2. vayu-the aerial principle. 3. tejas-the principle of light and heat. 4. apas-watery principle. 5. prithivi-the earthly principle. but the first cause of these is the great controller of all things, the one light, the formless. from him first came into appearance ether; thence the air, the motion producing ether waves which causes light and heat, and so on in the above order. 514 th

e or in certain other conditions to be afterwards mentioned. this is the course of nature. but a yogi commands nature. he turns everythmg into his own way. rules for this will be given in the prop er place. course of the tattwas for five gharis, as we have above said, the breath flows through our nostrils. in these 5 gharis, or two hour periods, the tattwas have their course. in the first we have akasa, in the second vayu, in the third tejas, in the fourth apas, in the fifth prithivi. thus in one night and day, or 60 gharis, we have twelve courses of these 5 tattwas each remaining one ghari and returning again in two hours. there are again further five subdivisions of each tattwa in a ghari. thus, akawa is subdivided into akas-akasa; akas-vayu; akas- tejas; akas-apas; alas-prithivi- and si

and faith, going home, buying of animals, doing work for the benefit of others, placing money on security, singing, dancing, taking up abode in any village or city, drinking or making water at the time of sorrow, pain, fever, etc. all these acts should be done when the swara is in ida. it must however be kept in mind that the tattwas vayu and tejas are to be excluded from these actions, likewise akasa. during the tattwas prithivi and apas only, are these actions to be done. in a fever, the yogi keeps his chandra swara going, and brings the apas or water tattwa in course, so the fever is all over in a very short time. how mastery is gained over the tattwas will come further on. the pingala. in the surya swara only, are the following actions to be done: reading and teaching hard and difficu

and now in the other nostril. when this is the case, sit down and meditate upon or over the sacred hansa. this joining of the breath is the only time for sandha, meditation. note. zanoni secured success in gaming for cetosa and overcame the effects of the poisoned wine of the prince di d as follows. in the first place, he changed his breath to the right nostril, and threw an <101> envelope of the akasa tattwa over his antagonist, who consequently became all empty, the money in gaming flowing towards the surya swara. in the latter case he brought the water, apas, tattwa into course, directed it with the full force of his trained will towards the poisoned wine, and consequently the burning heat of the poison was counteracted for a very long time, and before it could recover strength enough t

er case he brought the water, apas, tattwa into course, directed it with the full force of his trained will towards the poisoned wine, and consequently the burning heat of the poison was counteracted for a very long time, and before it could recover strength enough to act on the system, it was there no longer. s. r. m. d. the tattwas to each of the five tattwas a special colour has been assigned. akasa- black; dark; or no colour really. vayu-green (blue by some. tejas-red. apas, white or really all colours. prithivi-yellow. it is by these colours that a practical man finds on the spur of the moment which tathva is at the time in course. besides, these tattwas have different shapes and tastes. these figures are seen by taking a bright mirror and letting the breath fall upon it, as it comes

athva is at the time in course. besides, these tattwas have different shapes and tastes. these figures are seen by taking a bright mirror and letting the breath fall upon it, as it comes out of the nose. the divided part takes one of the following forms according to the tattwa then in course. prithivi-a figure having four angles. apas, a half moon, or crescent. tejas, triangular. vayu, spherical. akasa, oval like a human ear. to sum up their qualities: 518 the golden dawn: volume n book smen prithivi-moves always in the middle of the -paths of air and water. apas-downwards, straight through the nose. tejas-upwards. vayuobliquely towards the right or left arm, as the case may be. akasa-trans. versely always. distance of breath below natural tattwa colour fonn taste nose princi le prithivi y

owards the right or left arm, as the case may be. akasa-trans. versely always. distance of breath below natural tattwa colour fonn taste nose princi le prithivi yellow having 4 sweet 12 fingers bulkv n g l e s apas white or half moon astringent 16 fingers cold all colours v a u green or sphere acid 8 fingers always in blue motion teias red trian-g le hot tastes 4 fin-g ers hot such as epper, etc. akasa black, human ear, litter upwards universally dark, or oval, egg pemading no colour <102> tests of the tattwas. for practice, let a man take five little bullets or counters coloured: red, yellow, green or blue, white or silver, and black. and place or carry them in his pocket. now let him close his eyes and take one of them out of his pocket. the colour of the bullet will be that of the tattw

REGARDIE TALISMANS

hese five elements may be of several kinds, though for the purpose of this interpretation, i have conveniently selected the tattvic system of the east, as follows- earth: prithivi, a yellow square. heh (final) of tetragrammaton. air: vayu, a blue circle. vav of tetragrammaton. water: apas, a silver crescent. heh of tetragrammaton. fire: tejas, a red triangle. yod of tetragrammaton. ether (spirit: akasa, a black egg. shin of pentagrammaton. this immediately provides an artistic schema for the creation of talismans. a fire talisman could be constructed out of bright red-coloured papers, similar to the japanese origama, in the form of an upright triangle. appropriate inscriptions, writings, and sigils could be written on it in green ink or paint. the result would be a flashing talisman, that

SEPHER YETZIRAH WESTCOTT

ages; here the word god really is in the singular. 22. the voice, spirit and word are qul, ruch, dbr. a very notable hebrew expression of divinatory intuition was bath qul, the daughter of the voice. 23. formless and void. thu and bhu; these two words occur in genesis i. 2, and are translated "waste and void" 24. note the order in which the primordial elements were produced. first, spirit (query akasa, ether; then air, vayu; then water, apas, which condenses into solid elementary earth, prithivi; and lastly from the water he formed fire. 25. the first name is often written ophanim, the letters are aupnim; in the vision of ezekiel i. 16, the word occurs and is translated "wheels" shrpim are the mysterious beings of isaiah vi. 2; the word otherwise is translated serpent, and in numbers xxi

TELESMATA AND FLASHING TABLETS

within the operator. the more correct symbols utilized, the greater the potential for total success. flashing tablet this is to be made in complimentary colors (i.e. king scale. the definition of a flashing color is the complimentary color when joined to the original color, allowing it to attract the or akasic current. this is attracted to the flashing tablet in part from the atmosphere (of which akasa pervades all things) and partly from one's own sphere of sensation. together, they form a vortex which attracts the "flashing light" from the macroprosopus. the following chart is provided for complimentary colors. the adept should color in the boxes. complimentary colors 3 when a flashing tablet is properly constructed, a white outline will seem to surround the inside figure of the tablet

THE CANOPIC GODS SYMBOLISM

dder, which therefore will be represented by d. now, as to the treatment of these vital organs in the process of mummification. seeing that during life they were under the guardianship of the great gods mentioned, so in death they were dedicated each to one of the gods of the dead. these vital organs then, being taken out and separately embalmed, were placed in egg-shaped receptacles, symbolic of akasa, under the care of canous, the pilot of menelaus, and the god of the waters of creation, the eternal source of being, whose symbol was a jar; and under the special protection of that one of the genii of the underworld or vice-gerents of the elements to whom that particular organ was dedicated. hence each egg-shaped package was enclosed in a jar whose lid was 4 shaped like the head of that sp

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

n of time and space, and that is their homogeneity and accidental reality in the ego. being forms of extension, space permits size, and time, number, i.e, in consciousness. this is the meaning of gtime is the fourth dimension. h so the hard thinking of crowley arrives eventually at the transcendental idea of considering space as a plane, and nearness as time. gcan space be identified with matter (akasa, means both, and time with motion? h crowley answers, gyes. h [for in extension space is the single immovable consciousness; time the extension in number, the motion of the immobiles. a moving body must move in time; for it is the succession of consciousnesses. git is here h. git is there, h that makes us say, it moves. it is a succession of consciousness in a single consciousness, that make

ily life; and, if we follow herbert spencer, they are at least evidence of some cause. now, this fact is our base. what is the cause of my illusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer gthat cause lies in your brain. h english children are taught (pace the education act) that the universe lies in infinite space; hindu children, in the akasa, which is the same thing. those europeans who go a little deeper learn from fichte, that the phenomenal universe is the creation of the ego; hindus, or europeans studying under hindu gurus, are told, that by akasa is meant the chitakasa. the chitakasa is situated in the gthird eye, h i.e, in the brain. by assuming higher dimensions of space, we can assimilate this fact to realism; but we hav

TYSON DONALD SOUL FLIGHT

den dawn employed various sets of symbols to act as astral doorways. those most often used to initiate astral projection were the tattwas-five simple colored shapes derived from hindu hilosophyth at embody the four lower elements of fire, water, air, 139. regardie, 102. chapter seven: the golden dawn 109 and earth-and the fifth universal binding element, or quintessence, known as ether or spirit. akasa (spirit)-black egg vayu (air)-sky-blue circle tejas (fire)-red equilateral triangle apas (water)-silver crescent prithivi (earth)-yellow square these symbols were painted, or cut erom colored craft paper and glued, on to cards, upon the backs of which were written the divine and angelic names corresponding with the tattwa. the symbols themselves were made about two inches in size upon blank

up, its physical placement may be omitted, but it should be understood to reside there. au twenty-five tattwa cards are compound and none are simple: as no element on our plane can exist in an unmixed form, but contains within itself the constituents of all the others, or possesses several grades or planes of its own substance, so each tattwa is subdivided into five divisions, currents or planes. akasa of akasa, spirit of spirit, would be the most tenuous and purest form of that element, the integral nature of spirit-its highest essence. vayu of akasa would refer to its airy quality; tejas of akasa to its fiery and dynamic aspect; apas of akasa, its fluidic and watery phase, while prithivi of akasa, its most terrestrial phase, or that aspect of its power which more nearly than the others c

TYSON DONALD THE MAGICAL WORKBOOK

exercise that combines controlled breathing with visualization. it is effective in stirring to life kundalini, the occult power that usually remains coiled and asleep at the base of the spine in most individuals. it also helps to develop astral sight. 42 sitting exercises by visualizing different colors, different energies can be absorbed into the body. violet, associated with the quintessence of akasa or light, awakens spiritual perceptions. red, linked with elemental fire, is energizing and invigorating. blue, associated with elemental water, is soothing and loving. yellow, linked to elemental air, enhances clarity of thought and improves memory. green, one of the colors of elemental earth, heals and strengthens the body. the more common earth color, black, should not be used in this bre

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

/uterus) we conquer the waters. with the third center (situated at the level of the navel) we conquer the universal fire. with the fourth center (situated at the level of the heart) we conquer the air. the heart is the sanctuary of sephirah, the mother of the sephiroth, the divine cosmic mother. with the fifth center (situated at the level of the larynx) we receive the sacred ear and dominate the akasa with which we can preserve the physical body alive (even during the great cosmic nights. with the sixth center (situated between the two eyebrows) we conquer the magnetic center of the father. then we become clairvoyant. with the seventh center (situated in the pineal gland) we receive the polyvoyance, the intuitive sight, the ecstasy. the equilibrium of the scale the woman of the eighth arc

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the same time in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our

one. imbolc: the celtic festival of early spring. a fire festival, christianised as candlemas on 1 february. also known as oimelc. immanent: usually refers to a god or the goddess; indicating that they are manifest within the object of their creation, as the divine spark within people. see also transcendent. inner-plane teaching: contacting through meditation or rituals the cosmic memory bank or akashic records in order to tap into the great existing magical systems and wisdom without external formal teaching. invocation: the process by which the wisdom and benign powers of the natural world and of higher planes of consciousness, associated with the evolved self and divine power, are drawn into oneself. medieval magicians would invoke spirits to take over their bodies -dangerous and mind

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

four beings who are the representatives upon the planet of the four maharajas, or the four lords of karma in the solar system, who are specifically concerned with the evolution at the present time of the human kingdom. these four are connected with: 1. the distribution of karma, or human destiny, as it affects individuals, and through the individuals, the groups. 2. the care and tabulation of the akashic records. they are concerned with the halls of records, or with the "keeping of the book" as it is called in the christian bible; they are known in the christian world as the recording angels. 3. the participation in solar councils. they alone have the right during the world cycle to pass beyond the periphery of the planetary scheme, and participate in the councils of the solar logos. thus

ery of matter" at the second initiation "the secret of the sea" is unfolded to him, and through this revelation two subjects of profound interest become clarified to his inner vision. they are: a. the mystery of the astral light. b. the law of karma. he is, after this, in a position to do two things, without which he cannot work off that which hinders, and thus achieve liberation; he can read the akashic records and ascertain the past, thereby enabling himself to work intelligently in the present, and he can begin to balance his karma, to work off his obligations, and to understand how karma in the three worlds can be negated. the relation of that hierarchy of spiritual beings who are connected with the law of karma as it affects man is demonstrated to him, and he knows with first-hand kno

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

are but aspects of the latent heat of the sun as it approaches the earth by a particular line of- 34- a treatise on cosmic fire copyright 1998 lucis trust least resistance. when the term "channel or ray of approach" is used, it means approach from the centre of solar radiation to the periphery. what is encountered during that approach such as planetary bodies, for instance will be affected by the akashic current, the electrical current, or the pranic current in some way, but all of these currents are only the internal fires of the system when viewed from some other point in universal, though not solar, space. it is, therefore, obvious that this matter of fire is as complex as that of the rays. the internal fires of the solar system become external and radiatory when considered from the sta

olar system in relation to its cosmic environment. force flows into the solar system from three directions via three channels: a. the sun sirius, b. the pleiades, c. the great bear. i would here point out the connection or correspondence in this statement to an earlier one made when speaking of solar radiation, and the channels through which it can be felt. these currents or radiations we call a. akashic. b. electrical. c. pranic. in considering the occult meaning of what is here suggested, one point in elucidation may be imparted, leaving the working out of the other two relationships to the student. the pleiades are- 88- a treatise on cosmic fire copyright 1998 lucis trust to the solar system, the source of electrical energy, and just as our sun is the embodiment of the heart, or love as

only one we can study. it is not yet adequate, and does not fully express the logoic thinker. the vibrations to which the systemic thought-form must respond are many in number, but for our purposes might be enumerated as mainly seven: 1. the vibrations of the cosmic physical plane, viewing it as all the matter of that plane which exists outside the logoic ring-pass-not. it concerns the pranic and akashic fluids and currents. 2. the vibrations of the cosmic astral plane as they affect the physical form of divine- 328- a treatise on cosmic fire copyright 1998 lucis trust manifestation. this involves cosmically the action upon our solar logos of the emotional quality of other cosmic entities, and concerns the magnetic effect upon him of their psychic emanation. this, in view of the fact that

en have several things to do, which might be enumerated as follows: first, to purify their lower desires so that they are enabled to see clearly in the occult sense. no man has clear vision who is obsessed with his own needs, actions, and interests, and unconscious of that which is higher and of group activity. this clear vision brings about an ability to read, even if unconsciously at first, the akashic records, and thus ascertain the point of departure for the new and incoming thought impulses, an ability to lose sight of self interest in group interest, and thus co-operate with the plan, and a faculty that enables him to become aware of the keynote of the race, and aware of the "cry of humanity" next, to secure control over the mind. this involves certain important things: a realisation

le interplay forms in time a vortex or centre of force, which finds its place in the centre of the forehead, and takes eventually the semblance of an eye looking out between the other two. it is the eye of the inner vision, and he who has opened it can direct and control the energy of matter, see all things in the eternal now, and therefore be in touch with causes more than with effects, read the akashic records, and see clairvoyantly. therefore, its possessor can control the builders of low degree. the "eye of shiva" when perfected, is blue in colour, and as our solar logos is the "blue logos" so do his children occultly resemble him; but this colour must be interpreted esoterically. it must be remembered also that prior to the final two initiations (the sixth and seventh, the eye of the

up with the still greater law, that of cause and effect, that practically the whole range of possible knowledge is thereby surmounted. to comprehend this law involves ability to: a. deal with the higher mathematical formulas of the solar system. b. compute the relationship between a unit of any degree and the greater whole upon whose vibration that unit is swept into periodic display. c. read the akashic records of a planetary system. d. judge of karmic effects in time and space. e. differentiate between the four streams of karmic effects as they concern the four kingdoms of nature. f. distinguish between the three main streams of energy the units of inertia, mobility and rhythm and note the key of each unit, and its place in the great group of transitional points. these latter units are t

n earth. note the avatara of vishnu. the sign of pisces, the fish. jesus the fisher of men. c. sin the fall of man, involution of spirit. d. soma moon. the work of lunar pitris, providing bodies. read stanza vii, 6, s. d, i, 285. 223 54: s. d, i, 41, 83. 224 55: the ego is described thus in the secret doctrine: each is a pillar of light. having chosen its vehicle, it expanded, surrounding with an akashic aura the human animal, with the divine principle settled within the human form" s. d, iii, 494. they are the fire dhyanis, and emanate from the heart of the sun" s. d, ii, 96. read the words of the commentary on s. d, ii, 96. they are the sons of fire and fashion inner man. s. d, ii, 114. 225 57 "nirmanakaya" is a name made up of two words which signify "having no body" and has no referenc

ALICE A BAILEY05 THE LIGHT OF THE SOUL

power to see thought-images only comes through mind control, and the mind can only be controlled by the real or spiritual man. therefore only egoically centred people can truly acquire this knowledge. it might be asked here what therefore do those people see who are emotional and not mental, when they claim to know who they are, and to relate the past lives of their friends? they are reading the akashic records and because their mental control and equipment are not adequate, they cannot discriminate nor ascertain accurately what they see. the akashic record is like an immense photographic film, registering all the desires and earth experiences of our planet. those who perceive it will see pictured thereon: 1. the life experiences of every human being since time began, 2. the reactions to

t can distinguish between actual experience and those astral pictures created by imagination and keen desire. 4. the planetary "dweller on the threshold" with all that appertains to that term and all the aggregations of forms which are to be found in its environment. the trained seer has learnt to dissociate that which pertains to his own aura and the aura of the planet (which is in actuality the akashic record. he can distinguish between those records which are- 151- the light of the soul copyright 1998 lucis trust a. planetary, b. hierarchical or pertaining to the work of the twelve creative hierarchies as they bring to concretion the plan of the logos. c. imaginative forms, the result of the desire-thought activity of the myriads of men, animated by desire for some form of experience or

which are produced by the inflow of cosmic force from one or other of the signs of the zodiac, that is, from their corresponding constellations. these points are enumerated to show how impossible it is that the majority of the claims regarding past incarnations can be true. they are the result of a vivid imagination and the assumption that the flashes of astral sight which reveal glimpses of the akashic film give that which pertains to the one who sees. this is not the case any more than the people and activities seen out of any window in a big city reveal to the onlooker his own relatives, friends and pursuits. the knowledge referred to in the sutra comes in three ways: 1. direct ability to see the records if so desired. this form of acquiring knowledge is seldom employed except by initi

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

onal desire, racial desire, the desire of humanity as a whole, plus the instinctual desire of all subhuman lives causes a constant changing and shifting of the substance of the plane; there is a building of the temporary forms, some of rare beauty, some of no beauty, and a vitalising by the astral energy of its creator. add to these forms that persistent and steadily growing scenario we call the "akashic records" which concern the emotional history of the past, add the activities of the discarnate lives which are passing through the astral plane, either out of or towards incarnation, add the potent desire, purified and intelligent, of all superhuman lives, including those of the occult planetary hierarchy, and the sum total of forces present is stupendous. all play upon, around and through

sh between their own destiny in the immediate future and the destiny of others in their environment. it is possible also for the more advanced aspirant and those upon the path of discipleship to contact ancient vibrations of evil and misery on the astral plane evil long past and gone; it is- 175- a treatise on white magic copyright 1998 lucis trust possible for them to read a tiny fragment of the akashic records which concerns coming distress to an individual or a group, which they themselves may never see and yet nevertheless appropriate the conveyed information to themselves and suffer consequently. 3. fear of physical pain. some people have this fear as the underlying cause of all their anxieties, little though they may recognise it. it is really a result of the other three classes of f

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

reflection of events in the astral light correctly, have perforce and without exception to be strict vegetarians. it is this ancient atlantean lore which lies behind the vegetarian's insistence upon the necessity for a vegetarian diet, and which gives force and truth to this injunction. it is the failure to conform to this wise rule which has brought about the misinterprertions of the astral and akashic records by many of the psychics of the present time, and has given rise to the wild and incorrect reading of past lives. only those who have been for ten years strict vegetarians can work thus in what might be called the "record aspect of the astral light. when they add to their purified astral and physical bodies the light of reason and illumination of the focussed mind (which is very rar

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

myself and where the intuition is unawakened the illusion is complete and real. devotees can therefore tune in with great facility on this illusory form and be completely deceived. its vibration is of a relatively high order. its mental effect is like a beautiful parody of myself and serves to place the deluded devotees in touch with the scroll of the astral light, which is the reflection of the akashic records. these latter are the eternal scroll whereon the plan for our world is inscribed and from which those of us who teach gather our data and much of our information. this, the astral light distorts and steps down. because this is a distorted image and functions in the three worlds of form and has no source of validity higher than those of form, it has in it the seeds of separativeness

BLUE EQUINOX

sciple, even before his aspiration is formulated in the latter. 72. now here, now there, these rays illumine it, like sunsparks light the earth through the thick foliage of jungle growth. but, o disciple, unless the flesh is passive, head cool, the soul as firm and pure as flaming diamond, the radiance will not reach the chamber, its sunlight will not warm the heart, nor will the mystic sounds of akashic heights reach the ear, however eager, at the initial stage. the uniting of the disciple with his angel depends upon the former. the latter is always at hand .akashic heights..the dwelling-place of nuith. 73. unless thou hearest, thou canst not see. unless thou seest, thou canst not hear. to hear and see this is the second stage. this is an obscure verse. it implies that the qualities of fi

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the same time in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our

one. imbolc: the celtic festival of early spring. a fire festival, christianised as candlemas on 1 february. also known as oimelc. immanent: usually refers to a god or the goddess; indicating that they are manifest within the object of their creation, as the divine spark within people. see also transcendent. inner-plane teaching: contacting through meditation or rituals the cosmic memory bank or akashic records in order to tap into the great existing magical systems and wisdom without external formal teaching. invocation: the process by which the wisdom and benign powers of the natural world and of higher planes of consciousness, associated with the evolved self and divine power, are drawn into oneself. medieval magicians would invoke spirits to take over their bodies -dangerous and mind

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

k: citadel press, 1970. richard maurice bucke, medical mystic: letters of dr. bucke to walt whitman and his friends. detroit: wayne state university press, 1977. nomad, ali. cosmic consciousness. chicago, 1913. row, m. c. nanjunda row. cosmic consciousness, or the vedantic idea of realization or mukti in the light of modern psychology. madras, india, 1910. cosmic picture gallery also known as the akashic records.the scenic representation of every thought, feeling, and action since the beginning of the world. light travels at the rate of 186,000 miles a second, yet the astronomic distances are so vast that it takes hundreds of thousands of years for light to reach earth from distant stars. suppose a person could see, through such enormity of space, what was happening on earth. at present th

l, and that which you have witnessed is but a reflection (practically perfect, however) of the original records. it requires a high degree of occult development in order to perceive even this reflection in the astral light. an ordinary clairvoyant, however, is often able to catch occasional glimpses of these astral pictures, and may thus describe fairly well happenings of the past. the concept of akashic records derives from hinduism as transmitted through the theosophical society and the teachings of madame helena petrovna blavatsky, who claimed that such records were accessible to a gifted percipient. sources: panchadasi, swami. the astral world: its scenes, dwellers, and phenomena. chicago: advanced thought publishing, 1915. cosmic voice (newsletter) monthly newsletter of the aetherius

ed carmel-inthe- valley, a 13-acre retreat center near new market, virginia, though in recent years all of the fellowship activities have been centered in virginia beach. solomon s channeled material parallels that of cayce at many points. the source of his information is believed to be the encyclopedia of occultism& parapsychology. 5th ed. fellowship of the inner light 553 universal mind and the akashic records. all of human thought is believed to be recorded on the akashic records, or the universal ethers, and hence remains available for someone like solomon to draw on. the fellowship discourages contact with the spirits of the dead. according to solomon s teachings, humans are children of god trapped in material bodies, first manifest on ancient atlantis. by spiritual growth and bodily

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ht years since michael first appeared. her book messages from michael (1979) brought attention to the michael teachings, expanded his audience, especially in the san francisco area, and has led to the publication of much of the material. the teachings are set within a familiar gnostic/theosophical universe that divides existence into seven planes, which michael calls the physical, astral, causal, akashic, mental, messianic, and buddhaic. michael resides on the causal. sources: baumbach, emily. michael s cast of characters. orinda, calif: affinity press, 1989. pope, joya. the world according to michael. san mateo, calif: sage publications, 1987. stevens, jose, and simon warwick-smith. essence and personality: the michael handbook. orinda, calif: warwick press, 1987. yarbro, chelsea quinn. m

at gathers over the mind of even an average person upon entering certain houses. such sensitivity may find expression in more subtle and varied forms. is not the emotion felt on looking at an old master [painting] a kind of thought transference from the departed? asked sir oliver lodge. the query cannot be answered conclusively, since the labels attached to psychic phenomena are purely arbitrary. akashic records attempts at such a synthesis have been made by theosophists. in his introduction to w. scott-elliot s the story of atlantis and the lost lemuria (1904, the first book drawn from the socalled akashic records, a. p. sinnett explains that the pictures of memory are imprinted on some nonphysical medium; they are photographed by nature on some imperishable page of superphysical matter

ught up by someone else who is just able, however unconscious of the method he uses, to range nature s memory under favourable conditions a little beyond the area with which he himself is in normal relationship. such a person has begun, however slightly, to exercise the faculty of astral clairvoyance. such highly speculative ideas are beyond the scope of psychical research, but the concept of the akashic records in its philosophical depths can be partly supported by an astronomical analogy. because of the vastness of interstellar distances it takes hundreds of thousands of years for light, traveling at the enormous speed of 186,000 miles per second, to reach us from distant stars. anyone who could look at the earth from such a distant star would witness, at the present moment, the primeval

econd, to reach us from distant stars. anyone who could look at the earth from such a distant star would witness, at the present moment, the primeval past. from various distances the creation of our world could be seen as a present reality. theoretically, therefore, astronomy admits the existence of a scenic record of the world s history. the concept of this cosmic picture gallery and that of the akashic records is similar. there is no generally validated method of access to such records in sublimated psychometry. however, theosophist g. r. s. mead, in his book did jesus live 100 b.c (1903, asserted the following regarding akashic research: it would be as well to have it understood that the method of investigation to which i am referring does not bring into consideration any question of tr

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ng their entire universe,'0.,1- 0' in ascending the tree, the individuated consciousness expands through the successive shells, with their respective states and stations, and associated powers. consciousness in the geviyah (astral shell) gives control over the dream state and lower psychic states, and can afford such powers as astral projection, clairvoyance, precognition, and reading the earth s akashic record.25 the nefesh (physical body in the waking state of the world of asiyah) shuts out the bulk of information coming from the geviyah (astral body) because the nefesh vibrates at a much slower rate. the station of the ruach ha qodesh (holy spirit, causal body) in the sefirah beauty/last is normally experienced as deep sleep. the awakening of consciousness in the ruach ha qodesh in the

mentally directed: that is, you will yourself to move, whereby you float or fly. this is why many people report the sensation of flying in their dreams. once you get accustomed to being awake in your geviyah, it becomes possible to travel (and see and hear at) considerable distances, move through apparently solid objects, make contact with beings who dwell in this plane, and even read the earth s akashic record. a variety of psychic abilities can awaken. this can be quite stimulating, and is potentially an addictive distraction. if such abilities do arise in the course of your spiritual awakening, it is generally recommended that you renounce and ignore them in order to avoid the potential pitfalls. when you awake in your geviyah, it is best to commence the same meditation practice of repe

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

c. actualities are the manifestations of the law and order of vibrations and are associated with "action. actualities need not be realities.(see the term reality. adept.one who exhibits a particular skill or proficiency in some subject or activity. in the mystical sense, one who has attained illumination and a mastery in applying his knowledge of cosmic laws and principles to the affairs of life. akashic records.the term is a mystical and allegorical one. it refers to the indelible record of all events, occurrences, and knowledge which is an integral part of the cosmic consciousness, the divine intelligence. all things which have come to pass, or which will be brought about, are established in the akashic records, for all things happen through cosmic law and the volition of the supreme bei

HELENA BLAVATSKY THE KEY TO THEOSOPHY

vine monad "the seventh principle" so called, in the exoteric "septenary" classification of man. the supreme soul. aura (gr. and lat) a fine, delicate invisible essence or fluid that emanates from human, animal, and other bodies. it is a psychic effluvium partaking of both the mind and the body, as there is both an electro-vital and at the same time an electro-mental aura; called in theosophy the akashic or magnetic aura. in r.c. martyrology, a saint. avatara (sans) divine incarnation. the descent of a god or some exalted page 146 the key to theosophy- hp blavatsky.txt being who has progressed beyond the necessity for rebirth, into the body of a simple mortal. krishna was an avatara of vishnu. the dalai-lama is regarded as an avatara of avalokitesvara and the tashi-lama as one of tson-kha

JASMUHEEN THE FOOD OF GODS

ent. nutrition for the new millennium written in 1994 (some of the below questions have been updated for this book. pranic nourishment is my term for living on light or level 3 of the divine nutrition program. q: what exactly is it and how does it work? when and where did it originate? pranic nourishment, and its divine nutrition aspect, has been around since the dawn of time. universal mind. the akashic records. share that there was a time where all beings were sustained from the pranic forces. pranic nourishment is the ability to absorb all the nutrients, vitamins and nourishment one requires, to maintain a healthy physical vehicle, from the universal life force, or chi energy. a being who practices this does not need to eat food. in order to be a pranic nourisher, one must be a tuned in

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

on the study of books and records than do the experiences of the mystics; both belong to a higher order of consciousness, the existence of which cannot be satisfactorily demonstrated on the physical plane. nevertheless, the study of the physical-plane records of the past is of value in confirming the historical researches of the trained occultist, who is able to read what are sometimes called the akashic records, and so to acquire an accurate knowledge of the past. this subject is so little understood that it may perhaps be useful if at this point i quote somewhat at length from a book entitled clairvoyance which i wrote many years ago: 29. on the mental plane (the records) have two widely different aspects. when the visitor to that plane is not thinking specially of them in any way, these

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

gardless of their status cando to bring swift change and redress? to come to this, let us return to the episodewhich exacerbated the present negative conditions, the opening of the pan-dimen-sional portal to the dark archons by sir john dee in the sixteenth century.when sir john dee, the living macroscope, opened the pan-dimensional portal andspoke with the macrobes, the act was registered in the akashic record. it was imme-diately intuited by the descendants of the sons of the serpents, that is, the descen-dants of the lemurian civilization who once lived on the pre-diluvian continent ofoceania, which is now beneath the pacific ocean.remnants of this sunken continent are found from cuba to hawaii and are repeatedly mis-taken for atlantis. atlantis is also believed to be where the antarcti

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

xts individual human experience with death and the afterlife deathbed visions near-death experiences the mystery schools dionysian mysteries eleusinian mysteries hermetic mysteries orphic mysteries pythagorus tribal religions burial mounds land of the grandparents how the major religions view reincarnation buddhism christianity hinduism islam judaism contemporary mystery schools and reincarnation akashic records anthroposophy association for research and enlightenment theosophy experiential quests into past lives hypnotic regression into past lives bridey murphy past-life therapy ian stevenson introduction children take the continuity of life for granted. it is the fact of death that has to be taught. self-preservation is one of humankind s most powerful instincts, transcending the grave i

religions to form secret groups that required special initiations to ensure oneness with the gods, so have the contemporary mysteries departed from the organized religions of their cultures to form groups that require special memberships to establish a mystical union with the absolute. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 50 afterlife mysteries akashic records some metaphysicians believe that they have the ability to perceive and to read the akashic records, eternal accountings of individual human life patterns which have been somehow impressed on the celestial ether or astral light that fills all of space. these records are said to detail each lifetime and are perpetuated like vast computer-like memory banks in the collective unconsciou

states of consciousness, such as trance or meditation, and thereby achieve the ability to read the past lives of individuals who seek such knowledge. when these seers return to the mundane world, they may recount these memories in such a way as to aid men and women to avoid certain errors in their present life experience which were committed in earlier lifetimes. according to many readers of the akashic records, they possess an accounting of the divine laws of debt (karma) and duty (dharma. it is as the christian gospels declare; they say, whatsoever a man soweth, that shall he also reap. so do the psychic forces that emanate from an individual also come full circle and return to that person. most readers of the akashic records will present their clients with the events of certain past li

rma. it is as the christian gospels declare; they say, whatsoever a man soweth, that shall he also reap. so do the psychic forces that emanate from an individual also come full circle and return to that person. most readers of the akashic records will present their clients with the events of certain past lives that are affecting them today in their present lives. it depends on the judgment of the akashic readers to give whatever lives and whatever events they think may be causing the present problems and to offer suggestions on how to resolve them. paul twitchell (d. 1971) the modern exponent of eckankar, once explained that to read the akashic records, he had to project himself via his soul body so that he might rise above the time track and study the lives of whomever had requested a rea

t he would only refer to as the master, steiner s early academic accomplishments were in the scientific fields. his father wanted him to become a railway engineer, so that had led steiner into a study of mathematics, which seemed only to whet his appetite for t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 51 accordingto readers of the akashic records, they possess an accounting of the divine laws of debt (karma) and duty (dharma. the material sciences, leading him to pursue studies in medicine, chemistry, and physics, as well as agriculture, architecture, art, drama, literature, and philosophy. fascinated by the works of johann wolfgang von goethe (1749 1832, steiner began the extensive task of editing goethe s scientific paper

f johann wolfgang von goethe (1749 1832, steiner began the extensive task of editing goethe s scientific papers, and from 1889 to 1896 worked on this project. it was also during this period that steiner wrote his own highly acclaimed the philosophy of freedom. steiner grew increasingly interested in the occult and mystical doctrines, and he later claimed to be endowed with the ability to read the akashic records, from which he had been able to envision the true history of human evolution. according to his interpretation of humankind s prehistory, many present-day men and women were descended from the people of the lost continent of atlantis, who had been guided to achieve illumination by a higher order of beings. eventually, the smartest, strongest, and most intellectually flexible of the

thin their human offspring. the physical seeds of male and female intermingled to produce the whole human being, but steiner believed there was also something within each human that did not arise from the blending of the two physical seeds: a virgin birth, something ineffable, which somehow flowed into the process of germination from a different source. steiner also claimed to be able to read the akashic records, from which he had been able to ascertain the true history of human evolution. he set forth the hypothesis that the people of prehistory, the atlanteans, had been largely guided and directed by a higher order of beings who interacted and communicated with certain humans the smartest, the strongest, the most intellectually flexible. eventually, these select humans produced what migh

THE MAGICIAN S KABBALAH

namic processes taking place in the universe, through the hebrew god-names (d) an instrument for interpreting symbols whose meaning has become obscure, forgotten or misunderstood, by establishing a necessary connection between the essence of forms, sounds, simple ideas (such as number) and their spiritual, moral or intellectual equivalents. the network structure of the tree operates as a kind of "akashic record (a term sometimes used to describe an astral library, accessible through altered states of consciousness such as meditation, dreams, and channelling. it has a holographic structure which ensures that any item of discrete information placed on it will immediately become highlighted by the information already in place throughout the tree. in this way, the tree becomes a jigsaw into wh

TYSON DONALD NEW MILLENNIUM MAGIC

s to gain access and take up resi- dence there. the magus must employ symbolic filters to ensure that only those forces or beings actively summoned come into his or her personal universe. the subconscious has two circles. there is the vast sea where all manifest beings and powers dwell. some are good, some are evil, and most are indifferent to mankind. it has been called the racial memory, or the akashic records, but these are only small parts of it. the astral forms of all humanity, and those of all other beings and things, both those with physical bodies and those without bodies, lie immersed beneath its surface. then there is the personal circle of the subconscious, which overlaps the greater circle like a small inlet of the sea. this is the part of the subconscious that affects the ind

TYSON DONALD SOUL FLIGHT

ra, which theosophy divides into seven layers that distinguish themselves by different colors and varying densities. those projecting on the astral planes carry their aura with them. it is said to be plainly visible to spirits and to those possessed with psychic ability. the state of health, and also the level of spiritual advancement, is revealed by an intelligent interpretation of the aura. the akashic records theosophists also believe in the existence of what is known as the akashic records-a perfect and complete impression of every event that has occurred in the universe. leadbeater likened it to the memory of god.lo6 the akashic records are not, strictly speaking, an astral phenomenon at all, but are merely reflected in the astral light from the higher spiritual level where they have

vent that has occurred in the universe. leadbeater likened it to the memory of god.lo6 the akashic records are not, strictly speaking, an astral phenomenon at all, but are merely reflected in the astral light from the higher spiritual level where they have their true existence. because they are only a reflection, when seen on the astral levels they are imperfect, and those who attempt to read the akashic records during astral projection invariably make mistakes. oliver fox in view of the almost perfect understanding theosophists claimed to have of the astral planes, the astral body, and astral travel, it is surprising that so few of them experimented with it in a practical way. as hereward carrington observed, useful books on astral projection written by theosophists are scarcely to be enc

on from the matrix rather than from the target itself allows a remote viewer to access anything about a target site, whether it involves past, present, or (to some degree) future; inside; outside, intangible or tangible, all regardless of what the target's condition or circumstance may be at the instant of the actual remote viewing."164t he matrix is the same as what was known in theosophy as the akashic records, which were held by theosophists to contain both the past and future as well as the present. over the years, the program was associated with various ancillary investigations and it came under the auspices of several governmental organizations. in 1976, it was expanded and ed may was added to the administration to help with the increased workload. in 1977, army intelligence set up o

me. it was discovered that the past could be examined but not changed. the future is more difficult to access because it is unfixed and variable, changing from moment to moment from the influence of present events as they unfold. information gathered in both past and future, and even in other parts of the present, is never completely reliable. as the theosophists pointed out, it is not the actual akashic records that are being accessed, but rather a distorted and incomplete astral reflection of the akashic records. for this reason, the information gathered during remote viewing, or during any other form of soul flight, must always remain unreliable. it may contain much useful data, but determining which parts are accurate and which are inaccurate is difficult or impossible, in the absence

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