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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

esa esla biscop eoppa elesa eanferth ida (d. 560) cerdic (d. 534) eatta cynrio ealdfritli ceawlin according to this, woden had seven sons (bfeldfeg being common to two royal lines; elsewhere he has only three, e.g. wil. malm. p. 17: tres filii, weldegms, withlegius et beklegius, from whom the kentish kings, the ^lercian kings, and the west saxon and northumbrian kings respectively were descended. ascending series. woden finn beaw hathra (itermod) tndhuwald godwulf (folcwald)sceldwa hwala (hathra) freawine (frealaf) geat heremod (sceaf) bedwig (hwala) fndliuwulf tietwa itermon (herem6d)sceaf (bedwig) some accounts contain only four links, otliers eight, others sixteen, stopping either at fridhuwulf, at geat, or at sceaf. sceaf is the oldest heathen name but alter the conversion the line was

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the candle in the six o'clock position. blue is for water, dusk, autumn and the west. place the candle in the nine o'clock position. light elemental candles after the altar candles if they are within the circle, but before any wish or astrological candles, and begin in the north. if you wish, you can light each candle as its guardian of the quarter is invoked (see page 200) and thus called in the ascending flame. you may also use a candle to represent the petitioner in the ritual. this may be yourself or the person for whom you are performing a ritual. the candle should be in the appropriate zodiacal colour according to the petitioner's birth date and one the colour of the need. in love rituals, light two candles, one for each lover, and place them slightly in front of the altar candle(s:

re in a group, stand in a circle around it, with each person holding a taper. the first person lights their taper, then the flame is passed from one taper to the next until the person holding the final taper lights the central candle. each person can say the chant, with one voice after another joining in* as you build and light your fire or candle, say: fire of bel, fire of the summer sun and the ascending light, flame in my heart, my soul, my loins, that my life and light maybe kindled and flare upwards to greet the summer sun* take a twig, if possible oak, ash or thorn, and circle the fire or candle deosil, saying: fires of healing, fertile fires, bring what is needed, not desired. heal the planet, bless the corn. lord of light, we greet your dawn* carefully light the twig and allow it t

ADEPTUS MINOR INITIATION

re is divided into the colors symbolic of: rtk, a, hmkj, b, dsj, e, trapt, a, dwh, j. and the scourge into those symbolizing: jxn, h, trapt, c, hnyb, d, hrwbg, m" third (indicates sword and serpent "the colors of the minutum mundum are also the key to those which compose the admission badge of the sword and serpent; and thus, by their aid it may be the better examined and comprehended. the one is ascending, the other is descending; the one is fixed, the other is volatile; the one unites the sephiroth, the other the paths. furthermore, in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond rtk, differentiated into various shades and colors, darkening more and more as they near twklm" 29 mountain of abiegnus chief (ind

ALEISTER CROWLEY ACROSS THE GULF

ted to find, and do that therein which must be done. there fore with faith and confidence do i who was- in a certain mystical sense- the priest of the princes, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the planet of amoun, but in the abyss, as page 1 gulf.txt showing that my power and glory should be secret, and in aterechinis the second decanate of the house of mast, so that my passion and pleasure should likewise be unprofance. in the house of travel in the sign of

ALEISTER CROWLEY BOOK OF LIES

nemo, the master of the temple, liber 418 will explain most of the allusions in this chapter. in paragraphs 5 and 6 the author frankly identifies himself with the beast referred to in the book, and in the apocalypse, and in liber legis. in paragraph 6 the book of lies get any book for free on: www.abika.com 105 word "angel" may refer to his mission, and the word "lion-serpent" to the sigil of his ascending decan (teth= snake=spermatozoon and leo in the zodiac, which like teth itself has the snake-form. theta first written sun= lingam- yoni and sol) paragraph 7 explains the theological difficulty referred to above. there is only one symbol, but this symbol has many names: of those names babalon is the holiest. it is the name referred to in liber legis, 1, 22. it will be noticed that the fig

ove the nuisance of success. book of lies get any book for free on: www.abika.com 144 [147] 69 kappa-epsilon-phi-alpha-lambda-eta xi-theta the way to succeed-and the way to suck eggs! this is the holy hexagram. plunge from the height, o god, and interlock with man! plunge from the height, o man, and interlock with beast! the red triangle is the descending tongue of grace; the blue triangle is the ascending tongue of prayer this interchange, the double gift of tongues, the word of double power-abrahadabra!-is the sign of the great work, for the great work is accomplished in silence. and behold is not that word equal to cheth, that is cancer. whose sigil is cancer? this work also eats up itself, accomplishes its own end, nourishes the worker, leaves no seed, is perfect in itself. little chil

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ALEISTER CROWLEY MEDITATION

ore than scratch the surface of the ice, and the ice itself must melt before the sun. indeed the magician may despair when he comes to make the pantacle! everyone has the material, one man's pretty well as good as his brothers; but for that pantacle to be in any way fashioned to a willed end, or even to an intelligible end, or even to a known end "hoc opus, hic labor est" it is indeed the toil of ascending from avernus, and escaping to the upper air. in order to do it, it is most necessary to understand our tendencies, and to will the development of one, the destruction of another. and though all elements in the pantacle must ultimately be destroyed, yet some will help us directly to reach a position from which this task of destruction becomes possible; and there is no element therein whic

ALEISTER CROWLEY THE SWORD OF SONG

ns to contemporary occult students, and a certain very small amount of mere absence of meaning. the main satire is of course on the chymical marriage of christian rosencreutz. a few only of the serious problems are elucidated in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence from his castle of ug means from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley s collected works. it is not in the 1970s

ALEISTER CROWLEY EQUINOX EQ I 2 2

order of the circumambulation; first cometh anubis, the watcher of the gods; next themis, the goddess of the hall of truth; then horus; then the remaining members in order of precedence; and lastly, the goddesses of the scales of the balance, as though a vast wheel were revolving, as it is said "one wheel upon the earth beside the kerub" and also note the rashish ha-gilgalim.16 of this wheel the ascending side commenceth from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the "reverse circumambulation" 251 this is contrary. and the nave or axis of the wheel will be about the invisible station of harpocrates; as though that god stood there with the sign of silence, and affirmed the concealment of that central atom of the wheel which alone revolv

ALEISTER CROWLEY EQUINOX EQ I 2

he thumbs touch above the heart and the backs of the hands are to the front. the fingers meet below the heart, forming between thumbs and fingers the descending triangle of water "4. fire: the goddess thoum-aesh-neith" frontal. head and body like #3. arms are angled so that the thumbs meet in a line over the brow. palmer side facing. fingers meet above head, forming between thumbs and fingers the ascending triangle of fire "5,6. spirit: the rending and closing of the veil" head erect in both #5 has the same body posture as #1, except that the left and right feet are countercharged and flat on the floor. arms and hands are crooked forward at shoulder level such that the hands appear to be clawing open a split veil- hands have progressed to a point that the forearms are invisible, being dire

rlet as symbolic of the dawn. note- it may be objected to this enunciation of the colours that hb:yod, the father, is fire; that hb:heh, the mother, is water; that hb:vau, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the "red" powder cast upon the water of the metals produceth the golden sol. but it is important not to confuse. the christians have terribly muddled

ALEISTER CROWLEY EQUINOX EQ I 3 2

scourge, pointing out that the crook is divided into the colours symbolic of kether, air, chokmah, taurus, chesed, leo, aries, tiphereth, capricornus and hod. and the scourge into those colours symbolzing netzach, scoripo, tiphereth, gemini, binah, cancer, geburah and water. the "third adept" then explains the admission badge of the sword and the serpent, saying. the one is descending, the other ascending; the one is fixed, the other is the volatile; the one unites the sephiroth and the other the paths. furthermore in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond kether. illustration on page 221 described "diagram 73. the emblems on the altar" this is a circular device, three concentric rings such that the app

ALEISTER CROWLEY EQUINOX EQ I 4 2

r he has progressed or has retrograded. thus at first, should the meditator practise with his eyes open, the number of breaks will in their swift succession form almost one unbroken interruption. again, should the eyes be closed, then the ears detecting the slightest sound, the flow of the will will be broken, just as the faintest zephyr, on a still evening, will throw out of the perpendicular an ascending column of smoke. but presently, as the will gains power, the sense of hearing, little by little, as it comes under control, is held back from hearing the lesser sounds, then the greater, and at length all sounds. the vibrations of the will having repelled the sound vibrations of the air, and brought the sense of hearing into equilibrium. now the upward mounting filament of smoke has beco

ng column of smoke. but presently, as the will gains power, the sense of hearing, little by little, as it comes under control, is held back from hearing the lesser sounds, then the greater, and at length all sounds. the vibrations of the will having repelled the sound vibrations of the air, and brought the sense of hearing into equilibrium. now the upward mounting filament of smoke has become the ascending columns of a great volcano, there is a titanic blast behind it- a will to ascend. and as the smoke and flame is belched forth, so terrific is its strength, that even a hurricane cannot shake it or drive it from its course. as the five senses become subdued, fresh hosts of difficulties spring up irrationally from the brain itself. and, whichever way we turn, a mob of subconscious thoughts

and anon mocked the corpse, as if triumphant demons were exulting over their prey. i pressed my hands upon my eye-balls till they ached, in intensity of desire to shut out the spectacle; i buried my head in the pillow, that i might not hear that awful laugh of diabolic sarcasm. but- oh horror immeasurable! i behold the walls of the room slowly gliding together, the ceiling coming down, the floor ascending, as of old the lonely captive saw them, whose cell was doomed to be his coffin. nearer and nearer am i born toward the corpse. i shrunk back from the edge of the bed; i cowered in most abject fear. i tried to cry out, but speech was paralysed. the walls came closer and closer together. presently my hand lay on the dead man's forehead. i made my arm as straight and rigid as a bar of iron;

ALEISTER CROWLEY EQUINOX EQ I 6

reme bliss which is untouched by any of them. 13. to this life we attain even here and now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours of that to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept seem. they shall say: he is lost in the clouds. but he shall rejoice in the sunlight above them, and come to the eternal snows. 16. or as a scholar may learn some secret language of the ancients, his friends shall say "look! he pretends to read this book. but it is unintelligible- it is nonsense" yet he del

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

grew fast beneath their hands. the sacred plane of juncture, the fourth great plane, became the sphere within the greater circle which marked the goal for man "aum" said the mighty one, he breathed forth to the fifth, the plane which is the burning-ground, the meeting place for fire. this time a cosmic note is heard beneath the sound systemic. the fire within, the fire without, meet with the fire ascending. the guardians of the cosmic fire, the devas of fohatic heat, watched o'er the forms that formless stood, waiting a point in time. the builders of a lesser grade, devas who work with matter, wrought at the forms. they stood in fourfold order. upon the threefold levels in empty silence stood the forms. they vibrated, they responded to the key, yet useless stood and uninhabited "aum" said

right 1998 lucis trust buddhi seeking to blend with the principle of intelligence, is characterised by love. his motion is that which we might term spiral cyclic. availing himself of the rotary motion of all atoms, he adds to that his own form of motion or of spiralling periodical movement, and by circulation along an orbit or spheroidal path (which circles around a central focal point in an ever ascending spiral) two results are brought about: a. he gathers the atoms into forms. b. by means of these forms he gains the needed contact, and develops full consciousness on the five planes of human development, gradually rarefying and refining the forms as the spirit of love or the flame divine spirals ever onward towards its goal, that goal which is also the source from which it came. these fo

gradual degrees. it is similar to the effect produced in striking the same note in different octaves, beginning at the base. c. repetition in space: this concept is involved deep in the greater concept of karma, which is really the law that governs the matter of the solar system, and which commenced its work in earlier solar systems. we have, therefore, cycles in order, and repetition in an ever-ascending spiral, under definite law- 159- a treatise on cosmic fire copyright 1998 lucis trust the thoughts thus conveyed might be expressed likewise as follows: a. the solar system repeating its activity..repetition in space. b. a planetary chain repeating its activity..repetition in time. c. the constant consecutive reverberation of a plane note, of a subplane note, and of all that is called in

oterically understood) to represent himself. 121 37: chain a series of seven globes or worlds which form the field of evolution during the planetary cycle or manvantara. the first three of these globes generally known as a, b. and c. form a descending arc, the densest physical matter of the descent being reached in the fourth globe, d, of which our earth is an instance. the fifth globe, e, on the ascending arc (correspondence to c on the descending arc) usually belongs to the astral plane, and the sixth and seventh f and g (correspondence to b and a on the descending arc) to the rupa and arupa levels of the mental plane; these therefore are invisible to ordinary sight. 122 38: the causal body "this influence or force, or result, or whatever it may be called, of the antecedent actions of ma

n miniature. whether 'world-process' or 'atom-process' depends on the speaker and his point of view. as every mantra of this veda reflects the operations of the world-process, so does it reveal to us cognition within cognition, memory within memory, power within power, world within world, fact within fact, action within action, duty within duty, sin within sin, individuality within individuality, ascending and descending from every point in space, endlessly, ceaselessly. atoms make up molecules, molecules compounds, compounds cells, cells tissues, tissues organs, organs bodies, bodies communities; communities classes and races; classes and races kingdoms; kingdoms of many grades and varied linkings make up a planet, planets make up a solar system, solar systems a vaster system, and so on

ALICE A BAILEY05 THE LIGHT OF THE SOUL

is subdued and the latter is manifested, and, at the moment of manifestation the internal organ (chitta) is concerned in both of the trains, then such modifications of the internal organ is the modification in the shape of nirodha" the others are still more vague, with the exception of johnston's translation. he gives us the following which throws much light upon the thought involved "out of the ascending degrees is the development of control. first there is the overcoming of the mind-impress of excitation. then comes the manifestation of the mind-impress of control. then the perceiving consciousness follows after the moment of control. this is the development of control" perhaps the simplest way to understand this thought is to realize that the man in his physical brain is aware of three

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ossible that some day our educational systems may regard the preparation of the individual to transcend his natural limitations as an entirely legitimate part of its affairs. it is interesting to note what dr. c. lloyd morgan in the gifford lectures, delivered in 1923, has to say about this word "supernatural" he says "there is, i submit, an intelligible sense in which it may be said that, in the ascending hierarchy of stages of progress, regarded as manifestations of divine purpose, each higher stage is in turn supernatural to that which precedes it. in this sense life is supernatural to the inorganic; reflective comprehension in thought is supernatural to naive unreflective perception; the religious attitude, with acknowledgement of divine purpose, is supernatural to the ethical attitude

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ows) from the head centre, for it lies behind that centre in the forehead, and at the same time forms a protective shield between the ajna and throat centres. these etheric webs are in reality disks, rotating or revolving at specific rates, which differ for the different centres, and according to the point in evolution of the system of centres concerned. only when these webs are burnt away by the ascending and descending fires can the true centres really be seen. many clairvoyants confuse the centres and their protective counterparts, for the latter have a radiance and light of their own. as the life achieves an increasingly high vibration through purification and discipline, the fire of the soul, which is literally the fire of mind, causes the centres also to increase their vibration, and

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

d also in christ's outstanding service to the race. the kingdom is a kingdom of servers, for every saved soul must without compromise join the ranks of those who ceaselessly serve their fellowmen. dr. schweitzer, whose vision of the kingdom of god is so rare and real, points out this truth and its gradations of recognition in the following words "the descending stages of service correspond to the ascending stages of rule. 1. whosoever would become great among you, shall be your servant. mark x.43. 2. whosoever of you would be first, shall be bondservant of all (others. mark x.44. 3. therefore the son of man expected the post of highest rule because he was not come to be served but to serve, in giving his life as ransom for many. mark x.45 "the climax is a double one. the service of the dis

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

later form history. the problem before the hierarchy is twofold and can be expressed in two questions: 1. how can the consciousness of humanity be expanded so that it can be developed from the germ of self-consciousness (such as it was at individualisation) and be brought up to that of complete group consciousness and identification as occurs when the final initiation is undergone? 2. how can the ascending energy of the fourth kingdom in nature be brought into such close rapport with the descending energy of spirit that another great expression a group expression of deity may emerge through man into manifestation? two points should therefore here be noted: first, that the attention of the members of the hierarchy who work at this time with mankind is not centred upon the individual aspiran

tions. the new group of world servers is related to the hierarchy as body to soul, and they in their turn as a group of souls are similarly related to the human family. therefore we have: 1. soul. body. 2. the fifth kingdom. the fourth kingdom. 3. the hierarchy. the new group of world servers. 4. the new group of world servers. humanity. 5. a soul. a personality. the one unit descends towards the ascending related unit (speaking in terms of an approach from two directions. this takes place under divine impulsion and human aspiration, and both act equally under: 1. the law of karma. 2. the law of necessity. 3. the law of cycles. 4. the law of attraction- 171- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust let us now return to the level of practica

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

herefore, negative. this is frequently desirable where accepted disciples are concerned whose attitude should be positive and intelligent. the law of positive and negative relationships underlies all these stages. that which is higher is, at first, always negative to that which is lower; then interim changes take place which make the higher positive to the lower and lead, therefore, to the steady ascending of the way of life and the ladder of spiritual ascent- 575- discipleship in the new age- volume i copyright 1998 lucis trust part viii stage v. the chela within the aura. the definition, as given earlier by me, runs as follows "the stage wherein he is permitted to know the method whereby he may set up. a call which will entitle him to an interview with the master. at this stage, the disc

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

of god an appearance which can now take place because of three factors: 1. the growth of that kingdom on earth, and the thousands of people who recognise its laws and endeavour to live in accordance with its rules and spirit. 2. the fact that the signs of the time and the wide-spread need of humanity have evoked the christ, and that he has decided to reappear. 3. the invocative cry of humanity is ascending hourly to "the secret place of the most high" and the hierarchy plans to emerge when christ appears and restores the rule of the spirit on earth. the hour for the restoration of the ancient mysteries has arrived. these facts have been widely given out, during the past two years, as the result of the cleansing of the earth through the medium of the world war (1914-1945) and through the su

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

the descending thoughtforms which the developing human being is always creating and drawing downwards into manifestation, clothing them with the substance of desire. when the descending forms of thought (a reflection in the three worlds of that vast "cloud of knowable things" in process of perception, as patanjali calls it, and which hovers upon the buddhic plane, awaiting precipitation) and the ascending mass of instinctual demands from the lower aspect of the human unit and from humanity as a whole, meet at a point- 131- glamour: a world problem copyright 1998 lucis trust of tension then you have the appearance of what is known as the astral plane a man-created sphere of activity. the subhuman kingdoms of nature know no astral plane; the superhuman kingdoms have surmounted it and discov

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

. the science of contact. 2. the science of impression. 3. the science of invocation and evocation. 4. the science of relationship- 47- telepathy and the etheric vehicle copyright 1998 lucis trust 5. the science of sensitivity. all these terms convey different aspects of the reaction of form or forms to contact, to impression, to impact, to environment, to the thought context of various minds, to ascending and descending energies, to the invocation of agents and the evocation of their response. the whole planetary system is in reality a vast interlocking, inter-dependent and inter-related complexity of vehicles communicating or responsive to communication. the moment that this inter-related and communicating system is studied from the angle of relationships, then the processes of evolution

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

tion an act of reflection which, because the consciousness is held steady in the light, because the antahkarana is a realisation to the disciple, and because the mind is oriented towards the spiritual triad, is a definite factual experience. it is a reflection carried on throughout all the vicissitudes of life and automatically registers these events; it therefore builds or creates that stream of ascending energy which is tinctured by the life qualities and the developed ray characteristics. along that stream, the life qualities and the developed ray characteristics can pass at will; the disciple will increasingly register the "things of the spirit" as it is called in the new testament; he will consequently acquire the facility to penetrate into the world of the hierarchy, and to reach eve

part xii i would like today to extend the teaching given in the preceding instruction anent the antahkarana and expound to you from the group angle a paragraph there given; i will here rephrase it. it is a reflection a conscious focussed attitude carried forward in all life circumstances, which automatically registers the events conditioning the life of humanity. it therefore creates a stream of ascending energy which is tinctured by the life quality and the ray characteristics of the group personnel. along this stream both the ascending and the descending life quality and ray characteristics can pass at will and the disciple will increasingly register the "things of the spirit; he will consequently acquire the facility to penetrate into the world of the hierarchy and reach eventually the

na and it gives students of the antahkarana a sound example of the intent and purpose of the rainbow bridge which each disciple is endeavouring consciously to build. it is composed of those who have penetrated in consciousness upward to such an extent and height that their ascension has become invocative and has produced a descent from the hierarchy which meets and merges with the energies of the ascending group reflection. words here are apt to hinder, but the visualisation indicated will prove helpful. in the case of the new group of world servers, it is not simply ascending energy which must be considered; there is also a focussing of consciousness and a receptivity which can develop into fixed intention; this can be followed later by a recognition in the physical brain consciousness of

. 2. a moment of poised attention. 3. then sound the om as the soul. 4. arrest the downward flowing soul energy and effect its fusion with the uprising aspiration of the personality on mental levels. hold the consciousness steady at that point. 5. visualise then a golden band of light, extending from the soul via the mind to the physical brain. attempt simultaneously to see a thin thread of light ascending upwards from the soul towards the hierarchy, passing through the members of the group. 6. then breathe out the om again and see it going to the throat centre at the back of the neck. 7. focus your consciousness there and at the same time hold it in the head. this activity corresponds to the dual life of the disciple to which i referred above. 8. sound the om six times as the soul, sendin

second ray energy, coupled with your seventh ray force, makes for almost unique and unusual service; however and here lies a hindrance your fourth ray mind, constantly presenting fields of conflict which you must conquer, deflects the energy which, pouring through your soul, could lead to a planned and organised activity upon the physical plane. but it does not. the descending soul energy and the ascending personality aspiration meet upon the mental plane, and there both of them are arrested by your over-analytical mind. you need not infer from this that you are not of service to people; but it is an individual here and there that you assist, and there is no rhythm or organisation in your service, owing to the constant mental conflict. from the very first time you were admitted into my ash

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

d the nature of the present opportunity is therefore changing. these energies have now passed what we might call the turning point and have reached their point of ascension, with all that that phrase implies. as they descend, they produce stimulation; as they ascend, they produce transmutation and abstraction, and the one effect is as unalterable as the other. it is upon this inevitability of the ascending energies, and the effects which they will bring about, that the entire hope of the future depends; nothing can arrest their return or their progress through the planes and back again to their source. upon this dual process of descent and ascension the whole cyclic panorama of manifestation rests, and upon the inflow and activity of new and higher energies the whole fact of the evolutiona

r or of the matter aspect. this is to you a most familiar truth. in the next stage, that of initiate-development, the son, in its turn, becomes the feminine or negative aspect and, demonstrating as the psyche, enables the initiate to bring into expression another divine aspect that of the will. until the fourth initiation is undergone, it is the soul as a "focal point for descending light and for ascending radiance" this dual activity reveals the nature of the will. note how this phrase from an ancient writing describes the antahkarana. it is not possible in these brief instructions to deal adequately with the will aspect of divinity, nor would it profit at this time. aspirants have to learn the nature of the will by the power of inner- 30- a treatise on the seven rays- volume v: the rays

d. six times the light may wax and wane, six times the glow is felt, but at the seventh glowing hour the flame bursts forth. six times the flame bursts forth, six times the burning starts, but at the seventh hour the altar is lost sight of and only flame is seen. six times the circle of the burning fire, six times the roaring furnace burns and separates, but at the seventh naught is left save the ascending flame, that mounts to the triadal spirit. six times the flame mounts up, six times the cloud recedes, but at the seventh naught is seen save everlasting fire. six times the flames absorbs the water, six times the moisture disappears, but at the seventh great absorption naught is left save iridescent fire. three times the fire envelops, three times the sun recedes; at time the fourth the

AN INTRO TO STUDY OF THE KABALAH

ich in their totality, in ever-varying proportion, constitutes man. at his origin there was formulated what the scientists might call "archetypal man" and what the kabalists named adam kadmon, adm qdmun. primeval man, the greek protogonos. successive stages of beings of this type pass along the ages through a descending scale, offering the individual every variety of experience, and then along an ascending scale of re-development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. before we consider man in his present state we must note the views of the kabalah upon man in his primal state. man was the final word of creation, he was a r sum of all forms, and so transcended the angels in his faculties

BLAVATSKY H P ANTHROPOGENESIS

"for it is neither the seventh day nor the day of the new moon (2 kings, iv, 23) the living spiritual powers of the constellations had mighty wars, marked by the movements and positions of the stars and planets, and especially as the result of the conjunction of the moon, earth, and sun. bentley comments on the hindu "war between the gods and the giants" as marked by the eclipse of the sun at the ascending node of the moon, 945 b.c, at which time was born* or produced from the sea, sri (sarai, s-r-i, the wife of the hebrew a-bram. sri is also venus-aphrodite the western emblem "of the luni-solar year or the moon (as sri is the wife of the moon; vide foot-note, the goddess of increase" therefore "the grand monument and landmark of the exact period of the lunar year and month, by which this

ates more closely to an ape. the same gulf which is found to-day between man and ape, goes back with undiminished breadth and depth to the tertiary period. this fact alone is enough to make its untenability clear (dr. f. pfaff, prof. of natural science in the university of erlangen[[vol. 2, page] 88 the secret doctrine. same lines from one eternity (or manvantara) to the other- ever furnishing an ascending scale for the manifested, or that which we call the great illusion (maha-maya, but plunging spirit deeper and deeper into materiality on the one hand, and then redeeming it through flesh and liberating it- this law, we say, uses for these purposes the beings from other and higher planes, men, or minds (manus, in accordance with their karmic exigencies. at this juncture, the reader is aga

they all knew he was there, they felt his presence and his power, but were ignorant of his name. at his command the new earth rose out of the waters of space. to the south above the field of ida, he made another heaven called audlang, and further off, a third, widblain. over gimil's cave, a wondrous palace was erected, covered with gold and shining bright in the sun" these are the three gradually ascending planets of our "chain" there the gods were enthroned, as they used to be. from gimil's heights (the seventh planet or globe, the highest and the purest, they looked down upon the happy descendants of lif and lifthrasir (the coming adam and eve of purified humanity, and signed to them to climb up higher, to rise in knowledge and wisdom, step by step, from one "heaven to another" until the

ative powers in the races, and which build and gradually force the evolution of the physical form towards perfection- this, at the cost of a proportionate loss of spirituality. then, from the turning point, it is the higher ego, or incarnating principle, the nous or mind, which reigns over the animal ego, and rules it whenever it is not carried down by the latter. in short, spirituality is on its ascending arc, and the animal or physical impedes it from steadily progressing on the path of its evolution only when the selfishness of the personality has so strongly infected the real inner man with its lethal virus, that the upward attraction has lost all its power on the thinking reasonable man. in sober truth, vice and wickedness are an abnormal, unnatural manifestation, at this period of ou

wish god-name. adam, is written with one letter, jod or yodh; therefore it must not be read jehovah but ieva, or eve. the adam of the first chapter is the spiritual, therefore pure, androgyne adam kadmon. when woman issues from the rib of the second adam (of dust, the pure virgo is separated, and falling "into generation" or the downward cycle, becomes scorpio, emblem of sin and matter. while the ascending cycle points to the purely spiritual races, or the ten prediluvian patriarchs, the prajapatis and sephiroth are led on by the creative deity itself, who is adam kadmon or yod-cheva. spiritually, the lower one (jehovah) is that of the terrestrial races, led on by enoch or libra, the seventh; who, because he is half-divine, half-terrestrial, is said to have been taken by god alive. enoch

"essences "intelligences" and conscious spirits; entities seeking to become still more conscious by uniting with more developed matter. their essence was too pure to be distinct from the universal essence; but their "egos" or manas (since they are called manasaputra, born of "mahat" or brahma) had to pass through earthly human experiences to become all-wise, and be able to start on the returning ascending cycle. the monads are not discrete principles, limited or conditioned, but rays from that one universal absolute principle. the entrance into a dark room through the same aperture of one ray of sunlight following another will not constitute two rays, but one ray intensified. it is not in the course of natural law that man should become a perfect septenary being, before the seventh race i

make it still clearer: if the monad begins its cycle of incarnations through the three objective kingdoms on the descending curved line, it has necessarily to enter on the reascending curved line of the sphere as a man also. on the descending arc it is the spiritual which is gradually transformed into the material. on the middle line of the base, spirit and matter are equilibrized in man. on the ascending arc, spirit is slowly re-asserting itself at the expense of the physical, or matter, so that, at the close of the seventh race of the seventh round, the monad will find itself as[[vol. 2, page] 181 men, the progenitors of animals. free from matter and all its qualities as it was in the beginning; having gained in addition the experience and wisdom, the fruition of all its personal lives

reover, telling us that, during the middle period of the lemuro-atlantean race, three and a half races after the genesis of man, the earth, man, and everything on the globe was of a still grosser and more material nature, while such things as corals and some shells were still in a semi-gelatinous, astral state. the cycles that intervened since then, have already carried us onward, on the opposite ascending arc, some steps toward our dematerialization, as the spiritualists would say. the earth, ourselves, and all things have softened since then- aye, even our brains. but it has been objected by some theosophists that an ethereal earth even some 15, or 20,000,000 years ago, does not square with geology, which teaches us that winds blew, rains fell, waves broke on the shore, sands shifted and

"men are made complete only during their third, toward the fourth cycle (race. they are made 'gods' for good and evil, and responsible only when the two arcs meet (after 31/2 rounds towards the fifth race. they are made so by the nirmanakaya (spiritual or astral remains) of the rudra-kumaras 'cursed to be reborn on earth again; meaning- doomed in their natural turn to reincarnation in the higher ascending arc of the terrestrial cycle (commentary ix* the whole trouble is this: neither physiologists nor pathologists will recognize that the cell-germinating substance (the cytoblastema) and the mother-lye from which crystals originate, are one and the same essence, save in differentiation for purposes[[vol. 2, page] 256 the secret doctrine. but we would ask, what does science and its exact an

hing to do with the question of the actual man and his inner nature, the fall mentioned above having left no original sin on humanity. but all this has been sufficiently dealt with. furthermore, we are taught that the transformations through which man passed on the descending arc- which is centrifugal for spirit and centripetal for matter- and those he prepares to go through, henceforward, on his ascending path, which will reverse the direction of the two forces- viz, matter will become centrifugal and spirit centripetal- that all such transformations are next in store for the anthropoid ape also, all those, at any rate, who have reached the remove next to man in this[[vol. 2, page] 262 the secret doctrine. round- and these will all be men in the fifth round, as present men inhabited ape-l

ven tightly closed, in the now extinct animals that eye functioned and was a real organ of vision[[vol. 2, page] 300 the secret doctrine. most carefully hidden and inaccessible, except to the anatomist. no less light is thrown thereby on the future physical, spiritual, and intellectual state of mankind, in periods corresponding on parallel lines with other past periods, and always on the lines of ascending and descending cyclic evolution and development. thus, a few centuries before the kali yuga- the black age which began nearly 5,000 years ago- it was said (paraphrased into comprehensible sentences "we (the fifth root-race) in our first half (of duration) onward (on the now ascending arc of the cycle) are on the mid point of (or between) the first and the second races- falling downward (

g downward (i.e, the races were then on the descending arc of the cycle. calculate for thyself, lanoo, and see (commentary xx. calculating as advised, we find that during that transitional period- namely, in the second half of the first spiritual ethero-astral race- nascent mankind was devoid of the intellectual brain element. as it was on its descending line, and as we are parallel to it, on the ascending, we are, evolution of root races in the fourth round[[diagram] downward cycle. evolution of physical and intellectual nature and the gradual regression of spirituality. 1st r. race ii r. r. iii r. r. meridian of races. 3 1/2 ascending cycle. re-evolution or reversion of spirituality and the gradual decrease of materiality and mere brain intellectuality. iv r. r. 4 1/2 v r. r. 5 1/2 vi r

because this our round, although the fourth, is in the preseptenary manvantara, and the round itself is in its seventh stage of materiality or physicality. the close of its middle racial point occurred during the fourth root race, when man and all nature reached their lowest state of gross matter. from that time, i.e, from the end of the three and a half races, humanity and nature entered on the ascending arc of their racial cycle* the interval that precedes each yuga is called a sandhya, composed of as many hundreds of years as there are thousands in the yuga; and that which follows the latter is named sandhyamsa, and is of similar duration, we are told in vishnu purana "the interval between the sandhya and the sandhyamsa is the yuga denominated krita, treta, etc, etc. the (four) krita

n or serpent's tail. during the churning of the ocean, when the gods produced amrita- the water of immortality- he stole some of it, and drinking, became immortal. the sun and moon, who had detected him in his theft, denounced him to vishnu, who placed him in the stellar spheres, the upper portion of his body representing the dragon's head and the lower (ketu) the dragon's tail; the two being the ascending and descending nodes. since then, rahu wreaks his vengeance on the sun and moon by occasionally swallowing them. but this fable had another mystic meaning, since rahu, the dragon's head, played a prominent part in the mysteries of the sun's (vikarttana's) initiation, when the candidate and the dragon had a supreme fight. the caves of the rishis, the abodes of tiresias and the greek seers

, it will become transformed with it- slower than its new successor- still getting entirely altered in mentality, general physique, and stature. mankind will not grow again into giant bodies as in the case of the lemurians and the atlanteans; because while the evolution of the fourth race led the latter down to the very bottom of materiality in its physical development, the present race is on its ascending arc; and the sixth will be rapidly growing out of its bonds of matter, and even of flesh. thus it is the mankind of the new world- one by far the senior of our old one, a fact men had also forgotten- of patala (the antipodes, or the nether world, as america is called in india, whose mission and karma it is, to sow the seeds for a forthcoming, grander, and far more glorious race than any

epts. humanity is the child of cyclic destiny, and not one of its units can escape its unconscious mission, or get rid of the burden of its co-operative work with nature. thus will mankind, race after race, perform its appointed cycle-pilgrimage. climates will, and have already begun, to change, each tropical year after the other dropping one sub-race, but only to beget another higher race on the ascending cycle; while a series of other less favoured groups- the failures of nature- will, like some individual men, vanish from the human family without even leaving a trace behind. such is the course of nature under the sway of karmic law: of the ever present and the ever-becoming nature. for, in the words of a sage, known only to a few occultists "the present is the child of the past; the fut

e other planets of our system, the earth has seven logoi- the emanating rays of the one "father-ray- the protogonos, or the manifested "logos- he who sacrifices his esse (or flesh, the universe) that the world may live and every creature therein have conscious being. numbers 3 and 4 are respectively male and female, spirit and matter, and their union is the emblem of life eternal in spirit on its ascending arc, and in matter as the ever resurrecting element- by procreation and reproduction. the spiritual male line is vertical[[diagram; the differentiated matter-line is horizontal; the two forming the cross or[[diagram. the former (the 3, is invisible; the latter (the 4, is on the plane of objective perception. this is why all the matter of the universe, when analyzed by science to its ulti

mammals, and even of man, are more or less controlled by a law of completion in weeks" or seven days* dr. laycock (lancet, 1842- 3, writing on the periodicity of vital phenomena, records a "most remarkable illustration and confirmation of the law in insects[[footnote(s* in hinduism, as understood by the orientalists from the atharvaveda, the three rajamsi refer to the three strides of vishnu; his ascending higher step, being taken in the highest world (a. v, vii, 99, 1, cf. i 155, 5. it is the divo rajah, or the "sky" as they take it. but it is something besides this in occultism. the sentence pareshu, guhyeshu, vrateshu, cf. i, 155, 3, and ix, 75, 2; or again, verse x, 114, in atharvaveda- has yet to be explained* h. grattan guinness, f.r.g.s, in his "approaching end of the age* having gi

re all said to be born from various parts of brahma[[footnote(s* brahma creates in the first kalpa (day one) various "sacrificial animals" pasu- or the celestial bodies and the zodiacal signs, and plants which he uses in sacrifices at the opening of treta yuga. the esoteric meaning of it shows him proceeding cyclically and creating astral prototypes on the descending spiritual arc and then on the ascending physical arc. the latter is the sub-division of a two-fold creation, subdivided again into seven descending and seven ascending degrees of spirit falling, and of matter ascending- the inverse of what takes place (as in a mirror which reflects the right on the left side) in this manvantara of ours. it is the same, esoterically, in the elohistic genesis (chap. i, and in the jehovistic copy

BLAVATSKY H P COSMOGENESIS

tual buddhi (divine soul) can have an independent (conscious) existence before the spark which issued from the pure essence of the universal sixth principle- or the over-soul- has (a) passed through every elemental form of the phenomenal world of that manvantara, and (b) acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its karma, thus ascending through all the degrees of intelligence, from the lowest to the highest manas, from mineral and plant, up to the holiest archangel (dhyani-buddha. the pivotal doctrine of the esoteric philosophy admits no privileges or special gifts in man, save those won by his own ego through personal effort and merit throughout a long series of metempsychoses and reincarnations. this is why the hindus

p the nature of the plane of existence next to that to which, for the moment, their consciousness is limited. the stanzas, therefore, give an abstract formula which can be applied, mutatis mutandis, to all evolution: to that of our tiny earth, to[[vol. 1, page] 21 proem. that of the chain of planets of which that earth forms one, to the solar universe to which that chain belongs, and so on, in an ascending scale, till the mind reels and is exhausted in the effort. the seven stanzas given in this volume represent the seven terms of this abstract formula. they refer to, and describe the seven great stages of the evolutionary process, which are spoken of in the puranas as the "seven creations" and in the bible as the "days" of creation- the first stanza describes the state of the one all duri

r words, the homogeneous becomes the heterogeneous, the "protyle" differentiates into the elements. but these, unless they return into their primal element, can never cross beyond the laya, or zero-point. hence the allegory. the lipika separate the world (or plane) of pure spirit from that of matter. those who "descend and ascend- the incarnating monads, and men striving towards purification and "ascending" but still not having quite reached the goal- may cross the "circle of the pass-not" only on the day "be-with-us; that day when man, freeing himself from the trammels of ignorance, and recog[[footnote(s* the sentence in the sepher jezirah and elsewhere "achath-ruach-elohim-chiim" denotes the elohim as androgynous at best, the feminine element almost predominating, as it would read "one i

ing of the others- that each of these, whether known or unknown, is a septenary, as is the chain to which the earth belongs (see "esoteric[[footnote(s* see the note which follows the commentary on the preceding page, and also the summary of the stanzas in the proem, page 22* many more planets are enumerated in the secret books than in modern astronomical works[[vol. 1, page] 153 descending and re-ascending states. buddhism. for instance, all such planets as mercury, venus, mars, jupiter, saturn, etc, etc, or our earth, are as visible to us as our globe, probably, is to the inhabitants of the other planets, if any, because they are all on the same plane; while the superior fellowglobes of these planets are on other planes quite outside that of our terrestrial senses. as their relative posit

imagine the human principles to be arranged as in the following scheme, we shall obtain the annexed diagram of correspondences- human principles (1) spirit (2) soul vehicle of spirit (3) mind (4) animal soul upadhi of mind (5) life (6) astral body upadhi of life (7) physical body* the upadhi of all the 6 princ. planetary division. descending into matter 1 2 3 4 d our earth or any (visible) planet ascending to spirit 4 d our earth or any (visible) planet 5 6 7 diagram i[[above is in diagram format in the original text[[footnote(s* as we are proceeding here from universals to particulars, instead of using the inductive or aristotelean method, the numbers are reversed. spirit is enumerated the first instead of seventh, as is usually done, but, in truth, ought not to be done* or as usually nam

osophists were now doing the same with regard to esoteric teachings. to this day it is evident that the latter have utterly failed to understand the meaning of the term "fifth and sixth rounders" but it is simply this: every "round" brings about a new development and even an entire change in the mental, psychic, spiritual and physical constitution of man, all these principles evoluting on an ever ascending scale. thence it follows that those persons who, like confucius and plato, belonged psychically, mentally and spiritually to the higher planes of evolution, were in our fourth round as the average man will be in the fifth round, whose mankind is destined to find itself, on this scale of evolution, immensely higher than is our present humanity. similarly gautama buddha- wisdom incarnate

manvantara. this is absolutely necessary in view of the doctrines of rebirth, karma, and the gradual return of the human monad to its source- absolute deity. thus, although the hosts of more or less progressed monads are almost incalculable, they are still finite, as is everything in this universe of differentiation and finiteness. as shown in the double diagram of the human "principles" and the ascending globes of the world-chains, there is an eternal concatenation of causes and effects, and a perfect analogy which runs through, and links together, all the lines of evolution. one begets the other- globes as personalities. but, let us begin at the beginning. the general outline of the process by which the successive planetary chains are formed has just been given. to prevent future miscon

ate place, in book ii. now every "round (on the descending scale) is but a repetition in a more concrete form of the round which preceded it, as every globe- down to our fourth sphere (the actual earth- is a grosser and more material copy of the more shadowy sphere which precedes it in their successive order, on the three higher planes (see diagram in stanza vi. comm. 6. on its way upwards on the ascending arc, evolution spiritualises and etherealises, so to speak, the general nature of all, bringing it on to a level with the plane on which the twin globe on the opposite side is placed; the result being, that when the seventh globe is reached (in whatever round) the nature of everything that is evolving returns to the condition it was in at its starting point- plus, every time, a new and s

impotent unless he mounts on the shoulders of prakriti (matter, which, left alone, is- senseless. but in the secret philosophy they are viewed as graduated. though one and the same thing in their origin, spirit and matter, when once they are on the plane of differentiation, begin each of them their evolutionary progress in contrary directions- spirit falling gradually into matter, and the latter ascending to its original condition, that of a pure spiritual substance. both are inseparable, yet ever separated. in polarity, on the physical plane, two like poles will always repel each other, while the negative and the positive are mutually attracted, so do spirit and matter stand to each other- the two poles of the same homogeneous substance, the root-principle of the universe[[vol. 1, page]

"there are three earths corresponding to three heavens, and our earth (the fourth) is called bhumi" this is the explanation given by our exoteric western orientalists. but the esoteric meaning and allusion to it in the vedas is that it refers to our planetary chain, three "earths" on the descending arc, and three "heavens" which are the three earths or globes also, only far more ethereal, on the ascending or spiritual arc: by the first three we descend into matter, by the other three we ascend into spirit; the lower one, bhumi, our earth, forming the turning point, so to say, and containing potentially as much of spirit as it does of matter. we shall treat of this hereafter[[vol. 1, page] 251 the four dimensions of space. the second round brought forth and developed two elements- fire and

haps, which underlies the matsya (fish[[footnote(s[[footnote continued from previous page] removed and the microbes, unsupplied with vital constructive energy, are left to run riot as destructive agents. thus, during the first half of a man's life (the first five periods of seven years each) the "fiery lives" are indirectly engaged in the process of building up man's material body; life is on the ascending scale, and the force is used in construction and increase. after this period is passed the age of retrogression commences, and, the work of the "fiery lives" exhausting their strength, the work of destruction and decrease also commences. an analogy between cosmic events in the descent of spirit into matter for the first half of a manvantara (planetary as human) and its ascent at the expe

ation varies with the degree of upadhi, e.g, through that known as manas it wells up as mind-consciousness; through the more finely differentiated fabric (sixth state of matter) of the buddhi resting on the experience of manas as its basis- as a stream of spiritual intuition[[vol. 1, page] 330 the secret doctrine. knowledge of things in themselves (or substance. that ego, progressing in an arc of ascending subjectivity, must exhaust the experience of every plane. but not till the unit is merged in the all, whether on this or any other plane, and subject and object alike vanish in the absolute negation of the nirvanic state (negation, again, only from our plane, is scaled that peak of omniscience- the knowledge of things-in-themselves; and the solution of the yet more awful riddle approache

e to prevail, however, against the actual queen of heaven, mary, the moon. hence also the moon was intimately connected in all the pagan theogonies with the dragon, her eternal enemy; the virgin, or madonna, standing on the mythical satan under that form, crushed and made powerless, under her feet. this, because the head and tail of the dragon, which represent in eastern astronomy to this day the ascending and descending nodes of the moon, were also symbolized in ancient greece by the two serpents. hercules kills them on the day of his birth, and so does the babe in his virgin mother's arms. as mr. gerald massey aptly observes in this connection "all such symbols figured their own facts from the first, and did not pre-figure others of a totally different order. the iconography (and dogmas

fields. but the tree grew and its lower boughs touched at last the infernal regions- our earth. then the great serpent nidhogg- he who devours the corpses of the evil-doers in the "hall of misery (human life, so soon as they are plunged into "hwergelmir" the roaring cauldron (of human passions- gnawed the world-tree. the worms of materiality covered the once healthy and mighty roots, and are now ascending higher and higher along the trunk; while the midgard-snake coiled at the bottom of the seas, encircles the earth, and, through its venomous breath, makes her powerless to defend herself. they are all seven-headed, the dragons and serpents of antiquity "one head for each race, and every head with seven hairs on it" as the allegory has it. aye, from ananta, the serpent of eternity which ca

from eternal duration into a limited period. chronos cuts down with his scythe even the longest and (to us) seemingly endless cycles, yet, for all that, limited in eternity, and puts down with the same scythe the mightiest rebels. aye, not one will escape the scythe of time! praise the god or gods, or flout, one or both, and that scythe will not be made to tremble one millionth of a second in its ascending or descending course. the titans of hesiod's theogony were copied in greece from the suras and asuras of india. these hesiodic titans, the uranides, numbered once upon a time as only six, have been recently discovered to be seven- the seventh being called phoreg- in an old fragment relating to the greek myth. thus their identity with the seven rectors is fully demonstrated. the origin of

t. the "principle of life" may kill when too exuberant, as also when there is too little of it. but this principle on the manifested (or our) plane is but the effect and the result of the intelligent action of the "host- collectively, principle- the manifesting life and light. it is itself subordinate to, and emanates from the ever-invisible, eternal and absolute one life in a descending and a re-ascending scale of hierarchic degrees- a true septenary ladder, with sound (or the logos) at the upper end and the vidyadharas (the inferior pitris) at the lower[[footnote(s* in a recent work on the symbolism in buddhism and christianity (in buddhism and roman catholicism, rather, many later rituals and dogmas in northern buddhism in its popular exoteric form, being identical with those of the lat

eric philosophy concerning the mode of primeval evolution. it is, indeed, as near an approach, made by a great scholar and specialist in chemistry* to the secret doctrine, as could be made apart from the application of the monads and atoms to the dogmas of pure transcendental metaphysics, and their connection and correlation with "gods and intelligent conscious monads" but chemistry is now on its ascending plane, thanks to one of its highest european representatives. it is impossible for it to go back to that day when materialism regarded its sub-elements as absolutely simple and homogeneous bodies, which it had raised, in its blindness, to the rank of elements. the mask has been snatched off by too clever a hand for there to be any fear of a new disguise. and after years of pseudology, of

eans for its development* no metaphysician or theosophist could demur to these truths, which are all embodied in esoteric teachings. there is a predestination in the geological life of our globe, as in the history, past and future, of races and nations. this is closely connected with what we call karma and western pantheists "nemesis" and "cycles" the law of evolution is now carrying us along the ascending arc of our cycle, when the effects will be once more re-merged into, and re-become the (now neutralized) causes, and all things affected by the former will have regained their original harmony. this will be the cycle of our special "round" a moment in the duration of the great cycle, or the mahayuga. the fine philosophical remarks of hegel are found to have their application in the teach

thus we see in history a regular alternation of ebb and flow in the tide of human progress. the great kingdoms and empires of the world, after reaching the culmination of their greatness, descend again, in accordance with the same law by which they ascended; till, having reached the lowest point, humanity reasserts itself and mounts up once more, the height of its attainment being, by this law of ascending progression by cycles, somewhat higher than the point from which it had before descended. but these cycles- wheels within wheels, so comprehensively and ingeniously symbolized by the various manus and rishis in india, and by the kabiri in the west- do not affect all mankind at one and the same[[footnote(s "on world history" in "philosophy of history" p. 26 (sibree's eng. transl* this sym

BOOK T

kle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right hand rests on a small golden or brazen altar ornamented with ram's heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel, unstable, domineering. she rules the heavens over one quadrant of the portion around the north pole

of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the aegis of minerva. she wears as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. earth of air princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii. the lord of the wide and fertile land; the king of the spirits of earth

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ve her a record album as a 126/ buckland's complete book of witchcraft from the earth,the sun seems to describe a great circle in its travels. this path is called the ecliptic and the angle that it makes at any moment, as it rises above the eastern horizon, is called the ascendant. this name, ascendant, is also given to the sign of the zodiac that is rising at a given time. every four minutes the ascending sign is at a different angle over the horizon. it can therefore be seen that to obtain the correct sign and ecliptic, at the moment of birth, the time and place of birth must be accurately recorded. as the sun moves throughout the year, it passes through twelve different areas of sky and constellations. these are the houses of the zodiac, and like the hand of a watch, sweep round. the di

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

DAVIDSON DAN SHAPE POWER

se change four times a day: at sunrise, noon, sunset, and midnight. during these phase changes, the grid disappears. it seems to be influenced by cosmic or astrophysical activity such as moon phases, sunspot activity, and weather conditions. the east-west grid lines intersect the north-south grid lines and form vortices. depending on location and size of the grid line, the vortex can be either an ascending or descending flow of aetheric energy. dowsers believe that these vortex points of the grids can be either harmful or helpful to a person's health. the cathie grid is supposedly similar to the hartmann net but the cathie grid is made of rectangles that are 45 nautical miles square. cathie believes the grid spacing is related to gravity, the speed of light, the mass of the earth and other

e great pyramid 4.2 great pyramid was not a tomb the great pyramid was never built or used as a tomb for some egyptian royalty or anyone else. nothing was ever found in the pyramid resembling egyptian tombs. the pyramid was built with air passages, no tomb or other pyramid was built with air passages for the dead to breath. the granite plug, a block 15 feet long, which was at the beginning of the ascending passage, was placed there when the construction reached that level. speculation abounds as to the great pyramid's true function. orthodox egyptologists cling to the belief that the great pyramid was used as a tomb for cheops, the egyptian king during whose reign the pyramid was supposedly built. the rosicrucian society believes that the pyramid was used as an initiation chamber to test a

both these constellations are in the same portion of the sky. taurus is located just above orion. 7 .4.1 the taurus/pleiades connection the star alcyone in the constellation taurus marks the foundation setting (i.e, when construction was initiated on the great pyramid) date of the great pyramid.6 alcyone is one of the brightest stars in the pleiades, which is part of the taurus constellation. the ascending passageway in the great pyramid has a score line on it which pointed to alcyone in 2144 bc. alcyone is lined up with the sun and just above it and the earth during the month of may. figure 7.4.1-1, which depicts the major energy conduits, shows the may 2 conduit. not shown on the chart was a conduit last year on the 27th of may, also an alcyone correlation. figure 7.4.1-1. energy conduit

DIABOLUS

u shall obtain that which you seek. the shadow is also the empowering essence of your mind, it is the darkest recesses and atavistic desires which may be explored and mastered. azazel (azazil) is known within muslim lore to have been the same as the angel of death, who was most feared in tribal cultures. various lore describes azazil worshipped god in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account of backward knowledge, was not aware of the existence of ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 1

n. the luciferian path as practiced in some covens and sorcerers describes and understands cain being the devil who is the self, thus by our work being done, thus cain manifests further. he is the son of satan, the son of the old dragon and bringer of light. as mentioned earlier with regard to alexander sanders, the triangle of darkness from the south lands of neph-kam we joined with the northern ascending triangle of light, thus six sides utilizing the power of the sun and the moon magick itself. robert cochrane described the hexagram as the following- 31 book of cain by michael w. ford, succubus publishing 2003 32 by elda isela ford, reproduced in the book of cain. 31 which in part represents old tubal cain, or the all father himself. hearne letters from robert cochrane interestingly eno

DION FORTUNE MYSTICAL QABALA

gy transmute up and down the pillar of mercy, of which netzach is the base, and form transmute up and down the pillar of severity, of which hod, the intellect, is the base. 27. in chokmah, then, we get the tremendous drive of lile, which is the great male potency of the universe; in chesed we get the organisation of forces into interacting wholes; and in netzach we get a sphere wherein evolution, ascending from malkuth as organised force ensouling vivified form, is able to contact essential force once more. netzach, the sphere of nogah, which is the hebrew name for venus-aphrodite, is therefore an exceedingly important sphere from the point of view of the practical work of occultism. it is because most people who go in for occultism work up the central pillar only, which is the pillar of c

DONALDTYSON CHAKRAS

e sahasrara, and is located just above the middle of the top of the skull. its name means thousand-petaled lotus. the sahasrara is often represented as a flower with countless petals that lies spread out over the top of the skull. it is important to understand that the chakras are not parts of the human body. they are esoteric centers of power that come into existence when they are pierced by the ascending of kundalini shakti, which is both an energy and a goddess. once activated, the chakras are like beads on a vertical string, or flowers on a central stem, called the shushumna, which is described in eastern occult texts as a hollow tube. inside this tube is a narrower tube called the vajrini nadi (nadi means channel, and inside this a still finer tube called the chitrini nadi. once the p

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

of annu. vignette: the deceased adoring thoth, sau and tmu. chapter cxvi [the chapter of] knowing the souls of annu. vignette: the deceased adoring three ibis-headed gods. chapter cxvii. the chapter of taking a way in re-stau. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (28 of 36 [8/10/2001 11:22:56 am] vignette: the deceased, holding a staff in his hand, ascending the western hills. chapter cxviii. the chapter of coming forth from re-stau. vignette: the deceased holding a staff in his left hand. chapter cxix. the chapter of knowing the name of osiris, and of going into, and of coming forth from, re-stau. vignette: the deceased adoring osiris. chapter cxx (this chapter is now known as chapter xii) chapter cxxi (this chapter is now known as chapter

ELLIS LOW TWELVE 1907

soldiers, and a riot was feared by the officers in command. in order to prevent such a calamity the guards at every street crossing were doubled, and messengers were sent up and down the streets to every place where the people might have assembled to warn them to disperse at once and repair to their homes. hiram lodge had just opened for business. suddenly we heard the hasty footsteps of some one ascending the stairs to the hall, and the low clanking of the sword of an officer. there was a rapid knock at the door, and i was requested to go to the anteroom. there i met a federal captain (a mason, as i afterward learned, captain w. c. whitten, ninth maine regiment, who hurriedly told me of the excitement among the soldiers in camp and suggested that the lodge be closed and that the members g

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

image 11. friends, ideals, group associations 12. unconscious mind, institutions, how we limit ourselves these categories are designed to comprehend all that can possibly befall any individual, and the prognostication is drawn from the configuration of the planets in one or more of these houses. first house. the first house, the house of life, includes all that affects one s basic self. the sign ascending will considerably modify the character of the native, so forming an astrological judgment will require combining the indications of the ascending sign and the planet. in what are called horary questions, this house relates to all questions of life, health, and appearance, such as stature, complexion, shape, accidents, and sickness. it shows the events that will occur during journeys and

first-born of the new age is already on his way from high heaven down to earth. with him, the iron race shall end and golden man inherit all the world. smile on the baby s birth. this glorious age will dawn. the ox will not be frightened of the lion. justin martyr, the first of the post-apostolic church fathers, had high praise for the sibyl at cuma. he described her as teaching the people after ascending to a high place and that she had left behind a prophet of the christ child. no less a personage than the roman emperor constantine (the first to convert to christianity, speaking before the first council of nicea in the fourth century, cited this prophecy as referring to jesus, as did leading theologians such as st. augustine. many references to the cuma sibyl appear in ancient greek and

violent poltergeist disturbances. loud knocks resounded at the gate, a storm of blows descended upon the furniture, and sometimes there were sounds as if a wild horse were rearing in the hall below his room, striking the ceiling with its hoofs and stamping with all four feet on the tiled floor. at other times a great flock of sheep appeared to be passing above his head, or a gendarme seemed to be ascending the stairs in heavy boots. he always expected these disturbances when someone was on his way to seek consolation from him and attributed it to the envy of the demons for the good he was going to do. he said that once the devil amused himself by pushing him about his chamber all night on a bed on castors. the next day when he entered his confessional he felt himself lifted up and tossed a

d the 971st living eck master, the lineage of the order dating back to prehistory. as the eck master, he wrote a number of books and brought to publication two volumes of the shariyat-ki-sugmad, the scripture of eckankar. after his death in 1971 he was succeeded by darwin gross and then by the current eck master, harold klemp. eckankar offers a picture of the inner worlds divided into an order of ascending levels through which the student may travel to the realm of god s presence. the student, or chela, is aided in this process by the work of the eck master, who is believed to be able to meet and assist the student as he or she traverses the planes, especially in the nighttime while sleeping. the many eck exercises (more than a hundred dif- encyclopedia of occultism& parapsychology. 5th ed

e was no creed in heaven, no sectarian worship, or ecclesiastical dogmatism there prevailing. encyclopedia of occultism& parapsychology. 5th ed. france 595 they taught that god was a grand spiritual sun.life on earth a probation.the spheres, different degrees of comprehensive happiness or states of retributive suffering, each appropriate to the good or evil deeds done on earth. they described the ascending changes open to every soul in proportion to his own efforts to improve. they all insisted that man was his own judge, incurred a penalty or reward for which there was no substitution. they taught nothing of christ, absolutely denied the idea of vicarious atonement, and represented man as his own saviour or destroyer. they spoke of arts, sciences, and continued activities, as if the life

urveillance. the ground saucer watch ceased when it ran into financial troubles. group soul a philosophical concept expounded in the road to immortality (1932, a script purporting to be from the deceased and discarnate f. w. h. myers as channeled through british medium geraldine cummins. the concept posits a number of souls bound together by one spirit, acting and reacting upon one another in the ascending scale of psychic evolution. there may be contained within that spirit any number of souls, according to cummins: it is different for each man. but what the buddhists would call the karma i had brought with me from a previous life is, very frequently, not that of my life, but of the life of a soul that preceded me by many years on earth and left for me the pattern which made my life. i, t

mages, but in the former the stimulus is peripherally originated in the sensory nerve, whereas in the latter it originates in the brain itself. when a neural system becomes highly excited.a state which may be brought about by emotion, ill health, drugs, or a number of other causes.it may serve to divert from their proper paths any set of impulses arising from the sense organs. because any impulse ascending through the sensory nerves produces an effect of sensory vividness.normally, a true perception. the impulses thus diverted gives to the memory image an appearance of actuality not distinguishable from that produced by a corresponding sense impression.a hallucination. in hypnosis a state of cerebral dissociation is induced, whereby a neural system may be abnormally excited and hallucinati

press are located at 1120 stonehedge dr, schaumburg, il 60194. a summer retreat center is located not far from mt. shasta, california. every summer, members gather for various events, closing with the public presentation of a pageant on the life of christ. the pageant tells the story of jesus life without mentioning the crucifixion and emphasizes christ s ascension. ending one s life on earth by ascending to the realm of the masters is a goal of i am activity. sources: germain, saint, through guy w. ballard. the i am discourses. chicago: saint germain press, 1935. king, godfre ray [guy w. ballard. the magic presence. chicago: saint germain press, 1934. unveiled mysteries. chicago: saint germain press, 1935. melton, j. gordon. encyclopedia of american religions. detroit: gale research, 199

record in catherine berry s experiences in spiritualism (1876: after this, mr. herne was floated in the air, his voice being heard near the ceiling, while his feet were felt by several persons in the room, mrs. guppy who sat next to him being struck encyclopedia of occultism& parapsychology. 5th ed. levitation 913 on the head by his boots as he sank into the chair. in a few minutes he recommenced ascending, and as mrs. guppy on this occasion determined, if possible, to prevent it, she held his arm, but the only result was that she ascended with him, and both floated together with the chairs on which they sat. rather unfortunately, at this moment the door was unexpectedly opened, and mr. herne fell to the ground, injuring his shoulder, mrs. guppy alighting with considerable noise on the tab

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ts. our name is legion, for we are many, says the spirit of darkness in the gospel. number constitutes the law, and progress takes place inversely in hell as the domain of anarchy. that is to say, the most advanced in satanic development, and consequently the most degraded, are the least intelligent and feeblest. thus, a fatal law drives demons downward when they wish and believe themselves to be ascending. so also those who term themselves chiefs are the most impotent and despised of all. as to the horde of perverse spirits, they tremble before an unknown, invisible, incomprehensible, capricious, implacable chief, who never explains his laws, whose arm is ever stretched out to strike those who fail to understand him. they give this phantom the names of baal, jupiter, and even others more

f she were no longer in the body. she found herself in a dense fog, which changed successively from blue to a vivid rose color, to gray, and then to black. she is floating, she says, and the table, supporting itself on one leg, seemed to express a very curious floating movement. then she sees a star growing larger, always larger, and becomes finally as large as our house. helene feels that she is ascending; then the table gives, by raps: lemaitre, that which you have so long desired! mlle. smith, who had been ill at ease, finds herself feeling better, she distinguishes three enormous globes, one of them very beautiful. on what am i walking? she asks. and the table replies: on a world.mars. helene then began a description of all strange things which presented themselves to her view, and cau

feet square, with a height of 480 feet. it is made of some 2,300,000 blocks of stone that average 2 1/2 tons each. the core is of local stone and the outer facing of limestone, while the granite and limestone blocks are hewn with a high level of precision. the pyramid is entered through a shaft on the north side, where a descending corridor leads to an unfinished chamber with a blind passage; an ascending corridor leads to what is called the queen s chamber, containing two-dead end shafts, and eventually to the grand gallery, 100 feet long and 30 feet high, and the king s chamber, containing an empty sarcophagus. it is thought that it originally contained a mummy, rifled by tomb robbers who surmounted the granite plugs, false passages and other precautions of the pyramid builders. occult

stand up to modern scientific scrutiny, the theme of catatrophism has remained a persistent if minority opinion in contemporary science. sources: donnelly, ignatius. ragnarok: the age of fire and gravel. 1883. reprint, new hyde park, n.y: university books, 1970. rahu according to hindu mythology, rahu is a demon who swallows the sun and moon. he is the cause of eclipses, and rahu and ketu are the ascending and descending nodes in hindu astronomy. rajneesh (journal) a publication formerly issued by the shree rajneesh ashram located in poona, india. it contained lectures by bhagwan shree rajneesh, a controversial spiritual teacher (guru) who expounded an eclectic teaching which combined elements of sufism, hinduism, and modern human potentials perspective. translated into a variety of langua

craft and demonology. new york: crown publishers, 1959. sat b hai a masonic type of society supposed to be of anglo-indian origin. the name signifies seven feathers, and it alludes to the bird malacocersis grisis, which flies in groups of seven. the society was introduced into england about the year 1872 by j. h. lawrence archer. it had seven descending degrees, each of seven disciples, and seven ascending degrees of perfection, ekata or unity. occult historian arthur e. waite believed that the rituals were compiled by masonic writer john yarker. waite also believed that occultist kenneth mackenzie may have been involved and may have incorporated some of these rites into the order of light, another masonic society. satchidananda, swami (1914) disciple of the late swami sivananda and founde

ave been made by frederica hauffe, the seeress of prevorst. the second is contained in a letter from g. p. billot to j. p. f. deleuze in 1831. billot wrote: they taught that god was a grand spiritual sun.life on earth a probation.the spheres, different degrees of comprehensive happiness or states of retributive suffering.each appropriate to the good or evil deeds done on earth. they described the ascending changes open to every soul in proportion to his own efforts to improve. the first exact dimensions were claimed by j. a. gridley in his book astounding facts from the spirit world (1854. according to his data, the first sphere is 5,000 miles, the sixth 30,000 miles from the earth s surface. diagrams of the spheres were first drawn by hauffe. nahum koons in the koon loghouse was the secon

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

positioned itself ten feet above the witnesses heads. a beam shone down on them, a kind of liquid light that felt weirdly as if it were shining inside lapp s head. he and cornell fell down on the deck as voices and machine sounds echoed. the next thing they knew, it was dark. they were lying on the deck as two girls atop the bluff were shouting about a ufo. the 52 buff ledge abduction object was ascending and shooting beams of light toward the girls. the following evening lapp drove home to tell his parents, who responded with skepticism, about his sighting. he also informed his girlfriend, who was similarly unreceptive. he did not discuss the incident with cornell and soon lost contact with her. in the years ahead, he had dreams about being onboard the ufo and developed an interest in my

according to an account he would relate many years later, jananda korsholm, a j 133 s e ve n- year-old danish boy, was playing with a friend when a thunderstorm erupted. as he ran home, he saw his sister looking out of the w i n d ow of the family s apartment. just as he was waving at her, he felt a golden light surrounding him and an intense heat surging all t h rough his body. he found himself ascending inside the light until, suddenly, a gold and silver spaceship appeared just above him. it had no door, but he entered it by passing through a wall. inside a circular room he encountered a hairless, androgynous-looking fig u re who jananda sensed was male. the fig u re, dressed in a silver uniform with a pyramid logo on his chest, said his name was jahrmin (pro n o u n c e d ya r m i n. a

e in the latter s car (diane was driving her mother home) when they noticed an unusual starlike object. as it appro a c h e d, they could see inside what proved to be an elongated craft. t h rough its lighted wind ows, they glimpsed its interior and saw six f i g u res inside. su d d e n l y, they felt a pre s e n c e inside their vehicle. they heard a clicking sound and abruptly found themselves ascending a ramp into the ufo. a finely skinned, short woman with slightly slanted e yes and no hair, yet beautiful nonetheless, guided diane. the alien woman wore a onepiece, navy-blue suit such as a jogger might we a r. the three walked through an aro m a t i c m i s t before entering the main part of the craft. their guide told them, greetings. i am from the pleiades, and my name is me- leelah

FAUST

me along on level ways, and rubble-stuff now meets my gaze; i clamber up and down in vain. my sphinxes- where find them again? i d not have dreamed so mad a sight, aye, such a mountain in one night! a witch-ride would not name it wrong; they bring their own blocksberg along. oread [from a natural rock. come up to me! my mount is old and still has its primeval mould. revere these cliff-paths steep ascending and pindus last spur far extending! unshaken, thus i reared my head when over my shoulders pompey fled. beside me here this phantom rock will vanish at the crow of cock. such fairy-tales i often see arise and perish in like sudden wise. mephistopheles honour to thee, thou honoured head! with mighty oaks engarlanded. moonbeams, however clear and bright, never can pierce thy sable night.bu

t as your best men have wished, it doth betide; both staunch and true they re standing at your side. there comes the foe, your troops impatient wait. order attack, the hour is fortunate. emperor here i surrender the supreme command. to the generalissimo. so be your duty, prince, in your own hand. generalissimo. then let our right wing march on to the field! the enemy s left wing, that just now is ascending, ere they complete their final step, shall yield before the tested constancy of our defending. faust i beg you then to let this hero gay be added to your ranks without delay, be fully in your ranks incorporated; his sturdy strength will much avail, so mated. he points to the right. fight-hard [steps forward. who shows his face to me turns not away till both his cheek- and jawbones get a

ood husband s peaceful rest. sleeping long gives the brief waking of an old man active zest. wanderer tell me, mother, is it you really, here to take the thanks of one whose young life you saved so freely, you and your good spouse alone? are you baucis who devoutly my half-dying lips restored? the husband enters. you philemon who so stoutly wrested from the wave my hoard? twas your hurried flames ascending, twas your silver-chiming bell, brought to me a happy ending of adventure dread and fell. let me step forth that i may there gaze upon the boundless sea; let me kneel and let me pray there, sore my heart oppresses me. he strides forward on the dune. philemon [to baucis] hasten, pray, and set the table where the garden blooms serene. let him run, be dazed, unable to believe what he ll hav

pon this landscape here. he receives them into himself. those are trees, and cliffs are yonder, there a stream that downward leaps, rolling with the voice of thunder down its short way to the deeps. blessed boys from within. grand the scene to which we re waking, but too full of gloom and woe; we re from fright and terror quaking, noble, kind one, let us go! pater seraphicus. on to higher spheres ascending, unawares grow endlessly, as in fashion pure, unending, god s high presence strengthens thee. that is spirits sustentation, in free ether all effecting, endless loving s revelation, to beatitude perfecting. chorus of blessed boys [circling round the highest peaks. hand in hand clinging, in a glad ring unite, soaring and singing, feeling a pure delight. godlike the yearning, confident be;

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

monotheistic religions. these practices include: ablution, prostration, invocation of divine names, devotional singing, prayer offerings, ritual use of sacraments and sacred regard for the elements, community-building rituals based on the mystical significance of rites of passage and seasons of nature, and the special treatment of guests. in the torah, there are numerous accounts of holy figures ascending to and worshipping at power spots on special mountains. there are also several accounts of the ritual use of a stone lingam, over which was poured a libation of oil or perhaps milk. numerous passages in the torah also poignantly allude to the experiential transformation of individual consciousness in divine union, and the presence and importance of mystics and awakened souls throughout t

ly delivered by the hand of god. like all traditional religions that center primarily upon a conventional, dualistic understanding of scriptures, the principal intention of the majority of religious jews is to cultivate purity and righteousness for the redemption of their souls and to secure a place in heaven in the company of the righteous. from a qabalistic perspective, this would correspond to ascending the tree via the column of the right way of the angels of elohim) to become like angels and gain access to the lower heavens. while many contemporary religious students of the jewish kabbalah make pretense to mystical aspirations, it has become more of an intellectual exercise than the active pursuit of mystical awakening for most of them. the small minority who do aspire to mystical awa

oks of enoch had been long out of print by the time the work of the chariot trust republished them in the early 1970 s. the texts address a wide range of topics. there are numerous messianic references, extensive angeologies and demonologies, elaborate descriptions of the various heavens and hells, lists of divine names, lists of names of metatron, and allusions to mystical states associated with ascending the tree. the most prominent merkabah sections describe the ascension and transformation of enoch ben yared into metatron, known as the youth (rn, nar) to whom the lord hvhy revealed the deepest secrets, and whom the lord hvhy made the operational manager of this universe.19 metatron, chief of the angels, is referred to in the tanakh (notably in proverbs 22.6 and job 32.6, as well as the

es of vast face generally convolute to the atziluthic letter ayin i, and those of small face to the atziluthic letter alef a. the beards of the two faces with their nine respective formations of names are shown in figures 3.3 and 3.4. the beard of faith, not (al, is mentioned because it is the most precious of all. it egresses from the ears round about the face, the white locks [strands of names] ascending and descending, 2" 2' 8 +0 separating into thirteen of that most splendid of splendors. 10 the formations of the beard are found to be thirteen, that is the upper one [vast face. in the lower one [small face] they are beheld in nine. 11 each hair is said to be the breaking of the hidden fountains that issue forth from the hidden brain [vast face. 12 and all those threads [i.e. convolutin

shas (sheaths).25 as the empowered substance of consciousness manifesting in the four worlds, the qlifoth co-exist like the layers of an onion in reverse, differing from one another in size, density, and rate of vibration. each qlifah makes its imprint on the next, denser shell. one might also envision the analogy of each shell casting a shadow that materializes as a successively denser shell. in ascending the tree, the individuated consciousness expands through the successive shells, with their respective states and stations, and their associated powers. what happens when you ascend the tree shall be described in a later section in this chapter, and the experiences in the various shells shall also be treated in more detail in chapter six. 2" 2' 8: 55 the qlifoth also correlate with the fo

volution of both divine and individual consciousness in the planes of existence. it contains mysteries that manifest at both the macro- and microcosmic levels. one of the mysteries delineated in tree of life is the fall of adam. this fall is portrayed in the difference between working and perfect trees (see figure 3.6 on page 92. working trees are so-named because they represent different ways of ascending the tree. the primary source for all the different types of working trees is the sefer' 8: h" 2: 2 2:e 8% hashmoth. working trees are also known as fallen trees. in the fallen trees, the sefirah knowledge/first has become invisible and fallen into position as the anally centered sefirah kingdom dangling at the bottom of the tree. there is no equivalent for the sefirah kingdom in the sefe

without first establishing their consciousness in a small face totality archetype. through a process of discrimination, small face devotees can get to vast face consciousness by renouncing their small face chosen ideal. in practice, most find that they are unable to renounce that one who has become most dear to their hearts, and who is seen as literally filling 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

eferences to the vast face samadhi experiences of mosheh and abraham: and mosheh knew that-not; the skin of his face shone. 30 as the sun set, a deep sleep fell upon abram, and a great darkness descended upon him. 31 and i will put you in a cleft of the rock while i pass by you. and i will take my hand away and you shall see my ultimate, and my face of not (al) shall be seen. 32, 8, 6. hvhy '7 in ascending the central column on the way of hvhy elohenu (see figure 6.3, the consciousness of the traveler first moves from the waking state of the nefesh in sefirah kingdom into the dream state of the geviyah in sefirah foundation/below. this is done by passing through the gate of the beyt b that connects sefirah kingdom to sefirah foundation/below. most people do this every night and experience

e to move through the shell of terror without fearing the extinction that is to follow. if consciousness becomes temporarily distracted into the right or left columns, it has no recourse on the tree of hvhy elohenu but to return to the central column, since there are no gates connecting the sefiroth vertically up the right and left columns. after passing into sefirah beauty/last, the next step in ascending the central column in the way of hvhy elohenu is to pass through the gate of the alef a. the gate of the alef a connects sefirah beauty/last with sefirah crown/above, traveling across the face of the abyss of the invisible sefirah realization/first at the throat center. in qabalah, the gate of the alef a is called the sword bridge. it is called sirata( straight path) in the fatiha (the o

yitza aq( meditating in the field at sunset),3 and ya aqov( limping down the road at sunrise, after wrestling with paniel all night).4 the reader is referred to figure 7.3. the books of the prophets yield images such as king david the golden one whirling in ecstatic absorption before the ark of the covenant as it was brought to jerusalem (ii samuel, jeremiah bearing a yoke upon his neck, ezekiel ascending in the fiery chariot, the merkabah visions of isaiah and ezekiel, etc. the books of the writings provide our imaginations with images from the travails of job, the story of yonah in the belly of the leviathan, daniel in the den of lions, and other spiritual gems. one might envision the shekhinah seated in a forest setting as described earlier in chapter six, or as the presence of shadai

s the exclusive use of the central column of the tree" 45 way of the angels of destruction: a working tree that involves the exclusive use of the column of the left. way of the angels of elohim: a working tree that involves the exclusive use of the column of the right. way of messiah: a working tree that requires an overwhelming love and one-pointed devotion for a form of messiah or the torah. in ascending the central column, when the heart sefirah beauty/last awakens, the entire tree lights up. way of the saint: a working tree that uses all three columns of the tree; opposite pattern of ascent from the way of the wizard. way of the wizard: a working tree that uses all three columns of the tree; opposite pattern of ascent from the way of the saint. way of yhvh elohenu: a working tree that

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

zodiac each had their plants, animals, images, and so on, and indeed so had all the constellations and stars of the heavens. for the all was one, united by an infinitely complex system of relationships. the magician was one who knew how to enter into this system, and use it, by knowing the links of the chains of influences descending vertically from above, and establishing for himself a chain of ascending links by correct use of the occult sympathies in terrestrial things, of celestial images, of invocations and names, and the like. the methods and the cosmological background presupposed are the same whether the magician is using these forces to try to obtain concrete material benefits for himself, or whether he is using them religiously, as in the hieratic magic described in the asclepiu

ay "pedants" who do not.2 for magic it is axiomatic, says bruno, in every work to have before the eyes the sequence of influence from god to the gods, from the gods to the stars, from the stars to the demons, who are cultivators of the stars and of whom one is the earth, from the demons to the elements, from the elements to the sense and to the "whole animal" and this is the descending scale. the ascending scale is from sense to elements, demons, stars, gods, thence to the soul of the world or the spirit of the universe, and from thence "to the contemplation of the one simple optimus maximus, incorporeal, absolute, sufficient in itself."3 obviously a vital stage in 1 "etenim ipsa vocis qualitas et egyptiorum nominum lingua in seipsa habet actum dictorum. quantum igitur possibile est, o rex

no proliferates epithets like these for all the principles, and the above is only a small selection from the jupiter epithets. readers of the spaccio will recognise at once that these are of the same type as those in which the reform of the heavens is described in that work. if we were to use the above jupiter epithets in the spaccio manner, we would say that to such and such a constellation were ascending candour, amiable cult, tranquillity and so on, displacing the descending opposites of pride, dementia, contempt for others, usurpation and so on. in the de imaginum compositione, bruno does not describe the constellations, nor use the idea of ascent and descent from them of all these brilliantly expressed notions, but it is clear that he is thinking on the same lines as in the spaccio an

FRATER ELIJAH ANGELS OF CHAOS

lso a reference to this being the original magician and speaking into being all of existence. more on this later. ii/3b: the end of the creation process. the choice was made to exist, to bring about itself in wonderment again and again unto a new creation. the calling was of itself to itself, for it is. in a microcosmic view, this is the urge of initiation. a picture is given representing 7 steps ascending to a star. part of the stairs are shown in shadow and flame. this is our hell, which we must tread upon to ascend. ii/4a: an evocation into the mind of the reader. a call to hadit. this being futile because it is he who must come forward. but sometimes another mind may touch through the veils and we may know. ii/4b: adjective metaphor. ii/5a: the calling of the holy guardian angel causes

FREEMASON BLUEBOOK

supported by three great pillars, called wisdom, strength and beauty. it is necessary there should be wisdom to contrive, strength to support, and beauty to adorn all great and important undertakings. covering of a lodge. it is no less than the clouded canopy or starry decked heaven, where all good masons hope at last to arrive, by the aid of that theological ladder which jacob in his vision saw ascending from earth to heaven called jacob's ladder, the three principal rounds of which are called faith, hope and charity. the greatest of these is charity, because our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave through the boundless realms of eternity. furniture of a lodge. the holy bible, the square and the compasses. the holy bible we dedicate to

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

finally slain by his adversaries. and so he slept until as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, the lion of judah. then the disc was found, also the new cruciform hammer, and upon the disc the mystic symbol, the rose. in these two symbols lie hidden the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the sons of cain, has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and st

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

from the concourse of the sages fifty-two 'representative men, taken in historical order, beginningwithpythagoras and plato.thelessons of each week will be taken from the works of one of these men, andthediscourse will interpret his wisdom, or some important factor in mystical philosophy which may be said to take shape in him. during seven days he will rule our thoughts, and will be therefore the ascending star which will govern during that period in the spiritual sky.thelessons and discourses which constitute the second division of the service will be followed by a dedicatory rite, which will openwitha choral hymn and a devout invocationallitany. a solemn act of dedication will then be made, and the seven-branched candlestick, which now overshadows you, will be lighted on the altar, repre

GILBERT THE MAGICAL MASON

ach contribute an essence which in their totality, in ever-varying proportion, constitutes man. at his origin there was formulated what the scientists would call 'archetypal man, and what the kabalists call adam kadmon, the heavenly man. successive stages of entities of this type pass along the ages through a descending scale, offering the individual every variety of experience, and then along an ascending scale of re255 development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. in thecommentaryonthecreationofgenesis,still allegorical like genesis itself, it is stated:thereis in heaven a treasury called guph, and all the souls which were created in the beginning, and hereafter to come into this wo

star in the east. wisdom, strength, and beauty are the sephirotic triad of chochmah, geburah, and tiphereth.theseveral emanations of the sephiroth of the kabbalah, one proceeding from the other, produce, as they are always designed in visible form, a tortuous path, at once reminding us of the winding staircase. indeed one form of the contemplation of the eternal was described by the kabbalists as ascending by the sephirotic names and descending by the paths. this tortuous path is also like the lightning flash, as is said in the sepher yetzirah or 'book of formations, which has been translated by myself and is now published at bath, and is, perhaps, the oldest monotheistic philosophical tract in exist255 ence. note, the son of god is also spoken of as the 'light of the world. four tassels r

ht sent by ahriman, the evil one. 4. mithras and the sun (several scenes) he appears to crown the sun, who kneels before him, using the left hand, while in the right he holds a cornucopia; recognition of the value of the sun's light and heat (b) mithras and the sun stand together, clasping each250themagical masonother's right hands (c) mithras mounting the solar chariot with four white horses and ascending (d) mithras and the sun together at a banquet with men standing around.thechristian fathers especially condemned these scenes and destroyed all copies of them. s. mithras and the bull. this is no earthly bull,butis the goshurun or heavenly bull of the avesta (many scenes.)thebull in a boat upon the water, for ahriman has sent a deluge upon the world.thebull coming out of the gable end of

GILBERT THE SORCERER AND HIS APPRENTICE

old and bearded man wrapped in a mantle, and with his head covered with a cowl, bearing in his right hand the lantern of occult science, while in. his left he holds his magic wand half hidden beneath his cloak. he isprudence.thetarot5910. the wheeloffortune.a wheel ofsevenspokes (the two halves of the double-headed cards make iteightspokes, whichisincorrect) revolving (between two uprights).onthe ascending side is an animal ascending, and on the descending side is a sort of monkey descending; both forms are bound to the wheel. above it is the form of an angel (or a sphinx in some) holding a sword in one hand and a crown in the other. this very complicated symbol ismuchdisfigured, and has been well restored by levi.itsymbolisesfortune,good or bad.ii.strength or fortitude.awoman crowned with

hey both look in the same direction. the sphinx which turns its head towards the78thesorcerer and his apprenticeother is black and menacing, the otheriswhite and calm. on the square which forms the front of the chariot we see the indian lingam surmounted by the flying globe of the egyptians.10. the wheeloffortune.a wheel of seven spokes, the cosmogonical wheel of ezekiel, with a dog-headed figure ascending on one side (anubis, the egyptian mercury; and a demon descending on the other (the egyptian evil deity, typhon; the former of these bears a caduceus, the latter a trident; both figures are bound to the wheel. above them is a sphinx at the balance-point of the wheel, holding a drawn sword between its lion's claws.12. the devil.throned on a cube above the universe is a goat-headed, satyr

GILBERT R A THE MASONIC CAREER OF A

ite for the purposes of the c (21) the s.c. will if necessary and desirable acquire other rites and orders, masonic and non-masonic, to work in connection with its purposes and will at the proper time constitute two further rites for the completion of the existing series as follows- a the order of the daughters of zion. b the third order r.r. et a.c (22) the c, will distribute these rites upon an ascending scale as follows- a* rite of martinism, referred to malkuth. h* rite of the g.d, referred to jesod. c* rite of swedenborg, referred to hod (with its complement) d* rite of the eastern star, referred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the nov

GNOSTIC CATECHISM

GOLDEN DAWN RITUALS SADD

all present give lvx signs in silencho14 tetragrammaton on the great cross thou shall know that the holy name hwhy is to be found on each of the holy tablets in the following manner: great cross thou shall read the tetragrammaton always beginning from the top of the linea dei patris and the linea dei fellique ascribing the appropriate letter to each tablet, and read in a spherical fashion (letter ascending in an upward direction) to the bottom of both lines. each tablet begins on the top with the appropriate letter of the tetragrammaton, ascribed to the elemental tablet: d= y c= h a= w b= h thou shalt read the linea spiritus sancti beginning in the left, and again, commencing with the letter of the tetragrammaton appropriate to the tablet, reading from right to left. air tablet 15 tetragra

GOLDEN DAWN RITUALS U1

four pillars of the tree of life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation that point of the zodiac which ascended at the moment of his birth and conception (for the same degree of the zodiac ascendeth as both, otherwise the birth could not take place. which is to say that those times, the same degree of the zodiac that is ascending in the east of the heavens of the star whereon he is incarnated. thus does he remain during that incarnation, facing that particular point in his sphere of sensation. that is to say, this sphere does not revolve about the physical body. from dsj and hrwbg are formed the arms. therein exists the faculties of operative action, and at their extremities are the symbols of the four elements a

GOLDEN DAWN RITUALS Z1

les of the balance, then members, if the hall is large enough, and at the end the watcher without, the sentinel. it is as though a gigantic wheel were revolving, as it is said: one wheel upon earth beside the kerub. the name of the sphere of the primium mobile \ylglgh tycar, signifies the heads or beginnings of wwhirling motions or revolutions. of this wheel in the mystic circumambulation, the 19 ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the reverse circumambulation, the contrary. now, the nave or axis of this wheel is about the invisible station of harpocrates- as though that god, in the sign of silence, were there placed affirming the concealment of that central atom of the wheel, which alone revolves not. the m

GOLDEN DAWN RITUALS ZAM17

r mind, esteeming little the making of gold, which is but a parergon, for besides that they have a thousand better things. we say with our loving father c.r.c, phy. aurum nisi quantum aurum, for unto him the whole nature is detected; he doth not rejoice that he can make gold, and that, as saith christ, the devils are obedient unto him, but is glad that he seeth the heavens open, the angels of god ascending and descending, and his name written in the book of life (in den boecke des levens. also we testify that, under the name of chymia, many books and pictures are set forth in contumeliam gloriae dei, as we will name them in their due season, and will give to the pure-hearted a catalogue or register of them. we pray all learned men to take heed of this kind of books, for the enemy never res

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ace (the location of which, though known in classical times, had been forgotten by ma mun s day. by a further lucky accident the vibrations that the arabs had caused with their battering rams and drills dislodged a block of limestone from the ceiling of the descending corridor. when the socket from which it had fallen was examined it was found to conceal the opening to another corridor, this time ascending into the heart of the pyramid. there was a problem, however. the opening was blocked by a series of enormous plugs of solid granite, clearly contemporaneous with the construction of the monument, which were held in place by a narrowing of the lower end of the corridor.8 the quarriers were unable either to break or to cut through the plugs. they therefore tunnelled into the slightly softe

ocked by a series of enormous plugs of solid granite, clearly contemporaneous with the construction of the monument, which were held in place by a narrowing of the lower end of the corridor.8 the quarriers were unable either to break or to cut through the plugs. they therefore tunnelled into the slightly softer limestone surrounding them and, after several weeks of backbreaking toil, rejoined the ascending corridor higher up having bypassed a formidable obstacle never before breached. the implications were obvious. since no previous treasure-seekers had penetrated this far, the interior of the pyramid must still be virgin territory. the diggers must have licked their lips with anticipation at the 5 atlas of ancient egypt, p. 36. 6 the pyramids of egypt, pp. 94-5. 7 the pyramids of egypt by

uried within the monument. in this repository, according to age-old tradition, the pyramid builders had placed instruments of iron and arms which rust not, and glasse which might be bended and yet not broken, and strange spells. 9 9 john greaves, pyramidographia, cited in serpent in the sky, p. 230. graham hancock fingerprints of the gods 288 the great pyramid: entrance and plugging blocks in the ascending corridor. graham hancock fingerprints of the gods 289 the great pyramid: detail of corridors, shafts and chambers. but ma mun and his men found nothing, not even any down-to-earth treasure and certainly not any high-tech, anachronistic plastic or instruments of iron or rustproof weapons. or strange spells either. the erroneously named queen s chamber (which lay at the end a long horizont

prints of the gods 289 the great pyramid: detail of corridors, shafts and chambers. but ma mun and his men found nothing, not even any down-to-earth treasure and certainly not any high-tech, anachronistic plastic or instruments of iron or rustproof weapons. or strange spells either. the erroneously named queen s chamber (which lay at the end a long horizontal passageway that branched off from the ascending corridor) turned out to be completely empty just a severe, geometrical room.10 more disappointing still, the king s chamber (which the arabs reached after climbing the imposing grand gallery) also offered little of interest. its only furniture was a granite coffer just big enough to contain the body of a man. later identified, on no very good grounds, as a sarcophagus, this undecorated s

great pyramid been emptied of its contents? had it been 500 years after khufu s death, as the egyptologists suggested? or was it not more likely, as the evidence was beginning to suggest, that the inner chambers of the pyramid had been empty all along, from the very beginning, that is, from the day that the monument had originally been sealed? nobody, after all, had reached the upper part of the ascending corridor before ma mun and his men. and it was certain, too, that nobody had cut through the granite plugs blocking the entrance to that corridor. commonsense ruled out the possibility of any earlier incursion unless there was another way in. 10 secrets of the great pyramid, p. 11. 11 the traveller s key to ancient egypt, p. 120. graham hancock fingerprints of the gods 290 bottlenecks in

t corridor. commonsense ruled out the possibility of any earlier incursion unless there was another way in. 10 secrets of the great pyramid, p. 11. 11 the traveller s key to ancient egypt, p. 120. graham hancock fingerprints of the gods 290 bottlenecks in the well-shaft there was another way in. farther down the descending corridor, more than 200 feet beyond the point where the plugged end of the ascending corridor had been found, lies the concealed entrance to another secret passageway, deep within the subterranean bedrock of the giza plateau. if ma mun had discovered this passageway, he could have saved himself a great deal of trouble, since it provided a readymade route around the plugs blocking the ascending corridor. his attention, however, had been distracted by the challenge of tunn

n s chambers. such a possibility cannot be ruled out. nevertheless, a review of the 12 secrets of the great pyramid, p. 58. 13 the geography of strabo (trans. h. l. jones, wm. heinemann, london, 1982, volume viii, pp. 91-3. 14 secrets of the great pyramid, p. 58. 15 in general, it is assumed to have been used as an escape route by workers sealed within the pyramid above the plugging blocks in the ascending passage. 16 because, over a distance of several hundred feet through solid masonry, it joins two narrow corridors. this could not have been achieved by accident. graham hancock fingerprints of the gods 291 historical record indicates little in its favour. for example, the upper end of the well-shaft was entered off the grand gallery by the oxford astronomer john greaves in 1638. he manag

des and 3/10-inch on the roof.4 passing the steel door, i continued through ma mun s tunnel, breathing in its ancient air and adjusting my eyes to the gloom of the low-wattage bulbs that lit it. then ducking my head i began to climb through the steep and narrow section hacked upwards by the arab diggers in their feverish thrust to by-pass the series of granite plugs blocking the lower part of the ascending corridor. at the top of the tunnel two of the original plugs could be seen, still in situ but partially exposed by quarrying. egyptologists assumed that they had been slid into their present position from above5 all the way down the lag-foot length of the ascending corridor from the foot of the grand gallery.6 builders and engineers, however, whose trend of thought was perhaps more pract

, whose trend of thought was perhaps more practical, had pointed out that it was physically impossible for the plugs to have been installed in this way. because of the leaf-thin clearance that separated them from the walls, floor and ceiling of the corridor, friction would have foiled any sliding operation in a matter of inches, let alone 100 feet.7 the puzzling implication was therefore that the ascending corridor must have been plugged while the pyramid was still being built. but why would anyone have wished to block the main entrance to the monument at such an early stage in its construction (even while continuing to enlarge and elaborate its inner chambers? moreover, if the objective had been to deny intruders admission, wouldn t it have been much easier and more efficient to have plug

have wished to block the main entrance to the monument at such an early stage in its construction (even while continuing to enlarge and elaborate its inner chambers? moreover, if the objective had been to deny intruders admission, wouldn t it have been much easier and more efficient to have plugged the descending corridor from its entrance in the north face to a point below its junction with the ascending corridor? that would have been the most logical way to seal the pyramid and would have made plugs unnecessary in the ascending corridor. there was only one certainty: since the beginning of history, the single known effect of the granite plugs had not been to prevent an intruder from gaining access; instead, like bluebeard s locked door, the barrier had magnetized ma mun s attention and

hing of inestimable value must lie beyond them. might this not have been what the pyramid builders had intended the first intruder who reached this far to feel? it would be premature to rule out such a strange and unsettling possibility. at any rate, thanks to ma mun (and to the predictable constants of human nature) i was now able to insert myself into the unblocked upper section of the original ascending corridor. a smoothly cut aperture measuring 3 feet 5 inches wide x 3 feet 11 inches high (exactly the same dimensions as the descending corridor, it sloped up into the darkness at an angle of 26 2 30 8 (as against 26 31 23 in the descending corridor).9 what was this meticulous interest in the angle of 26, and was it a coincidence that it amounted to half of the angle of inclination of th

athematical 8 the pyramids of egypt, p. 91. 9 ibid, p. 88. 10 or 51 50 35 to be exact, ibid, page 87; traveller s key to ancient egypt, p. 112. 11 see chapter twenty-three. 12 ibid. graham hancock fingerprints of the gods 309 epiphanies. bent almost double, my back brushing against the polished limestone ceiling, it was with such thoughts in my mind that i began to scramble up the 26 slope of the ascending corridor, which seemed to penetrate the vast bulk of the six million ton building like a trigonometrical device. after i had banged my head on its ceiling a couple of times, however, i began to wonder why the ingenious people who d designed it hadn t made it two or three feet higher. if they could erect a monument like this in the first place (which they obviously could) and equip it wit

it hadn t made it two or three feet higher. if they could erect a monument like this in the first place (which they obviously could) and equip it with corridors, surely it would not have been beyond their capabilities to make those corridors roomy enough to stand up in? once again i was tempted to conclude that it was the result of a deliberate decision by the pyramid builders: they had made the ascending corridor this way because they had wanted it this way (rather than because such a design had been forced upon them) was there motive in the apparent madness of these archaic mind games? unknown dark distance at the top of the ascending corridor i emerged into yet another inexplicable feature of the pyramid, the most celebrated architectural work to have survived from the old kingdom 13 t

to have been the sarcophagus of khufu.5 its interior measurements were 6 feet 6.6 inches in length, 2 feet 10.42 inches in depth, and 2 feet 2.81 inches in width. its exterior measurements were 7 feet 5.62 inches in length, 3 feet 5.31 inches in depth, and 3 feet 2.5 inches in width6 an inch too wide, incidentally, for it to have been carried up through the lower (and now plugged) entrance to the ascending corridor.7 some routine mathematical games were built into the dimensions of the sarcophagus. for example, it had an internal volume of 1166.4 litres and an external volume of exactly twice that, 2332.8 litres.8 such a precise coincidence could not have been arrived at accidentally: the walls of the coffer had been cut to machine-age tolerances by craftsmen of enormous 4 the pyramids of

es designated for the pharaoh s use as he journeyed to his eternal resting place among the stars: the gods who are in the sky are brought to you, the gods who are on earth assemble for you, they place their hands under you, they make a ladder for you that you may ascend on it into the sky, the doors of the sky are thrown open to you, the doors of the starry firmament are thrown open for you.5 the ascending pharaoh was identified with, and frequently referred to, as an osiris. osiris himself, as we have seen, was frequently linked to and associated with the constellation of orion. osiris-orion was said to have been the first to have climbed the great ladder the gods had made. and several utterances left no doubt that this ladder had not extended upwards from earth to heaven but downwards fr

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

rmed the paths. they showed his head at the top of the tree, in the path leading from kether to chokma, which is the first path of the flaming sword. all the known authorities have then continued to number the remaining 22 of the 32 paths of wisdom from path 11 (joining kether to chokma) to path 32 (joining yesod to malkuth. one may now question how it was that the serpent who formed the paths by ascending the tree could possibly have started at the top, and why previous commentators have never taken this vital idea into consideration -the sword and the serpent [official qblh text] charles stansfeld jones is an enigmatic historical figure for orthodox thelemic magicians. proclaimed by aleister crowley to be his magical child, a ranking member of the a:.a. and a national grand master of the

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

folksong there grows out of the youth s body a green fir (zelen bor, m, out of the maiden s a red rose (rumena ruzhitsa, f, vuk 1, no. 137, so that the sex is kept up even in the plants: 2 the rose twines round the fir, as the silk round the nosegay. all these examples treat the flower as a mere symbol, or as an after-product of the dead man s intrinsic character: the rose coming up resembles the ascending spirit of the child; the body must first lie buried, before the earth sends up a new growth as out of a seed, conf. chap. xxxvii. but originally there might lie at the bottom of this the idea of an immediate instantaneous passage of the soul into the shape of a flower, for out of mere drops of blood, containing but a small part of the life, a flower is made to spring: the soul has her se

he transformation, conf. kinderm. no. 160 (see suppl. in the same way popular imagination, childlike, pictures the soul as a bird, which comes flying out of the dying person s mouth. that is why old tombstones often have doves carved on them, and these the christian faith brings into still closer prox imity to spirit. 1 a ship founders: the people on shore observe the souls of those who have sunk ascending from the wave to ward heaven in the shape of white doves.2 the romance legend of the tortured eulalia says( in figure de colomb volat a ciel/ as a bird the little brother, when killed, flies out of the juniper-tree (machandelbom, kinderm. 47. to the enigma of the green tree and the dry, each with a little bird sitting on it, the interpretation is added: ir sele zen vogelen si gezalt! the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

e to proselytize them to our views. the less so, as in the cases of purely psychic and spiritual manifestations we believe in the intercommunication of the spirit of the living man with that of disembodied personalities. we say that in such cases it is not the spirits of the dead who descend on earth, but the spirits of the living that ascend to the pure spiritual souls. in truth there is neither ascending nor descending, but a change of state or condition for the medium. the body of the latter becoming paralyzed, or "entranced" the spiritual ego is free from its trammels, and finds itself on the same plane of consciousness with the disembodied spirits. hence, if there is any spiritual attraction between the two they can communicate, as often occurs in dreams. the difference between a medi

stral capsule. all christian cabalists still maintain the same, as they are unable to break quite loose from their anthropomorphic and biblical doctrines. q. and what do you say? a. we say that we only allow the presence of the radiation of spirit (or atma) in the astral capsule, and so far only as that spiritual radiancy is concerned. we say that man and soul have to conquer their immortality by ascending towards the unity with which, if successful, they will be finally linked and into which they are finally, so to speak, absorbed. the individualization of man after death depends on the spirit, not on his soul and body. although the word personality, in the sense in which it is usually understood, is an absurdity if applied literally to our immortal essence, still the latter is, as our in

HP LOVECRAFT A DARK LORE

but blake's restlessness was merely increased. it was then that he first thought of crossing the city and climbing bodily up that fabulous slope into the smoke-wreathed world of dream. late in april, just before the aeon-shadowed walpurgis time, blake made his first trip into the unknown. plodding through the endless downtown streets and the bleak, decayed squares beyond, he came finally upon the ascending avenue of century-worn steps, sagging doric porches, and blear-paned cupolas which he felt must lead up to the long-known, unreachable world beyond the mists. there were dingy blue-and-white street signs which meant nothing to him, and presently he noted the strange, dark faces of the drifting crowds, and the foreign signs over curious shops in brown, decade-weathered buildings. nowhere

f he had indeed come to be the leader, he must have forced young ward to act as his amanuensis. in this new material one mystic formula, or rather pair of formulae, recurred so often that willett had it by heart before he had half finished his quest. it consisted of two parallel columns, the left-hand one surmounted by the archaic symbol called "dragon's head" and used in almanacs to indicate the ascending node, and the right-hand one headed by a corresponding sign of "dragon's tail" or descending node. the appearance of the whole was something like this, and almost unconsciously the doctor realised that the second half was no more than the first written syllabically backward with the exception of the final monosyllables and of the odd name yog-sothoth, which he had come to recognise under

the room with its bizarre contents, and saw that the kylix on the floor, in which the ominous efflorescent powder had lain, was giving forth a cloud of thick, greenish-black vapour of surprising volume and opacity. that powder- great god! it had come from the shelf of "materia- what was it doing now, and what had started it? the formula he had been chanting- the first of the pair- dragon's head, ascending node- blessed saviour, could it be. the doctor reeled, and through his head raced wildly disjointed scraps from all he had seen, heard, and read of the frightful case of joseph curwen and charles dexter ward "i say to you againe, doe not call up any that you can not put downe. have ye wordes for laying at all times readie, and stopp not to be sure when there is any doubte of whom you hav

cronomicon and the commoriom myth-cycle preserved by the atlantean high-priest klarkash-ton "but we will talk of all this later on. it must be four or five o clock by this time. better bring the stuff from your bag, take a bite, and then come back for a comfortable chat" very slowly i turned and began to obey my host; fetching my valise, extracting and depositing the desired articles, and finally ascending to the room designated as mine. with the memory of that roadside claw-print fresh in my mind, akeley s whispered paragraphs had affected me queerly; and the hints of familiarity with this unknown world of fungous life- forbidden yuggoth- made my flesh creep more than i cared to own. i was tremendously sorry about akeley s illness, but had to confess that his hoarse whisper had a hateful

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

he abyss, but our previous wanderings had shown us that matters of scale were not wholly to be depended on. alter about a quarter of a mile that nameless scent became greatly accentuated, and we kept very careful track of the various lateral openings we passed. there was no visible vapor as at the mouth, but this was doubtless due to the lack of contrasting cooler air. the temperature was rapidly ascending, and we were not surprised to come upon a careless heap of material shudderingly familiar to us. it was composed of furs and tent cloth taken from lake s camp, and we did not pause to study the bizarre forms into which the fabrics had been slashed. slightly beyond this point we noticed a decided increase in the size and number of the side galleries, and concluded that the densely honeyco

HP LOVECRAFT COOL AIR

s is what i shiveringly puzzled out on the stickily smeared paper before i drew a match and burned it to a crisp; what i puzzled out in terror as the landlady and two mechanics rushed frantically from that hellish place to babble their incoherent stories at the nearest police station. the nauseous words seemed well-nigh incredible in that yellow sunlight, with the clatter of cars and motor trucks ascending clamorously from crowded fourteenth street, yet i confess that i believed them then. whether i believe them now i honestly do not know. there are things about which it is better not to speculate, and all that i can say is that i hate the smell of ammonia, and grow faint at a draught of unusually cool air "the end" ran that noisome scrawl "is here. no more ice--the man looked and ran away

HP LOVECRAFT DAGON

mpulse which i cannot definitely analyse, i scrambled with difficulty down the rocks and stood on the gentler slope beneath, gazing into the stygian deeps where no light had yet penetrated. all at once my attention was captured by a vast and singular object on the opposite slope, which rose steeply about a hundred yards ahead of me; an object that gleamed whitely in the newly bestowed rays of the ascending moon. that it was merely a gigantic piece of stone, i soon assured myself; but i was conscious of a distinct impression that its contour and position were not altogether the work of nature. a closer scrutiny filled me with sensations i cannot express; for despite its enormous magnitude, and its position in an abyss which had yawned at the bottom of the sea since the world was young, i pe

INITIATION INTO HERMETICS

any time. every scholar then of course has to obey the instructions of the leader. from now on the guru is taking over the magician s guidance. as soon as the connection with the guru has been established, the magician will enter the last phase of his mental development, and as the physical world has nothing more to offer him, he will visit other spheres. he will manage this in the same manner by ascending straight as a dart from the earth, concentrating on the sphere his wishes to visit, and according to his will, being attracted by the sphere. as there does not exist any perception of time and space for his spirit, he can visit any sphere instantly, either alone or in the company of his leader. according to the quabbalistic tree of life, he will reach in turns, first the sphere of the mo

IRISH WITCHCRAFT AND DEMONOLOGY

through the lands of sir arnold, and that in consequence his life would be in danger. de ledrede had been arrested by le poer's orders in lent, in the year 1324. on monday following the octave of easter the seneschal held his court in kilkenny, to which entrance was denied the bishop; but the latter, fully robed, and carrying the sacrament in a golden vase, made his way into the court-room, and "ascending the tribunal, and reverently elevating the body of christ, sought from the seneschal, justiciary, and bailiffs that a hearing should be granted to him" the scene between the two was extraordinary; it is too lengthy to insert, and does not bear to be condensed--suffice it to say that the seneschal alluded to the bishop as "that vile, rustic, interloping monk (trutannus, with his dirt (hor

o have seen him on the occasion of one of his septennial appearances under the following curious conditions. o'neill was a blacksmith, and his forge: stood on the brow of a hill p. 73 overlooking the lake, on a lonely part of the road to cahirconlish. one night, when there was a bright moon, he was working very late and quite alone. in one of the pauses of his work he heard the ring of many hoofs ascending the steep road that passed his forge, and, standing in his doorway, he saw a gentleman on a white horse, who was dressed in a fashion the like of which he had never seen before. this man was accompanied by a mounted retinue, in similar dress. they seemed to be riding up the hill at a gallop, but the pace slackened as they drew near, and the rider of the white horse, who seemed from his h

ISIS UNVEILED

presented him with a precious box of relies. on his return home his confessor saw the virgin, who descended from her glorious abode for the sole purpose of blessing these relics and authenticating them. the superior (tf the neighboring convent and the mother-abbess of a nunnery both saw the same viaon, with a re-enforcement of several saints and martyrs; they prophesied and "felt the holy ghost" ascending from the box of relics and over- shadowing the prince. a demoniac provided for the purpose by the clergy was exorcized in full ceremony, and upon being touched by the box immediately recovered, and rendered thanks on the spot to the pope and the holy ghost. after the ceremony was over the guardian of the treasury in which the relics were kept, threw himself at the feet of the prince, and

oai and spirit, which was the reason why the disciples did not recognise him after the resurrection. in this spiritual state of a nmvlaenim, jesus remuned on earth for eighteen months after he had risen. during this last sojourn, he received from sophia that perfect knowledge, that true gnosis, which ae communicated to the very few among the apohlet who were capable of receiving the same "thence, ascending into the middle space, he rats on the right hand of bda-baoth, but unperceived by him, and there collects all the souls which shall have been purified by the knowledge of christ. when he has collected all the spiritual light that exists in matter, out of bda-baoth's empire, the redemption will be accomplished and the world will be destroyed. such is the meaning of the re-absorption of al

ssigned to eveiy human b^ng. it is this divine entity which is the "only man" for the casket which con- tains our soul, and the soul itself, are but half-entities; and without its overshadowing both body and astral soul, the two are but an animal duad. it requires a trinity to form the complete 'man' and allow him to remain inmiortal at every 'rebirth' or rewlutio, throughout the sub- sequent and ascending spheres, every one of which brings hirn nearer to the refulgent realm of eternal and absolute light "god's fibst-born, who ia the 'holy veil' the 'light of li^ts' it is he who sends the revolvtio of the delegatus, for he is the first power" says the kahalist "the pneuma spirit] and the dunamis [power, which is from god, it ia right to consider nothing else than the logos, who is also] fi

ught it from india(^ere it can be found even now, two or three centuries b. c. lite as fyrians, egyptians, ancient americans, hindos, and romans had it in various, but very shght, modifications ot shape 'hll very late in the medieval ages, it was considered a potent spell against epilepsy and de- m(huacal possession; and the "signet of the living god" brou^t down in st. john's vision by the angel ascending from the east to "seal the servants of our god in their foreheads" was but the same mystic tau the egyptian cross. in the painted glass of st. dionysus (france) this angel is represented as stamping this sign on the forehead^ the elect; the legend reads, siqmvm tay. in king's onottici the author reminds us that "this mark is commonly borne by st. anthony, an egyi^ian recluse" what the re

JASMUHEEN THE FOOD OF GODS

state into being? also what about the field dynamics? answer q7: in the field of dimensional biofield science, this is an interesting challenge. for example, the below diagram shows a classic image of an individual existing in the denser material reality of this world yet being guided by the higher divine nature. the questions are as follows: 1. if the current esoteric reality is that rather than ascending, we are to descend our dow into this physical plane and manifest our christed or buddhic consciousness, then how can a predominantly theta. delta field being exist in a beta. alpha field? isn t this like trying to mix oil and water and is hence an energetic incompatibility? 2. what about the reality that if god is everywhere and in everything, then aren t we already enlightened? 3. how c

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

stonehenge, ellora, the babel-towers of central america, the gigantic ruins scattered all over tartary and india, to see how gloriously they symbolised the majesty of the supreme. to these uprights, obelisks, or lithoi, of the old world, including the bethel, or jacob s pillar, or pillow, raised in the plain of luz, we will add, as the commemorative or reminding shape of the fire, the pyramids of ascending and descending signs. 61 egypt, the millenarius, gnomon, mete-stone, or mark, called london stone, all crosses raised at the junction of four roads, all market-crosses, the round towers of ireland, and, in all the changeful aspects of their genealogy, all spires and towers, in their grand hieroglyphic proclamation, all over the world. all these are phalli, and express a sublime meaning (

er (e) leo (f) virgo, are the six first signs; and they collectively (in their annual succession) form the macrocosmos of the cabalists. then succeeds the turning-point, balances, or nave (navel, of the astronomical wheel, represented by the sign libra (g, which, be it remembered, was added by the imaginative (and therefore, practically inventive) greeks. the foregoing, up to libra, represent the ascending signs, or six of the spokes, so to speak, of the annual zodiacal wheel, circling to the zenith or vertex. the last six signs of the zodiac are called descending signs, and they are the sinister, autumnal, or changing, in reverse, monthly spaces, each of thirty degrees, and again comprising six radii of this celestial wheel, or this ezekiel's wheel. the turning-point is virgo- scorpio, wh

his their astrological assumption of what was earliest; for which see the succeeding figure (g) libra (the balances) leads again off as the hingepoint, introducing the six winter signs, which are (g) libra again (h) scorpio (i) sagittarius (j) capricornus (k) aquarius, and (l) pisces. fig. 12 (a) ezekiel's wheel. turning-point libra (the sign libra was added by the greeks) the first six signs, or ascending signs, are represented by the celestial perpendicular, or descending ray, as thus: the last six signs, or descending signs, are represented by the terrestrial ground-line, or horizontal, or equatorial (symbol, or sigma, as thus: the union of these (at the intersection of these rays) at fig. 13. mysteries of the cross. 63 the junction-point, or middle point, forms the cross as thus: fig

dent month of july; and in this view they are regarded as the discharges of the sacred fountains. lions heads, with fountains, are observable in architecture all the world over. all architecture is primarily derivable from two mathemaplanetary influences. 151 tical lines( and, which, united (and intersecting, form the cross. the first mark is the origin of the upright tower, pyramid, or imitation ascending flame of fire, which aspires against the force of gravity; also of the steeple, or phallus, all over the world. the second, or horizontal, mark is the symbol of the tabernacle, chest, or ark, or fluent or base-line, which is the expression of all egyptian, grecian, and jewish templar architecture. the union of the two lines gives the christian, universal cross-form, in the blending of th

ation. these represent the descending half of the machataloth, as the cabalistic jews called the zodiac united. the whole is made up from abstruse sigmas, or the application of rosicrucianism on its hieroglyphic and representative side. 162 the rosicrucians. heraldic and figurative chart, according to the oldest heraldic systems (no. 1 (musical notes also) region elementary, whereon he saw angels ascending anddescending: and he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of god ascending and descendingon it (genesisxxviii. jacob s ladder 12 also thechromatic scale of sevenmusicalnotes, the celebrated seal of solomon (or sword of solomon, or gladius of saint michael the archangel (with the celebrated seal of solomon, he solomo

it becomes the only means of the earthly intelligence, or man, knowing it. it is the angel-conqueror, guide, saviour born of woman, or great deep, the gnostic sophia, the word made flesh of st. john. the empyrseum is properly the flower, or glory (effluent in its abundance, of the divine latent fire. it is penetrated with miracle and holy magic. the rosicrucian system teaches that there are three ascending hierarchies of beneficent angels (the purer portion of the first fire, or light, divided into nine orders. these threefold angelic hierarchies are the teraphim, the seraphim, and the cherubim. this religion, which is the religion of the parsees, teaches that, on the dark side, there are also three counterbalancing resultant divisions of operative intelligences, divided again into nine sp

on of the present of the indicative of the verb eimi, and signifies" thou art; being, as plutarch has interpreted it, the salutation of the god by those who entered the temple. see plutarch de e apud delph. lord monboddo s origin and progress of language (1774, vol. ii. p. 85, refers to this letter e. fig. 172. the delphic e means the number five, or the half of the cabalistic zodiac, or the five ascending signs. this delphic e is also the seleucidan anchor. it was adopted by the gnostics to indicate the saviour, and it is frequent in the talismans and amulets of the early chris- fig. 173. tians. it is one of the principal gems of the gnostics, and is a cameo in flat relief. one of the charges against the knights templars was as follows: that they bound, or touched, the head of an idol wit

KETAB E SIYAH

nd to such duty by shedim spell, woven by baalzebub and ishtar before they made flight. 154 now to the river went raphael and at its bank, before the water, sat and cast certain sorceries upon the waves that in the waters of the brook were seen the night's testament to the deeds that shedim wrought within the valley's confines and all was known to raphael and he was afraid. now, on flaming wings, ascending he made his own speed to high heaven's gates and, there passing its towers that watched the approach thither, flew swift through the gates thrown open before him as he flew in haste to heaven's hub where reached above all the eternal tower, seat of god's once-great majesty. descending, alighting within its long shadow he now went by foot to the spire's portal and demanded of the gatesmen

from those grim portals and walls and look no more upon desolate sheol. the first of that host to greet her, she that walked upwards in triumph was abaddon the destroyer, captain of that great host sent forth to break into many parts those gates that closed in those that i would have freer than all things. shedim and nephilim went from sheol and went from that most profound darkness and sought by ascending passages the gates of chadel and the towers that shone with the light of a fount of fire. upon the great feast of spring they came once more to the gates of chadel, those gates from which ishtar had departed full half a year, the long, cold winter, before the time of her returning. first was i at the gates to greet and welcome her once more to her people that had mourned most bitterly he

LAITMAN M BASIC CONCEPTS IN KABBALAH

n the world assiya. thus, everything depends on the spiritual level of those who wish to attain the upper world, and therefore equalize their spiritual qualities to the properties of the worlds. consequently, they become an integral part of the worlds, which explains why all the worlds were created, and why we need them. indeed, we would have been unable to attain the creator without consistently ascending the nrnhy levels of each world. by attaining a certain level, we feel the light (pleasure) and this helps us f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 81 continue eradicating the egoistic will to enjoy until we achieve the purpose of creation equivalence and adhesion with the creator. it is important to understand that the nrnhy constitutes the division of the entire crea

LAITMAN M KABBALAH REVEALED

ng by our own awareness is so much better than evolving only after nature gives us a painful push from behind! if we have a desire to evolve in spirituality, then we have the right kli for it, and there is no better feeling than a filled kli, a fulfilled desire. but the desire for spirituality must come before the spiritual filling. preparing the kli before the light is not only the sole means of ascending in the fourth phase; it is also the only means in which no pain and shortage is involved. in fact, if we think about it, there is nothing more natural than to prepare the kli first. if i want to drink water, then water is my light, my pleasure. naturally, to drink water i must prepare the (kli) first, which in this case will be thirst. and the same applies for anything we want to receive

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ge (ani be da at, because we are not aware of the correlation between our actions and their spiritual consequences. in other words, we act without knowing what we are doing, guided only by faith. in order to commit spiritual acts consciously, we must invest a lot of effort into realizing that our thoughts need to be "for the sake of the creator" at this point, we may begin to feel that we are not ascending spiritually. yet, in truth, every time we observe something, it becomes evident that we are farther than ever from possessing the appropriate intention- 106- attaining the worlds beyond to please the creator to the same extent as the creator desires to please us. however, we must not criticize our state further than the level that allows us to remain content with perfection. this state i

elim) the good and evil as are possessed by the higher source. we receive both egoism and altruism from above. the difference is in the fact that human beings receive egoistic desires upon birth, while one must persistently ask for altruistic desires. first, we must reach a state in which we want "to please the creator" the same way as the creator pleases us, irrespective of our egoistic desires (ascending the levels of inner motion and development- 115- the worlds bya. then, we should determine what will please the creator. consequently, we will see that we can only please the creator by experiencing pleasure. this is called "receiving for the sake of the creator" and denotes the level of the world (atzilut. attaining the different degrees of intensity of the desire to give selflessly to

h the help of this light, we can break the barrier (machsom. afterwards, when the miracle passes, those who have entered the spiritual world do not return to the level of our world. in the next stage, we must acquire a vessel for receiving the light of wisdom, and this is accomplished on the difficult path of advancement in the spiritual desert until we merit receiving the light of the creator by ascending onto "mount sinai" in this state, we observe the commandments by virtue of faith above knowledge, when we place our own thoughts and wishes below the faith. a so-called lesser state, katnut, that is, malchut in this case, connotes only the center or keter("crown. in such minimal presence, our evil egoistic dispositions cannot sway us because we have placed faith above knowledge and perce

ms of governing were created. opposite each positive, pure force there is always an opposing, negative, impure force. four worlds of abya de kedusha (positive) were created, opposed by four negative, impure worlds of abya de tum a (impurity. in our world, the difference between the pure and the impure powers is not apparent, just as there appears to be no difference between one who is spiritually ascending towards the creator and one who does not develop spiritually. we ourselves are not capable of knowing the truth as to whether we are progressing or remain static, and cannot determine whether a positive or a negative force is acting upon us. therefore, an awareness and confidence that our paths are true and correct is extremely deceptive, and often we may not have chosen correctly. but i

o towards correcting ourselves. it is this that each of us should be ashamed and it is for this that each will have to answer to the creator. but still, how can a foolish person reach spiritual heights? the creator has said "i have created the wise, and i have created the foolish. and i have placed the wise in every generation, to help the foolish, so that having fastened their hearts to the ones ascending, they could also reach a complete union with me" why are foolish people needed in this world? after all, compared to the few wise men of the world, there is an overwhelming multitude of fools! the reason lies in the fact that every spiritual quality requires its own separate carrier. those people with limited spiritual capacities are the carriers of egoism. the wise, on the other hand, d

ere is an overwhelming multitude of fools! the reason lies in the fact that every spiritual quality requires its own separate carrier. those people with limited spiritual capacities are the carriers of egoism. the wise, on the other hand, desiring to ascend infinitely in their service to the creator, and having corrected their own egoism, need to help the foolish work on their egoism. to continue ascending, the wise must continuously absorb "extraneous" egoism and correct it. thus, both the foolish and the wise need each other. but because the masses can give the wise only their own insignificant egoism consisting of a desire for the petty, the return to the creator- 257- transitory pleasures of our world, for every wise person in this world there are billions of fools. nevertheless, if th

. if we are in such a state that we clearly see and feel that we cannot receive any more pleasure, for example because of the shame that we feel for past actions. if we suffer so much that even the smallest pleasure we get out of life is neutralized, then we will no longer feel like living. thus, by means of the surrounding environment, enemies, bankruptcy, or failure in one s work, those who are ascending spiritually may experience sensations of hopelessness, despair, and a complete lack of meaning of existence. therefore, we must put all our efforts into receiving pleasure from performing deeds that are considered good in the eyes of the creator, and in this manner bring happiness to him. such thoughts and actions contain such tremendous pleasure, they can neutralize the greatest sufferi

r to strengthen the intention that all actions undertaken will benefit the creator. this is the free choice that a person makes. a seed of altruism- 387- 32 battling for the perception of the creator s oneness in kabbalah, the masses are known as the "homeowners (ba al bait, because they aspire to build their own house (an egoistic vessel, kli) and fill it with pleasure. the desires of one who is ascending spiritually stem from the light of the creator, and focus on the task of building a home for the creator in one s heart, in order for it to be filled with the light of the creator. we discern all notions and all events according to our own perceptions. we assign names to the events that take place in accordance with the reactions of our sensory organs. thus, if we speak about a particula

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

e is only a tiny segment of the whole reality, called this world, where one can receive pleasure and enjoy within an egoistic desire, despite the law of tzimtzum. this enables us to exist on the physical level before we begin to correct ourselves and become more like the creator. we must understand that an egoistic existence, such as our current existence in this world, does not exist in reality. ascending from this world implies the ascension of one s desire toward the quality of bestowal. in this world, the will to receive works inwardly, and in the spiritual world, it works outwardly, giving, like the creator. in other words, the spiritual world observes the law of tzimtzum, and the term spirituality refers to states in which we are similar to the creator. in our present state, we are e

nity is facing and the growing sensation of helplessness and emptiness, the time has come for the wisdom of kabbalah to appear. kabbalah explains that the purpose of reality is to raise humankind to a level of equality with the creator. the purpose of humanity s decline to this world is to enable us to rise independently to the highest level in reality the creator s level. while in this world and ascending towards the creator, we hold both ends of reality, as we are in our world physically, and in our souls at the level of the creator. this is the purpose of our existence, predetermined by the creator who leads all of us toward it. at the end of all our physical incarnations in this world, our souls will reach the degree of the creator. this process is similar to any other gradual process

five senses are devoted to a single aim, to delight the creator, then in that state we will determine our attitude to reality in the realm and at the level of the sixth sense. this means holding an altruistic attitude to reality, which yields an entirely different characteristic to the reality perceived through the five senses. we will no longer attain a mere speck of reality, but its very root, ascending to the control room, the headquarters of reality. in so doing we can rise above the creature level and reach the creator's degree, the source from which the upper forces comes and clothes the mundane matter. if we change our attitude to the forces while they are still at their root, we will feel their clothing in our world entirely differently. the empty sensation will yield before the s

LAITMAN M THE KABBALAH EXPERIENCE

world, and ascent to their root, the primary adam. q: does one have a soul prior to crossing the barrier, or just a fraction of a soul? a: before crossing the barrier, man has only a point of longing for the creator (the point in the heart, among all other longings (heart) for the pleasures of this world, which are felt through our five senses. upon crossing the barrier, the point starts to grow, ascending 125 steps of the spiritual ladder of the five worlds. as it reaches its root, it finds its original place, except now it is 620 bigger than before. q: can knowledge directly received from the creator be argued? a: if it is indeed received as a result of divine revelation, it is true for the person concerned and can t be argued. but this is subject to change during one s spiritual ascent

ching the creator. they find kabbalah, begin to study and correct their attributes. in their new attributes, the corrected ones, they receive the sensation of the cret h e k a b b a l a h e x p e r i e n c e 268 ator the spiritual world. the question, what is the meaning of my life? is what motivates them. it is because of that question that they grow spiritually. they attain the upper worlds (in ascending order- assiya- yetzira- beria- atzilut according to their efforts. one who attains the degree of the world of atzilut is called a man, and before one attains the degree of man, one s spiritual development is respectively: assiya- still; yetzira- vegetative; beria- animate. i suggest that you do not try to persuade anyone, and in general refrain from speaking to people who oppose or do no

e distance itself, the extent of the correction of malchut, remains the same. it is only a more convenient way to describe the degrees v the extent of correction- in a convenient way. t h e l i g h t s o f m a l c h u t q: which light fills malchut- is it one light or five lights? a: malchut (the soul) is divided in five parts (from fine to coarse: keter, hochma, bina, zeir anpin, and malchut, in ascending order of the power of the will to receive. the strongest desire takes the last part v the malchut of malchut. these desires receive with five pleasures v lights that fill them respectively: yechida, haya, neshama, ruach, nefesh. malchut is divided into five parts in a reversed order, from coarse to fine: still, vegetative and animate, speaking and godly. hence, the strongest will to rece

LAITMAN M THE PATH OF KABBALAH

t (kingship) is called peh (mouth. the structure of all souls is identical: the first part of the soul enjoys giving, while the second enjoys receiving. we should only concern ourselves with correcting our galgalta and eynaim (ge, our vessels of bestowal, the desires to give. our spiritual path begins with an ascent above our world. an ascent is a gradual correction of our galgalta and eynaim. by ascending to the world of atzilut, we confirm that our vessels of bestowal are corrected. we cannot correct our vessels of reception. so what can we do? we can gradually raise our vessels of reception (ahp) from the worlds of bya to the world of atzilut. we first raise the ahp from the world of beria, which is the ahp with the least amount of egoism. after that we raise the ahp from the world of y

arseness of that world. the screen that covered the higher world moves into the vessel and the higher world appears. when that happens, we are able to pa r t o n e: t h e b e g i n n i n g 33 keep the law of the world we are in, and therefore do not need the law. we rise above it and keep it of our own conscious will. since our souls consist of five parts, we must acquire five separate screens in ascending degrees of power, according to the coarseness of the egoism. we cross the barrier when we acquire a screen of root coarseness and attain the spiritual degree of the world of assiya. a screen for first degree coarseness raises us to the degree of the world of yetzira. a screen for second degree coarseness raises us to the degree of the world of beria. a screen for third degree coarseness

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

d by him with supersensual vision is equally perceptible today by any one whose inner eyes have been opened. every real initiate is one who has attained an expansion of consciousness and faculty enabling him to behold the ethereal worlds revealed to the hebrew patriarch as easily as the uninitiated man beholds the phenomenal world with its outer eyes. the initiate is able to see the angels of god ascending and descending; that is, he can directly behold the great stairway of the universe, and watch the intricate but orderly mechanism of involution, differentiation, evolution and resynthesis constituting the life-process. he can witness the descent of human essences or souls through planes of increasing density and decreasing vibratory rate, gathering round them as they come veils of matter

sight. therefore the t, who typifies the denser part of the physical body, is the only officer of the lodge who stands outside it, visible to the sight of the profane. all the other six principles of the human constitution are beyond physical sight, which deals with only one grade of the matter of the world, and that the lowest and densest. those principles exist on distinct planes of nature, of ascending degrees of subtlety or fineness of matter. 402. fig. 13 and the diagram connected with it show the seven principles in man, the planes of nature on which they exist, and the corresponding officers in the masonic lodge. 403. the upper triangle, containing the first, second and third principles, represents the ego or higher self in man, commonly called the soul, who in the course of his lo

or a moment from his activity, his service of the world, everything would fall into ruin. the rule that service is the highest ideal in life was thus initiated by the most high, and it is the plain duty of those who would be his faithful servants to follow in his steps. 605. the five s c s 606. the candidate must now advance to the east by the proper s c s. these are five, and are taken as though ascending a winding staircase, which in the t c b c brings the f.c. to the door of the middle chamber of the temple. with regard to the middle chamber major meredith sanderson writes as follows: 607. this term is a misreading of the original hebrew, and is admitted as such by all authorities. the correct reading of i. kings vi, 8, is as follows: gthe door for the lowest row of chambers (not efor t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

orth as a light unto many generations. profound changes took place in the catholic church during these significant years, and europe rose from the dark ages into the full glory of an era of culture and art. gothic architecture was intended to lift the devotion of the masses to greater heights than had been induced by the contemplation of the flatter romanesque style; by its soaring lines and ever-ascending curves, by the richness of its ornamentation and the splendid complexity of its design, by its amazing grace and delicacy, it had power to raise the hearts of men on the wings of its silent music to the very throne of god himself, to mould and enrich their devotion in unseen subtle ways, to pour out upon them spiritual influences which would aid in the great work of transformation which

LIBER ALEPH

iolation thereof, making the duality of conflict, which is the falling away to choronzon. v liber aleph vel cxi 164 #h de sua carta c.lorum (of his horoscope) pray thee to mark, o my son, how the grace of nature was benignant at my nativity, to the right balance and formulation of my sphinx. for neptune was in the sign of the bull, giving strength and stability to my spiritual essence. uranus was ascending in the lion, to fortify my magical will with courage, and to turn it to the salvation of man. in the waterman was saturnus, to make mine intelligence sober, profound, and capable of labour. jupiter, with mercury his herald, was in scorpio, harmonizing me and my word according o the essence of my nature. then of the others, mars was exalted in the goat, for physical endurance of toil; sol

LIBER COLLEGII SANCTI

he equinox period, a london robemaker called william northam was (according to advertisments in the equinox) entrusted with the manufacture of robes and other ceremonial apparel for the a a according to various extant contemporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black

LIBER LXVII THE SWORD OF SONG

s to contemporary occult students, and a certain very small amount of mere absence of meaning. the main satire is of course on the .chymical marriage of christian rosencreutz. a few only of the serious problems are elucidated in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley.s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence .from his castle of ug. means .from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley.s collected works. it is not in the 19

LIBER LXXVIII

ed with tiger's skin falls back from her shoulders. her right a description of the cards of the taro 15 hand rests on a small golden or brazen altar ornamented with ram fs heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel, unstable, domineering. she rules the heavens over one quadrant of the portion around the north pole

ire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the agis of minerva. she wears 20 liber lxxviii as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. e of d princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii the lord of the wide and fertile land; the king of the spirits of earth knight

LIBER MMCMXI NOTE ON GENESIS

be of flame-scarlet as symbolic of the dawn. note..it may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the red powder cast upon the water of the metals produceth the golden sol. but it is important not to confuse. the christians have terribly muddled t

LIBER PORTA LUCIS

and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept seem. they shall say: he is lost in the clouds. but he shall rejoice in the sunlight above them, and come to the eternal snows. 16. or as a scholar may learn some secret language of the ancients, his friends shall say: glook! he pretends to read this book. but it is unintelligibile.it is nonsense. h yet he

LUCIFERIAN SORCERY

f egypt and the waking in the dream of the desert and forest through the art of magick shall we all be elevated towards the light. lucifer is the light bringer of humanity; he is the spirit force of fire and light. lucifer would be considered the same as the thelemic aiwass, the spirit of the 93 current that brings love and positive self-growth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives

you essentially step outside the concept of self to study it, and in invocation, commanding gods, spirits and other forms to comprehend association within the mind. holy magick itself is essential for any witches sabbat luciferian or any magickian; this will strengthen through discipline the individual for the difficult and challenging path of greater black magick. as holy magick is described as ascending and stepping outside the concept of self toward the light of godhead, greater black magick is the challenge of the self. to isolate the consciousness from moving with the laws of nature, which is called antinomianism, the individual seeks to reach areas of self-deification. this means essentially that the individual isolates the self to build him or herself as a god, to become something

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

o him by the infernal spirits and furies which they asserted were his ever present companions. undoubtedly the most interesting legend concerning simon is that which tells of his theosophic contests with the apostle peter while the two were promulgating their differing doctrines in rome. according to the story that the church fathers have preserved, simon was to prove his spiritual superiority by ascending to heaven in a chariot of fire. he was actually picked up and carried many feet into the air by invisible powers. when st. peter saw this, he cried out in a loud voice, ordering the demons (spirits of the air) to release their hold upon the magician. the evil spirits, when so ordered by the great saint, were forced to obey. simon fell a great distance and was killed, which decisively pro

lumn' of orichalch standing in the temple of poseidon. at alternate intervals of five and six years a pilgrimage was made to this temple that equal honor might be conferred upon both the odd and the even numbers. here, with appropriate sacrifice, each king renewed his click to enlarge the scheme of the universe according to the greeks and romans. from cartari's imagini degli dei degli antichi. by ascending successively through the fiery sphere of hades, the spheres of water, earth, and air, and the heavens of the moon, the plane of mercury is reached. above mercury are the planes of venus, the sun, mars, jupiter, and saturn, the latter containing the symbols of the zodiacal constellations. above the arch of the heavens (saturn) is the dwelling place of the different powers controlling the

ishtar symbolizes the descent of the human spirit through the seven worlds, or spheres of the sacred planets, until finally, deprived of its spiritual adornments, it incarnates in the physical body- hades--where the mistress of that body heaps every form of sorrow and misery upon the imprisoned consciousness. the waters of life--the secret doctrine--cure the diseases of ignorance; and the spirit, ascending again to its divine source, regains its god-given adornments as it passes upward through the rings of the planets. another mystery ritual among the babylonians and assyrians was that of merodach and the dragon. merodach, the creator of the inferior universe, slays a horrible monster and out of her body forms the universe. here is the probable source of the so-called christian allegory of

rs is not of the earth, but is the word of god incarnate. so it is said that divine light dwells in the midst of mortal darkness, and ignorance cannot divide them. the union of the word and the mind produces that mystery which is called life. as the darkness without you is divided against itself, so the darkness within you is likewise divided. the light and the fire which rise are the divine man, ascending in the path of the word, and that which fails to ascend is the mortal man, which may not partake of immortality. learn deeply of the mind and its mystery, for therein lies the secret of immortality" the dragon again revealed its form to hermes, and for a long time the two looked steadfastly one upon the other, eye to eye, so that hermes trembled before the gaze of poimandres. at the word

out such galleries there could have been no possible means of ingress or egress, since the single surface entrance was completely dosed with casing stones. if not blocked by the mass of the sphinx or concealed in some part of that image, the secret entrance may be either in one of the adjacent temples or upon the sides of the limestone plateau. attention is called to the granite plugs filling the ascending passageway to the queen's chamber which caliph al mamoun was forced practically to pulverize before he could clear a way into the upper chambers. c. piazzi smyth notes that the positions of the stones demonstrate that they were set in place from above--which made it necessary for a considerable number of workmen to depart from the upper chambers. how did they do it? smyth believes they d

with its walls converging by a series of overlaps like those of the grand gallery, would indicate that originally it had been intended as a passageway. efforts made to explore this niche have been nonproductive, but mr. dupr believes an entrance to exist here through which--if the well did not exist at the time--the workmen made their exit from the pyramid after dropping the stone plugs into the ascending gallery. biblical scholars have contributed a number of most extraordinary conceptions regarding the great pyramid. this ancient edifice has been identified by them as joseph's granary (despite its hopelessly inadequate capacity; as the tomb prepared for the unfortunate pharaoh of the exodus who could not be buried there because his body was never recovered from the red sea; and finally

lead from the queen's chamber, but these were not open originally. in the east wall of the queen's chamber is a peculiar niche of gradually converging stone, which in all likelihood, may prove to be a new lost entrance way. at the paint where the grand gallery ends and the horizontal passage towards the queen's chamber begins is the entrance to the well and also the opening leading down the first ascending passage (d) to the point where this passage meets the descending passage (a) leading from the outer wall of the pyramid down to the subterranean chamber. after descending 59 feet down the well (p, the grotto is reached. continuing through the floor of the grotto the well leads downward 133 feet to the descending entrance passage (a, which it meets a short distance before this passage bec

e also extended from above. her garment was of many colours, and woven from the finest flax, and was at one time lucid with a white splendour, at another yellow from the flower of crocus, and at another flaming with a rosy redness. but that which most excessively dazzled my sight, was a very black robe, fulgid with a dark splendour, and which, spreading round and passing under her right side, and ascending to her left shoulder, there rose protuberant like the center of a shield, the dependent part of the robe falling in many folds, and having small knots of fringe, gracefully flowing in its extremities. glittering stars were dispersed through the embroidered border of the robe, and through the whole of its surface: and the full moon, shining in the middle of the stars, breathed forth flami

ahriman, who sought to overthrow the power of ahura-mazda. those who hold the opinion that before its revision by the greeks the zodiac consisted of only ten signs adduce evidence to show that libra (the scales) was inserted into the zodiac by dividing the constellation of virgo scorpio (at that time one sign) into two parts, thus establishing "the balance" at the point of equilibrium between the ascending northern and the descending southern signs (see the rosicrucians, their rites and mysteries, by hargrave jennings) on this subject isaac myer states "we think that the zodiacal constellations were first ten and represented an immense androgenic man or deity; subsequently this was changed, resulting in scorpio and virgo and making eleven; after this from scorpio, libra, the balance, was t

in delphi, whether she gives oracles to mankind through an attenuated and fiery spirit, bursting from the mouth of the cavern; or whether being seated in the adytum on a brazen tripod, or on a stool with four feet, she becomes sacred to the god; whichsoever of these is the case, she entirely gives herself up to a divine spirit, and is illuminated with a ray of divine fire. and when, indeed, fire ascending from the mouth of the cavern circularly invests her in collected abundance, she becomes filled from it with a divine splendour. but when she places herself on the seat of the god, she becomes co-adapted to his stable prophetic power: and from both of these preparatory operations she becomes wholly possessed by the god. and then, indeed, he is present with and illuminates her in a separat

icating degree of distance from source, source being posited in the actual center and relative distance being the various points along the radii from the center toward the circumference. in matters pertaining to philosophy and theology, up may be considered as toward the center and down as toward the circumference. center is spirit; circumference is matter. therefore, up is toward spirit along an ascending scale of spirituality; down is toward matter along an ascending scale of materiality. the latter concept is partly expressed by the apex of a cone which, when viewed from above, is seen as a point in the exact center of the circumference formed by the base of the cone. these three universal centers--the one above, the one below, and the link uniting them-represent three suns or three asp

ts creator is designated the good because good perforce must act in conformity with its own nature; and good acting according to its own nature is harmony, because the good which it accomplishes is harmonious with the good which it is. beauty, therefore, is harmony manifesting its own intrinsic nature in the world of form. the universe is made up of successive gradations of good, these gradations ascending from matter (which is the least degree of good) to spirit (which is the greatest degree of good. in man, his superior nature is the summum bonum. it therefore follows that his highest nature most readily cognizes good because the good external to him in the world is in harmonic ratio with the good present in his soul. what man terms evil is therefore, in common with matter, merely the le

the four elements. energy is symbolized by fludd as a pyramid with its base upon the concave surface of the superior empyrean, and substance as another pyramid with its base upon the convex surface of the sphere (not planet) of earth. these pyramids demonstrate the relative proportions of energy and substance entering into the composition of the fifteen planes of being. it will be noted that the ascending pyramid of substance touches but does not pierce the fifteenth sphere--that of limitless and eternal life. likewise, the descending pyramid of energy touches but does not pierce the first sphere--the grossest condition of substance. the plane of the sun is denominated the sphere of equality, for here neither energy nor substance predominate. the mundane monochord consists of a hypothetic

ras applied his newly found law of harmonic intervals to all the phenomena of nature, even going so far as to demonstrate the harmonic relationship of the planets, constellations, and elements to each other. a notable example of modern corroboration of ancient philosophical reaching is that of the progression of the elements according to harmonic ratios. while making a list of the elements in the ascending order of their atomic weights, john a. newlands discovered at every eighth element a distinct repetition of properties. this discovery is known as the law of octaves in modern chemistry. since they held that harmony must be determined not by the sense perceptions but by reason and mathematics, the pythagoreans called themselves canonics, as distinguished from musicians of the harmonic sc

n; the third, h (eta; the fourth, i (iota; the fifth, o (omicron; the sixth, u (upsilon; and the seventh heaven, the sacred vowel w (omega. when these seven heavens sing together they produce a perfect harmony which ascends as an everlasting praise to the throne of the creator (see iren us' against heresies) although not so stated, it is probable that the planetary heavens are to be considered as ascending in the pythagorean order, beginning with the sphere of the moon, which would be the first heaven. many early instruments had seven strings, and it is generally conceded that pythagoras was the one who added the eighth string to the lyre of terpander. the seven strings were always related both to their correspondences in the human body and to the planets. the names of god were also concei

outer water; e, the outer air, w and x the region of schamayim. the elemental inhabitants of the planes differ in goodness according to their proximity to the center of wickedness (a b. the earth's surface (c) divides the subterranean elementals from those of the outer water, air, and fire (d, c, and x. the elementals of the upper strata (the upper half of c, and all of d, e, and x) represent an ascending scale of virtue, while those of the lower strata (the lower half of c, and all of f, g, and a b) represent a descending scale of depravity. the region of air (e) is a partial exception to this order. while air is close to the light and filled with beautiful spirits, it is also the habitation of beelzebub, the evil spirit of the air, with his legion of elemental demons. upon the subtle el

twenty-four. the twelve signified the signs of the zodiac and also the apostles of jesus. the knights' names and also their heraldic arms were emblazoned upon their chairs. when twenty-four are shown seated at the table, each of the twelve signs of the zodiac is divided into two parts--a light and a dark half--to signify the nocturnal and diurnal phases of each sign. as each sign of the zodiac is ascending for two hours every day, so the twenty-four knights represent the hours, the twenty-four elders before the throne in revelation, and twenty-four persian deities who represent the spirits of the divisions of the day. in the center of the table was the symbolic rose of the passion of our lord jesus christ, the symbol of resurrection in that he "rose" from the dead. there was also a mysteri

slowly but surely established upon earth. these illumined souls are the builders of the new jerusalem, and their bodies are the living stones in its walls. lighted by the torch of truth they carry on their work, through their activities the golden age will return to the earth and the power of sin and death will be destroyed. for this reason the declare that virtuous and illumined men, instead of ascending to heaven, will bring heaven down and establish it in the midst of earth itself. p. 188 spirit of evil. the war in heaven relates to the destruction of the planet ragnarok and to the fall of the angels. the virgin can be interpreted to signify the secret doctrine itself and her son the initiate born out of the "womb of the mysteries" the spirit of evil thus personified in the great drago

tance as follows "this is the portal of the amphitheatre of the only true and eternal wisdom--a narrow one, indeed, but sufficiently august, and consecrated to jehovah. to this portal ascent is made by a mystic, indisputably prologetic, flight of steps, set before it as shown in the picture. it consists of seven theosophic, or, rather, philosophic steps of the doctrine of the faithful sons. after ascending the steps, the path is along the way of god the father, either directly by inspiration or by various mediate means. according to the seven oracular laws shining at the portal, those who are inspired divinely have the power to enter and with the eyes of the body and of the mind, of seeing, contemplating and investigating in a christiano-kabalistic, divino-magical, physicochemical manner

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

ister turan he was the father of faunus the god of the wild forest. faunus also called silvanus is of course the patron of the hunt and as lupercus takes the form of a wolf. tages was sent to earth where he arose from the soil being ploughed by the etruscan swineherd tarchon, in the form of a small boy. the divine child taught tarchon the arts of haruspicy and augury (divination) before dying and ascending to the heavens. tarchon went on to found the city and royal line of tarquinia (and therefore of rome too, and the college of augurs who thereafter carried the crooked staff (lituus) of a swineherd as a symbol of office. the lituus also mimics the shape of a swans head and neck (this is not coincidental. the staff was used to mark out the area of sky used in the process of augury and to m

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

now give unto thee the key of the kingdom of the spirits. this key is the same as that of the mysterious numbers of yetzirah. 84 the spirits are governed by the natural and universal hierarchy of things. thrice command three through the medium of three. there are the spirits of above, those of below, and those of the center; then if thou investest the sacred ladder, if thou descendest instead of ascending, thou wilt discover the counter-hierarchy of the shells, or of the dead spirits. know thou only that the principalities of heaven, the virtues, and the powers, are not persons, but dignities. they are the degrees of the sacred ladder upon which the spirits ascend and descend. michael, gabriel, raphael, and the others, are not names but titles. the first of the numbers is the unity. the f

MEANING OF MASONRY

ssential feature prior to the final stage of perfection or regeneration. as an illustration one has only to refer to a sectional diagram of the great pyramid of egypt, which was so constructed as to be not merely a temple of initiation, but to record in permanent form the principles upon which regeneration is attainable. its entrance passage extends for some distance into the building as a narrow ascending channel through which the postulant who desires to reach the centre must creep in no small discomfort and restrictedness. this was to emblematise the discipline and up-hill labour of self-purification requisite in the apprentice degree. at a certain point this restricted passage opens out into a long and lofty gallery, still upon a steeply rising gradient, up which the postulant had to p

ement again and "reunited to the companions of its former toils" to resume its temporal life, but with conscious realization of life eternal superadded to its knowledge and its powers. then only was it entitled to the name of master mason. then only could it exclaim, in the words of another initiate (empedocles" farewell, all earthly allies; henceforth am i no mortal wight, but an immortal angel, ascending up into divinity and reflecting upon that likeness of it which i have found in myself" the" secrets" of freemasonry and of initiation are largely connected with this process of intro version of the soul to its own centre, and beyond this brief reference to the subject it is inexpedient here to say more. but in confirmation of what has been indicated it may be useful to refer to the 23rd

MICHAEL FORD WITCHMOON

ddess of the blood moon, reversed matter, i evoke thee unto this celebration. 79 79 blessings to those of blissful ecstasy which all derives from hecate, ascend from the depths of night, to join your great sister of magick; lilith, she who haunts the dreams of man, be present in our leitmotif of desire. amen i conjure thee, circle of power unto which the wind carries our will! asmodeus, behold an ascending light burning gold transcending all points of time, we are becoming as the one called morning star of the east, blinding light of birth! io horned god of wisdom" spring equinox march 21st the spring equinox is the dawning of light and birth, of renewal and energy. spring is the time of pan and of the morning star (9. all beasts and men/women walk the earth in awakened senses, especially

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

royed. the celtic legends, and even thebible, declare that the nephilim (fallen angels) took refuge under water in their crafts. no craft they knew, with woven brick and jointed beam to pile the sunward porch; but in thedark earth burrowed and housed like sunless ants in sunless caves (aeschylus)and the king said to her, be not afraid: for what sawest thou? and the woman said untosaul, i saw gods ascending out of the earth (i samuel 28:13) dead things are formed from under the water, and the inhabitants thereof.(job 12:5) with this kind of phenomena occurring, we can perhaps make sense of one of the mostenigmatic edicts from the yahwistic commandments:y ou shalt not make for yourself a graven image, or any likeness of anything that is in heavenabove, or that is in the earth beneath, or tha

of life, and eat, and live forever (gen-esis 3:22)come let us go down, and there confound their language (genesis 11: 7)woe unto us! who shall deliver us out of the land of these almighty gods? these are the gods that smote the egyptians with all manner of plagues in the wilderness (samuel 4:8)and the king said to her, be not afraid: for what sawest thou? and the woman said unto saul, i saw gods ascending out of the earth (i samuel 28:13)thou shalt not revile the gods (exodus 22:28)he that sacrificeth to any god save unto the lord only, he shall be utterly destroyed (exodus 22:20)behold the man is become as one of us (genesis 3:22)and god said: let us make man in our image, after our likeness(genesis 1:26)when jehovah speaks he uses the name in the third person. jehovah will do something

to thin out the herd. he especially wanted to control the sexual maniaof the lower classes. darwin enthusiastically embraced these ideas.herbert spencerwhile darwin got the credit, the leading proponent of this chilling, racial evolutionary theory was notdarwin but herbert spencer, whose ideas were based on race. spencer was more explicit than darwin inhis conclusion. only one race was capable of ascending to the highest levels of the evolutionary spiral.the others would be left behind (p. 39)ultima thuletule or tula, is the name of the central sun, or galactic center. to the right of the constellation oforion and near sirius. ophiuchus, the serpent bearer, is the nearest constellation (see p.58)thule is the same as hyperborea, that the greeks knew as the heavens, not the north pole. the b

MICHAEL W FORD THE VAMPIRE GATE

the material and spiritual, the darkness and light. luciferians view their own being as holding the black flame of lucifer samael and lilith within, this is intellect and wisdom. this is beyond good and evil, the spirit has two aspects the demonic (instinct, desire) and angelic (intelligence, consciousness. luciferian magick essentially close to the term, black magick but specifically focuses on ascending in a self-deified and isolated way in reference to lucifer, the bringer of light. luciferian magick may in this term make reference to seeking light and darkness through magickal development, not an abstract concept, but to manifest the will in both the spiritual and physical world. magick- to ascend and become. in a luciferian sense, magick is to strengthen, develop and initiate the sel

MICHAEL WYNN THE SOUL TRAVELERS

to their lap. the first thing i noticed about the more morally-balanced magicians is how they speak to, and about, negative spirits. while in ritual, the satanist spoke to these demons as gods, while the white magician spoke to them as slaves. the satanist spoke from both sides of his mouth in regards to his relationship to these negative entities. on one side of his mouth, he spoke of himself as ascending to godhood by using external, but mainly internal, magic and these beings were simply facilitating that ambition; each satanist recognizing himself as the only god. while on the other side of their mouth, they spoke of the demons as gods and demanded that their fellow satanists accept satan as their new lord and guide. one minute it s there is no such thing as evil, and the next minute i

MORALS AND DOGMA

_ and _vivifying energy_ and _force; and _boas, stability, permanence, in the _passive_ sense. the dimensions of the lodge, our brethren of the york rite say "are unlimited, and its covering no less than the canopy of heaven "to this object" they say "the mason's mind is continually directed, and thither he hopes at last to arrive by the aid of the theological ladder which jacob in his vision saw ascending from earth to heaven; the three principal rounds of which are denominated faith, hope, and charity; and which admonish us to have faith in god, hope in immortality, and charity to all mankind" accordingly a ladder, sometimes with nine rounds, is seen on the chart, resting at the bottom on the earth, its top in the clouds, the stars shining above it; and this is deemed to represent that m

sh us to have faith in god, hope in immortality, and charity to all mankind" accordingly a ladder, sometimes with nine rounds, is seen on the chart, resting at the bottom on the earth, its top in the clouds, the stars shining above it; and this is deemed to represent that mystic ladder, which jacob saw in his dream, set up on the earth, and the top of it reaching to heaven, with the angels of god ascending and descending on it. the addition of the three principal rounds to the symbolism, is wholly modern and incongruous. the ancients counted seven planets, thus arranged: the moon, mercury, venus, the sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as wer

s it had descended, through the seven spheres. the ladder by which it reascends, has, according to marsilius ficinus, in his commentary on the ennead of plotinus, seven degrees or steps; and in the mysteries of mithras, carried to rome under the emperors, the ladder, with its seven rounds, was a symbol referring to this ascent through the spheres of the seven planets. jacob saw the spirits of god ascending and descending on it; and above it the deity himself. the mithraic mysteries were celebrated in caves, where gates were marked at the four equinoctial and solstitial points of the zodiac; and the seven planetary spheres were represented, which souls needs must traverse in descending from the heaven of the fixed stars to the elements that envelop the earth; and seven gates were marked, on

ist" but we cannot, without being absurd, ask "why is being" that would be to suppose being before being. if being had a cause, that cause would necessarily be; that is, the cause and effect would be identical. reason and science demonstrate to us that the modes of existence and being balance each other in equilibrium according to harmonious and hierarchic laws. but a hierarchy is synthetized, in ascending, and becomes ever more and more monarchial. yet the reason cannot pause at a single chief, without being alarmed at the abysses which it seems to leave above this supreme monarch. therefore it is silent, and gives place to the faith it adores. what is certain, even for science and the reason, is, that the idea of god is the grandest, the most holy, and the most useful of all the aspirati

ing enough of time for the doing of it, by regular pains-taking, and the plying of constant assiduities, and not by any process of legerdemain, that we secure the strength and the staple of real excellence. it was thus that demosthenes, clause after clause, and sentence after sentence, elaborated to the uttermost his immortal orations. it was thus that newton pioneered his way, by the steps of an ascending geometry, to the mechanism of the heavens, and le verrier added a planet to our solar system. it is a most erroneous opinion that those who have left the most stupendous monuments of intellect behind them, were not differently exercised from the rest of the species, but only differently gifted; that they signalized themselves only by their talent, and hardly ever by their industry; for i

a high _ladder, on the seven steps of which were seven gates or portals, according to the number of the seven principal heavenly bodies. through these the aspirants passed, until they reached the summit of the whole; and this passage was styled a transmigration through the spheres. jacob saw in his dream a _ladder_ planted or set on the earth, and its top reaching to heaven, and the malaki alohim ascending and descending on it, and above it stood ihuh, declaring himself to be ihuh-alhi abraham. the word translated _ladder, is [hebrew _salam, from [hebrew _salal, raised, elevated, reared up, exalted, piled up into a heap _aggeravit [hebrew] salalah, means a heap, rampart, or other accumulation of earth or stone, artificially made; and [hebrew _salaa_ or _salo, is a rock or cliff or boulder

dversary, ahriman and tuphon, as an attempt to explain the existence of evil, and make it consistent with the infinite power, wisdom, and benevolence of god. nothing surpasses and nothing equals, as a summary of all the doctrines of the old world, those brief words engraven by hermes on a stone, and known under the name of"_the tablet of emerald" the unity of being and the unity of the harmonies, ascending and descending, the progressive and proportional scale of the word; the immutable law of the equilibrium, and the proportioned progress of the universal analogies; the relation of the idea to the word, giving the measure of the relation between the creator and the created, the necessary mathematics of the infinite, proved by the measures of a single corner of the finite--all this is expr

e that the march of events is rightly ordered by an infinite wisdom, and leads, though we cannot see it, to a great and perfect result--let him be satisfied to follow the path pointed out by that providence, and to labor for the good of the human race in that mode in which god has chosen to enact that good shall be effected: and above all, let him build no tower of babel, under the belief that by ascending he will mount so high that god will disappear or be superseded by a great monstrous aggregate of material forces, or mere glittering, logical formula; but, evermore, standing humbly and reverently upon the earth and looking with awe and confidence toward heaven, let him be satisfied that there is a _real_ god; a _person, and not a formula; a father and a protector, who loves, and sympath

octrine of the divine nature and longings after immortality of the soul, of the nobility of its origin, the grandeur of its destiny, its superiority over the animals who have no aspirations heavenward. if they struggled in vain to express its _nature, by comparing it to fire and light--if they erred as to its original place of abode, and the mode of its descent, and the path which, descending and ascending, it pursued among the stars and spheres, these were the accessories of the great truth, and mere allegories designed to make the idea more impressive, and, as it were, tangible, to the human mind. let us, in order to understand this old thought, first follow the soul in its descent. the sphere or heaven of the fixed stars was that holy region, and those elysian fields, that were the nati

hing coincidence between the characteristics assigned by jacob to his sons, and those of the signs of the zodiac, or the planets that have their domicile in those signs _reuben_ is compared to running water, unstable, and that cannot excel; and he answers to aquarius, his ensign being a man. the water poured out by aquarius flows toward the south pole, and it is the first of the four royal signs, ascending from the winter solstice. the lion (leo) is the device of _judah; and jacob compares him to that animal, whose constellation in the heavens is the domicile of the sun; the lion of the tribe of judah; by whose grip, when that of apprentice and that of fellow-craft--of aquarius at the winter solstice and of cancer at the vernal equinox--had not succeeded in raising him, khurum was lifted o

rix, betelgueux, the three kings, and rigel in orion. aldebaran passes the meridian first, indicating his right to his peculiar title of _leader. nowhere in the heavens are there, near the same meridian, so many splendid stars. and close behind them, but further south, follows sirius, the dog-star, who showed the nine elus the way to the murderer's cave. besides the division of the signs into the ascending and descending series (referring to the upward and downward progress of the soul, the latter from cancer to capricorn, and the former from capricorn to cancer, there was another division of them not less important; that of the six superior and six inferior signs; the former, 2455 years before our era, from taurus to scorpio, and 300 years before our era, from aries to libra; and the latt

s alluded the serpent, which, in the mysteries of bacchus saba-zeus, was flung into the bosom of the initiate. and hence came the enigmatical expression _the serpent engenders the bull, and the bull the serpent; alluding to the two adverse constellations, answering to the two equinoxes, one of which rose as the other set, and which were at the two points of the heavens through which souls passed, ascending and descending. by the serpent of autumn, souls fell; and they were regenerated again by the bull on which mithras sate, and whose attributes bacchus-zagreus and the egyptian osiris assumed, in their mysteries, wherein were represented the fall and regeneration of souls, by the bull slain and restored to life. afterward the regenerating sun assumed the attributes of _aries_ or the lamb;

eleusis. the children of men were, in a sense, allied or married, to those sons of god who sang the jubilee of creation; and the encircling vault with its countless stars, which to the excited imagination of the solitary chaldean wanderer appeared as animated intelligences, might naturally be compared to a gigantic ladder, on which, in their rising and setting, the angel luminaries appeared to be ascending and descending between earth and heaven. the original revelation died out of men's memories; they worshipped the creature instead of the creator; and holding all earthly things as connected by eternal links of harmony and sympathy with the heavenly bodies, they united in one view astronomy, astrology, and religion. long wandering thus in error, they at length ceased to look upon the star

almighty; they are both susceptible of joy; they walk in brightness, and are liable to impurity and imperfection in the sight of god. the elohim originally included not only foreign superstitious forms, but also all that host of heaven which was revealed in poetry to the shepherds of the desert, now as an encampment of warriors, now as careering in chariots of fire, and now as winged messengers, ascending and descending the vault of heaven, to communicate the will of god to mankind "the eternal" says the bereshith rabba to genesis "called forth abraham and his posterity out of the dominion of the stars; by nature, the israelite was a servant to the stars, and born under their influence, as are the heathen; but by virtue of the law given on mount sinai, he became liberated from this degrad

eathen gods are but mere names given to the sun, the stars, the planets, the zodiacal signs, the elements, the powers of nature, and universal nature herself, therefore the first men worshipped the stars, and whatever things, animate and inanimate, seemed to them to possess and exercise a power or influence, evident or imagined, over human fortunes and human destiny. for ever, in all the nations, ascending to the remotest antiquity to which the light of history or the glimmerings of tradition reach, we find, seated above all the gods which represent the luminaries and the elements, and those which personify the innate powers of universal nature, a still higher deity, silent, undefined, incomprehensible, the supreme, one god, from whom all the rest flow or emanate, or by him are created. ab

e first cause. as the material man is the end and completion of all creation, so in the divine man is the beginning thereof. as the inferior adam _receives_ all things _from_ all, so the superior adam _supplies_ all things _to_ all. as the former is the principle of _reflected_ light, so the latter is of _direct_ light. the former is the terminus of the light, descending; the latter its terminus, ascending. as the inferior man ascends from the lowest matter even to the first cause, so the superior adam descends from the simple and infinite act, even to the lowest and most attenuated potence. the ternary is the bringing back of duality to unity. the ternary is the principle of number, because, bringing back the binary to unity, it restores to it the same quantity whereby it had departed fro

be extracted from rain-water, or sulphur from pure gold, you will no doubt suspect that some secret meaning was concealed in these words. the kabalah considers the immaterial part of man as threefold, consisting of nephesch, ruach, and neschamah _psyche, spiritus, and _mens, or _soul, spirit, and _intellect. there are seven holy palaces, seven heavens and seven thrones; and souls are purified by ascending through seven spheres. a _ship, in hebrew, is _ani; and the same word means _i, me, or _myself. the ritual continues "multiplying the substance thus obtained, is the third operation, which is done by adding to them the animate, volatile _spirit; which is done by means of the water of the celestial salt, as well as by the salt, which must daily be added to it very carefully, and strictly

able lights, and separating the good from the evil, the deity first restored the universality of the seven kings of the world aziluth, and afterward the three other worlds. and though in them were, both good and evil, still this evil did not develop itself in act, since the severities remained, though mitigated; some portion of them being necessary to prevent the fragments of the integuments from ascending. these were also left, because connection of two is necessary to generation. and this necessity for the existence of severity is the mystery of the pleasure and warmth of the generative appetite; and thence love between husband and wife. if the deity, says the _introduction, had not created worlds and then destroyed them, there could have been no evil in the world, but all things must ha

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ostile to their side and to lead cromwell's police astray, they acted under the cover of the masonic lodges, of which they were honorary members. under the protection of so-called trade secrecy and without too much risk of commiting an indiscretion, they could thereby communicate with their brothers who had remained in great britain to plot the overthrow of the "dictator."9 in 1661, on the eve of ascending the throne of england, charles ii formed a regiment in saint germain called the royal irish, whose name was soon changed to the irish guard. under the orders of lord colonel william dorrington, this regiment, which outlived the stuarts, landed in brest on october 8, 1689, as part of the surrender terms of limerick. until 1698, it maintained a garrison in saint germain but remained indepe

PHOSPHORUS

pairikas soror teth ii- director and overseer praecantrix dana dark -the ghost serpent, a witch of solitary and dreaming sorcery 3 each are bound to the circle to further expand, refine and direct the initiatory process under the practice of the luciferian witchcraft, persian and ahrimanean sorcery within a left hand path perspective. the grade structure of phosphorus is designed as a falling and ascending process, this involves a focus of the self and the essence of work itself. upon entry in the order of phosphorus, which is by invitation, a period of one year will be the time of which the initiate enters grade 0) void and the abyss (this may be sooner, this is the time limit. they will learn and practice the foundations of high and low sorcery, an introspective study of their own being

through including if famulus attends the self. 4. averse tree of life (daath) and the spheres of the qlippoth. devotion to the essence of each sphere and its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with th

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ware, and able to reflect with balance. wicca is a powerful tool for those ultimately kind at heart, who may weave magick within their own life to a certain end. dark witchcraft, or sabbatic magick, is a balance of light and dark energies. witchcraft is a tool of the luciferian spirit, and the god forms of sabbatic magick are very much akin to the self exploring individual seeking godhead through ascending. sorcery is an extension of witchcraft as they are based upon the powers of the earth associated with water, air and fire. these together lead the individual towards a higher point of understanding and if properly worked, can lead towards holy magick. vampirism is a significant tool in human evolution because it places in perfect harmony the ever-changing self within natural balance. to

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

rejoice in g-d fs protection, to achieve joy in his service, and unity in his people (sukkot, and to elicit divine revelation through the study of the torah (shemini atzeret.simchat torah. the holiday of nisan.pesach.in contrast, emphasizes g-d fs initiative (in taking us out of bondage. thus, the cold half of the year (which we have to gwarm up h on our own) is characterized more by human effort ascending heavenward, while the warm half of the year is characterized more by g-d gtaking over h and our simply being open and receptive to his leadership. this dynamic in our relationship with g-d is alluded to in the verse, ghis left hand is under my head, and his right hand will embrace me. h the left hand signifies gevurah, the divine attribute of judgement and justice, while the right hand s

etable kingdom. the creation-soup was thus left purified of those elements so coarse that only vegetative life could be created out of them. next g-d separated out the animal elements, and finally, the choicest part left was the human (notice that in both cases the bad is being separated from the good, the progression of creation in the cosmic realm is descending, while on the earthly level it is ascending) separating the wanted from the unwanted, however, is permitted [even on the sabbath, since this is not the way the world was created. separating this way does not therefore reflect the process of creation, which of course did not occur on the sabbath. it is therefore not considered gweekday h work, and is permitted on the sabbath .translated from likutei torah 17 parashat bereishit [sec

recipients f] merits but on the mazal fs, i.e, the two mazal fs we have mentioned. the sages listed [these three things] in the order they did[.children, health, and sustenance] because children are associated with da fat, which extends down through the spinal cord, while health issues from ima, for life, i.e, intellect, issues from there, and sustenance issues from abba. they thus listed them in ascending order. marital relations are carnal gknowledge h (da fat) as in the verse, gand adam knew his wife, eve. h6 intellect is the life-force that enlivens reality. people act with enthusiasm and vitality when they understand the value and purpose of what they are doing, and the constant flow of new understanding keeps life from getting boring. indeed, the zest for life that accompanies intell

n from a yud. the vav thus indicates the content of the yud being drawn down to a lower level. as we have seen, malchut of yesod draws down the gjuice h of yesod (either semen, on the holy side, or urine, on the evil side) and channels it to the lower levels. similarly, in the malchut of the yesod of [the evil] nukva of z feir anpin, the vav draws down the yud. but since this is done [here] in an ascending fashion, the yud precedes the vav. since nukva is producing its gjuice h upward, toward z feir anpin, the gdrawing down h is effectively a gdrawing up, h and therefore the order of the letters is reversed. yud-vav thus indicates a descending flow while vav-yud indicates an ascending flow. that is why in the former case, avit is spelled ayin-vav-yud-tav, while in the latter case, it is sp

for gpharaoh, h as we have noted, permutes to spell the word for gthe neck h (ha-oref. clearly, this exile resulted from all the divine beneficence [that flows through da fat] being siphoned off to pharaoh and egypt. therefore, the jews of that generation were subject to them. but, as you already know, when there is a flaw above due to the sins of the generation below, the divine energies depart, ascending [back to their source] in order that the powers of evil not derive [too much] sustenance from them. when the divine beneficence is diverted from its natural flow, this gtrips a switch h in the spiritual mechanism of creation that shuts of the valve of divine beneficence. i have explained this to you with regard to why z feir anpin is at first only six extremities and does not ten become

a records the first seven of the ten plagues; the last three are covered in the beginning of the following parashah, bo. we must now explain briefly the order of these ten plagues that the holy one, blessed be he, visited on the egyptians in egypt. the plagues were: blood, frogs, lice, the horde of animals, pestilence, boils, hail, locusts, darkness, and slaying the firstborn. they correspond, in ascending order, to the ten [sub-]sefirot of nukva, otherwise known as malchut. to explain: 1. blood. as i have told you, the numerical value of the simple progressive iteration of the name ekyeh is 44, that of the word for gblood h [dam. ekyeh: alef-hei-yud-hei. the simple progressive iteration (achorayim) of this name is: alef alef-hei alef-hei-yud alef-hei-yud-hei: 1 (1+ 5 (1+ 5+ 10 (1+ 5+ 10+

verse. to return to our subject: g-d wanted to smite them from this point on using the power of the spellings-out of the names havayah. now, the plagues that were going to occur after this point were that of locusts, that of darkness, that of killing the firstborn, followed by the splitting of the sea. corresponding to these four are the four different methods of spelling-out the name havayah, in ascending order: the locusts came from spelling out the name havayah with the letter hei, giving a numerical value of 52. the darkness came from spelling out the name with the letter alef, giving a numerical value of 45. the smiting of the firstborn came from spelling out the name such that its numerical value is 63, and the splitting of the sea from spelling out the name with the letter yud, givi

ed in the performance of mitzvot to a certain degree. the mystical explanation of all this is as follows. every person possesses [at least] a soul [nefesh] from the world of asiyah. even if this soul is derived from a higher level of the world of asiyah, it is still no more than a nefesh. this soul is called gthe nefesh of atzilut, h or gthe canaanite slave-girl. h the five levels of the soul, in ascending order, are nefesh (active soul, ruach (emotional gwind h or gspirit h, neshamah( gbreath h of life, chayah( gliving being h, and yechidah( gunique one h. in general, these five levels are associated with the five worlds of asiyah, yetzirah, beriah, atzilut, and the keter of atzilut, respectively. in particular, however, each of the five levels exists in each of these worlds. thus, one ca

not just from a manifestation of atzilut in the lower three worlds [he may attain] a nefesh from malchut [of atzilut, a ruach from tiferet [of atzilut, a neshamah from binah [of atzilut, or a chayah from chochmah [of atzilut [we see that chayah is related to chochmah, for] about it it is written, gand wisdom enlivens those who possess it. h5 this was the level of the soul of moses. the process of ascending the ladder of divine consciousness and service leads through the four worlds of asiyah (behaviorism, action, yetzirah (emotional involvement, beriah (intellectual involvement, and atzilut (subsumission of the self into the reality of g-d. once in the world of atzilut, the soul is no longer termed a gservant h of g-d but has so merged with divinity that it is termed a gson h of g-d.6 this

lchut, the feminine principle. of course, the orientation of the canaanite slave and the jewish woman are the exact opposite. the woman is exempt from many mitzvot because she is gbusy h manifesting feminine consciousness, which, as we have explained previously, is the drive to actualize divinity in the concrete reality of this world. the canaanite slave is moving in the opposite direction; he is ascending out of his former absolute identification with the concrete reality of this world into the more abstract world of holiness. thus, for different reasons, they both are obligated only minimally in mitzvot. as to why the master is allowed to give [the jewish bondsman] a canaanite slave-girl, this is because yesod copulates on three levels. the first is above, in the world of atzilut, as it

ic domain. thus: 29 genesis 49:26, 30 zohar 1:50a. 31 bava kama 2:5; y. shabbat 47a; y. bava kama 2a; cf. tosefta, bava kama 1:6-7. the arizal on parashat mishpatim (2) 328 sub-category of ox origin in atzilut habitat tooth gevurah beirah foot hod yetzirah horn malchut asiyah when an ox gores, thus, it goes out of the bounds of its natural behavior. this is the equivalent of creatre consciousness ascending into nukva of atzilut.outside its normal abode of the three lower worlds.and causing damage there. or, perhaps the intention is that asiyah is a lower level even than the gpublic domain, h i.e, the realm of evil, where it is natural for an ox to gore. when the goring ox gores in beriah or yetzirah, however, the more docile gpublic domain, h it is exhibiting behavior out of context for th

e benficence downward to the people, and thus manifested the attribute of chesed, g-d fs lovingkindness. the levites, in contrast, accompanied the temple service with music, arousing the emotions of the people and focusing their consciousness upward, on g-d. this ascent is an attribute of gevurah, g-d fs strict judgment, for any ascent implies a transcedence or rejection of the lower level one is ascending out of. 8 exodus 25:30. 9 1 samuel 21:7. 10 genesis 30:41. 11 see sha far ma famarei rashbi on the idra, zohar 3:131b. the arizal on parashat terumah (3) 345 through this you may understand the meaning of the phrase: gthe levite priests c h12 we see, in fact, that the torah sometimes calls the levites priests, as it is written, gthey will approach the priests, the children of levi, h13 a

. h the verse then continues by explaining that the purpose of this grinding process is in order gto kindle the eternal lamp. h this means that this light will reach malchut. which is called gthe lamp h.as it ascends as reflected light. the word for gto kindle h (leha falot) literally means gto cause to ascend, h thus alluding to the fact that the menorah is supplied with its oil via a process of ascending, i.e, reflected light. if this light were not crushed, it would not reflect upward, and as we have explained, it is only possible to shine reflected light to nukva. regarding the pure olive oil, i [i.e, chaim vital] once heard from my master that the seven divine names mentioned in the zohar5 in connection with the sabbath, which are derived from the two names ekyeh and yud-hei-vav and i

, after which they ascend to the next level. now, the time fixed for being incarnated into the vegetable kingdom is the first four months of the year, which are nisan, iyar, sivan, and tamuz. after this, the [reincarnated souls] ascend to be incarnated into animals. now, beor, the father of balaam, was reincarnated into the vegetable kingdom, but he was not able to proceed in his rectification by ascending into the animal kingdom because of he was so polluted by evil. he was undoubtedly the highest aspect of the impurities in this soul-root, so therefore his grandsons yunus and yumbruce, who were the leaders of the mixed multitude, as is known,9 as well as the mixed multitude themselves, all wanted him to be rectified. for his elevation would mean an elevation for them. so they examined an

rass] in order to extricate [beor fs] soul that was incarnated there. by eating [this grass, the limbs of the calf became animated one by one, and [beor fs soul] thus ascended from the vegetable to the animal kingdom. they accomplished all this through the power of their magic. and this is why they made the golden calf in the month of tamuz, for that is the last month of the time of reincarnation ascending from the vegetable kingdom into the level of animals .translated from sha far hapesukim 395 parashat vayakhel last week fs torah portion, ki tisa, described the infamous incident of the golden calf. the arizal sees the beginning of this week fs torah portion as referring back to that incident and describing the means by which the jewish people could restore their spiritual status to what

s the full intensity of holy gevurah. the sefirot function both as channels through which divine beneficence is transmitted to the world and as levels of consciousness through which man may ascend. when the sefirotic tree is viewed as beginning above and extending down below, the groot h is binah, the source of its gbranches, h the attributes of the heart. when it is viewed as beginning below and ascending, the groot h is malchut. these two sefirot thus define the borders of the matrix of divine energy/consciousness within which divine energy is funneled earthward. they are thus the inner and outer garks h (elokim) in which the divine energy itself (havayah) is sheathed. red is usually the color associated with gevurah. gold is a reddish color but also possesses a brilliance and shine. it

cluded within the four forms of the second spelling-out. thus, in fact, there are really only four forms [just as in the simple reading of the mishnah. the mystical meaning of gto do evil or to do good h is that the two final letters of the name havayah tend gtoward doing evil h and the first two letters tend gtoward doing good. h this will be explained presently. it follows that this verse is in ascending order. g cto do evil or to do good c h refers to the final two letters and the first two letters of the name havayah. this affords us an explanation of the talmud fs statement: g[he takes] an oath [saying] ei shall eat f or [an oath saying] ei shall not eat. f h why does the talmud use eating as the example of the principle forms of an oath that when transgressed inadvertently requires a

y renders them unfit for this task. in any case, by robbing nukva of her offspring, the forces of evil are attacking her use of her glightness h of knowledge. kefel: kaf-pei-lamed= 20+ 80+ 30= 180; kal: kuf-lamed= 100+ 30= 130. we will now see another reason for the double restitution. furthermore, when someone steals gdown below, h he also causes the forces of evil to steal gup above h the souls ascending as gfeminine water h to malchut; this further causes the descent of the [seminal] drop of gmale water h from the male [partzuf, i.e, z feir anpin. gmale water h and gfeminine water h (the imagery of rain and evaporation.or perhaps even that of geysers) are the zoharic terms for garousal from above h and garousal from below, h respectively. when a soul completes its task (or a task) on ea

l leaf are connected for the majority of its length; these two halves allude to the two vav fs used to spell out the vav. the etrog manifests malchut, alluding to the final hei spelled out as hei-hei. 1 leviticus 23:40. 2 sukah 32b, 35a. 3 zohar 3:24a. the arizal on parashat emor (3) 520 thus, the four plants are actually seven. now, according to this [explanation, the torah lists them neither in ascending nor descending order. logically, it should have begun with the hadas, which alludes to chesed-gevurah-tiferet, and continued with the willow, which alludes to netzach-hod, etc. or, it should have begun with the etrog, proceeded to the lulav, and continued with the aravah before the hadas. furthermore, the lulav alludes to the 18 vertebrae of the spinal column, and yesod is not part of th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ur pillars of the tree of life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation c204> that point of the zodiac which ascended at the moment of his birth and conception (for the same degree of the zodiac ascendeth at both, otherwise the birth could not take place. that is to say that at those times the same degree of the zodiac is ascending in the east of the heavens of the star whereon he is incarnated. thus doth he remain during that incarnation facing that particular point in his sphere of sensation. that is to say, this sphere doth not revolve about the physical body. from chesed and geburah are formed the arms. therein exist the faculties of operative action, wherefore at their extremities are the symbols of the four e

aurus, chesed, leo, tiphareth, aries, hod, capricornus. and the scourge into those syrnbolising: netzach, scorpio, tiphareth, gemini, binah, cancer, geburah, mem. third (indicates sword and serpent) the colours of the minutum mundum are also the key to those which compose the admission badge of the sword and serpent; and thus by their aid it may be the better examined and comprehended. the one is ascending, the other is descending; the one is fixed, the other is volatile; the one unites the sephiroth, the other the paths. furthermore, in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond kether, differentiated into various shades and colours, darkening more and more as they near malkuth. chief (indicates diagram of

, which reduces to 18=9. franciscus age is given as 495, which reduces to 18=9. elman's age is given as 463, which reduces to 13=4. 9 plus 9 plus 4, added together yield 22.22 is the number of the letters of the hebrew alphabet, the totality of the paths linking the sephiroth on the tree of life. this number also represents, therefore, the serpent of wisdom which rises from malkuth to kether, the ascending spiral, the path which the aspirant to the great order must tread. in short, the chiefs represent the path itself which is to be followed, even as they represent the goal which is at the end thereof. each initiate, it is the universal tradition of the mystic path, must not only tread the way, but must become, even as did these three chiefs, that path itself. by referring the number 22 in

the kerubim, the middle pillar of the tree, which is thus by definition the path of the redeemer or messiah, the path of the sushumna traversed by the kundalini serpent is referred to. now messiah in hebrew is spelt i19wb and its gematria is 358. there is another word in hebrew having precisely the same enumeration, and that word is will, nachash, meaning a serpent. as we demonstrated above, the ascending spiral is represented by the serpent of wisdom, which is the path of the 22 letters of the alphabet- and to this serpent are the ages of the thee chiefs referred. thus between the serpent of wisdom which represents the way to the crown, the paths of the tree of life, and the power of the chiefs of the order, there is seen agematria connection. interestingly enough, in all ancient systems

ether in its centre; and the letters and symbols on them refer to the analysis of the key word of an adeptus minor, i. n. r. i. by which the opening of the vault is accomplished. the twelve letters of the twelve petals follow the order of the signs of the zodiac. uppermost is heh, the letter of aries, followed by vau, zayin cheth, teth, yod, while the letter of libra, which is lamed is lowermost. ascending are nun, samekh, ayin, tzaddi, qoph. the seven double letters of the middle row are allotted to the planets in the order of their exaltations, the planets being wanderers; the stars are fixed with respect to the earth. these letters are peh, resh, beth, with daleth exactly over libra, followed by gimel, caph, tau. the three mother letters are allotted to the elements and are so arranged

cales of the balance, then members, if the hall be large enough, and at the end the watcher without, sentinel. it is as though a gigantic wheel were revolving, as it is said "one wheel upon earth beside the kerub" the name of the sphere of the primum mobile, rashith ha-gilgalim, sigrufies the heads or beginnings of whirling motions or revolutions. of this wheel in the mystic circumambulation, the ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis; but in the reverse circumambulation, the contrary. now the nave or axis of this wheel is about the invisible station of harpocrates- as though that god, in the sign of silence were there placed affhnhg the concealment of that central atom of the wheel, which alone revolves not. the mysti

of her scale-mail buskins <148> a mantle lined with tiger's skin falls back from her shoulders. her right hand rests on a small golden or brazen altar, ornamented with ram's heads, and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed. it has flames of fire leaping from it the whole way down, but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger, or love, desire of power, enthusiasm, revenge. ill-dignified: superficial, theatrical, cruel, unstable, domineering. she rules the heavens over one quadrant of the portion round the north pole. earth of

wands. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another, and body swinging round. she resembles a mixture of minema and diana, her mantle resembles the aegis of minerva. she wears as a crest the head of medusa with serpent hair. she holds a sword in one hand and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white cirrus clouds. wisdom, strength, acuteness, subtleness in material things, grace and dexterity. if ill-dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. earth of air. princess and empress of the sylphs and sylphides. throne of the ace of swords. pentacles xvii. lord of the wild and fertile land. king of the spi

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ls forth. no herb, no flower, no tree is wanting forornament or use, for sight, scent or taste. the bounty of god supplies man222s necessities, comfort andrecreation.the loving month of june displays its gorgeous constellation of minor stars, and is represented by thezodiacal sign cancer, the crab. as man has arrived at his full estate, this is termed the "gate ofman: it is the fourth step of the ascending signs, the solstitial point, marking the northern limit ofthe sun from the equator.companions with conductor proceed to suffragan, whose five lights have just been lit. lights of 2ndrituals of the societas rosicrucianis in angliaphilosophus39 ancient out.suffragan, 7th sign: observe the human species in his completeness of stature, the fullness of his physicalstrength, and mental amplitu

the human species in his completeness of stature, the fullness of his physicalstrength, and mental amplitude from instruction of the heart: he sees god222s sacraments spread outbefore him, and in his dual character, as body and spirit, partakes of food mortal and immortal,visible and invisible.he has grown in his power like the lion in whose zodiacal sign he resides, in leo, the 5th sign of222the ascending series, in whose measure the lustrous regulus and denebola sparkle in their creator222spraise.conductor with companions proceed to treasurer, whose four lights have just been lit. lights ofsecretary out.treasurer, 8th sign: the world grows old space to man, and bids him prepare the sickle for the ripeningharvests, for the growing crops bend beneath the weight of222 fruitful product; the

g arcturus and spica give warning of the shortening of the hoursof daily toil.conductor with companions proceed. to 4th ancient whose three lights have been lit. lights ofcelebrant out.4th ancient,9th sign: the reapers have gathered in their store, the rich gifts of nature have been gathered, andprovision for the future hath been stored. the autumnal equinox hath been reached, and the steps ofthe ascending signs to perfection have been passed. the sciences have opened their store ofknowledge, the kingdoms of the earth, vegetable, animal and mineral have yielded of theirabundance from the hidden treasure-house.libra, the equinoctial point hath warned us by its scales the man is old, and will be shortly gatheredto the earth whence he came. the four stars in quadrangle are poised, and man ten

uals of the societas rosicrucianis in angliaphilosophus41 equinoctial; and were anciently marked by fomalhaut end aldebaran, regulus and antares. thesolstitial points mark the northern and southern limits of the sun from the equator, called cancerand capricornus. the equinoctial points are where the sun crosses the celestial equator. the springcrossing is called vernal, when the sun commences his ascending or northern march; and the fallcrossing is called autumnal, when the sun commences to decline toward the south. these pointsare in the signs aries and libra, or the months of march and september. properly march commencesthe new year.the torch bearer will now retire.proceed now to the central point, about which you have made one circle as the representative of theearth in an annual course

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

l world are opaque. bodies are only temporary shells, whence souls have to be liberated; but those who in this life obey the flesh build up an interior body or fluidic shell, which, after death, becomes their prison-house and torment, until the time arrives when they succeed in dissolving it in the warmth of the divine light, towards which, however, the burden of their grossness hinders them from ascending. indeed, they can do so only after infinite struggles, and by the mediation of the just, who stretch forth their hands towards them. during the whole period of the process they are devoured by the interior activity of the captive spirit, as in a burning furnace. those who attain the pyre of expiation burn themselves thereon, like hercules upon mount oetna, and so are delivered from their

he eyes of earthly and living bodies, nor can it be beheld except by the application of the astral light to the translucid, which conveys its impressions to the nervous system and thus influences the organ of sight, so that it perceives the forms which are preserved and the words which are written in the book of vital light. when a man has lived well the astral body evaporates like a pure incense ascending towards the superior regions; but should he have lived in sin, his astral body, which holds him prisoner, still seeks the object of its passions and wishes to return to life. it torments the dreams of young girls, bathes in the stream of spilt blood and floats about the places where the pleasures of its life elapsed. it watches over treasures which it possessed and buried; it expends its

ason, and reason at the highest. to create equilibrium we must separate and unite separate by the poles, unite by the centre. to reason upon faith is to destroy faith; to create mysticism in philosophy is to assail reason. reason and faith, by their nature, mutually exclude one another, but they unite by analogy. analogy is the sole possible mediator between finite and infinite. dogma is the ever-ascending hypothesis of a presumable equation. for the ignorant, it is the hypothesis which is the absolute affirmation, and the absolute affirmation which is hypothesis. hypotheses are necessary in science, and he who seeks to verify them enlarges science without decreasing faith, for on the farther side of faith is the infinite. we believe in that which we do not know, but which reason leads us

already found it; let the profane seek for ever: they will never find. metallic transmutation takes place spiritually and materially by the positive key of analogies. occult medicine is simply the exercise of the will applied to the very source of life, to that astral light the existence of which is a fact, which has a movement conformed to calculations having the great magical arcanum for their ascending and scale. this universal arcanum, the final and eternal secret of transcendent initiation, is represented in the tarot by a naked girl, who touches the earth only by one foot, has a magnetic rod in each hand, and seems to be running in a crown held up by an angel, an eagle, a bull and a lion. fundamentally, the figure is analogous to the cherub of jekeskiel, of which a representation is

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

n mind, blinded by insensate passions, to realize literally the allegorical history of the hebrew hercules: by over-throwing the pillars of the temple, it has been buried itself under the ruins. the masonic associations of the present time are no less ignorant of the high meaning of their symbols than are the rabbins of the sepher the triangle of pantacles 27 yetzirah and the zohar concerning the ascending scale of the three degrees, with the transverse progression from right to left and from left to right of the kabalistic septenary. the compass of the g a and the square of solomon have become the gross and material level of unintelligent jacobinism, realized by a steel triangle: this obtains both for heaven and earth. the initiated divulgers to whom the illuminated cazotte predicted a vi

ght hand and feels armed with intellectual omnipotence, provided that he is truly a king, worthy to be led by the star to the cradle of divine realization; provided that he knows, dares, wills and keeps silent; provided that he is familiar with the usages of the pentacle, the cup, the wand and the sword; provided, finally, that the intrepid gaze of his soul corresponds to those two eyes which the ascending point of our pentagram ever presents open. 38 chapter vi the medium and mediator two things, as we have shown, are necessary for the acquisition of magical power. the emancipation of will from servitude and its instruction in the art of domination. the sovereign will is represented in our symbols by the woman who crushes the serpent's head and by the radiant angel who restrains and const

irits. gour name is legion, for we are many, h says the spirit of darkness in the gospel. number constitutes law, and progress takes place inversely in hell as the domain of anarchy. that is to say, the most advanced in satanic development and consequently the most degraded and the least intelligent and feeblest. thus, a fatal law drives demons downward when they wish and believe themselves to be ascending. so also those who term themselves chiefs are the most impotent and despised of all. as to the horde of perverse spirits, they tremble before an unknown, invisible, incomprehensible, capricious, implacable chief, who never explains his laws, whose arm is ever stretched out to strike those who fail to understand him. they give this phantom the names of baal, jupiter and even others more v

e, type of the cup of libations and also of maternity; vau, which joins the two, and was depicted in india by the great and mysterious lingam. such was the triple sign of the triad in the divine word; but the mother-letter appeared a second time, to express the fecundity of nature and woman and to formulate the doctrine of universal and progressive analogies, descending from causes to effects and ascending from effects to causes. moreover, the sacred word was not pronounced: it was spelt, and expressed in four words, which are the four sacred words. jod he vau he. the learned gaffarel regards the teraphim of the hebrews, by means of which they consulted the oracles of the urim and thummim, as the figures of the four kabalistic animals, which symbols, as we shall show shortly, were epitomiz

or capuchin, on account of the hood of his oriental cloak. his true name, however, is prudence, and he thus completes the four cardinal virtues which seemed imperfect to court de gebelin and etteilla. y principle, manifestation, praise, manly honour, phallus, virile fecundity, paternal sceptre. hieroglyph, the wheel of fortune, that is to say, the cosmogonical wheel of ezekiel, with a hermanubis ascending on the right, a typhon descending on the left and a sphinx in equilibrium above, holding a sword between his lion's claws. an admirable symbol, disfigured by etteilla, who replaced typhon by a wolf, hermanubis by a mouse, and the sphinx by an ape, an allegory characteristic of etteilla's kabalah. 136 the ritual of transcendental magic k the hand in the act of grasping and holding. hierog

s. science is a celestial trigonometry: one side of the absolute triangle is that nature which is submitted to our investigations; the second is our soul, which embraces and reflects nature; the third is the absolute, in which our soul is magnified. no more atheism possible henceforward, for we pretend no longer to define god. god is for us the most perfect and best of intelligent beings, and the ascending hierarchy of beings demonstrates his existence amply' do not let us ask for more; but, to understand him ever better, let us grow perfect by ascending towards him. no more ideology; being is being, and cannot perfectionize save according to real laws of being. observe, and do not prejudge; exercise our faculties, do not falsify them; enlarge the domain of life in life; behold truth in tr

RUBY TABLET OF SET

t was ra by name. still no sign of the "strange and fitful presence" then a sentence from the book of coming forth by night came to me "but speak to me at night, for the sky then becomes an entrance and not a barrier" my perspective immediately changed to one above the spot where i was sitting. i was looking down over the land, and it was now daylight with an incredibly blue-blue sky. i continued ascending until the sky changed to very dark blue, then purple, then charcoal, and finally black. i could see stars all around me. throughout all of this i was continually aware of being physically seated on the mountain. then i looked back and earth, half-dark and half-lit by the sun. then i understood that set is not limited to our night, but that we are; we are three-dimensional creatures. but

st of you have probably already learned that your trepidations about fear centre around the process of fear. we fear, for wont of a better way to describe this. we don't value being upset, angry, or confrontational; so subsequently loathe any participation in the process of fear. often enough, the event which we fear arrives, occurs, and is. anti-climatic. we discover that it was the fear we were ascending to, it was fear itself we idolatrized. f. as out first "working year" volved, setians participated in a goodly amount of conversation about neters. specifically, when we were recognized to the ii, we experienced inherent self-expectations about pursuing neter work. my "first" neter developed [perhaps it was really created] from a personal history with esp and psychic phenomena. i wanted

eing done on the last day of the month. i took pictures of shu and tefnut, and meditated on the principles of balance. i opened the temple in the usual manner of the temple of set. i invoked the archetypes of shu and tefnut, and i found myself traveling out of my body. i had the feeling of extreme acceleration, and traveling straight up. there was a temple or pyramid type of building. i saw steps ascending vertically, and i began to climb the stairs. as i climbed, i felt like parts of my personality were being stripped away. they seemed almost like outmoded ways of thinking or activity. finally i was at the top of this structure, and an opening appeared. i went through this doorway into a hall or middle chamber of some sort. there were rows and rows of tall columns, different colors and sh

body of the honored being buried elsewhere trump xiii death trump xiii is not a sign of death as that state is generally understood. it is a depiction of change and magic and few other trumps are more appropriate to the conclave edition of the trail of the serpent than xiii. the integral indegrient in thelema, indulgence, xeper, poor old xem, and remanifest is that change with forms rungs on the ascending ladder of evolution from the human running on automatic to the divine god who creates as he wills. i cannot help seeing trump xiii as a card with sign after sign of the remanifestation process. although the book of thoth refers to the actions of putrefaction as an element of change, but interestingly enough the card shows no green. that color, you may recall from other ts texts, was asso

passive, sperm and egg being one of the best representations of such energy's impact and results. the serpent has had a place of long standing in occult tradition and it is not inappropriate that it should turn up as one of the suspect its presence, like that of the scorpion and the eagle, to be similar in function to the three figures on the old temple of set stele from the year x with its three ascending forms of being rising ever upward on the evolutionary scale. the eagle, according to the old beast, is exaltation above solid matter and is the highest of the card. it may be an eagle, but the outlines and shape are not at all unlike those of the phoenix, the great presence born from fire. if seen as such, the theme of the card has far greater meaning than would have been read from the e

earth. the two have shown themselves in other trumps, but in this atu they frolic free of restraint and duties in the new world their tasks have produced, a world free of restriction. they portray a "next stage" of human evolution emerging from the old rose and cross symbols at their feet, shell-like, no longer necessary to their current state. why a wall on a mountain? if the similarities of the ascending grade and degrees are even remotely valid, things become more difficult through being increasingly exacting as the quest is extended. the system of the temple of set has those degrees which can be attained on one's own and those which require the intervention of set himself to bring into being. the wall has a special meaning for the setian iv who has been ordained by set and then xepered

hen i saw worm ouroboros surrounding me at a great distance, the serpent biting its own tail and creating time and space within its coils. it appeared as a sinewy dragon of oriental aspect. i then saw a chimera roaring through the aethyr, the classical combination of serpent, goat and lion. it spread its leathery wings and soared aloft, flames licking it phoenix-like as it ascended. i felt myself ascending also, in a pillar of fire that stripped me of my mundane personality and concerns. as i rose, i was aware of a sensation of being compressed and tightened. but i then understood this to be a concentration rather than a confinement, a focussing and intensification of my will and awareness. i sat high above the earth, surrounded by an aura of blackness somehow deeper than the surrounding d

to me, be a way to commemorate this discovery in view of its implications for the temple of set. and thus there came into being the stele of xeper, which portrays the aeon of set as did the stele of revealing the aeon of harwer. following is a description of the stele of xeper [see the sample below. shown at left is xepera.(7) with one hand he indicates the pentagram of set; with the other three ascending hieroglyphs for the apes, mankind, and divine persons- the evolution of the elect. enthroned at right is set, holding the ankh of life and the tchamsceptre (incorporating the head and forked tail of the set-animal.(8) it is this sceptre which signifies the guardianship of the temple of set; thus it is the symbol carried by each of the nine. the first two lines of hieroglyphics read: uset

SALMANRUSHDIE THESATANICVERSES

lood. it was early in the morning and there was the ghost of a mist and the thick snow made everything vague. then the icebergs came. there were ten of them, moving in stately single file upriver. the mist was thicker around them, so it wasn't until they sailed right up to her that she understood their shapes, the precisely miniaturized configurations of the ten highest mountains in the world, in ascending order, with her mountain _the_ mountain bringing up the rear. she was trying to work out how the icebergs had managed to pass under the bridges across the river when the mist thickened, and then, a few instants later, dissolved entirely, taking the icebergs with it "but they were there" she insisted to gibreel "nanga parbat, dhaulagiri, xixabangma feng .he didn't argue "if you say it, th

SATANICON

represents evil man and the dark earth. the illustration above is representative of its magickal nature. it s the symbol of the five senses which feed the emotions; the earthly elements; evil and darkness; the essence of satan. the perversion of the pentagram is attributed to the false doctrines of spirituality (both xian and wiccan) which has reversed the position of the sacred symbol (one point ascending, two points descending) to represent literal deities above and beyond themselves. hence, this latter usage is deviant and not of the earth. the parallelogram, by definition, is a plane figure characterized by four sides connected, with opposite sides parallel. this figure represents the principles which govern imitative magick. the left side of the figure represents the realities and act

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

flare. stunned shock over adad s deeds overtook the heavens, and turned to blackness all that had been light. the. land shattered like a. pot. all day long the south wind blew, blowing fast, submerging the mountain in water, overwhelming the people like an attack. no one could see his fellow, they could not recognize each other in the torrent. the gods were frightened by the flood, and retreated, ascending to the heaven of anu. kith and kin: immediate family and other relatives. shamash: the god of the sun and of justice, in charge of determining day and night. caulking: sealing up cracks to prevent leaking. adad: the god of thunder. shullat and hanish: lesser gods of storms and bad weather; they predicted bad weather and served the god adad. heralds: messengers, bearers of news. erragal:

SEPHER HA BAHIR

ot has two wheels. we must therefore say that the end of the divine presence is also called victory. this is the meaning of victory of victories. victory is one, and victories is two, giving [a total of] three. 171. his disciples said to him: from above to below we know. but from below to above we do not know. he replied: is it not all one below to above and above to below? they said: our master, ascending is not the same as descending. one can run while descending, but cannot do so while ascending. he replied: go out and see. he sat and expounded to them: there is a divine presence below, just like there is a divine presence above. what is this divine presence? we have said that it is the light that was derived from the first light, which is wisdom. it also surrounds all things, as it is

SIFRA DETZNIYUTHA

the female is darkened. and the mother is illumined and is opened out into her gates. the key, which contains the six, comes and covers up her gates, and it is unified below, with this one and that one, woe unto him that uncovers her gate. 6 chapter two the beard of faith,50 not, is mentioned because it is the most precious of all, it egresses from the ears, round about the face, the white locks ascending and descending, separating into thirteen of that most splendid of splendors, it is written: not passes in it as man,51 and not dwells as adam52 there.53 adam to the son is he (avh, hu).54 adam-not is included therein, especially man. in these thirteen issue forth distinct fountains; four were kept separately,55 nine flow from the body.56 1) the splendid one begins to form itself near the

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

aps the memory of the magician. to his charms they ascribe the hollowing of that mountain passage; and tradition yet guards his tomb by the spirits he had raised to construct the cavern. this spot, in the immediate vicinity of viola's home, had often attracted her solitary footsteps. she had loved the dim and solemn fancies that beset her as she looked into the lengthened gloom of the grotto, or, ascending to the tomb, gazed from the rock on the dwarfed figures of the busy crowd that seemed to creep like insects along the windings of the soil below; and now, at noon, she bent thither her thoughtful way. she threaded the narrow path, she passed the gloomy vineyard that clambers up the rock, and gained the lofty spot, green with moss and luxuriant foliage, where the dust of him who yet sooth

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

l in the soul, and the soul is described as a chariot with two horses, each many-winged, and a charioteer. one of the horses is docile and intelligent, the other headstrong and wild. when myth and mysteriosophy 69 the chariot meets with an obstacle on its path, the headstrong beast seizes the chance of impeding the reliable one and defying the charioteer. and when the chariot reaches the point of ascending in the wake of the gods up the celestial steep, the intractable horse throws it into confusion. whether the chariot can surmount these difficulties and attain to the realm of the supersensible depends on their relative strengths and so whether the good horse can gain the mastery. but the soul can never raise itself to the divine without some sort of a struggle. some souls rise higher in

enactments, for example, in the creation festival at new year in ancient babylon. there the initiate-king died and entered the dark interior of the worldmountain, but later returned and ascended the ziggurat, or pyramid with its seven levels, and received cosmic symbols of power. he was identified in the rites with the creator-god marduk, who had also died before defeating the powers of chaos and ascending to his father, the wisdom-god ea, in heaven. on the festival, see henri frankfort, kingship and the gods: a study of ancient near eastern religion as the integration of society and nature (university of chicago, chicago, 1978, ch. 22. the wonderful epic recited on the occasion by the priests is translated in n.k. sandars, poems of heaven and hell from ancient mesopotamia (penguin, new yo

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ancisco: harpersanfrancisco, 1994. shaw, eva. eve of destruction: prophecies, theories and preparations for the end of the world. chicago: contemporary books, 1995. unterman, alan. dictionary of jewish lore and legend. new york: thames and hudson, 1991. snake handling in the sixteenth chapter of the gospel of mark, the resurrected jesus (c. 6 b.c.e. c. 30 c.e) appears to his disciples and, before ascending to heaven, sends them forth into the world to preach the gospel. jesus promises that all who believe in him shall cast out devils and shall speak with new tongues. in addition, believers shall take up serpents; and if they drink any deadly thing, it shall not hurt them (mark 16:17 18. in 1909, reverend george went hensley (c. 1870s 1955) of the church of god in grasshopper, tennessee, be

might be a drop of thousands of feet into the blackness below him. it was at this point that the fortunate initiate, if the oil in his small lamp had held out, 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 mystery religions and cults 261 isis (archive photos, inc) would notice a staircase carved into a crevice to his right. stepping into the crevice and ascending the spiral staircase, he would find himself entering a great hall and being congratulated by a magician called a pastophor, a guardian of sacred symbols, for having passed the first test. before the next ordeal, the pastophor explained the sacred paintings and the 22 secret symbols on the walls of the great hall. these represented the 22 first mysteries and the alphabet of their secret s

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

had remained behind to enjoy a leisurely smoke. the distraught man insisted that he had seen a large, black hand crawl across the kitchen floor. during conversation, mrs. foyster disclosed that she had seen the monster that had been causing all the eerie disturbances. reverend foyster showed price the entry that he had made in his journal on march 28 when his wife had confronted the entity while ascending a staircase. she had described it as a monstrosity black, ugly, and ape-like. it had reached out and touched her on the shoulder. price later learned that others had seen the creature on different occasions. 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 ghosts and phantoms 31 the borley rectory the most haunted house in england (fortean picture

tory in 1716. among the 19 children of the reverend wesley who witnessed the phenomena were john and charles, the founders of methodism and the authors of some of christendom s best-loved hymns. it was on the first of december that the children and the servants began to complain of eerie groans and mysterious knockings in their rooms. they also insisted that they could hear the sound of footsteps ascending and descending the stairs at all hours of the night. reverend wesley heard no noises for about a week and severely lectured the child or servant who brought him any wild tale about a ghost walking about in the rectory. if there were any noises in the rectory, he told his family one night at dinner, they were undoubtedly caused by the young men who came around in the evenings. the reveren

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 mysteries of the mind 117 dreams, or night visions, might be auditory and present a direct message (as in job 33:15 17, genesis 20:3,6) or at other times be symbolic, requiring skilled interpretation. jacob had a dream of a ladder set up on earth, the top of it reaching to heaven. he beheld in this dream angels of god ascending and descending on the ladder with the lord standing above it, confirming the covenant of abraham to jacob (genesis 28:12. king solomon received both wisdom and warning in dreams (i kings 3:5, 9:2. the new testament accounts surrounding the birth of jesus (c. 6 b.c.e. c. 30 c.e) record a number of revelatory dreams. joseph was instructed to wed mary and was assured of her purity (matthew

ed. on the symbolical level, the ladder often represents an individual s spiritual quest as it moves from a lower to a higher level. seen in dreams, the ladder may symbolize that the percipient is about to achieve a transition to a higher state of awareness. the archetypal ladder vision or dream for christians and jews is the one received by jacob at bethel when he perceived angels descending and ascending a ladder and giving assurance to him that he would be the chosen vessel to extend the jewish people into a great nation (genesis 28:11 19. since that seminal experience, dreams or visions of ladders have been associated with communication with a higher source or with the rites of passage. numbers one of the most widespread of superstitious beliefs is that the number 13 is unlucky. so per

THE KEY TO THE MYSTERIES

ecessarily credible, since science and reason, far from demonstrating that he does not exist, are dragged by the chariot of fatality to believe that he does exist, and to adore him themselves with closed eyes. why- because this absurd is the infinite source of reason. the light springs eternally from the eternal shadows. science, that babel tower of the spirit, may twist and coil its spirals ever ascending as it will; it may make the earth tremble, it will never touch the sky. god is he whom we shall eternally learn to know better, and, consequently, he whom we shall never know entirely. the realm of mystery is, then, a field open to the conquests of the intelligence. march there as boldly as you will, never will you diminish its extent; you will only alter xi its horizons. to know all is

f the theological schools, taking his inspiration perhaps from these splendid words of the misbeliever, found himself obliged to bridle superstition by writing that beautiful and brave maxim which easily resumes the thought of the great emperor: 188 "a thing is not just because god wills it; but god wills it because it is just" the idea of a perfect and immutable order in nature, the notion of an ascending hierarchy and of a descending influence in all beings, had furnished to the ancient hierophants the first classification of the whole of natural history. minerals, vegetables, animals were studied analogically; and they attributed their origin and their properties to the passive or to the active principle, to the darkness or to the light. the sign of their election or of their reprobatio

THE MAGICIAN S KABBALAH

den depths of the universe (and 418 is the value of kbvd zyv h-nchsh "the bright glory of the snake, and hence the great work completed as the snake reaches kether and the light floods down it. the word rbh, meaning "archer" has the value of 207 also, thus showing the process of "shooting" up the middle pillar of the tree in the mystical process of attaining the avr rather than the magical one of ascending back up the lightning flash. chapter four; kether, the crown of coherent light the doctrine of trans-resonance as we have already noted, one of the primary doctrines of magick is that "that which is above is like unto that which is below, also stated variously as "the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" or

binah as the place of rest queen of angels binah as briah the fifteen "mysteries" of mary are divided into three groups, the number of binah, being the "joyful "sorrowful" and "glorious" mysteries. the first set of five relate to the creative and formative (descending) aspects of binah, the second set relate to the manifestative aspects of binah, and the third set relate to the mystical aspects (ascending) of binah. an example is the annunciation, which is the first "joyful mystery, and depicts the angel gabriel announcing to mary that she is to be the mother of god. in kabbalistic terms it can be seen that the archangel gabriel, attributed to yesod, the "formative" aspect on a lower plane, acts as the bearer of the "word" or creative spark of chockmah, the father, into binah, the mother

koans, and it may be that they are most accessible by prolonged meditation and intuition, rather than a full-frontal analytical attack. i offer here a few notes as to their relationships in terms of the pillars and the triads (see diagram 2. it should also be noted that the descriptions offered by the text seem to describe some paths in their descending context and functions, and others in their ascending context. it may be that the sepher yetzirah was pieced together from fragmentary notes of larger, oral, commentaries. diagram part a the pillar of severity is composed of paths 18 and 23, which both indicate the "formative" nature of the pillar. path 18 is described as the "house of affluence, from which are drawn hidden meanings. this refers to binah, from which the path runs, as unders

h 13 is called "inductive of unity, path 25 the path of "trial, and path 32 the "governing intelligence. the lower path, path 32, is seen in its cosmological aspect as governing the "operation of the seven planets. the tarot card attributed to this path is that of the "universe, and its meaning is "synthesis, indeed some cards show the planets as part of the symbology of the card. in terms of the ascending process, the path connects the world of events around us (malkuth) with our own personality (yesod) through the ego, and beliefs. thus, the nature of our beliefs governs our awareness of the seven planets, as symbols of the seven sephiroth below the abyss. the path leading from yesod to tiphareth, one of whose symbols is the crucified god-man, is aptly described as the "first temptation

as shown. stage five. erase the drawing lines. stage six. now connect the sephiroth with the twenty-two paths, as shown. it may be easiest to begin with to draw the three vertical lines first, the three horizontal lines second, and then the diagonal lines third. 2. collect examples of different "orders" of patterns. for example, choose a pattern such as; circles, curves, squares, sprays, or all "ascending patterns. then make a scrapbook of pictures, words and notes relating to this pattern. if you had chosen a triangle, you may be able to find pictures in magazines, a poem about three people, a diagram of a bridge support, and a picture of a star constellation in the form of a triangle. use this exercise to demonstrate that the complex world about us can be seen to be composed of simple p

ds after the banishing and say; behold! 6. tiphareth; the ritual of the pillars and the rose pillar; a'amvd; between the pillars the eye of the mind is awakened to the on-high. the sacred things are shown and the portal is opened. rose; vrd; the rose recalls love, light and unity to those who look upon it. hexagram; mshshh; the hexagram symbolises two triangles of energy (shin and shin, one of an ascending nature, providing the symbols of fire and air (heh, air-hole, and the other of a descending nature, providing the symbols of water (mem) and earth (the synthesis of the four letters. for the tiphareth ritual, we reach a critical junction in the sequence, and hence the working seeks to provide the full equilibrium of the temple, and fasten it to the kabbalistic tree as strongly as possibl

THE MIDDLE PILLAR

sions, we have no insight. possibly then we should be able to perceive that underlying this conscious mind-which hitherto we assumed as the sole reality, the only criterion of judgment-is a vast area of inspiration and beauty which is the intrinsically pure essence of m d. if we could open ourselves, or become fully conskious of, this essence so that its content without distortion were capable of ascending within sight of our focus of consciousness, then should we begin to realize as never before the true nature of life and its problems "in such a case" remarks dr. jung in his collected papers on analytical psychology "the unconscious vouchsafes us that furtherance and assistance which bountiful nature is always ready to give man in overflowing abundance. the unconscious possesses possibil

trageous gestures in the belief that they were tracing pentagrams. the only point to remember is to make a fairly large figure, about three feet high, and above all that it should be a well proportioned pentagram, and not a deformed or eccentric one. some little practice may be required to achieve ths, especially in making the final diagonal so as to complete the gesture exactly where the initial ascending line began. this is all straight-forward enough. but this is the mere physical aspect of the exercise. in practice somehg more is demanded of the practitioner. while tracing these pentagrams with his arm outstretched, his visualizing faculty must be active and alert. he must endeavor to imagine these four pentagrams as flaming figures of a the qabalisfic cross and the pentagram ritual 59

n to the technique of purification by means of again expanding consciousness, whilst surrounding himself with the colossal magical figures of the archangels comprises the next important stage. the final the qabalistic cross and the pentagrain ritual 63 task is to visualize, before performing the qabalistic cross again, a pentagram of fire burning on the breast. seen on the back is a hexagram, its ascending triangle being red in color, and its descending triangle of blue, both triangles to be interlaced.31 i hope the student will not be frightened by ths mass of directions, for he can be assured that the exercise is not nearly as obscure or terrifying as it sounds. practice will make perfect, and the realization of the goal to be acquired will provide sufficient confidence to enable him to

the vision of the light above the head, ths time imagine and will that the current of spiritual power descends from kether in a forward direction. that is to say it passes downward in front of the face, descending through that region along the neck and chest, down the thghs to the feet. when it strikes the thghs, the stream turns backward along the soles of the feet, along the calves at the back, ascending the spinal column and neck until, once more, it reaches kether. both tlus formula and the preceding one should be repeated several times, until they become quite simple. the process should be accompanied by the r h y t h c breath, so that the descending current coincides with the exhalation of breath, while the ascending current accompanies the inhalation. it is really very easy, and it

rilliance, corresponding to the middle pillar, formulated through the center of the body. pass now to the visualization of malkuth emanating its inherent power of stability and equilibrium and fertility. perhaps the easiest way to conceive of the motion of the thrd formula is to imagine the act of swathing or bandaging a leg. you wrap the gauze tightly around the lower part of the limb, gradually ascending the leg in closely wound spirals. this, simply, is the techruque of the formula under consideration. you should imagine a ray of power coming out from the right side of malkutlz, moving over to the left foot. here it descends under the legs, and comes up on the right a little higher up the spiral. repeat the same movement again and again, until eventually you feel the distinct sensation

und the outside of your body to strengthen your aura (perform each circulation a number of times) circulation one: side to side using the cycles of rhythmic breathing, bring the light down one side of the body and up the other, from kether to malkuth and back to kether. exhale and visualize the light descending the lefi the middle pillar exercise 211 side of the body. inhale and imagine the light ascending the right side of the body back to kether.4 circulation two: front to back after performing this for a short space of time, imagine the ribbon of light descending from kether down the front of your body to malkuth and rising up your back, returning again to kether.5 circulation three: the shower of light still employing rhythmic breathing, visualize the sphere of malkuth, then see the sh

n to kether.5 circulation three: the shower of light still employing rhythmic breathing, visualize the sphere of malkuth, then see the shaft of light rising up the middle pillar in the center of your body. when it reaches kether, imagine a shower of light cascading down the outside of your body as it descends to malkuth again. circulate the light in ths manner for some time. circulation four: the ascending spiral then see the light rise again in a ribbon that spirals around the outside of your body from malkuth to kether. closing finally focus some of the energy back into your tiphareth center, the seat of equilibrium and balance. you may decide to end the exercise with the qabalistic cross to indicate that you have called down the light of your kether and balanced it in your aura. then le

THE PATH OF KABBALAH

THE ROSICRUCIAN MANIFESTOS

eeming little the making of gold, which is but a parergon; for besides that they have a thousand better things. and we say with our loving father r.c.c. phy: aureum nisi quantum aurum, for unto them the whole nature is detected: he doth not rejoyce, that he can make gold, and that, as saith christ, the devils are obedient unto him; but is glad that he seeth the heavens open, and the angels of god ascending and descending, and his name written in the book of life. also we do testifie that under the name of chymia many books and pictures are set forth in contumeliam gloriae dei, as we wil name them in their due season, and wil give to the pure-hearted a catalogue, or register 15 of them: and we pray all learned men to take heed of these kinde of books; for the enemy never resteth, but soweth

THE BOOK OF GATES

t. wide and 2 ft. 6 in. high, and at the bottom of the wall a quantity of rubbish. a rope fastened to a piece of wood, that was laid across the passage against the projections which formed a kind of door, appears to have been used by the ancients for descending into the pit; and from the small aperture oil the opposite side hung another, which p. 74 reached the bottom, no doubt for the purpose of ascending. we could clearly perceive, that the water which entered the passages from the torrents of rain ran into this pit, and the wood and rope fastened to it crumbled to dust on touching them. at the bottom of the pit were several pieces of wood, placed against the side of it, so as to assist the person who was to ascend by the rope into the aperture. i saw the impossibility of proceeding at t

THE SECRET RITUALS OF THE OTO

. bul means lord and also on high in the chaldean language, while on in egyptian and hebrew alike signifies the sun, the lord of all. thus in three separate languages the word testifies to the true and living god most high. iv we shall now consider the word, taking two letters at a time from the angles of the triangle. we saw that the descending triangle ihv expressed the human nature of god; the ascending triangle will illustrate his nature in itself. ab is father, bl lord. al is word or logos, son, bl lord. lb is heart or spirit, bl lord. vvvv (all rise) glory to the father, and to the son, and to the holy ghost; as it was in the beginning, is now, and ever shall be, world end. amen (sign of admiration) thus my brother, does the word of this degree declare the nature of the most holy tri

THE HOLY BIBLE KING JAMES VERSION

8:10 and jacob went out from beer-sheba, and went toward haran. 28:11 and he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and [put] them for his pillows, and lay down in that place to sleep. 28:12 and he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of god ascending and descending on it. 28:13 and, behold, the lord stood above it, and said, i [am] the lord god of abraham thy father, and the god of isaac: the land whereon thou liest, to thee will i give it, and to thy seed; 28:14 and thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed sh

o punishment happen to thee for this thing. 28:11 then said the woman, whom shall i bring up unto thee? and he said, bring me up samuel. 28:12 and when the woman saw samuel, she cried with a loud voice: and the woman spake to saul, saying, why hast thou deceived me? for thou [art] saul. 28:13 and the king said unto her, be not afraid: for what sawest thou? and the woman said unto saul, i saw gods ascending out of the earth. 28:14 and he said unto her, what form [is] he of? and she said, an old man cometh up; and he [is] covered with a mantle. and saul perceived that it [was] samuel, and he stooped with [his] face to the ground, and bowed himself. 28:15 and samuel said to saul, why hast thou disquieted me, to bring me up? and saul answered, i am sore distressed; for the philistines make war

en pounds. 19:25 (and they said unto him, lord, he hath ten pounds) 19:26 for i say unto you, that unto every one which hath shall be given; and luke page 606 from him that hath not, even that he hath shall be taken away from him. 19:27 but those mine enemies, which would not that i should reign over them, bring hither, and slay [them] before me. 19:28 and when he had thus spoken, he went before, ascending up to jerusalem. 19:29 and it came to pass, when he was come nigh to bethphage and bethany, at the mount called [the mount] of olives, he sent two of his disciples, 19:30 saying, go ye into the village over against [you] in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring [him hither] 19:31 and if any man ask you, why do ye loose [him]

fig tree, i saw thee. 1:49 nathanael answered and saith unto him, rabbi, thou art the son of god; thou art the king of israel. 1:50 jesus answered and said unto him, because i said unto thee, i saw thee under the fig tree, believest thou? thou shalt see greater things than these. 1:51 and he saith unto him, verily, verily, i say unto you, hereafter ye shall see heaven open, and the angels of god ascending and descending upon the son of man. 2:1 and the third day there was a marriage in cana of galilee; and the mother of jesus was there: 2:2 and both jesus was called, and his disciples, to the marriage. 2:3 and when they wanted wine, the mother of jesus saith unto him, they have no wine. 2:4 jesus saith unto her, woman, what have i to do with thee? mine hour is not yet come. 2:5 his mother

and hide us from the face of him that sitteth on the throne, and from the wrath of the lamb: 6:17 for the great day of his wrath is come; and who shall be able to stand? 7:1 and after these things i saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 7:2 and i saw another angel ascending from the east, having the seal of the living god: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, 7:3 saying, hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our god in their foreheads. 7:4 and i heard the number of them which were sealed [and there were] sealed an hundred [and] forty [and] fou

TYSON DONALD NEW MILLENNIUM MAGIC

econd he, which alternate along the waves or spirals. the meaning of the balanced and opposite spirals is the mystery of the caduceus of hermes; it is the mechanism by which manifest things maintain them- selves. when the oscillations are disrupted there is loss of being. the manifest returns to the unmanifest. these spirals are the two serpents that twine around the life centers of the body, one ascending and the other descending. they can also be applied fruitfully to the ten apples on the tree of the sephiroth. perhaps an understanding of the four elements in a cycle can be gained through another metaphor. think of yod as the heat in the rays of the rising sun. these strike the surface of the water, the first he, and produce vapor, the vau. the water is the means by which the energy in

l and rotated ninety degrees to each other, they trace with remarkable clarity the framework of the double four-sided pyramid: at last it becomes possible to rationally assign the four elemental planets to the points of the hexagram. the descending lightning bolt streaks from the sun to the moon and along its path are found the planets that contain the symbol of the sun, the circle. the reflected ascending bolt flies from the moon back to the sun, and on it are ordered the planets containing the lunar symbol of the crescent. mars, a masculine and fiery planet, will be located on the descending sigel on the right side of the hexagram because the right is active. venus, opposite of mars, feminine and receptive in nature, will also be located on the sun's descending sigel, but on the left (fe

t are ordered the planets containing the lunar symbol of the crescent. mars, a masculine and fiery planet, will be located on the descending sigel on the right side of the hexagram because the right is active. venus, opposite of mars, feminine and receptive in nature, will also be located on the sun's descending sigel, but on the left (feminine) side of the hexagram. jupiter belongs to the moon's ascending sigel because it contains the symbol of the crescent. however, it is masculine in nature and belongs on the right side of the hexagram. saturn is feminine and is placed on the left side of the hexagram along the ascending sigel. the arrangement of planets on the unicursal hexagram is the same as that on the common hexagram. the planets may be divided into a polarity of light and dark rel

roth of that world. in the radial diagram of the tree, the enclosing malkuth becomes the center from which stems the next unfolding series of emanations. it is said that certain seeds contain within them an exact miniature of the adult tree they will become "what is below is like that which is above; and what is above is like that which is below"16- mysteries are multiplied endlessly in nature on ascending and descending scales. t he hendecagram is a star of eleven points. it has three unicursal forms. in the first and sharpest star its line reflects from every fourth point, in the second from every third point, and in the third from every second.point. each of the three types of reflection suggests a different aspect of the hendeca- gram4= materiality; 3= spirituality; 2= duality. the dua

is circulating downward from the sphere of kether to the sphere of makuth, then flowing out and up along the pearly shell of your aura like a shimmering curtain that completely surrounds you, until it reaches the sphere of kether once again. continue to circulate the light in this fashion for several minutes while shifting your awareness from the spheres to the descending col- umn of light to the ascending curtain on the outer skin of your aura. feel your entire being washed and cleansed by the light. 13. perform the kabbalistic cross for centering yourself in the universe that was described in detail in the chapter on ritual (chapter 25. the dangers of invocation are many. it is not always easy to distinguish good spirits from evil spirits. spirits enjoy putting on flesh. it lends them a

TYSON DONALD SOUL FLIGHT

istoric shamans and the remote viewing used in the secret government intelligence-gathering projects of the cold war. astral travel has always been with us from our earliest beginnings as an intelligent species. it expresses itself in such diverse forms as lucid dreaming, near-death experiences, alien abductions, the bilocation of saints, doppelgangers, remote viewing, and the occult practices of ascending the planes and scrying in the spirit vision. because of this wide diversity of forms, i have employed the general term soul flight to embrace both conventional concepts of astral projection and its many divergent expressions. one of the main reasons that i decided to write this book was to demonstrate that even though astral travel has expressed itself in numerous seemingly distinct ways

ich attract you as you pass up. look upwards to the divine light shining downward from kether upon you. from yesod, leads upward the path of samekh, temperance; the arrow, cleaving upwards, leads the way to tiphareth, the great central sun."146 the path of the trump temperance, which connects yesod with tiphareth on the central column of the tree, was of special importance in the work of astrally ascending the tree, because it was regarded as symbolically the rising arrow of a great bow formed from the lower part of the tree of life. this path could be ridden upward directly into tiphareth, the central sephiroth on the tree that was occultly linked in the golden dawn system with the astrological sun and with the messiah, resulting in a significant degree of spiritual enlightenment (see the

an astral manifestation of this coping mechanism. whether they are protecting the consciousness of the astral traveler, or secrets held by entities dwelling in the astral world, is another question. 179. bender, flying saucers and the three men. uses of ritual s hamans always use a ritual structure as a support for their soul flights. as we have seen, for the shamans of siberia it often involved ascending the trunk of the world tree that is the living axis of the universe in a series of levels, represented physically by notches cut into the trunk of whatever tree or pole was used to embody the world tree. a shaman may also mimic the movements and sounds of the totemic beast that carries his astral body away from his physical body, as a way of becoming one with the beast. in these and othe

habited by gods and spirits, or down into the maw of the underworld where primitive peoples believed monsters, demons, and the souls of the dead to dwell. the shaman's use of ritualistic climbing is significant as a technique for separating the astral body. both sylvan muldoon and oliver fox recommended that those attempting to project their astral bodies should imagine that they were climbing or ascending. aieister crowley advised that those seeking adepthood would do well to practice the golden dawn technique of rising on the planes once a day. rituals involving acts of ascent are helpful in the initial stages of soul flight. the ascent may be physically represented by climbing a slope, stairs, or ladder in order to reach an elevated chamber or platform from which the actual projection o

d and none of these buttons are used. however, when the traveler wishes to rise or fall through the planes, he presses either the button marked up or the one below it marked down, in order to ascend or descend as far as desired. this vertical movement occurs at the same location that was reached by traveling through the corridor. for example, if the corridor led to the astral reflection of paris, ascending the planes would take place in the astral equivalent of paris. while the elevator is ascending, the up button remains illuminated. when it reaches its level, the central button lights. the elevator travels not only up and down through the astral levels in the present, but can also carry you to the future or the past. the button with the arrow that points to the left is pressed to move ba

door at the far end, insert your keycard through the slot of the electronic lock and enter the small, square room that is the elevator. like the corridor, the appearance of the elevator is a matter you must decide for yourself. my chamber, corridor, and elevator are from the victorian period, paneled in rich, dark mahogany, but you may find a modern decor more conducive to success. if you are not ascending or descending on the planes, use the keycard to immediately open the opposite door of the elevator onto the place you have chosen to visit. it may not appear as you imagined it in every detail. do not try to force the astral landscape to conform to your preconceptions, but instead allow it to express itself to you. remember, you are traveling in the astral world not to experience what yo

dscape to conform to your preconceptions, but instead allow it to express itself to you. remember, you are traveling in the astral world not to experience what you already know, but to experience what you do not know. the door that leads to the elevator will disappear behind you, but you can summon it at any time merely by pressing the keycard to your forehead and willing it to appear. if you are ascending the planes at the location you have chosen to visit in the astral world, perhaps to communicate with shades of the dead, fairies, or angels, then press the button with the up arrow while you are inside the elevator, and the elevator will ascend to the level you wish to reach. as it ascends, hold your desired destination clearly in your mind. when the elevator stops, use your keycard to o

tive in any occult sense to astral projection. after leaving the body, the basin of water can be used as a portal by enlarging it on the astral level until it is large enough to dive into. the traveler should continue to descend deeper and deeper into the water of the basin until a light is perceived. he will gradually become aware that he is no longer descending into the depths of the basin, but ascending toward the light. as the light approaches, it enlarges itself into an opening through which the traveler emerges into the astral landscape he sought to reach. in this way, the basin of water can be used as a direct astral channel, bypassing the chamber, corridor, and elevator of the general ritual. i have provided this method of direct passage into the astral world, along with the method

rrow. 202. knight, vol. 2,277. 203. regardie, 464. the astrological sun was placed in the central sephirah, tiphareth (beauty, which was understood to be the seat of jesus christ and all other divine human beings, or messiah figures. to attain the level of tiphareth in a true sense was believed to be as high on the actual tree of spiritual worlds that the normal human consciousness was capable of ascending. tiphareth is infused with divine radiance continually from the summit of the tree, the sphere of kether (the crown, via the vertical path that links kether with tiphareth. to rise on the planes in this manner was to ascend in consciousness directly toward god as high as consciousness was able to rise. the divine names mentioned by mathers are the names of god assigned to the sephir t h

ructure that may be used for soul flights of all kinds. however, it does not explain how to actually separate your astral body from your physical body. no ritual can do this. the technique of separation must be learned through practice. it took the theosophist oliver fox decades to perfect his methods. the magicians of the golden dawn worked on their techniques of scrying in the spirit vision and ascending the planes for years, and some of them were much more successful than others due simply to inherent natural ability for astral projection. not all of us are as gifted as sylvan muldoon, who could separate from his body with ease, even in boyhood. unless some artificial method is employed, such as the use of drugs, soul flight must be learned through an extended course of practice, which

TYSON DONALD THE MAGICAL WORKBOOK

in length. contemplate the three rays for half a minute or so. 88 standing exercises draw the rays back into the star in reverse order-first the ray passing through the front and back of the pillar, then the ray passing through the sides, and finally the ray passing through the top and bottom. release the star and watch it rise straight up from the golden sphere, exiting the pillar at the top and ascending through the air until once more it shines brilliantly in the night sky. the sphere remains within the pillar, glowing warmly. become aware of your own physical body. raise both your arms horizontally at the sides and turn your palms so that the flats of your hands face forward, and your body forms a great cross. momentarily feel the column of your body in union with the earth beneath you

VOX SABBATUM

determination of selfdeification. enflame thyself in this invocation, then at the height of the work, begin focusing on controlling your heartbeat and relaxing in a meditative state before the mirror and the algol sigil. vox sabbatum the witches sabbat 29 as your breathing slows, envision a great movement of air and wind around you, viewing with your mind s eye, you notice many spirit and shades ascending from the soil and areas around you up towards the sky. with a focus and determination, you take several deep and controlling breaths, each one willed towards rising up out of your flesh. you will soon begin to notice this is working, and the excitement may break your concentration and a great jerking into the body may occur. if this does, do not worry, simply refocus and ascend as you ma

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

th the feminine raja within the vagina, thereafter; by handling the vajroli in a negative way, they reabsorb this fluid already mixed with feminine raja. the black yogis (bonzos and dugpas) believe that they are wisely achieving the union of the solar and lunar atoms in order to awaken the kundalini. the outcome of such black tantrism is the negative awakening of the serpent. therefore instead of ascending, the serpent descends downwards into the atomic infernos of the human being and becomes the tail of satan. this is how these black yogis end up separating themselves from their inner god forever; they are demons. so, that is the black magic. through this way the two witnesses of the apocalypse never resurrect because this way leads into the abyss and the second death. therefore, whosoeve

WHO ARE THE DRACONIANS

full advantage of this and in not giving up any ground. it is not too hard to imagine that the serpent may have acquired supernatural powers over humanity and nature, yet at the horrible price of losing all semblance of individuality and free will and identity over to the "luciferian hive. the reptilian or serpent race was highly mutable and adaptable. this had nothing to do with the "theory" of ascending evolution but everything to do with the fact of lateral mutation. or rather, not the creation of the genetic codes but rather the re-programming of already existent genetic codes. we know for a fact that viruses for instance can mutate and re-program themselves in order to adapt to different environments. survival of the fittest, environmental adaptation, and mutation do not violate the

fact of lateral mutation. or rather, not the creation of the genetic codes but rather the re-programming of already existent genetic codes. we know for a fact that viruses for instance can mutate and re-program themselves in order to adapt to different environments. survival of the fittest, environmental adaptation, and mutation do not violate the 2nd law of thermodynamics as does the "theory" of ascending evolution, so they should not be confused with darwinism any more than a computer "programmer" should be confused with a computer "program [or should i say computer "virus] anyway, imagine for a moment that the luciferians began to experiment with "their" saurian bodies. if we accept the possibility that the luciferians were fully intent on maintaining their hold upon these serpentine or

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

is inscription with the divine epiphany to moses (exod 3:14, which he paraphrases as i am the one who was, i was who i will be, i will be who i am (ich bin, der ich war, ich war, der ich sehn werde, ich werde sehn, der ich bin).290 for schelling, we cannot speak of time in god, but we must speak of god in time: this time outside of eternity is that movement of eternal nature where eternal nature, ascending from the lowest, always attains the highest, and, from the highest, always retreats anew in order to ascend again. only in this movement does eternal nature discern itself as eternity. the godhead counts and gauges in this clockwork not its own eternity (for this is always whole, consummate, indivisible, beyond all time and no more eternal in the succession of all times than in the momen

inic sources, see ch. 3 n. 4. 25. the bahiric text was understood this way by later kabbalists, as may be adduced from jacob ben sheshet, sefer sha ar ha-shamayim, p. 104: it begins with alef, for one [ehad] is their root, the lord is at their head (micah 2:13, and this corresponds to an inner and hidden essence [hawayah 248 notes to pages 141 142 penimit we-nisteret, bolted and barred (josh 6:1, ascending way above wisdom, no one among us who knows how (ps 74:9) it is united without end or limit. and it is called will [rason, for the creator does not change as he alters every matter, from construction to destruction and from destruction to construction, he acts according to his will (dan 8:4, his nothing is something, his something nothing [sefer yesirah 2:5. 26. bahir, 53, p. 149. 27. fo

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

the body of light. meditate on the attributes of each card, and then envision the self clearly reflecting these attributes via the mind. allow the consciousness to move through them. ascend in the direction of each plane. it is possible to use a mask to reach a agreed meditative state of bringing forth the angel of light, to focus and visualize the features of the mask as a face of the light. the ascending and rising pentagram..represents the element air and the aethyr, the element of lucifer in his form of azal ucel and lumiel. lucifer in this solar based form represents separation from the material world, from which the essential self may be revealed and focused upon. later in ones initiation into the ahrimanic and yatuk-dinoih methods of sorcery is the body of light reunited and to recr

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

e bonorum, dervied in much the same fashion as the names around the edge. these central names come from the following tablet below, as given in the dee manuscripts: 133 this table forms the basis for a lamen (a special amulet or charm) that dee was directed to wear (see figure 90) and which was delivered by the angel the construction of it can be easily worked out by reading the letters in either ascending or descending columns, mainly in groups of two letters. although at first this appears to be an obscure lamen in the dee manuscripts, it is a synthesis of a form that was useful to dee. it forms all the functions of a true occult lamen, both in theory and practice. when worn, it links these names to that of the operator, and this link protects him from both delusion and illusion. the let

ereof two are dignified; one not yet dignified but shall be; the other without glory or dignification" 152 to understand how the tablet is formed we will look at the first portion of the tablet, where the letters are: 153 you will note that the corner is made of three letters presented thus: translated into the enochian language, iad means "god" the next set of letters going from left to right in ascending order on this portion of the tablet are moz, which means "joy" lastly, the final word, zir, means "i am" so the whole message or meaning is "i am the joy of god? like most of the enochian material dictated to kelley, this was given backwards. the words translated directly from the square are "zir moz iad" which focuses on the word moz. about this word nalvage says "moz in itself signifie

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