Michael Wynn's Occult Reference Library
BRAHMA,BRAHMIN

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ikes three deep valleys in the rocky mountain, sn, 59, 60. again, teutonic mythology agrees with the greek in never imputing to its gods the deformity of many heads, arms or legs; they are only bestowed 21 322 condition of gods. on a few heroes and animals, as some of the greek giants are ekaroyyetpe. such forms are quite common in the hindu and slav systems: vishnu is represented with four arms, brahma with four heads, svantovit the same, while porevit has five heads and rugevit seven faces. yet hecate too is said to have been threeheaded, as the eoman janus was two-faced, and a laceda3monian apollo four-armed^ khuvera, the indian god of wealth, is a hideous figure with three legs and eight teeth. some of the norse gods, on the contrary, have not a superfluity, but a deficiency of members

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

s a good to evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to d

eative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for the wife o

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

open, through the buccal cavity with the lips so shaped as to modify the sound from a to o (or u, to the closed lips, when it becomes m. symbolically, this announces the course of nature as proceeding from free and formless creation through controlled and formed preservation to the silence of destruction. the three sounds are harmonized into one; and thus the word represents the hindu trinity of brahma, vishnu, and shiva; and the operations in the universe of their triune energy. it is thus the formula of a manvantara, or period of manifested existence, which alternates with a pralaya, during which creation is latent. analysed qabalistically, the word is found to possess similar properties. a is the negative, and also the unity which concentrates it into a positive form. a is the holy spi

i: xix: xxii :key scale: selection of egyptian gods: small selection of: hindu deities: 0 :harpocrates, amoun, nuith :aum: 1 :ptah, asar un nefer, hadith :parabrahm (or any other whom: one wishes to please: 2 :amoun, thoth, nuith (zodiac.:shiva, vishnu (as buddha ava: tara).akasa(as matter).lingam: 3 :maut, isis, nephthys :bhavani (all forms of sakti: prana (as force, yoni: 4 :amoun, isis :indra, brahma: 5 :horus, nephthys :vishnu, varruna-avatar: 6 :asar, ra :vishnu-hari-krishna-rama: 7 :hathoor :bhavani (all forms of sakti: prana (as force, yoni: 8 :anubis :hanuman: 9 :shu :ganesha vishnu (kurm avatar: 10 :seb. lower (i.e. unwedded :lakshmi, etc (kundalini: isis and nephthys :11 :nu :the maruts (vayu: 12 :thoth and cynocephalus :hanuman, vishnu (as parasa: rama: 13 :chomse :chandra (as m

, vishnu (as parasa: rama: 13 :chomse :chandra (as moon: 14 :hathoor :lalita(sexual aspect of sakti: 15 :men thu :shiva: 16 :asar ameshet apis :shiva (sacred bull: 17 :various twin dieties, rehkt :various twin and hybrid: merti, etc: deities: 18 :kephra: 19 :ra-hoor-khuit, pasht, sekhet,:vishnu (nara-singh avatar: mau, sekhmet: 20 :isis (as virgin :the gopi girls, the lord of: yoga: 21 :amoun-ra :brahma, indra: 22 :ma :yama :23 :tum athph auramoth (as water):soma (apas: asar (as hanged man: hekar, isis: 24 :merti goddesses, typhon :kundalini: apep, khephra: 25.:vishnu (horse-avatar: 26 :khem (set :lingam, yoni: 27 :horus: 28 :ahephi, aroueris: 29 :khephra (as scarab in tarot :vishnu (matsya avatar: trump: 30 :ra and many others :surya (as sun :31 :thoum-aesh-neith, mau, ka :agni (tejas) ya

eby; and second because a certain power enters and inhabits it by virtue of the ceremonies; or so it is said, and we deny it not. let this image be the most beautiful and perfect which the devotee is able to procure; or if he be able to paint or to carve the same, it is all the better. as for deities with whose nature no image is compatible, let them be worshipped in an 390 empty shrine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5 "further concerning the shrine- let this shrine be furnished appropriately as to its ornaments, according to the book 777. with ivy and pine-cones, that is to say, for bacchus, and let lay before him both grapes and wine. so also for ceres let there be corn, and cakes; or for diana moon-wort and pale herbs, and pure water. furthe

ALEISTER CROWLEY MAGICK WITHOUT TEARS

in under the word "goodbye "god, goth. guth, may be traced to aryan ghut, god, from ghuto, to implore: god is the one to whom we pray "god" might also be a contraction of "odin, as"'od- have the english speaking christians been praying to the aesir all this time? 12* one of the most amusing passages of irony is to be found in the questions of king milinda where the arhat nagasena demolishes maha brahma. 43 can only guess by the light of my exceedingly small knowledge of you and your general habits of thought and action. then what sense was there in chucking it at my head? half a brick would have served you better. you think you can explain to me viva voce, perhaps? don't you dare try! whatever you said, i should prove to be nonsense, philosophically and in a dozen other ways. and the coun

ALEISTER CROWLEY THE SWORD OF SONG

through all eternity, your holiness the guru swami* thus i studied with him till he told me bs. 10 he taught the a b c of yoga: i asked ik vaste,11 kya haega .12 60 in strange and painful attitude,13 i sat while he was very rude.14 with eyes well fixed on my proboscis15 i soon absorbed the yogi gnosis. he taught me to steer clear of vices 65 the giddy waltz, the tuneful aria, those fatal foes of brahma-charya;16 and said, how very mild and nice is one s luck to lop out truth in slices, and chance to chop up cosmic crises! 70* the correct form of address from a pupil to his teacher. see sabhapaty swami s pamphlet on yoga. pentecost 27 the philosophical impasse. practical advice. advice to poet s fat friend. he taught me a, he taught me b, he stopped my baccy17 and my tea. he taught me y, h

at this explanation will enable many students who have hitherto, by a puerile objectivity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus should give place to that of the baculum, the little to the great how great one only realises when one identifies the wand with the mahalingam* up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. 23. the cryptic coptic.3 vide the papyrus of bruce. 24. anet aer-k, etc.4 invocation of ra. from the papyrus of harris. 26. macgragor.5 the mage. 29. abramelin.6 the mage. 32

with wine! void of will! sensualist! enraged sheep! blasphemer of the names of shiva and of devi! christian in disguise! thou shalt be reborn in the lowest avitch! fast! walk! wake! these are the keys of the kingdom! peace be with thy beard! aum! this sort of talk did me much good: i hope it may do as much for you. 63. with eyes well fixed on my proboscis.15 see bhagavad-gita, atmasamyamyog. 67. brahma-charya.16 right conduct, and in particular, chastity in the highest sense. 72. baccy.17 a poisonous plant used by nicotomanics in their orgies and debauches. the filthy tobacco habit, says elijah the restorer of zion, late of sydney and chicago. that colossal genius-donkey, shaw, is another of them. but see calverly. 78. his hat.18 it may be objected that western, but never eastern, magicia

abalists said not, they meant not, and nothing else. in fact, i really claim to have re-discovered the long-lost and central arcanum of those divine philosophers. i have no serious objection to a finite god, or gods, distinct from men and things. in fact, personally, i believe in them all, and admit them to possess inconceivable though not infinite power. the buddhists admit the existence of maha-brahma, but his power and knowledge are limited; and his agelong day must end. i find evidence everywhere, even in our garbled and mutilated version of the hebrew scriptures, that jehovah s power was limited in all sorts of ways. at the fall, for instance, tetragrammaton elohim has to summon his angels hastily to guard the tree of life, lest he should be proved a liar. for had it occurred to adam

saw that all this was sorrow. and he turned his thought without and saw that all things were alike in this; that nought might escape the threefold misery. the soul, he said, the soul, the i, is as all of these; it is impermanent as the ephemeral flower of beauty in the water that is born and shines and dies ere sun be risen and set again. and he humiliated his heart and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-se

n days. x. there is only one more birth, he groaned. this time we must win or die. goetia1 expects every god to do his duty, he excitedly lunographed to swarga.2 but ganesha was already on his way. the elephant-headed god was in great spirits. never say die! he cried genially, on beholding the downcast appearance of his fellow-conspirator. this ll break the slate. there is no change in the arupa- brahma-loka! 3 rupe me no rupes! howled the necromancer. get up, fool! roared the god. i have got perdu r abu elected maha brahma. oh lord, have you really? said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu. formless place of brahma is its name. less glum. ay! cried ganesha impassively, let on follow on down the vaulted and echoing corridors

rdu r abu elected maha brahma. oh lord, have you really? said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu. formless place of brahma is its name. less glum. ay! cried ganesha impassively, let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne. good, good! said the magus, though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don t read edwin arnold? i do, said the god disconsolately, we hindu gods have to. it s the only way we can get any clear idea of who we really are. well, here was perdu r abu, after his latest fiasco, installe

ALEISTER CROWLEY EQ I 1

nity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vishnu the sombre, and siva the crimson, lapped in seas of blood. everywhere do we find thee, o thou one and awful eidolon, who as aormuzd once didst rule the sun-scorched plains of euphrates, and as odin the icy waves and the shrieking winds, round the frozen halls of the north. everywhere- everywhere! and yet now thou art again god, nameless to the elect- o thou vast inscrutab

ALEISTER CROWLEY EQ I 5

d the house of the juggler? for he is wisdom, and by wisdom hath he made the worlds, and from that wisdom issue judgements 70 by 4, that are the 4 eyes of the double-headed one; that are the 4 devils, satan, lucifer, leviathan, belial, that are the great princes of the evil of the world. 142 and satan is worshipped by men under the name of jesus; and lucifer is worshipped by men under the name of brahma; and leviathan is worshipped by men under the name of allah; and belial is worshipped by men under the name of buddha (this is the meaning of the passage in liber legis, chap. iii) moreover, there is mary, a blasphemy against babalon, for she hath shut herself up; and therefore is she the queen of all those wicked devils that walk upon the earth, those that thou sawest even as little black

ALEISTER CROWLEY EQUINOX EQ I 2

painful intensity. for he is no nearer to nibbana than when he started. though he has stripped off all the husks of thought and touched thought itself, even attaining to negation of thought; yet he is still upon the plane of thought. and- that which can be thought is not true. all his righteousness is as filthy rags; even his eternity of shivadarshana, his stored crores of mahakalpas in the arupa-brahma-lokas must pass; he must come back to his horses- and this time as a horse- fly. 84 so then he must abandon the whole series of ecstasies; all this time he has been on the wrong road. for the three characteristics are true of vin n anam as they are of rupa; change, sorrow, unsubstantiality. he has only one asset; the habit of one-pointedness- ekagrata. he may be all kinds of a black magicia

the bornless age, which is beyond kether. as it is written in ancient hindu scripture "in the beginning desire, tanha, arose in it: which was the primal germ of mind" now in the aryan mythology tanha, desire, was the god of love, kama; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. the next word in the great name of god the vast one: aleph-lamed-heh-yod-memfinal. let us meditate upon its mystery! herein behold 182 five letters: in its centre is the great letter hb:heh, mother supernal. five once more; and its first and last letters are once again aleph-memfinal, 41, the mother, and 5, the maternal essence. and its numeration is 86, whereof the key i

ALEISTER CROWLEY EQUINOX EQ I 3

en out of unity. but first he must travel the circumference of the circle; and, when mystically he has discovered that the goal is the starting- point, and where he entered that circle there also will it break and open out, so that the adytum of its centre becomes as an arch in its outer wall, then indeed will he be worthy of the name of magus. the keystone to this arch some have called god, some brahma, some zeus, some allah, some even iao the god of the sounding name; but in truth, o seeker, it is thy-self_ this higher dimension in which the inner becomes the outer, and in which the single eye alone can see the throbbing heart, master of the entangled skein of veins. let us for example's sake call this attainment by the common name of god (self as opposed to self. and as we have seen the

ALEISTER CROWLEY EQUINOX EQ I 4 2

paramahamsa guru swamiji is a certain punjabi lala, who, on account of his tremendous voice and ferocious temper, has well earned for himself the name of the tiger mahatma. my first acquaintance with his holiness was in november 1906, when he paid his second visit to england. i had seen his name in the daily press, but before calling upon him, i had read up what i could about him in his book "sri brahma dhara" in the preface of which he is praised as follows "he seeks to do good, he accepts money from no one, and lives a very simple, pure life. i. was much impressed by his great breadth of mind, his sweet charity, and his loving kindness for every living thing. these teachings. breath love and kindness, and dwell upon the joys of pure clean living" forewarned is to be forearmed, and i had

ions and select subjects upon which his disciples were supposed to write essays. one of these, i can still remember, was "how to help the helpless hands; another was "what is dis-satisfaction, and what is true satisfaction" and the answer was "love fixed on mortal things, without the knowledge of its source, increases vibration and creates dissatisfaction('mortal things' is good" in his book "sri brahma dhara" which contains some of the most astonishing balderdash ever put in print, may be found his philosophy. this is a stewed-up hash of yoga, vedanta, and outrageous verbosity "love" he writes "is the force of the magician maya, and is the cause of all disorder (it seems to be so even in his exalted position "this force of love- in the state of circumgyration in the extended world- is the

ALEISTER CROWLEY EQUINOX EQ I 4

there are many sufferings" having once realized the truth of "karma k ndra" the yogi renounces the works of virtue and vice, and engages in "jnana k ndra- knowledge. in the shiva sanhita we read:31 in the proper season, various creatures are born to enjoy the consequences of their karma.32 as though mistake mother-of-pearl is taken for silver, so through the error of one's own karma man mistakes brahma for the universe. being too much and deeply engaged in the manifested world, the delusion arises about that which is manifested- the subject. there is no other cause (of this delusion. verily, verily, i tell you the truth. if the practiser of yoga wishes to cross the ocean of the world, he should renounce all the fruits of his works, having preformed all the duties of his shrama.33 "jana k

f these mudras, the most important being the yoni-mudra, maha mudra, maha bandha, maha vedha, khechari, uddiyana, mula and salandhara bandha, viparitakarani, vajroli and shakti chalana. 1 "the yoni mudra" with a strong inspiration fix the mind in the adhar lotus; then engage in contracting the yoni (the space between the lingam and anus. after which contemplate that the god of love resides in the brahma-yoni, and imagine that an union takes place between shiva and shakti. a full account of how to practise this mudra is given in the "shiva sanhita";100 but it is both complicated and difficult to carry out, and if attempted should most certainly be performed under the instruction of a guru. 2 "maha mudra" pressing the anus with the left heel and stretching out the right leg, take hold of the

e, etc. sometimes on a deity, shiva, isis, christ or buddha; but usually in india by forcing the mind to feel certain parts of the body to the exclusion of others, such as a point in the centre of the heart, or a lotus of light in the brain "when the chitta, or mind stuff, is confined and limited to a certain place, this is called dh ran "the steadiness of the mind arising from the recognition of brahma, wherever it travels or goes, is the real and great dh ran."133 104 the six chakkras are points often used by the yogi when in contemplation. thus seated in the padm sana he will fix his attention in the ajna lotus, and by contemplating upon this light the "shiva sanhita"134 informs us "all sins (unbalanced forces) are destroyed, and even the most wicked (unbalanced) person obtains the high

t should be, though we see little difference between proceeding from to proceeding to, when it comes to a matter of first and last causes. the only reason why the buddhist does not fall into the snare, is, not because he has explained away brahman, but because he refuses to discuss him at all. further the buddhist argues that should the hindu even attain by the exaltation of his selfhood to ar pa brahma-loka, though for a period incalculable he would endure there, yet in the end karma would once again exert its sway over him "and he would die as an ar pa brahma- loka, though for a period incalculable he would endure there, yet in the end karma would once again exert its sway over him "and he would die as an ar pabrahmaloka-deva, his sankh ras giving etymology, and that absorption into eith

less did it appear to him to resemble what he had been 138 taught to expect. indeed its translation into worldly comments was a matter of education, so it came about that he discovered that the great attainment "per se" was identical in all systems irrespective of the symbol may sought it under. thus yahweh as a clay phallus in a band-box was as much a reality to the jews of genesis as brahman in brahma-loka was to the aryas of vedic india; that the vision of moses when he beheld god as a burning bush is similar to the vision of the fire-flashing courser of he chaldean oracles; and that nibb na the non-existent is little removed, if at all, from the christian heaven with its harps, halos and hovering angels. and the reason is, that the man who does attain to any of these states, on his ret

nd holy name of apophis be thou blessed, lucifer, star of the dawn, satan- jeheshua, light of the world! blessed by thou, buddha, osiris, by whatever name i call thee thou art nameless to eternity. blessed be thou, o day, that thou hast risen in the night 265 probably at this time a period of "dryness" supervened. of time; first dawn in the chaos of poor p.'s poor mind! accursed be thou, jehovah, brahma, unto the aeons of aeons: thou who didst create darkness and not light! m ra, vile mask of matter! arise, o shiva, and destroy! that in destruction these at last be blest. 1st. 5.30 p.m. pr n y ma. mantra seventeen minutes. noise of glass being rubbed persistent. 9.30 p.m. from now i decide to work more seriously, and follow out the following programme: mantra "aum tat sat aum" dh ran on aj

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ut of the other group and affect inferior groups or kingdoms, if the word "inferior" may be used in connection with any department of divine manifestation. for instance, the human kingdom (the fourth creative hierarchy) was produced by a triple aum sounded in a particular key by the three persons of the trinity in unison, god the father, god the son, and god the holy spirit, or shiva, vishnu, and brahma. this sound is still going forth; the interplay and interblending of the many tiny notes of each human being produces a great united sound which can be heard in the high places and which, in its turn, is having a definite effect upon the animal kingdom. it is one of the factors which produces animal forms, both for human and animal occupation, for it must ever be remembered that man links t

the solar logos to each of the three logoi as follows: a. the sacred sound a to shiva, he who embodies the spirit or will aspect. it is the word through which god the father works. b. the sound u to vishnu, god the son. he is the form-builder and provides the body which the spirit must occupy, thereby making divine incarnation possible. a is the life sound, u is the form sound. c. the sound m to brahma, who, in his work of energy-provider, links in active intelligence, spirit and form, or the self and not-self. it might here be pointed out that much information anent the three departments of the hierarchy of our planet will come to the student who wisely ponders these functions. 3. seven great words, again based on the sacred three sounds a u m. these produced creation, or the manifestati

who are the ensouling lives of a plane; hence in the various initiations their collaboration is necessary, before these key words can be committed to the initiate. 4. forty-nine words related to the forty-nine subplanes or fires. these again are committed to the forty-nine builders of the sacred fires. the above two groups of words are in the jurisdiction of the third aspect, and are given out by brahma. 5. there are again five great words with signs which come under the department of vishnu, or god the son, and are breathed out by him. by their means the five kingdoms of nature on the evolutionary arc came into being: a. the mineral kingdom. b. the vegetable kingdom. c. the animal kingdom. d. the human kingdom- 90- initiation, human and solar copyright 1998 lucis trust e. the spiritual ki

of this note, that of shiva the destroyer, the not-self is negated, and all that is not of spirit passes into dissolution. it is the coming in of the a sound which affects the severance or liberation of the initiate from the three worlds. 6. there are certain words also committed to each of the planetary logoi, and they are the basis of planetary manifestation. as is well known, the sound of the brahma aspect, or the third aspect of our particular planetary logos, is fa, and herein lies much of illumination as to his point in evolution, for it is immediately apparent that the a sound is reaching even the dense physical. 7. within our own hierarchy there are numbers of words built up upon the great word of our planetary logos, and these are committed to the departmental heads, who in turn

cesses. b. specific direction of energy. this, of course, on the planes in the three worlds. 4. the aspirant, therefore, has mainly three things to do when preparing for initiation: a. to control every activity of his threefold lower nature. this involves the application of intelligent energy to every atom of his three sheaths physical, astral, and mental. it is literally the shining forth of the brahma, or third aspect, of the inner god. b. to control his speech every minute of every day. this is a statement easily made, but most difficult to make practical. he who achieves it is rapidly nearing emancipation. this applies not to the reticence, the moroseness, the silence, and the voicelessness which often distinguishes natures but little evolved, and which are in reality an inarticulate c

tes, in their work of aiding the evolution of the three worlds, concern themselves principally with the seven syllables of the word of their degree or initiated grade. the three words which blend the seven are seldom used except under the direct sanction of one of the departmental heads (according to the syllable involved each word is directly connected with the triple aum, and therefore with the brahma, vishnu, or siva aspect, of which the three heads are the planetary representatives. when any initiate desires to use, for evolutionary purposes, the entire word as a unit, the sanction of the assembled lodge has to be gained, for such a word affects the matter of an entire plane within a planetary scheme, and consequently the matter of those planes which are subsidiary to the one involved

applied will of the other four personalities who are holding the rod at the same time as the initiate. their trained intense mental concentration greatly facilitates his apprehension. in the case of human evolution certain types of force are generated, dealt with, assimilated, and used, at first unconsciously, and finally with full intelligence. a. in the hall of ignorance the force or energy of brahma (the activity and intelligence of substance) is that mostly dealt with, and the man has to learn the meaning of activity based on- 98- initiation, human and solar copyright 1998 lucis trust a. inherent energy. b. absorbed energy. c. group energy. d. material energy, or that which is hidden in physical plane matter. b. in the hall of learning he becomes aware of, and uses the energy of the s

dge of the first aspect of energy, the dynamic use of will in sacrifice, and to him is then committed the key to the threefold mystery of energy. this energy in its threefold aspect he became aware of, in the other two halls. at the third initiation, and at the fourth and fifth, the three keys to the three mysteries are given to him. the key to the mystery sensed in the first hall, the mystery of brahma, is handed to him, and he can then unlock the hidden energies of atomic substance. the key to the mystery of sex, or of the pairs of opposites, is thrust into his hand, and he can then unlock the hidden forces of the will aspect. the dynamo of the solar system is shown to him, if it might be so expressed and the intricacies of the mechanism revealed. the three solar mysteries. the three mys

substance. the key to the mystery of sex, or of the pairs of opposites, is thrust into his hand, and he can then unlock the hidden forces of the will aspect. the dynamo of the solar system is shown to him, if it might be so expressed and the intricacies of the mechanism revealed. the three solar mysteries. the three mysteries of the solar system are: 1. the mystery of electricity. the mystery of brahma. the secret of the third aspect. it is latent in the physical sun. 2. the mystery of polarity, or of the universal sex impulse. the secret of the second aspect. it is latent in the heart of the sun, or the subjective sun. 3. the mystery of fire itself, or the dynamic central systemic force. the secret of the first aspect. it is latent in the central spiritual sun. their sequential revelatio

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

distinguishing mark of our logos, and it is that which differentiates him from all other logoi; it is his dominant characteristic, and the sign of his place in cosmic evolution. this threefold fire may be expressed in ray terms as follows: first, we have the animating fires of the solar system, which are the fires of the primordial ray of active intelligent matter; these constitute the energy of brahma, the third aspect of the logos. next are to be found the fires of the divine ray of love-wisdom, the ray of intelligent love, which constitutes the energy of the vishnu aspect, the second aspect logoic. 4(4) finally are to be found the fires of the cosmic mental plane, which are the fires of the cosmic ray of will. they might be described as the rays of intelligent will and are the manifest

ric ring-pass-not and functions elsewhere. therefore, under the law, the planetary logos likewise can pass his ring-pass-not at stated seasons which correspond in the planet to the hours of man's temporary repose, or pralaya. the solar logos likewise does the same during stated cycles, which are not the cycles succeeding those which we term solar pralaya, but lesser cycles succeeding the 'days of brahma' or periods of lesser activity, periodically viewed. all these are governed by karma, and just as the true man himself applies the law of karma to his vehicles, and in his tiny system is the correspondence to that fourth group of karmic entities whom we call the lipika lords; he applies the law to his threefold lower nature. the fourth group of extra-cosmic entities who have their place- 62

nsequently see the reason for the emphasis laid by h. p. b.52,(48)53 upon the fact that matter and ether are synonymous terms and that this ether is found in some form or other on all the planes, and is but a gradation of cosmic atomic matter, called when undifferentiated mulaprakriti or primordial pre-genetic substance, and when differentiated by fohat (or the energising life, the third logos or brahma) it is termed prakriti, or matter.54(49) e. our solar system is what is called a system of the fourth order; that is, it has its location on the fourth cosmic etheric plane, counting, as always, from above downwards. f. hence this fourth cosmic etheric plane forms the meeting ground for the past and the future, and is the present. g. therefore, also, the buddhic or intuitional plane (the co

ed of it. this active intelligent matter was matter qualified by an earlier experience, and coloured by an earlier incarnation. now this matter is in form, the solar system is not in pralaya but in objectivity, his objectivity having in view the addition of another quality to the logoic content, that of love and wisdom. therefore at the next solar pralaya, at the close of the one hundred years of brahma, the matter of the solar system will be coloured by active intelligence, and by active love. this means literally that the aggregate of solar atomic matter will eventually vibrate to another key than it did at the first dawn of manifestation. we can work this out in connection with the planetary logos and the human unit, for the analogy holds good. we have a correspondence on a tiny scale i

i. preliminary remarks i would point out primarily and emphasize the fact that the motion we are considering is that due- 79- a treatise on cosmic fire copyright 1998 lucis trust to the fire latent in matter itself, a motion that is the prime characteristic and basic quality of the primordial ray of active intelligence. to express it otherwise: it is the outstanding faculty of the third logos, of brahma viewed as the creator, and this faculty is the product or result of an earlier manifestation. each of the three logoi, when in manifestation and thus personified, is exemplifying some one quality which predominates over the others. each, more or less, exemplifies all, but each demonstrates one of the three aspects so profoundly as to be recognised as that aspect itself. in much the same way

ised as that aspect itself. in much the same way, for instance, the different incarnating jivas carry a vibration which is their main measure, though they may also have lesser vibrations that are subsidiary to them. let us get this clear, for the truth embodied is fundamental. 1. the threefold goal, 2. the threefold function, 3. the threefold mode of activity. the third logos. the third logos, or brahma, is characterised by active intelligence; his mode of action is that which we call rotary, or that measured revolution of the matter of the system, first as a grand totality, setting in movement the material circumscribed by the entire ring-pass-not, and secondly differentiating it, according to seven vibratory rates or measures into the seven planes. on each of these planes the process is

pirit. c. his mode of action is rotary, or, by the revolution of matter, to increase activity and thereby make the material more pliable. all these three concepts are governed by the law of economy, which is the law of adaptation in time and space, or the line of least resistance. this line of least resistance is that which is sought for and followed on the matter side of existence. incidentally, brahma manifests will, because he is purpose, and love because in this solar system love is the line of least resistance. while this is an occult statement worthy of consideration, yet it must be remembered that he is primarily activity and intelligence with the aim of adaptability, and that this is his main characteristic. the second logos. the second logos, vishnu, the divine wisdom ray, the gre

thin the solar system, or within the solar ring-pass-not, and in their seven major differentiations they are the spheres of the seven spirits, or the seven planetary logoi. all lesser spheres ranging downward from these major spheres, include all grades of manifestation down to the elemental essence on the arc of involution. 64(56) we need to remember that on the path of involution, the action of brahma is primarily felt, seeking the line of least resistance. on the path of evolution the work of the second logos is felt, beginning at a point in time and space which hides the mystery of the second chain, but finding its point of accelerated vibration or the unification of the two modes of manifestation rotary-spiral-cyclic in the middle part of what we call the third chain. this is after al

the line of least resistance. on the path of evolution the work of the second logos is felt, beginning at a point in time and space which hides the mystery of the second chain, but finding its point of accelerated vibration or the unification of the two modes of manifestation rotary-spiral-cyclic in the middle part of what we call the third chain. this is after all the blending of the activity of brahma with the onward progress of vishnu. we have the correspondence to this in the sumtotal of the effects brought about in the second and third root races. the activity of the second logos is carried on under the cosmic law of attraction. the law of economy has for one of its branches a subsidiary law of marked development called the law of repulsion. the cosmic laws of attraction and economy a

ALICE A BAILEY05 THE LIGHT OF THE SOUL

or note of nature. this is the word or the sound of all forms existing in physical plane substance, and as is usually known, it is sounded on the fundamental note "fa" it is a note with which the white occultist has nothing to do, for his work is concerned not with the increase of tangibility but with the demonstration of the subjective or the intangible. this is the word of the third aspect, the brahma or holy ghost aspect. ii. the sacred word. this is the word of glory, the aum. this is the pranava, the sound of conscious life itself as it is breathed forth into all forms. it is the word of the second aspect, and just as the word of nature when rightly emanated provides the forms which are intended to reveal the soul or second aspect, so the pranava, when rightly expressed, demonstrates

. quality of the head centre. cold light. e. quality of the sacral centre. moisture. f. quality of the throat centre. red light. g. quality of the heart centre .r adiant or magnetic light. in this sutra meditation upon light and radiance is enjoined and we learn that through this light and the ability to use it, knowledge of the spirit can be arrived at. at the centre of the "heart chakra" dwells brahma, says the old scripture and he reveals himself in the light. the aspirant has therefore to become aware of the "point of light within become aware of the wheel with twelve spokes" and as that point of light is dwelt upon, it reveals a road which must be travelled should the aspirant seek to arrive at his goal. the first thing which is revealed is darkness. this should be remembered. in term

peck) to atma (or spirit) his knowledge is perfected. this translation does not adhere to the exact sanskrit terms. it conveys nevertheless the exact meaning of the original which is the one thing of vital importance. an old verse from one of the hidden scriptures runs as follows and serves to elucidate the idea of this sutra "within the speck god can be seen. within the man god can reign. within brahma both are found; yet all is one. the atom is as god, god as the atom" it is an occult truism that; as a man arrives at a knowledge of himself, under the great law of analogy he arrives at the knowledge of god. this knowledge covers five great aspects: 1. forms, 2. the constituents of form, 3. forces, 4. groups, 5. energy- 54- the light of the soul copyright 1998 lucis trust man must understa

these- 88- the light of the soul copyright 1998 lucis trust this sutra is intended to cover the technicalities of the form aspect of manifestation whether referring to the manifestation of a human atom or of a solar deity, and simply indicates the natural triplicity of substance, its septenary nature, and its various mutations. it expresses the nature of that aspect of divine life which is called brahma by the hindu, and the holy spirit by the christian. this is the third aspect of the trimurti or trinity, the aspect of active intelligent matter, out of which the body of vishnu or of the cosmic christ is to be built in order that shiva, the father or the spirit may have a medium of revelation. it might therefore be of use if the nature of the four divisions of the three gunas were indicate

energy. it may help the student if he realizes that the right control of prana involves the recognition that energy is the sum total of existence and of manifestation, and that the three lower bodies are energy bodies, each forming a vehicle for the higher type of energy and being themselves transmitters of energy. the energies of the lower man are energies of the third aspect, the holy ghost or brahma aspect. the energy of the spiritual man is that of the second aspect, the christ force, or buddhi. the object of evolution in the human family is to bring this christ force, the principle of buddhi, into full manifestation upon the physical plane and this through the utilization of the lower triple sheath. this triple sheath is the holy grail, the cup which is the- 126- the light of the sou

ing out of causes set in motion in the present, and thus the cycle of development is seen to be one process existing in three stages. these three stages in the three worlds of human unfoldment correspond to the three dimensions, and students will find it interesting to work out these analogies of the various triplicities, remembering that the third aspect (intelligent substance, the holy ghost or brahma aspects, corresponds to the past (hence a hint as to the nature of evil. the second aspect (consciousness) or the christ or vishnu aspect relates to the present, whilst only the future will reveal the nature of spirit, the highest or father aspect. this line of thought, through concentrated meditation will become clear, and a sense of proportion and a sense of just values as to the present

inues to sound the cosmic aum, just so long will the objective tangible solar system persist. the following synonyms in connection with this sutra must be borne in mind if clarity of thought is to be achieved: i. spiritual essence. i i. the sound or word. iii. the object. 1. spirit. 1. the soul. 1. body 2. pneuma. 2. the psyche. 2. form 3. the father. shiva 3. the son. vishnu. 3. the holy spirit. brahma 4. the monad. the one. 4. the cosmic christ. 4. the vehicle of life and of incarnation. 5. the eternal will or purpose. 5. eternal love-wisdom. 5. eternal activity and intelligence. 6. one great breath. 6. the aum. 6. the worlds. 7. life. 7. consciousness aspect. 7. activity aspect. 8. synthesising energy. 8. attractive force. 8. matter. 9. first aspect. 9. second aspect. 9. third aspect. i

re and with the second aspect in every form. this is the basis of the whole science of the soul and leads a man to know his own soul or psyche and the psyche in every form of divine life. it is the foundation for the entire science of psychism, both in its higher and lower aspects. when a man is a lower psychic he is aware of, and responds to the soul aspect of the material forms and the third or brahma aspect (the body, dominates, for every atom of matter has a soul. this concerns all that is subhuman. when he responds to the higher correspondence of this, to the reality of which the lower is but the shadow, he is in touch with the christ consciousness, with the soul of his being which is one with the soul in all the superhuman kingdoms. in connection with this, two things must be remembe

f the animal nature, for at the base of the spine is the elephant and in the head is the thousand petalled lotus hiding vishnu, seated in the centre. thus is the animal nature carried upward into heaven- 159- the light of the soul copyright 1998 lucis trust by meditation upon this "elephant force" the power of the third aspect, the energy of matter itself and therefore of god the holy ghost or of brahma, is aroused and conjoined to that of the second or consciousness aspect, to soul energy, that of vishnu, the second aspect, the christ force. this produces the perfect at-one-ment, or union between soul and body, which is the true goal of raja yoga. will the students of this science remember here, however, that these forms of one-pointed meditation are only permitted after the eight means o

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

y accurately as 'intellectual intuition, he perceives (or rather conceives, not rationally or discursively, but by a direct awareness and an immediate 'assent) that everything is atma."10(122) the yogi, or the one who has achieved union (for yoga is the science of union) knows himself as he is in reality. he finds, when ignorance gives place to transcendental awareness, that he is identified with brahma, the eternal cause, the one and the alone. he knows himself to be, past all controversy, god god immanent and god transcendent. the seer goes on to tell us that "he is 'the supreme brahma which is eternal, pure, free, alone (in its absolute perfection, incessantly filled with beatitude, without duality (unconditioned) principle of all existence, knowing (without this knowledge implying any

god immanent and god transcendent. the seer goes on to tell us that "he is 'the supreme brahma which is eternal, pure, free, alone (in its absolute perfection, incessantly filled with beatitude, without duality (unconditioned) principle of all existence, knowing (without this knowledge implying any distinction of subject and object, which would be contrary to 'non-duality, and without end "he is brahma, by which all things are illumined (partaking of its essence according to their degrees of reality, the light of which causes the sun to shine and all luminous bodies, but which is not made manifest by their light "the 'self' being enlightened by meditation.,then burning with the fire of knowledge (realizing its essential identity with the supreme light, is delivered from all accidents..and

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

at simultaneously. he begins to learn a triple activity in this manner. this the old commentary expresses as follows- 58- a treatise on white magic copyright 1998 lucis trust the solar orb shines forth in radiant splendor. the illuminated mind reflects the solar glory. the lunar orb rises from the centre to the summit, and is transformed into a radiant sun of light. when these three suns are one, brahma breaks forth. a lighted world is born. this literally means that when the soul (symbolized as the solar orb) the mind, and the light in the head form one unit, the creative power of the solar angel can express itself in the three worlds, and can construct a form through which its energy can actively express itself. the lunar orb is a symbolic way of expressing the solar plexus which eventua

ght control of prana involves the recognition that energy is the sum total of existence and of manifestation, and that the three lower bodies are energy bodies, each forming a vehicle for the higher type of energy and being themselves- 327- a treatise on white magic copyright 1998 lucis trust transmitters of energy. the energies of the lower man are energies of the third aspect, the holy ghost or brahma aspect. the energy of the spiritual man is that of the second aspect, the christ force, or buddhi. the object of evolution in the human family is to bring this christ force, the principle of buddhi, into full manifestation upon the physical plane and this through the utilization of the lower triple sheath (p. 227) this gives a general picture of the subject of our consideration and gives us

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

l separating barriers were abolished, and man and god could meet and hold intercourse. in an ancient scripture of india we read these words, spoken thousands of years ago, yet capable of being applied in a most significant manner to this act of christ, which linked him up not only with ourselves and all past believers prior to his advent, but with the cosmic christ, so unmistakably speaking here "brahma, the self-effulgent meditated. he considered. come, let me sacrifice myself in living things and all living things in myself. he thus acquired greatness, self-effulgence, lordship and mastery- 139- from bethlehem to calvary copyright 1998 lucis trust in concluding this chapter upon the crucifixion, let us consider what really was the purpose of christ's sacrifice. why did he die? we are tol

ALICE A BAILEY13 PROBLEMS OF HUMANITY

merging problem in the light of the biblical statement that there is "one god and father of all who is above all and through all and in us all. let us regard that statement as a scientific one and not as a pious, religious hope. god has made us all of one blood and that god under some name or aspect, whether transcendent or immanent, whether regarded as energy or intelligence, whether called god, brahma, the abstract or the absolute is universally recognized. again, under the great law of evolution and the process of creation, men are subject to the same reactions to their environment, to the same pain, to the same joys, to the same anxieties, to the same appetites and the same urges towards betterment, to the same mystical aspiration, to the same sinful tendencies and desires, to the same

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

intermediaries; all embody one of the types of force emanating from the seven constellations. their intermediary work, therefore, is dual: 1. they are the mediators between spirit and matter. 2. they are the transmitters of force from sources extraneous to the solar system to forms within the solar system. each of these groups of beings is likewise septenary in nature, and the forty-nine fires of brahma are the lowest manifestation of their fiery nature. each group also may be regarded as "fallen" in the cosmic sense, because involved in the building process, or the occupiers of forms of some degree of density or another. hierarchy i. the first great hierarchy is emanated from the heart of the central spiritual sun. it is the son of god himself, the first born in a cosmic sense, even as th

ion via the lords of the twelve signs and the twelve planetary rulers. these twelve basic energies emanate from the seven stars of the great bear (transmitted through seven stars of the little bear; two of them come from sirius and three from the pleiades. this set-up (if i may use such an unorthodox term) will be the condition of the major solar sphere of influence at the end of the great age of brahma, as it is esoterically called. in the "interim or interlude of evolution (which is the inadequate translation of an occult phrase given to a world cycle in the masters' archives) these energies are stepped down into forces and are literally sixteen all told from the angle of manifestation, i would remind you and make literally: 7+7+2=16=7. in these numbers the mystery of our evolutionary pr

cycles is based upon certain conjunctions and respective positions of virgo and the pleiades (ii. 454) from a treatise on cosmic fire 6 "the pleiades are to the solar system the source of electrical energy and, just as our sun is the embodiment of the heart or love aspect of the logos (who is himself the heart of the one about whom naught may be said, so the pleiades are the feminine opposite of brahma (the third aspect. page 156- 386- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 7 "our solar system, with the pleiades and one of the stars of the great bear, form a cosmic triangle or an aggregation of centres in the body of the one about whom naught may be said (182) 8 "two other systems, when allied with our solar system and the pleiades make a l

ogos (723) the planet jupiter references in the secret doctrine 1 "jupiter. is a deity who is the symbol and prototype of. ritualistic worship. he is the priest, sacrificer, suppliant and the medium through which the prayers of mortals reach the gods (ii. 49. note- 388- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. jupiter is regarded as the "throne of brahma (ii. 829) 3 "jupiter is the personification of cyclic law (ii. 830) 4 "the sun used to be called the `eye of jupiter (iii. 278) 5 "plato makes jupiter the logos, the word of the sun (iii. 279) 6 "the mysteries. were presided over by jupiter and saturn" 7 "occultism makes jupiter blue because he is the son of saturn" 8 "the sign of the messiah's coming is the conjunction of saturn and jupite

the pentagon. b. it represents five-fold man and therefore the five kumaras. c. it is related to the ocean god. d. it personifies solar fire (ii. 609. 610) 4 "capricorn is connected with the birth of the spiritual microcosm and with the death of the physical universe (ii. 612) 5 "when the sun passes away behind the 30th degree of capricorn and will reach no more the sign pisces, then the night of brahma has come (ii. 612) references in a treatise on cosmic fire 6 "the mystery of capricorn is hidden in these five (spiritual man, aspirant, disciple, initiate and adept) and in the biblical words `the sheep and the goats (706- 401- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 7 "once in the history of each scheme, an avatar from the constellation capr

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

d of it. this active intelligent matter was matter qualified by an earlier experience, and coloured by an earlier incarnation. now this matter is in form, the solar system is not in pralaya but in objectivity this objectivity having in view the addition of another quality to the logoic content, that of love and wisdom. therefore, at the next solar pralaya, at the close of the one hundred years of brahma, the matter of the solar system- 249- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust will be coloured by active intelligence and by active love. this means literally that the aggregate of solar atomic matter will eventually vibrate to another key than it did at the first dawn of manifestation. we can work this out in connection with the planetary logos

ARADIA GOSPEL OF THE WITCHES

ereanciently composed.the strange and mystical chapter how diana made the stars and the rain is the same given inmy legends of florence, vol. ii. p. 229, but much enlarged, or developed to a cosmogonic-mytholog-ic sketch. and here a reflection occurs which is perhaps the most remarkable which all this witchevangel suggests. in all other scriptures of all races, it is the male, jehovah, buddha, or brahma,who creates the universe; in witch sorcery it is the female who is the primitive principle. wheneverin history there is a period of radical intellectual rebellion against long-established conservatism,hierarchy, and the like, there is always an effort to regard woman as the fully equal, which meansthe superior sex. thus in the extraordinary war of conflicting elements, strange schools of so

BLAVATSKY H P ANTHROPOGENESIS

of the egyptian goddess anouki* in one of the most ancient catechisms of southern india, madras presidency, the hermaphrodite goddess adanari (see also "indian pantheon) has the ansated cross, the svastica, the "male and female sign" right in the central part, to denote the pre-sexual state of the third race. vishnu, who is now represented with a lotus growing out of his navel- or the universe of brahma evolving out of the central point nara- is shown in one of the oldest carvings as double-sexed (vishnu and lakshmi) standing on a lotus-leaf floating on the water; which water rises in a semicircle and pours through the svastica "the source of generation" or of the descent of man. pythagoras calls sukra-venus the sol alter "the other sun" of the "seven palaces of the sun" that of lucifer ve

htar, mylitta, eve, etc, etc, are identical with the aditi and vach of the hindus. they are all the "mothers of all living" and "of the gods" on the other hand- cosmically and astronomically- all the male gods became at first "sun-gods" then, theologically, the "suns of righteousness" and the logoi, all symbolised by the sun* they are all protogonoi (the first-born) and[[footnote(s* adam-jehovah, brahma and mars are, in one sense, identical; they are all symbols for primitive or initial generative powers for the purposes of human procreation. adam is red, and so also are brahma-viraj and mars- god and planet. water is the blood of the earth; therefore, all these names are connected with earth and water "it takes earth and water to create a human soul" says moses. mars is identical with kar

the crucified of mount kajbee, hercules, and so many others, sun-gods and heroes, until all of them came to have no better significance than phallic symbols. in the zohar is it said "man was created by the sephiroth (elohim-javeh, also) and they engendered by common power the earthly adam" therefore in genesis the elohim say "behold man is become as one of us" but in hindu cosmogony or "creation" brahma-prajapati creates viraj and the rishis, spiritually; therefore the latter are distinctly called "the mind-born sons of brahma; and this specified mode of engendering precluded every idea of phallicism, at any rate in the earlier human nations. this instance well illustrates the respective spirituality of the two nations- 3. said the "lord of the shining face "i shall send thee a fire when t

e fathers (pitri-pati. thy men shall be mortals. the men of the lord of wisdom (budha, mercury) not the sons of soma (the moon) are immortal. cease thy complaints (b. thy seven skins are yet on thee. thou art not ready. thy men are not ready (c (a) kumuda-pati is the moon, the earth's parent, in his region of soma-loka. though the pitris (pitar or "fathers) are sons of the gods, elsewhere sons of brahma and even rishis, they are generally known as the "lunar" ancestors (b) pitri-pati is the lord or king of the pitris, yama, the god of death and the judge of mortals. the men of budha (mercury) are[[footnote(s[[footnote continued from previous page] bloodshed, was but a secondary idea flowing out of the primary one of shedding of blood in conception for the first time" hence jehovah became l

llen" the dhyanis who incarnate in the human forms of the third root- race and endow them with intellect (manas) are called the chyuta, for they fall into generation[[vol. 2, page] 48 the secret doctrine. in the vishnu purana, is the most mysterious. he is referred to by the honourable title of deva rishi (divine rishi, more than a demi-god) by parasara, and yet he is cursed by daksha and even by brahma. he informs kansa that bhagavat (or vishnu in exotericism) would incarnate in the eighth child of devaki, and thus brings the wrath of the indian herod upon krishna's mother; and then, from the cloud on which he is seated- invisible as a true manasaputra- he lauds krishna, in delight at the avatar's feat of killing the monster kesim. narada is here, there, and everywhere; and yet, none of t

mpulse to, and regulates the impetus of cycles, kalpas and universal events* he is karma's visible adjuster on a general scale; the inspirer and the leader of the greatest heroes of this manvantara. in the exoteric works he is referred to by some very uncomplimentary names; such as "kali-karaka" strife-maker "kapi-vaktra" monkey-faced, and even "pisuna" the spy, though elsewhere he is called deva-brahma. even sir w. jones was strongly impressed with this mysterious character from what he gathered in his sanskrit studies. he compares him to hermes and mercury, and calls him "the eloquent messenger of the gods (see asiat. res. i. p. 264. all this led the late dr. kenealy("book of god, on the ground that the hindus believe him to be a great rishi "who is for ever wandering about the earth, gi

if there is in the hindu pantheon a deity which resembles jehovah, in, tempting by "suggestion" of thoughts and "hardening" of the hearts of those whom he would make his tools and victims, it is narada. only with the latter it is no desire to obtain a pretext for "plaguing" and thus showing that "i am the lord god[[footnote(s* this is perhaps the reason why, in the bhagavad gita, we are told that brahma had communicated to narada in the beginning that all men whatsoever, even mlechchhas, outcasts and barbarians, might know the true nature of vasudeva and learn to have faith in that deity[[vol. 2, page] 49 the mirror of futurity. nor is it through any ambitious or selfish motive; but, verily, to serve and guide universal progress and evolution. narada is one of the few prominent characters

arliest world-cosmogonies. even with the akkads, the great deep (the watery abyss, or space) was the birthplace and abode of ea, wisdom, the incognizable infinite deity. but with the semites and the later chaldeans, the fathomless deep of wisdom becomes gross matter, sinful substance, and ea is changed into tiamat, the dragon slain by merodach, or satan, in the astral waves. in the hindu puranas, brahma, the creator, is seen recommencing de novo several creations after as many failures; and two great creations are mentioned* the padma and the varaha, the present, when the earth was lifted out of the water by brahma, in the shape of a boar, or "varaha avatar" creation is shown as a sport, an amusement (lila) of the creative god. the zohar speaks of primordial worlds, which perished as soon

atma, buddhi and manas. in devachan the higher element of the manas is needed to make it a state of perception and consciousness for the disembodied monad[[vol. 2, page] 58 the secret doctrine. whose esoteric interpretations may differ from our own- we shall have to explain to them the foregoing by certain passages in their own exoteric books, namely, the puranas. in the allegories of the latter, brahma, who is collectively the creative force of the universe, is said to be "at the beginning of the yugas (cycles. possessed of the desire and of the power to create, and, impelled by the potencies of what is to be created, again and again does he, at the outset of a kalpa, put forth a similar creation (see vishnu purana, book i. ch. v, closing sloka. also "manava dharma shastra" i. 30) it is n

BLAVATSKY H P COSMOGENESIS

even prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric and esoteric. 381 the purity of early phallicism. 383 the egyptian lotus. 385- ix. deus lunus. 386 a glance at the lunar myth. 387 a key-note to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship

thing important to keep in mind that no theosophical book acquires the least additional value from pretended authority. in etymology adi, and adhi budha, the one (or the first) and "supreme wisdom" is a term used by aryasanga in his secret treatises, and now by all the mystic northern buddhists. it is a sanskrit term, and an appellation given by the earliest aryans to the unknown deity; the word "brahma" not being found in the vedas and the early works. it means the absolute wisdom, and "adi-bhuta" is translated "the primeval uncreated cause of all" by fitzedward hall. aeons of untold duration must have elapsed, before the epithet of buddha was so humanized, so to speak, as to allow of the term being applied to mortals and finally appropriated to one whose unparalleled virtues and knowledg

wilford and sir william jones was a cruel one. but it had been well deserved, and no one was more to be blamed[[vol. 1, page] xxxi introductory. in that affair than the missionaries and colonel wilford themselves. the former, on the testimony of sir william jones himself (see asiat. res, vol. i, p. 272, were silly enough to maintain that "the hindus were even now almost christians, because their brahma, vishnu and mahesa were no other than the christian trinity* it was a good lesson. it made the oriental scholars doubly cautious; but perchance it has also made some of them too shy, and caused, in its reaction, the pendulum of foregone conclusions to swing too much the other way. for "that first supply on the brahmanical market" made for colonel wilford, has now created an evident necessit

it evolutes every time on a higher plane. a few years ago only, it was stated that "the esoteric doctrine teaches, like buddhism and brahminism, and even the kabala, that the one infinite and unknown essence exists from all eternity, and in regular and harmonious successions is either passive or active. in the poetical phraseology of manu these conditions are called the "days" and the "nights" of brahma. the latter is either "awake" or "asleep" the svabhavikas, or philosophers of the oldest school of buddhism (which still exists in nepaul, speculate only upon the active condition of this "essence" which they call svabhavat, and deem it foolish to theorise upon the abstract and "unknowable" power in its passive condition. hence they are called atheists by both christian theologians and mode

eep' to use a metaphor from the secret books, which will convey the idea still more clearly, an out-breathing of the 'unknown essence' produces the world; and an inhalation causes it to disappear. this process has been going on from all eternity, and our present universe is but one of an infinite series, which had no beginning and will have no end (see "isis unveiled; also "the days and nights of brahma" in part ii) this passage will be explained, as far as it is possible, in the present work. though, as it now stands, it contains nothing new to the orientalist, its esoteric interpretation may contain a good deal which has hitherto remained entirely unknown to the western student. the first illustration being a plain disc[[diagram] the second one in the archaic symbol shows[[diagram, a dis

be the prototype from which all the others were copied. parabrahm is not "god" because it is not a god "it is that which is supreme, and not supreme (paravara" explains mandukya upanishad (2.28. it is "supreme" as cause, not supreme as effect. parabrahm is simply, as a "secondless reality" the all-inclusive kosmos- or, rather, the infinite cosmic space- in the highest spiritual sense, of course. brahma (neuter) being the unchanging, pure, free, undecaying supreme root "the one true existence, paramarthika" and the absolute chit and chaitanya (intelligence, consciousness) cannot be a cogniser "for that can have no subject of cognition" can the flame be called the essence of fire? this essence is "the life and light of the universe, the visible fire and flame are destruction, death, and evi

nce there can be neither two infinites nor two absolutes in a universe supposed to be boundless, this self-existence can hardly be conceived of as creating personally. in the sense and perceptions of finite "beings" that is non-"being" in the sense that it is the one beness; for, in this all lies concealed its coeternal and coeval emanation or inherent radiation, which, upon becoming periodically brahma (the male-female potency) becomes or expands itself into the manifested universe. narayana moving on the (abstract) waters of space, is transformed into the waters of concrete substance moved by him, who now becomes the manifested word or logos[[footnote(s* see "vedanta sara" by major g. a. jacob; as also "the aphorisms of s'andilya" translated by cowell, p. 42* nevertheless, prejudiced and

, see about major jacob's "vedanta sara" yet, the whole antiquity echoes this vedantic thought "omnis enim per se divom natura necesse est immortali aevo summa cum pace fruatur[[vol. 1, page] 8 the secret doctrine. the orthodox brahmins, those who rise the most against the pantheists and adwaitees, calling them atheists, are forced, if manu has any authority in this matter, to accept the death of brahma, the creator, at the expiration of every "age" of this (creative) deity (100 divine years- a period which in our years requires fifteen figures to express it. yet, no philosopher among them will view this "death" in any other sense than as a temporary disappearance from the manifested plane of existence, or as a periodical rest. the occultists are, therefore, at one with the adwaita vedanti

an as a temporary disappearance from the manifested plane of existence, or as a periodical rest. the occultists are, therefore, at one with the adwaita vedantin philosophers as to the above tenet. they show the impossibility of accepting on philosophical grounds the idea of the absolute all creating or even evolving the "golden egg" into which it is said to enter in order to transform itself into brahma- the creator, who expands himself later into gods and all the visible universe. they say that absolute unity cannot pass to infinity; for infinity presupposes the limitless extension of something, and the duration of that "something; and the one all is like space- which is its only mental and physical representation on this earth, or our plane of existence- neither an object of, nor a subje

BLUE EQUINOX

y or quality, not subject to change in any way, altogether beyond manvantara and pralaya; and so on. in one sense he is pure atman. 1 see crowley.s .the three characteristics. in his the sword of song for an amusing but illuminated story on this state. the seven portals 75 now the buddhist rejects atman, saying there is no such thing. therefore.to him.there is no parabrahman. there is really maha brahma, who is (ultimately) subject to change, and, when the karma which has made him maha brahma is exhausted, may be reincarnated as a pig or a pisacha. consequently moksha is not liberation at all, for nirvana means cessation of that which, after however long a period, may change. this is all clear enough, but then the buddhist goes on and takes the word nibbana to mean exactly that which the h

the rules !aid down for bhikkhus created the conditions necessary. a good bhikkhu, with no spiritual experience, had at least some chance, whereas the bad bhikkhu or non-bhikkhu, although every form of samadhi was at his fingers. ends, had none. the point is very important, because on this theory the latter, after all his attainments, might pass through all the dhyana-lokas and through the arupa-brahma-lokas, exhaust that karma, be reincarnated as a spiroch tes pallida, and have to begin over again. and the most virtuous bhikkhu might be so unfortunate as to fall from virtue the millionth part of a second before his point on the circumference of the sphere was going to touch that of the wheel of nibbana, regain it two millionths of a second later, and thus find arhat-ship indefinitely pos

f illusion, become one with him, and his difficulty will then be so to complete that work, that it shall be centred on itself, and leave no seed that may subsequently germinate and destroy all that has been accomplished. 76. yea, he is mighty. the living power made free in him, that power which is himself, can raise the tabernacle of the seven portals 111 illusion high above the gods, above great brahma and indra. now he shall surely reach his great reward! the temptation at this point is to create an universe. he is able: the necessity of so doing is strong within him, and he may perhaps even imagine that he can make one which shall be free from the three characteristics. evelyn hall. an early love of mine.used to say .god almighty.or words to that effect. has no conscience; and in the tr

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva seite 39 wicca01.txt shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to d

eative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for the wife o

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

anny. but that is what they are, unknowingly, helping to create. i spoke to a guy at the share international stall at the new age exhibition and he was a lovely man. he had no idea what he was involved with and answered every question with "well, as i understand it" and "well, it says in the magazine" he'd given his mind away. at another stall i found another group of genuine people promoting the brahma kumaris, the world spiritual university with more than 3,000 teaching centres in 62 countries. this is a non-governmental organisation affiliated with the united nations department of public information and winner of seven un peace messenger awards. it has consultative status with the un economic and social council and unicef and has endless links with the un. in 1988, it launched the first

ative status with the un economic and social council and unicef and has endless links with the un. in 1988, it launched the first peace messenger initiative dedicated to the un. part of this was the publication of a book called visions of a better world, in which international leaders and famous people from all walks of life made their contributions. again, at least 99% of those involved with the brahma kumaris will not realise what they are being used to promote by the one world government brigade. i also never cease to be amazed at the numbers of apparently open-minded people who have, in truth, given their minds away to the man, sorry the "living god on earth, called sai baba. these are people who dismiss religion as mind control and urge others to think for themselves! designer manipul

DION FORTUNE MYSTICAL QABALA

keth away the sins of the world is only another version of the bull of mithra which does the same thing, the only difference being that the ancient initiate was literally "washed in blood" and the modern one takes it metaphorically. autres temps autres mours. 9. if we approach those whom we elect to call pagans, both ancient and modern, in a reverent and sympathetic spirit, knowing that allah and brahma and amen ra are but other [page 88] names for that which we worship as god, we shall learn a very great deal that was forgotten in europe when the gnosis was stamped out and its literature destroyed. 10. we shall find, however, that the pagan faiths present their teaching in a form that is not readily assimilable by the european mind, and that if we are to arrive at its significance we must

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ity of the soul with brahman. it is characterized as the condition of highest joy arising from the belief of the identification of the self (atman) with brahman. sources: mishra, shri ramamurti. self analysis and self knowledge. lakemont, ga: csa press, 1977. atman usually translated soul but better rendered self. in the hindu religion, atman means the union of the collective human soul with god (brahma, eventually merged in the absolute totality of brahman. it is believed that the soul is neither body nor mind, nor even thought, but that these are merely conditions by which the soul is clouded so that it loses its sense of oneness with god. in the upanishads it is said, the self, smaller than small, greater than great, is hidden in the heart of the creature and in the beginning there was

in the mantra-shastra. madras, india: ganesh, 1922. the serpent power. madras, india: ganesh, 1924. shakti and shakta. 3d ed. madras, india: ganesh, 1929. avatar a term used in hindu religion to indicate the incarnation of a deity. avatara is a sanskrit word meaning descent, and the hindu gods take on animal or human form in different ages for the welfare of the world. in hindu mythology, the god brahma (originally known as the creator prajapati) became successively incarnated as a boar, a tortoise, and a fish, to assist the development of the world in prehistory. certain hindu scriptures ascribe these incarnations to the god vishnu (the preserver, but since the manifestation of divine power takes many different forms in hindu mythology, the distinction is academic. various scriptures ascr

inmoy s basic teaching is the pathway of love, devotion, and surrender to god. he also emphasizes the value of sports, particularly running, and is himself a dedicated runner. the sri chinmoy center in new york sponsors over 100 public races each year, including marathons and ultramarathons, which are an example of what chinmoy refers to as the meditation of action. the center also runs the annam brahma restaurant in jamaica, new york. sri chinmoy has written over 300 books of spiritual aphorisms, lectures, poems, and questions and answers and has composed over 2,000 songs and musical works. he has given concerts at music centers in the united states and europe. he has also expressed the experience of meditation in color and form in thousands of mystical paintings. there are now sri chinmo

agnes robson 623 sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. gayatri mantra the most famous and powerful mantra( power sound prayer) of hinduism. it is said to have been revealed to the great sage vishwamitra, preceptor of prince rama of the ramayana religious epic. its origin, however, is believed to have been the supreme creative force brahma, before the vedic scriptures were revealed. thus the gayatri mantra has been named vedamata (mother of the vedas. every devout brahmin is required to perform the gayatri mantra each morning and evening. the mantra is addressed to the sun as savitri, personified as a goddess, wife of brahma. the mantra translates roughly as earth, sky, heaven, we meditate on these and the ineffable light and

exalted order, that of religious mendicant or bhikshu. this consisted solely of meditation. he took up his abode at the foot of a tree in entire solitude and only once a day at the end of his labors might he go near the dwellings of men to beg a little food. in this way he waited for death, neither desiring extinction nor existence, until at length it reached him, and was absorbed in the eternal brahma. the doctrines of brahmanism are to be found in the vedanta philosophic system, which recognizes the vedas, a collection of ancient sanskrit hymns, as the revealed source of religious belief through the visions of the ancient rishis or seers. the upanishads are later scriptures (after 1000 b.c.e. the vedas and upanishads are the most widely accepted holy writings in india. a large number of

hree lokas: heaven, earth, and hell, but different philosophical schools have enumerated seven or even eight lokas. the seven lokas are: bhurloka (earth, bhwar-loka (space between earth and the sun, inhabited by semi-divine beings, swar-loka (region between the sun and polar star, the heaven of the god indra, mahar-loka (the abode of great sages and saints, jana-loka (abode of the sons of the god brahma, tapar-loka (abode of other deities, and satya-loka or brahma-loka (abode of brahma, where souls are released from the necessity of rebirth. in buddhism, there are three worlds.or world systems. named lokas: the kamaloka (world of desire, the rupaloka (world of matter or form, and the arupaloka (world without form. these terms have been adopted by the theosophical society (see also lokaloka

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

actitioners possessed long tables of lucky and unlucky periods and reasons. these were mostly translations from indian and arabic sources. the oldest known of these systems of propitious and unpropitious seasons was known as katika lima, or the five times. under it the day was divided into five parts, and five days formed a cycle. to each division was given a name as follows: maswara, kala, s ri, brahma, bisnu (vishnu, names of hindu deities, the last name in the series for the first day being the first in that of the second day, and so on until the five days are exhausted. each of these had a color, and according to the color first seen or noticed on such and such a day would it be fortunate to ask a boon of a certain god. a variation of this system, known as the five moments, was similar

menes psychiques (metapsychical phenomena. london: duckworth, 1905. maya a term used in hinduism to denote the illusory nature of the world or empirical reality. it is to be distinguished from delusion, since it implies that there is something present, although not what it seems to be. according to the vedas, the ancient scriptures of india, the divine infinity of brahman (impersonal absolute) or brahma (creative god) is real and is present in empirical reality but is veiled by the illusory power of maya. mayavi-rupa according to theosophy and drawing on hindu religious insights, the mayavi-rupa is the invisible part of the physical body. its appearance is exactly similar to that of the physical body. maynard, henrietta sturdevant (1841.1892) american inspirational speaker known as nettie

s of their own religious tradition. it is obvious that they are dealing with an element in human experience common to all of humankind. when meister eckhart stated, if i am to know god directly, i must become completely he, and he i: so that this he and this i become and are one i, he comes to the same point as the advaita vedanta doctrine of hinduism, where the jiva (individual soul) merges with brahma the creator before absorption in brahman, the non-personal divine ground. sufism, islamic mysticism, first arose in the ninth century among the persian moslems, probably as a protest against the severe monotheism of their religion, but in all likelihood more ancient springs contributed to its revival. in the persia of hafiz and saadi, pantheism abounded, and their magnificent poetry is read

(religious works embodying legends and mythology. the katha- upanishad states: whoever knows this syllable obtains whatever he wishes. there are various accounts of its origin; one that it is the term of assent used by the gods and possibly an old contracted form of the sanskrit word evam meaning thus. the manu- sangita (laws of manu, a religious work of social laws, states the word was formed by brahma himself, who extracted the letters a-u-m from the vedas. om is also the name given by the hindus to the spiritual sun, as opposed to surya, the natural sun. omarr, sydney (1926) u.s. astrologer born on august 5, 1926. he served with the air force in the pacific during world war ii. after predicting the death of president roosevelt, the armed forces radio assigned him to a horoscope show; he

-cornered base, namely the heels, and then close the gates of the body. the ears by the thumbs; the eyes by the forefingers; the nose by the middle; the lips by the four other fingers. the lamp within the body will then be preserved from wind and movement, and the whole body will be full of light. like the tortoise, man must withdraw every sense within himself; the heart must be guarded, and then brahma will enter into him, like fire and lightning. in the great fire in the cavity of the heart a small flame will be lit up, and in its center is atma (the soul; and he who destroys all worldly desires and wisdom will be like a hawk which has broken through the meshes of the net, and will have become one with the great being. thus will he become brahma- atma (divine spirit, and will perceive by

avity of the heart a small flame will be lit up, and in its center is atma (the soul; and he who destroys all worldly desires and wisdom will be like a hawk which has broken through the meshes of the net, and will have become one with the great being. thus will he become brahma- atma (divine spirit, and will perceive by a light that far exceeds that of the sun. who, therefore, enters this path by brahma must deny the world and its pleasures; must only cover his nakedness, and staff in hand collect enough, but no more, alms to maintain life. the lesser ones only do this; the greater throw aside pitcher and staff, and do not even read the oupnekhata. this book is possibly a revision of one of the hindu upanishads. oupnekhata is probably from a nineteenth-century german translation titled das

its manifestations. published quarterly. address: 656 broadway, new york, ny 10012. website: http//www.parabola.org. sources: parabola online. http//www.parabola.org. march 8, 2000. parabrahman (or para brahm) term used in hindu religious philosophy to denote the supreme absolute transcendental reality. brahman is the nonpersonal divine beyond manifestation as gods and goddesses, as distinct from brahma, the form as divine creator of the universe. comparable concepts exist in most forms of mysticism and gnosticism. paracelsus (1493.1541) one of the most striking and picturesque figures in the history of medicine, alchemy, and occultism, full name auraelus philippus theophrastus paracelsus bombast von hohenheim, this illustrious physician and exponent of the hermetic philosophy was renowned

the sikh bible, the adi granth, in favor of a living master teacher (the satguru. it has also elevated the yoga of the sound current to a preeminent position. the satguru (or his appointed representative) initiates people into the practice. members also gather in community, satsang, much as do christians. after soamiji maharaj passed away, he was succeeded by rai salig ram, and in turn by pandit brahma shankar misra in 1907. after the passing of brahma shankar misra, questions over the succession led to a division of the movement under two competing gurus: sri kamta prasad sinha (known as param guru sarkar sahib) and buaji maharaj, sister of brahma shankar misra. further divisions occurred throughout the twentieth century as different rival leaders emerged claiming a succession. among the

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ace sequence of events, one could conceive of the great flood described in the parable of noah in torah b reshith as an allusion to a great solar cycle spanning approximately six billion years in matter. during that cycle, the sun consumes its mass and eventually expands into a red giant, enveloping the planets that it had created, including the earth. then, the sun (known as elohim in hebrew and brahma in sanskrit) contracts its mass, reconstitutes its core, and spins off a new planetary system in which life is created and evolves. within the qabalistic worldview, the forty days that noah is said to have spent in the ark occurs two planes removed in the world of b riyah (creation. the genetic information regarding noah and his wife and all fauna and flora thereby existed in a formless sta

reby existed in a formless state, as vibrational signatures in the world of b riyah (creation. this information then reemerged with the regeneration of life on the planetary mass in the world of asiyah (activity in matter. this extraordinary idea is also found in ancient sanskrit texts in the account of the incarnation of vishnu as matsya the fish, where the flood is called pralaya( dark night of brahma. 0' 8: h" 2: 2 2:e 8- 0' the primary texts that are largely the source for the core ideas, meditation practices, and all the various forms of the tree of life in the mystical qabalah are listed below. primary texts include those revealed through messiahs, prophets, and great masters. secondary texts are commentaries upon primary texts. during and since the middle ages, european jewish kabba

arah s insistence, she strayed after the idols of her ancestors. but, in time, she renounced the idol worship and re-attached herself to a life of virtue. 37 woodroffe, sir john. mahanirvana tantra (the great liberation, ganesh, madras, 1953. woodroffe, sir john. the serpent power (satchakracidrupini and padukapanchakra, ganesh, madras, 1958. the vedas are sacred hindu scriptures. it is said that brahma (the creative aspect of vast face as brahman) sang a veda and thereby created the solar system. the sanatana dharma is the sacred tradition of the aryan hindus. 38 woodroffe, sir john. introduction to tantra shastra, ganesh, madras, 1958. jivashakti is the energy of embodied consciousness. prana is the life force, synonymous with ruach in qabalah and qi in taoism. the hissing referred to in

te. bija (sanskrit: seed: atziluthic form of the sanskrit letters. binah (hebrew: understanding: zoharic name for the third sefirah at the top of the column of the left on the tree, supernal root of the world of yetzirah; also called sefirah north in the sefer yetzirah. borders: a descriptive term for the simple letters as the peripheral gates that connect the directional sefiroth to one another. brahma (sanskrit: creative aspect of small face in the sanatana dharma tradition of india, whose consort is the goddess saraswati. corresponds to elohim in the qabalah. brahman (sanskrit: a principal name of the negativelyexistent mysterious unknown in the sanatana dharma tradition of india; synonymous with ayn. central column: the middle pillar of the tree of life, described as a clear mirror in

an oral tradition at mount sinai. they believed that the soul was immortal and that all actions in this world affected the person's future in the world to come. pingala (sanskrit: one of the two side channels on the chakric tree. corresponds to the column of the left on the qabalistic tree. pir (persian: title for the spiritual preceptor in sufism. pralaya (sanskrit: night: a solar night in which brahma sleeps. corresponds to the great flood in the torah. prana (sanskrit: vital energy: subtle energy responsible for all life. corresponds to ruach in hebrew and qi in chinese. prasadam (sanskrit: food that has been made holy by the touch of the divine; the ritual of offering food to the divine to make it holy. purusha (sanskrit: pure undifferentiated spirit. corresponds to the neshamah in the

FREEMASONS SATANISM AND SYMBOLISM

he hexagram with the infamous chinese yang and yin symbol["the significant numbers, short talk bulletin, september, 1956, vol. 34, no. 9, p. 5] in summary, the hexagram is the most wicked, and one of the most powerful, of all symbols in witchcraft. it is used to call forth demons into this dimension, to communicate with the dead, to describe sex acts, and to represent false and pagan gods such as brahma, vishnu, and shiva [masonic and occult symbols illustrated, dr. cathy burns, p. 39] educate yourself so that you can recognize their "plan" for the new world order- kingdom of antichrist- in the daily news. freemasonry proven to worship lucifer part 3 of 5 once you understand what is going on in the world you can then recognize evidences of satanism in so many, many places. the pentagram it

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

inging light and life. vishnu was the sun as striding with three steps across the sky, etc. inman, whose etymological researches have given him considerable prominence as a sanskrit and hebrew scholar, says that ra, ilos, helos, bil, baal, al, allah, and elohim were names given to the sun as representative of the creator. we are assured by godfrey higgins that brahme is the sun the same as surya. brahma sprang from the navel of brahme. faber in his pagan idolatry says that all the gods of the ancients "melt insensibly into one, they are all equally the sun" the word apollo signifies the author or generator of light. in the rig veda, surya, the sun, is called aditya "truly, surya, thou art great; truly aditya, thou art great" selden observes that whether the gods be called osiris, or omphis

irst cause was separated into its elements, a still higher power was immediately stationed above it as its creator. this creator was designated as female. it was the mother idea even gods could not be produced without a mother. in referring to the doctrines contained in the geeta, one of the sacred writings of the hindoos, faber observes "in the single character of brahm, all the three offices of brahma, vishnu, and siva are united. he is at once the creator, the preserver, and the destroyer. he is the primeval hermaphrodite, or the great father and the great mother blended together in one person" the fact that a trinity in unity, representing the female and male energies symbolized by the organs of generation, formerly constituted the deity throughout asia is acknowledged by all those who

resentation of all preceding ones. thus the history of one dynasty serves for all the rest. this doctrine of a triplicated deity appearing at the beginning of a new creation may be traced in nearly every country of the globe. among the buddhists of china, fo is mysteriously multiplied into three persons in the same manner as is fo-hi, who is evidently noah. among the hindoos is observed the triad brahma, vishnu, and siva springing from the monad brahm or brahme. this triad appears on the earth at the beginning of each manwantara in the human form of menu and his three sons. we are assured that among the tartars evident traces are found of a similar god, who is seated on the lotus. it is also figured on a siberian medal in the imperial collection at st. petersburg. the jakuthi tartars, who

l, and seth. each menu with his triple offspring is only the reappearance of a former menu with his triple offspring; for, in every such manifestation at the commencement of each mamwantara, the hindoo trimurti, or triad, becomes incarnate, by transmigrating from the human bodies occupied during a former incarnation; brahm or the unity appearing as the paternal menu of a new age, while the triad, brahma, vishnu, and siva, is exhibited in the person of his three sons. but the ark-preserved menu--satyavrata and his three sons are certainly noah and his three sons, shem, ham, and japhet" hesiod teaches that, after the flood, chaos, night, and black erebus first appeared.[45] at this time, when there was no earth, no heaven, and no air, an egg floated on the face of the deep, which, being part

GILBERT THE MAGICAL MASON

isis was often pictured and sculptured as cow-headed. at a later date a new deity, serapis, was developed in egypt. he appears to have been a form of osiris and apis in combination. the worship of serapis also took root in greece.theslight and scanty details of the ancient religious mysteries of egypt centre round the names of osiris, isis, and horus, who have been compared with the hindoo triad, brahma, vishnu and siva, and with the roman catholic, jehovah, mary and jesus. the egyptian mysteries were divided into the lesser and the greater. every candidate for the greater must have passed into the lesser, and have perfected himself therein, and 'so many persons never passed beyond the lesser mysteries. to obtain admission to the lesser mysteries the candidate was required to have a histor

GNOSTIC HANDBOOK

efinitions while divergent in form, have one thing in common, they all define god without the using descriptions in moral or ethical terms. god simply is. in some sense this is central to the gnostic understanding of god for he/she/it is beyond definition, to define god in any way, is in some sense, to limit he/she/it. for the saivite hindu, for example, the supreme deity is defined as shiva with brahma and vishnu simply being modes or personas. while in other traditions, brahman or vishnu is supreme with the other deities being modes of its expression. in each case, there is still a further more transcendent form, the parabrahm (or paravishnu/shiva, each being defined as beyond definition with the traditions of divine activities being relegated to the lesser forms or manifestations or int

verse of created beings which exist in the pleroma and which fulfill the creative directive expressed by the lord of wisdom. in one gnostic tradition, michael (as a manifestation of the logos ray) and first the gnostic handbook page 26 estate predecessor of jesus, who was the first created immortal. the divine will the divine will is the first principle of action, it is kether in the kabbalah and brahma in the hindu traditions. it is the creative principle, not in the sense of matter but in beginning the emanation process through which the whole great chain of being with its world, dimensions and multitudes of life are manifested. logos and sophia the two principles which are manifested and work in unison with the divine will are the logos and sophia. the logos is the divine mind and the c

nt. within the norse traditions the gods are ultimately destroyed at ragnorak and a new cycle of manifestation, conflict and resolution begins. while within gnosticism the omega day ends the cycle and a new heaven and new earth begins. the vedic system outlines this cycle in far more detail, the whole of creation is governed by a series of cyclic processes, these range from the days and nights of brahma (the creative force) to the yugas or epochs. the sanskrit names for the four ages are krita or satya yuga, treta yuga, dvapara yuga and kali yuga. the krita or satya yuga is the golden age, the age of spirit and it is from here that things get successively worse until the kali age, which ends in an apocalypse of water and fire. each age in succession is shorter than its predecessor, is more

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

used on a tribulation to achieve a goal, with a real sense of ruin if one looses. what is the use of a divine quest if everyone achieves the same end with some simply taking more time than others. no, reincarnation is a process of opportunities, opportunities that if missed, have dire consequences. reincarnation does not go on forever, in the vedic tradition there are certainly days and nights of brahma- cycles of creation and cessation. if you do not make it in the creative cycle you will not survive the cessation. in the biblical tradition it is much the same. when the bible talks of the period from creation to the end of the world, it is clearly limiting man s opportunities to be redeemed. man s opportunity for transfiguration is limited, he does not have an eternity to make up his mind

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

tificially set at 360, so one year of the gods is equivalent to 360 mortal years.27 the kali yuga, therefore, at 1200 years of the gods, turns out to have a duration of 432,000 mortal years.28 one mahayuga, or great age (made up of the 12,000 divine years contained in the four lesser yugas) is equivalent to 4,320,000 years of mortals. a thousand such mahayugas (which constitute a kalpa, or day of brahma) extend over 4,320,000,000 24 for fuller details see the hung league and j. s. m. ward, the hung society, baskerville press, london, 1925 (in three volumes. 25 w. j. wilkins, hindu mythology: vedic and puranic, heritage publishers, new delhi, 1991, p. 353. 26 ibid. 27 ibid. 28 ibid. graham hancock fingerprints of the gods 258 ordinary years,29 again supplying the digits for basic precession

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

same advantage over it that i awarded to the german as compared with the celtic: a certain theosophic propensity betrays itself in the indians as well as celts, which in the fulness of greek and german myth falls more into the background. it seems worthy of notice, that to the indian gods and goddesses are assigned celestial dwellings with proper names, as in the edda. among the gods themselves, brahma's creative power resembles wuotan's, indra is akin to donar, being the wielder of lightning and the ruler of air and winds, so that as god of the sky he can also be compared to zio. the unison of our wish with the notion embodied in manoratha (p. 870) deserves attention. nerthus answers to bhavani (p. 255, halja to kali, and mannus to manus (p. 578, the last two examples being letter for le

curium, hospitio mulieres olim duae illiberali et sordido receperant. but demeter also is at times represented as travelling and associating with men, as would be natural for all mothers of gods; aesop in fab. 54 makes demeter travel with a swallow and an eel, but when they came to a river the bird flew up, the fish slipt into the water, and what did demeter do? with the indians it is principally brahma and vishnu that visit the earth. in a lithuanian legend perkunos walks the earth at the time when beasts yet spoke; he first met the horse, and asked his way' i have no time to shew thee the way, i have to eat' hard by was an ox grazing who had heard the traveller's request' come, stranger' he cried' i will shew thee the way to the river' then said the god to the horse' as thou couldst not

dely circulated myth of the poet who sees his property imperilled, because another's memory has mastered his songs. what passed between virgil and bathyllus is related, with alterations, of arnoldo daniello and a jongleur (diez's leben der troub. p. 352, but so it is of the indian kalidasa, whose poem four brahmans had learnt by heart. the same kalidasa and valmiki were held to be incarnations of brahma himself; what could more firmly establish a poet's reputation than to pass for an avatara of the sublime divinity? the gods share their power and influence with goddesses, the heroes and priests with wise women. of the asynjor, saga is named next after frigg in sn. 36, and together with sol in 212; her residence is sokqvahechr, sinking beck, a large and roomy place; sagones (saga's ness) in

by abstract philosophizings. to the sensuous mythologies lying in the great middle it is ill-adapted. an all-pervading idealistic distinction between a good and an evil spirit, ormuzd and ahriman^ is known neither to the indian and greek theologies, nor to the teutonic. before the might of the one all-governing god the kakodeemon's power fades away. then out of this unity there grow up trilogies (brahma, vishnu, siva; zeus, poseidon, pluto; wuotan, donar, fro; har, lafnhar, thri'si, dodecalogies, and the plenitude of pantheism. but it is to my mind a fundamental feature of polytheism, that the good and beneficent principle in the divine preponderates; only some isolated deities, subordinate to the whole, incline to the evil or hurtful, like the norse loki, whose nature even then is more on

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

uri begat borr we are not informed, but borr united him self to a giant s daughter, who bore him three sons, and from them sprang the rest of the ases. it was otherwise with men, 1 we might indeed imagine that regin and ginregin ruled before the arrival of the ases, and that this force of heat proceeded from them. but the edda must nrst have distinctly said so. 2 conf. haupt s zeitschr. 3, 156-7. brahma too makes a man out of his own arm, polier 1, 168. creation. 563 who were not created singly, like the giant or the god, but two at once, roan and wife, and then jointly propagate their species. while the huge mass of the giant s body supplied the gods with materials, so that they could frame the whole world out of his different parts, and the dwarfs swarmed in the same giant s flesh as wor

appears to be still known to him. and traces of it are met with in the folk-poetry. 1 it is significant how greek and, above all, asiatic myths of the creation coincide with the norse (and what i believe to have been once the universal teutonic) view of the world s origin out of component parts of the human body: it must therefore be of remote antiquity. the story lasts in india to this day, that brahma was slain by the other gods, and the sky made out of his skull: there is some analogy to this in the greek notion of atlas supporting on his head the vault of heaven. according to one of the orphic poets, the body of zeus is understood to be the earth, his bones the mountains, and his eyes the sun and moon.2 cochin- chinese traditions tell, how buddha made the world out of the giant banio s

hephaestus out of earth mingled with water, and then hermes endowed her with speech "e/yyo- 61-79. the number of ingredients is first reduced to earth and blood (or water, then in the 0. t. to earth alone. and there are yet other points of agreement claiming our attention. as ymir engendered man and wife out of his hand, and a giant son out of his foot, we are told by the indian manus, that brahma produced four families of men, namely from his mouth the first brahman (priest, from his arm the first kshatriya (warrior, from his thigh the first vizh (trader and husbandman),1 from his foot the first sudra (servant and artizan. and so, no doubt, would the eddie tradition, were it more fully preserved, make a difference of rank exist between the offspring of yimvs hand and those of his fo

e would shew himself to them horned. manus did as he was commanded, and sailed in the ship; the monster fish appeared, had the ship fastened to his horn by a rope, and towed it through the sea for many years, till they reached the summit of the himavdn, there he bade them moor the ship, and the spot to which it was tied still bears the name of naubandhanam (ship-binding. then spake the fish: i am brahma, lord of created things, a higher than i there is not, in the shape of a fish have i delivered you; 1 ckt9ea from cict9ea is buttmann s acute suggestion; but he goes farther, taking this sisythes or sisuthros to be sesothris, sothis, seth; and noah to be dionysos, and a symbol of water. 2 buttm. p. 45 seq, who connects it with okeanos and ogenos. 3 it is remarkable, that in a beautiful simi

orcing justice aside, unheeding of gods and their vengeance (rivers swell, etc) and the works of man are all wasted. 4 bopp s die siindflut, berl. 1829. deluge. 579 now shall manus make all creatures, gods, asuris and men, and all the worlds, things movable and immovable. and as he had spoken, so it was done. in the bhagavatam, satydvratas (supra, p. 249) takes the place of manus, vishnus that of brahma, and the facts are embellished with philosophy. the indian myth then, like the teutonic, makes the deluge precede the real creation, whereas in the mosaic account adam lives long before noah, and the flood is not followed by a new creation. the seven rishis in the ship, as bopp remarks, are of divine rather than human nature, sons of brahma, and of an older birth than the inferior gods crea

that manus (after whom manushyas, homo, is named) comes in as a creator; so that in our german mannus (whence manna and manniskja, homo) we recognise precisely borr and his creator sons (p. 349. askr and embla are simply a reproduction of the same idea of creation, and on a par with deucalion and pyrrha, or adam and eve. i must not pass over the fact, that the first part of the indian poem, where brahma as a fish is caught by manus, and then reveals to him the future, lingers to this day in our nursery tale of the small all-powerful turbot or pike, who gradually elevates a fisherman from the meanest condition to the highest rank; and only plunges him back into his pristine poverty, when, urged by the counsels of a too ambitious wife, he desires at last to be equal with god. the bestowal of

put seven sea-blades (zeven plompenbladen) in their escutcheon, and under that emblem looked for victory; 1 our gudrunlied (1373) knows all about it, and furnishes herwic of sewen or sclanden with a sky-blue flag: f sobletcr swebent (float) dar irme/ this sea-flower is the sacred lotus of old egypt, and is also honoured in india; the tibetans and nepalese bow down to it, it is set up in temples, brahma and vishnu float on its leaf; and it is no other than a m. nethl. poem that still remembers thumbkin floating on the leaf (p. 451. 1 j. h. halbertsma s het buddhisme en zijn stichter, deventer 1843, pp. 3. 10; and lie adds, that the people are to this day very careful in picking and carrying the plompen: if you fall with the flower in your hand, you get the falling sickness. plomben, our pl

HELENA BLAVATSKY NIGHTMARE TALES

ve god, as of every creative goddess,the latter being, philosophically considered, only the feminine aspect of the god, at first androgynous,afterwards male. it is from padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand space, that emanates the cosmos, conditioned and limited by time and space. the hiranya garbha "theegg (or the womb) of gold, from which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the trimurti or hindu trinity- during the "nights of brahma" floats asleep onthe primordial waters, stretched on the blossom of a lotus. his goddess, the lovely lakshmi, rising from thebosom of the waters, like venus-aphrodite, has a white lotus beneath her feet. it was at the churning of theocean of milk- symbol

shmi-padma (whitelotus; she often plunged into the fresh waters that she might visit her eldest sister, varuni, the consort of thegod varuna* lakshmi-padma heard the proposal of devarata, witnessed the despair of the father, andadmired the filial devotion of sunahsepha. filled with pity, the mother of love and compassion sent for therishi visvamitra, one of the seven primordial manus and a son of brahma, and succeeded in interesting himin the lot of her protege. the great rishi promised her his aid. appearing to sunahsepha, but unseen by allothers, he taught him two sacred verses (mantras) of the rig-veda, making him promise to recite these onthe pyre. now, he who utters these two mantras (invocations) forces the whole assembly of the gods, withindra at their head, to come to his rescue, a

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ectic theosophical system, is generally attributed to the third century, yet, if diogenes la rtius is to be credited, its origin is much earlier, as he attributed the system to an egyptian priest, pot-amun, who lived in the early days of the ptolemaic dynasty. the same author tells us that the name is coptic, and signifies one consecrated to amun, the god of wisdom. theosophy is the equivalent of brahma-vidya, divine knowledge. q. what was the object of this system? a. first of all to inculcate certain great moral truths upon its disciples, and all those who were "lovers of the truth" hence the motto adopted by the theosophical society "there is no religion higher than truth" eclectic theosophy was divided under three heads: 1. belief in one absolute, incomprehensible and supreme deity, or

r the archangels of the christians" will never be men on our planet. a. quite right. not "such" but some classes of higher planetary spirits. they will never be men on this planet, because they are liberated spirits from a previous, earlier world, and as such they cannot rebecome men on this one. yet all these will live again in the next and far higher maha-manvantara, after this "great age" and "brahma pralaya (a little period of 16 figures or so) is over. for you must have heard, of course, that eastern philosophy teaches us that mankind consists of such "spirits" imprisoned in human bodies? the difference between animals and men is this: the former are ensouled by the principles potentially, the latter actually. do you understand now the difference? q. yes; but this specialization has b

reventing the forest from being still a forest. 1. but, as i understand it, buddhi represents in this simile the forest, and manas-taijasi *2) the trees. and if buddhi is immortal, how can that which is similar to it, i.e, manas-taijasi, entirely lose its consciousness till the day of its new incarnation? i cannot understand it *1) isvara is the collective consciousness of the manifested godhead, brahma, i.e. the collective consciousness of the host of dhyan chohans (see secret doctrine; praj a is their individual wisdom *2) taijasi means the 'radiant, as a consequence of its union with buddhi, i.e. manas, the human soul, enlightened by the rays of the divine soul. hence manas-taijasi can be described as radiant intellect, the human reason enlightened by the light of the spirit; and buddhi

irely quit it; and that non-materializable portion of the soul which abides permanently on the spiritual plane may fitly, perhaps, be spoken of as the higher self. this "higher self" is atma, and of course it is "non-materializable" as mr. sinnett says. even more, it can never be "objective" under any circumstances, even to the highest spiritual perception. for atma or the "higher self" is really brahma, the absolute, and indistinguishable from it. in hours of samadhi, the higher spiritual consciousness of the initiate is entirely absorbed in the one essence, which is atma, and therefore, being one with the whole, there can be nothing objective for it. now some of our theosophists have got into the habit of using the words self and ego as synonymous, of associating the term self with only

r uncultured and untrained brain was his own divine ego, the omniscient deity within himself, and that what that deity gave out was not "what measure he pleased" but in the measure of the capacities of the mortal and temporary dwelling it informed. book of the keys an ancient cabalistic work. the original is no longer extant, though there may be spurious and disfigured copies and forgeries of it. brahma (sans) the student must distinguish between the neuter brahma, and the male creator of the indian pantheon, brahm. the former brahma or brahman is the impersonal, supreme, and uncognizable soul of the universe, from the essence of which all emanates, and into which all returns; which is incorporeal, immaterial, unborn, eternal, beginningless, and endless. it is all-pervading, animating the

is said to be asleep. upon awakening he recommences the process, and this goes on for an age of brahm composed of alternate "days" and "nights" and lasting for 100 years of 2,160,000,000 each. it requires fifteen figures to express the duration of such an age, after the expiration of which the maha-pralaya or great dissolution sets in, and lasts in its turn for the same space of fifteen figures. brahma-vidya (sans) the knowledge or esoteric science about the true nature of brahma and brahm. buddha (sans "the enlightened" generally known as the title of gautama buddha, the prince of kapilavastu, the founder of modern buddhism. the highest degree of knowledge and holiness. to become a buddha one has to break through the bondage of sense and personality; to acquire a complete perception of t

INITIATION INTO HERMETICS

n is paid to it. it is impossible to point out the details, for this would overstep the frame of this book. sticking to a carefully planned, step-by-step development, there will be neither a mishap nor a failure nor bad consequences, for the simple reason that ripening takes place slowly but surely. it is quite an individual matter whether the adept will choose as his idea of god, christ, buddha, brahma, allah, or someone else. all depends on the idea, in the initiation. the pure mystic wishes to approach his god only in the all-embracing love. the yogi, too, walks toward one single aspect of god. the bhakti-yogi keeps to the road of love and devotion, the raja and hatha yogi choose the path of self-control or volition, the jnana yogi will follow that of wisdom and cognition. now let us re

h the magic psychic training of the last step has come to an end. i have nothing more to say to the magician in this direction, because he has become one with god, and anything he will express or order during his unity with god will be just the same as if god himself did say it. henceforth he partakes of all the four basic qualities of the godhead he is united with. magic physical training (x) 1. brahma& shakti he who knows other systems of initiation will find a certain parallel with my system since all paths leading to truth must be the same. let me mention here the indian yoga system concerning the snake power that is in accordance with the systems of the egyptian mysteries i have quoted. in kundalini yoga the scholar is exhorted to meditate on the muladhara center, the seat of which is

card. such an unsophisticated definition like this has never been given in india, and it is left to the scholar to find out by himself if he can master the muladhara center, if he has accomplished the development corresponding to the muladhara diagram on his spiritual path. the muladhara chakra also has been called the brakma center because in this phase of development the yogi scholar recognizes brahma as the godhead in the most subtle manifestation. brahma is the eternal, the inscrutable, the universal, the indefinable, the steady and the calm, and therefore the positive part. brahma does not create out of himself, but all that has been created has been done so by his shakti, the female principle. shakti in the muladhara chakra represents the serpent winding round the phallus and using t

ISIS UNVEILED

god to the serpent "and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel" in these words there is not the slightest allusion to a bedeemer, and the subtlest of intellects could not extract from them, as they stand in the third chapter of genena, anything like that which the christians have contrived to find. on the other hand, in the traditions and in manu, brahma promises directly to the first couple to send them a savior who will teach them the way to salvation "it is from the lips of a messenger of brahma, who will be bom in kurukshetra, mat^a, and the land of pafich&la, also called kanyfi- kubja [mountain of the virgin, that all men on earth will learn their duty" says manu (ii, sloktu 19 and 20. btrmii trumtgiiu, i, di. i. tht penuluiimte w digi

londod. 1852. digitizecoy google the vffigin maby on the cab of jagannatha 111 codvey tbe ungam of siva. to have used thit car to carry id its turn the romish representative of the female principle in nature, is to show discrimination and a thorough knowledge of the oldest mythological con- ceptions. they have blended the two deities, and thus represented, in a christian procession, the 'heathen' brahma, or nora (the father, n&ri (the mother, and viraj (the son. says manu "the sovereign master who exists through himself) divid^ his body into two halves, male and female, and from the union of these two principles is bom vir&j, the son* there was not a christian father who could have been ignorant of these symbob in their physical meiming; for it is in this latter aspect that they were aband

ed into the world of the living, with his seven-knotted bamboo wand for all protection, that he is suddenly placed face to face with the unknown phesence. he sees it, and falls prostrate at the feet of the evanescent form, but is not entrusted with the great secret td its evocation; for it is the supreme mystery of the holy syllable. the anu contains the evocation of the vedic triad, the trimhrti brahma, vishnu, siva, say the orientalists" it contains the evocation of tomelhing more real and objective than this triutu abstraclvm we say, respectfully contradicting the eminent scientists. it is the trinity of man himself, on his way to become immortal through the solemn union of his inner triune self the exterior, gross body, the husk, not even being taken in consideration in this human trin

none can comprehend, dispuyed his own splendor (mcmu, h'iu^cat 5-7. such is the ideal of the supreme in the mind of eveiy hindct philo- sophy "of all the duties, the principal one is to acquire the knowledge of the supreme soul [the spirit; it is the first of all sciences, for u aione eonjert on man immortality" manu, xh, tloka 85. and our scientists talk buddha and the moksha brahma as of complete annihilation! it is thus that the following verse is interpreted by some materialists "the man who recognises the supreme soul in his own soul, as well as in that of all creatures, and who is equally just to all [whether man or animal] obtains the happiest of all fates, that to be finally ijuorbed in the bosom of brahmft (manu, xh, sloka 125. the doctrine of the moksha and th

ama protests. it is against the sacerdotal and ofiscial state religion of his country; aod the brfihmanas, who in order to make room for and give authority to the castes, at a later period crammed the ancient manuscripts with interpolated slokas, intended to prove that the castes were predetermined by the creator by the very fact that each class of men was issued from a more or less noble limb of brahma. gautama- buddha's philosophy was that taught from the beginning of time in the impenetrable secresy erf the inner sanctuaries of the pagodas. we need not be surprised ther^ore to find again, in all the fundamental dogmas of the gnostics, the metaphysical tenets of both brfthntanism and buddhism. they held that the old testament was the revelation of an inferior being, a subordinate divinit

emanates a third, or creative principle the son, or the manifested logos, the product of the divine mind. in india in cbauiaca ofbttk stbtu virtj, tbesod bd. tin son ophii (another name for euioia, the sod moreover each of these systems has a triple male trinity, ead proceeding separately through itself from one female deity. so, tta instance: in india in chaldaxa in thk ophitb ststbi hie trinity brahma, hie tnoity anu, bd, hie trinity oonuited of viahnu, siva, are uended hoa (or sin, samaa. bin, tbe mystery named sig& into one, who is brakmix blend into one who ia bythoa, ennma. these be (neulct gender, creatinj anu (double-aexed) through come owe who ia abraaax, and being crested throu^ the virgin mylitta from the virgin saplua (or the. virgin ntit (the pneiima, who bencu ii an ?dother o

"the seed became a germ bright as gold, blazing like the luminary with a thousand beams; and in that egg he was bom himself, in the form of brahua, the great principle (tf all the beings (jfanu, i, slokat 8, 9. the egyptian eneph, or chnuphis, divine wisdom, represented by a serpent, produces an egg from his mouth, from whi^ issues plai. in this case pta^ represents the universal germ, as well as brahma, who ia of the neuter gender, when the final a has no accent over it* other- wise it becomes simply one of the names of the deity. the former was the model of the three lives of the nasarenes, as that of the kabalistic 'faces' partzuphiu, which, in its turn, furnished the model for the christian trinity of irenaeus and his followers. the egg was the primi- tive matter which served as a mate

. in one of the grandest and most beautiful cave-temples at euora, nasak, dedicated to viidakttrman, son of brahmft, is a representation of this god and his attributes. to one acquainted with ezekiel's description of the "likeness of four living creatures" every one of which had four faces and the hands of a man under its wings, etc" this figure at ellora must certainly appear absolutely bimical. brahma is called the father of 'man' as ireo as jupiter and other highest gods. it is in the buddhistic representations of mount mem, called by the burmese myi-nmo, and by the siamese sineru, that we find one of the originals of the adam kadmon, ze'ir anptn, the 'heavenly man' and of all the aeons, sepbiroth, powers, dominions, thrones, virtues, and 577. bukid, l digitizecoy google the indian merd

mes merely dogmatic theology eat^ is but a corpse without a soul. the esoteric doctrine, then, teaches, like buddhism and br&hmanism, and even the persecuted kabala, that the one infinite and unknown es- sence exists from all eternity, and in regular and harmonious successions is either passive or active' in the poetical phraseology of manu these conditions are called the' day' and the' night' of brahma. the latter is either 'awake' or 'asleep' the sv^ihdmktu, or philosophers of the oldest school of buddhism (which still exists in nepal, speculate only upon the active condition of this 'essence' which they call isnim^ni, and deem it foolish to theorize upon the abstract and 'unknowable' power in its passive condition. hence they ore called athnsta by both christian theology and modem scien

JASMUHEEN THE FOOD OF GODS

ming codes and the lifestyle suggested will nourish you on a physical, emotional, mental and spiritual level. how much nourishment you receive depends on your desire and dedication, as only you can tune your personal biofield to this channel to attract the health and happiness that you need. diagram 12 divine nutrition: the madonna frequency& the food of gods with jasmuheen 88 source: god, allah, brahma, supreme intelligence activate 6th and 7th senses pituitary and pineal glands maintain theta. delta brain wave patterns daily mudra program to maintain field balance: perfect health perfect balance perfect weight perfect image attitudes* i am a god in form* dow power nourishes me on all levels* i radiate love and wisdom which flows thru me and nourishes me recipe 2000- 8 point luscious life

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

and in that primaeval age was regarded with the greatest awe and veneration. this simple and primitive idolatry came by degrees to diverge into the adoration of the elements, particularly fire, and at length developed itself by the institution of an emanation from br hm atma in his triune capacity, as creator, preserver (or saviour, and destroyer. these attributes were deified under the names of brahma, vishnu, and siva, on whom were conferred three gunas, or qualities, viz, rajas (passion, sat (purity, and tumas (darkness. this is the trimurti. trimurti, three-formed murti, signifying also an image. our vital souls are, according to the vedanta, no more than images, or eidwla of the supreme spirit as. res. vol. iii. it may be concluded that the most exalted notion of worship among the hi

o scare away malignant dewtas and evil spirits; precisely, in fact, for the same reasons as they are used at the celebration of mass in roman catholic countries. prakriti* the mother of gods and men, one with matter, the source of error, is identified with maya or delusion, and co-existent with the omnipotent, as his sacti, his personified energy, his bride. it is stated in one of the purans that brahma, having determined to create the universe, became androgynous, male and female (or reflector and reflected; the right-half having the sex and form of a man, the left that of a woman. in his images he is sometimes thus represented, and is then termed ardnari. this is prakriti of one nature with br hm illusion, eternal, as the soul so is its active energy, as the faculty of burning is in fire

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

od. they are an interpretation of the three columns in the light of the principles embodied in his book, the seven rays, and i commend them to the careful study of the brn. 138. in order to understand the full significance of the columns presided over by the three principal officers, we must recall the occult teaching of the great divine trinity of father, son and holy ghost, or shiva, vishnu and brahma. in their unity they are one universal god in whom everything exists, whether it be animate or inanimate, for there is nothing but that. but in their separate appearances, the holy ghost is the maker or builder of the outer world, and the son is the life in all beings, the glight that lighteth every man that cometh into the world h. every material object in the world is part of the being of

es flow through the human body; in a man the ida starts from the base of the spine just on the left of the sushumna, and 682. figure 14 683. 684. the pingala on the right (be it understood that i mean the right and left of the man, not the spectator; but in a woman these positions are reversed. the lines end in the medulla oblongata. 685. the spine is called in india the brahmadanda, the stick of brahma; and the drawing given in fig. 14(d) shows that it is also the original of the caduceus of mercury, the two snakes which symbolize the kundalini or serpent-fire which is presently to be set in motion along those channels, while the wings typify the power of conscious flight through higher planes which the development of that fire confers. fig. 14(a) shows the stimulated ida after the initia

roach the same ideas from a different angle, and so should be of interest to masons. the navel, heart and throat centres in the human body are mentioned as the places of fire, the sun and the moon respectively, and it is said that he who meditates in those centres will find there the devis saraswati, lakshmi and parvati or girija, in that order. those devis are outward-turned powers or shaktis of brahma, vishnu and shiva, the three persons of the blessed trinity, and have respectively the qualities of giving knowledge, prosperity and self-control- in other words, of helping the man to reach his highest mental, astral and physical aims; for the physical, astral and mental principles are a reflection (inverted, like that of a mountain in water) of the three principles of the higher triad. 72

gher self the e.a. must use his will, the power of shiva, the first person, reflected by his devi girija. to transmute the passions of the astral body the f.c. must use his intuitional love that comes from vishnu, the second person, through lakshmi. to conquer the wavering mind and make it a perfect instrument for the higher self, the m.m. must use the power of his thought, the divine activity of brahma, the third person, reflected by saraswati. madame blavatsky said that the aspirant should make a bundle of the lower things and nail them up to the higher self; when he has done this he will have fulfilled the destiny which is indicated for him- he will have stepped with t c s c over his o c g c 722. this allusion is similar to that of the k c s in the three degrees, and in no way affects t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

thra and the apis bull) typifies the emotional or astral body (water; the lion symbolizes the will or the mental aspect (air; and the soaring eagle is taken to indicate the spiritual side of man s nature (fire. the egyptian forms were a little different; but the same four elements and their rulers are depicted in that ancient symbolism, which indeed we find in all religions. there is a four-faced brahma; there is the fourfold jupiter, who is aerial, fulgurant, marine and terrestrial. and that leads us back to the reality behind all these symbols, the four great angel-rulers of the elements, the administrators of the great law, who are the gods or leaders of the hierarchies of angels of earth, water, air and fire. those are the mystical four; and they are full of eyes within, because they a

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

head.no grieving is permitted. the lama takes up a mystical chant that provides directions for the deceased to find its way to the western paradise of amitabha. if the person s karma is good enough, this will enable the dead to escape the ordeal of the intermediate period of the bardo. the lama examines the top of the head to determine if the spirit has exited as it should through the aperture of brahma; if so, he pulls out three hairs, if the head is not bald. if circumstances are such that there is no corpse, the lama visualizes the body as though present, and proceeds with the rites. a setting-face-to-face with the clear light is repeated until a yellowish liquid exudes from body orifices. in some descriptions, it is a yellowish luminosity, like an aura. if the deceased led an evil life

eco-roman world the ages of gold, silver, brass, and iron. like the mediterranean ages, the series of hindu ages reflects a successive degeneration in the moral order. one complete cycle of four yugas, referred to as a mahayuga, is 4,320,000 human years in duration. one thousand mahayugas, in turn, constitute a kalpa of 4,320,000,000 human years. the end of each kalpa also referred to as a day of brahma culminates in the dissolution of the cosmos and its return to a state of chaos. this state, referred to as pralaya, is symbolically represented by the image of a primordial ocean. pralaya the night of brahma during which the creator is said to sleep lasts as long as a day of brahma, or another 4,320,000,000 years. at the end of this night, the cosmos is recreated. lesser dissolutions recur

0 years. at the end of this night, the cosmos is recreated. lesser dissolutions recur at the end of every mahayuga. the dissolution of the cosmos into pralaya is not to be confused with the deluge and the accompanying universal flood that occurs fourteen times each kalpa at the end of temporal periods called manvantaras, or manu-intervals. the events of each kalpa recur exactly during each day of brahma. each brahma, in turn, lives 100 years that are constituted by 360 days of brahma very longlived indeed! furthermore, successions of different brahmas become the building blocks for even longer time periods. scholars such as the late heinrich zimmer have speculated that at least part of the purpose behind delineating such incomprehensibly long cycles is to relativize ordinary human existenc

e world and motivates one to seek liberation from the cycle of death and rebirth. although there are variations in detail from text to text, the endtime events outlined in the puranas are remarkably consistent, and the basic puranic scenario has persisted in contemporary hindu accounts of the eschaton. the agent of destruction is shiva or vishnu in the form of shiva. in the classical formulation, brahma, vishnu, and shiva constitute a kind of trinity,with brahma creating the world, vishnu maintaining the world, and shiva destroying the world. at the close of a day of brahma, the worlds are first dried out by a scorching sun. this drought is so severe that even the waters of the netherworld are dried out.when everything is so dried out that the earth is parched and cracked, a terrible wind

y ultimately be derived from the ancient vedic rite of horse sacrifice) as the source of this doomsday fire. in a well-known mythological episode, shiva, in a moment of anger, slew kama, god of desire, with a fiery blast from his third eye. once set in motion, however, this fire could not be 118 humor stopped, and threatened to destroy the three worlds before the appointed time of the apocalypse. brahma therefore transformed the fire into a fire-breathing mare. the mare s fire, which is inextinguishable, is held in check until the endtime by her residence at the bottom of the ocean. while consuming the three worlds of hindu cosmology, first with fire and then with water, shiva dances the tandava dance in his familiar form as nataraja, lord of the dance. in the words of the kurma purana: wh

consort] stands alone [and] the supreme lord looks at the goddess as he dances the tandava dance. this goddess of supernal felicity in turn drinks in the nectar of the dance of her husband while she herself, abiding in yoga, enters the body of the trident-wielding god. quitting his tandava dance as he pleases, the blessed pinaka-bearer [shiva] whose nature is light burns up the orb of the egg of brahma [i.e, the manifested cosmos. then, while the gods brahma, vishnu and the pinaka-bearer alone remain, the earth, with all her properties, dissolves into the waters (dimmitt and van buitenen 1978, 44) finally, the air fills with great clouds that rain down a ferocious deluge until the world perishes in watery darkness. to cite heinrich zimmer s evocative description from his classic myths and

t rain down a ferocious deluge until the world perishes in watery darkness. to cite heinrich zimmer s evocative description from his classic myths and symbols in indian art and civilization, the ultimate elements melt into the undifferentiated fluid out of which they once arose. the moon, the stars, dissolve. the mounting tide becomes a limitless sheet of water. this is the interval of a night of brahma (zimmer 1946, 3. the universe is reabsorbed into the ultimate divinity (vishnu in the puranic texts, who withdraws into inactivity. the deity s static state is traditionally symbolized by the image of vishnu asleep on the coils of a giant serpent, who floats like a raft on the surface of the primordial waters.at the beginning of the next day, brahma then emerges from a lotus flower that spr

LIBER 777

s asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f space f consciousness f 1 parabrahm (or any other whom one wishes to please[[shiva, brahma] indifference s 2 shiva, vishnu (as buddha avatars, akasa (as matter, lingam joy s 3 bhavani (all forms of sakti, prana (as force, yoni compassion s 4 indra, brahma friendliness s 5 vishnu, varruna-avatar death r 6 vishu-hari-krishna-rama buddha r 7[[bhavani, etc] the gods r 8 hanuman analysis into 4 elements a 9 ganesha, vishnu (kurm avatar) dhamma r 1010 lakshmi &c [kundalini] sangha r the body r 11 the maruts [vayu] wind k 12 hanuman, vishnu (as parasa-rama) yellow k 13 chandra (as) loathsomeness of food p 14 lalita (sexual aspect of sakti) dark blu

hanuman, vishnu (as parasa-rama) yellow k 13 chandra (as) loathsomeness of food p 14 lalita (sexual aspect of sakti) dark blue k 15 shiva bloody corpse i 16 shiva (sacred bull) beaten and scattered corpse i 17 various twin and hybrid deities white k 18[[krishna] worm-eaten corpse i 19 vishnu (nara-singh avatar) gnawed by wild beasts corpse i 20 the gopi girls, the lord of yoga bloated corpse i 21 brahma, indra liberality r 22 yama hacked in pieces corpse i 23 soma [apas] water k 24 kundalini[[yama] skeleton corpse i 25 vishnu (horse-avatar) limited aperture k 26 lingam, yoni putrid corpse i 27[[krishna] blood-red k 28[[the maruts] purple corpse i 29 vishnu (matsya avatar) conduct r 30 agni [tejas, yama [as god of last judgement] light k 31 surya (as) fire k 32 brahma quiescence r 32 bis [p

hnu (matsya avatar) conduct r 30 agni [tejas, yama [as god of last judgement] light k 31 surya (as) fire k 32 brahma quiescence r 32 bis [prithivi] earth k 31 bis [akasa] breathing r table i (continued) 9 xxiv. certain of the hindu and buddhist results. xxv- xxxii. xxxiii. some scandinavian gods. xxxiv. some greek gods. 0 nerodha-samapatti, nirvikalpa-samadhi, shiva darshana. pan. z1z1 unity with brahma, atma darshana wotan zeus, iacchus 2. odin athena, uranus[[hermes] 3. frigga cybele, demeter, rhea, her[[psych, kronos] 4. wotan poseidon[[zeus] 5. thor ares, hades 6 vishvarupa-darshana. iacchus, apollo, adonis[[dionysus, bacchus] 7. freya aphrodit, nik 8. odin, loki hermes 9. zeus (as d, diana of epheus (as phallic stone[[and[[eros] 1010 vision of the higher self, the various dhyanas or j

LIBER ASTARTE

dded by crowley, as above] astarte vel liber berylli 2 inhabits it by virtue of the ceremonies; or so it is said, and we deny it not. let this image be the most beautiful and perfect which the devotee is able to procure; or if he be able to paint or to carve the same, it is all the better. as for deities with whose nature no image is compatible, let them be worshipped in an empty shrine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5. further concerning the above. let this shrine be furnished appropriately as to its ornaments, according to the book 777. with ivy and pine-cones, that is to say, for bacchus, and let lay before him both grapes and wine. so also for ceres let there be corn, and cakes; or for diana moon-wort and pale herbs, and pure water. further

LIBER LXVII THE SWORD OF SONG

o work through all eternity, your holiness the guru swami* thus i studied with him till he told me bs. 10 he taught the a b c of yoga: i asked ik vaste,11 kya haega .12 in strange and painful attitude,13 i sat while he was very rude.14 with eyes well fixed on my proboscis15 i soon absorbed the yogi gnosis. he taught me to steer clear of vices the giddy waltz, the tuneful aria, those fatal foes of brahma-charya;16 and said .how very mild and nice is one.s luck to lop out truth in slices, and chance to chop up cosmic crises* the correct form of address from a pupil to his teacher. see sabhapaty swami.s pamphlet on yoga. 35 40 45 50 55 60 65 70 my mahatma. what price kut humi? oh, how wise grampa must have been, bobbie! 24 the sword of song he taught me a, he taught me b, he stopped my baccy1

t this explanation will enable many students who have hitherto, by a puerile objectivity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus should give place to that of the baculum, the little to the great. how great one only realises when one identifies the wand with the mahalingam* up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas.yet neither reached an end. but i reach an end. 23. the cryptic coptic.3.vide the papyrus of bruce. 24. anet aer-k, etc.4.invocation of ra. from the papyrus of harris. 26. macgragor.5.the mage. 29. abramelin.6.the mage. 32

with wine! void of will! sensualist! enraged sheep! blasphemer of the names of shiva and of devi! christian in disguise! thou shalt be reborn in the lowest avitch! fast! walk! wake! these are the keys of the kingdom! peace be with thy beard! aum. this sort of talk did me much good: i hope it may do as much for you. 63. with eyes well fixed on my proboscis.15. see bhagavad-gita, atmasamyamyog. 67. brahma-charya.16.right conduct, and in particular, chastity in the highest sense. 72. baccy.17.a poisonous plant used by nicotomanics in their orgies and debauches .the filthy tobacco habit. says .elijah the restorer. of zion, late of sydney and chicago. that colossal genius-donkey, shaw, is another of them. but see calverly. 78. his hat.18.it may be objected that western, but never eastern, magic

saw that all this was sorrow. and he turned his thought without and saw that all things were alike in this; that nought might escape the threefold misery .the soul. he said .the soul, the i, is as all of these; it is impermanent as the ephemeral flower of beauty in the water that is born and shines and dies ere sun be risen and set again .and he humiliated his heart and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-se

n days. x .there is only one more birth. he groaned .this time we must win or die .goetia1 expects every god to do his duty. he excitedly lunographed to swarga.2 but ganesha was already on his way .the elephant-headed god was in great spirits .never say die. he cried genially, on beholding the downcast appearance of his fellow-conspirator .this.ll break the slate. there is no change in the arupa- brahma-loka!.3 .rupe me no rupes. howled the necromancer .get up, fool. roared the god .i have got perdu r. abu elected maha brahma .oh lord, have you really. said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu .forml-ess place of brahma. is its name. less glum .ay. cried ganesha impassively .let on follow on down the vaulted and echoing corrid

r. abu elected maha brahma .oh lord, have you really. said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu .forml-ess place of brahma. is its name. less glum .ay. cried ganesha impassively .let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne .good, good. said the magus .though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don.t read edwin arnold .i do. said the god disconsolately .we hindu gods have to. it.s the only way we can get any clear idea of who we really are .well, here was perdu. r abu, after his latest fiasco, install

abalists said not, they meant not, and nothing else. in fact, i really claim to have re-discovered the long-lost and central arcanum of those divine philosophers. i have no serious objection to a finite god, or gods, distinct from men and things. in fact, personally, i believe in them all, and admit them to possess inconceivable though not infinite power. the buddhists admit the existence of maha-brahma, but his power and knowledge are limited; and his agelong day must end. i find evidence everywhere, even in our garbled and mutilated version of the hebrew scriptures, that jehovah.s power was limited in all sorts of ways. at the fall, for instance, tetragrammaton elohim has to summon his angels hastily to guard the tree of life, lest he should be proved a liar. for had it occurred to adam

LIBER MMCMXI NOTE ON GENESIS

om the bornless age, which is beyond kether. as it is written in ancient hindu scripture .in the beginning desire, t.nh, arose in it: which was the primal germ of mind. now in the aryan mythology t.nh, desire, was the god of love, k.m; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. liber mmcmxi 16 the next word in the great name of god the vast one \yhla. let us meditate upon its mystery! herein behold five letters: in its centre is the great letter h, mother supernal. five once more; and its first and last letters are once again \a, 41, the mother, and 5, the maternal essence. and its numeration is 86, whereof the key is 14, whereof the key is 5. w

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

eborn multiple times in cycles of destruction and creation. in this story, each new creation originates from a vast ocean that washes upon the shores of nothingness. in the middle of this ocean, lord vishnu, asleep in the coils of a giant cobra, is awakened by the sound of om, the sacred syllable. this is how the dawn of creation breaks. from vishnu s navel appears a lotus flower, within which is brahma, the god of creation. vishnu then orders brahma to re-create the cosmos, and he and the cobra disappear. brahma uses parts of the lotus flower to build the universe, including earth, which he then populates with humans. fascinatingly, brahman, the one (extremely approximately, more or less the equivalent of god, the universal essence, in monotheism, plays no role in the cycling of the unive

ation is indistinguishable from its american counterparts. christianity has never made significant inroads in india, and it is likely that christian creationists will not be any more successful than were traditional missionaries. one can see that in hinduism there is little, if any, conflict between creation and evolution. for one thing, hinduism can easily reconcile the idea of creation (through brahma the creator) with that of change (evolution) as represented by the 10 incarnations (dash avatars) of vishnu, the protector. in addition, as a colleague from hindu india pointed out, the idea of humans descending from a long line of animal ancestors would not be a problem in hinduism, where there is such a high value on animal life and some animals (cows, for example) are considered sacred

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ilar to the above, wherein three faces are united in one head. this is a legitimate method of for to those able to realize the sacred significance of the threefold head a great mystery is revealed. however, in the presence of such applications of symbology in christian art, it is scarcely proper to consider the philosophers of other faiths as benighted if, like the hindus, they have a three-faced brahma, or, like the romans, a two-faced janus. p. 20 always followed by the process of dissolution. according to spencer, however, disintegration took place only that reintegration might follow upon a higher level of being. the chief position in the italian school of philosophy should be awarded to giordano bruno, who, after enthusiastically accepting copernicus' theory that the sun is the center

he efficient cause of all generation, for without him there was no movement, no existence, no form. he was to them immense, indivisible, imperishable, and everywhere present. it was their need of light, and of his creative energy, that was felt by all men; and nothing was more fearful to them than his absence. his beneficent influences caused his identification with the principle of good; and the brahma of the hindus, and mithras of the persians, and athom, amun, phtha, and osiris, of the egyptians, the bel of the chaldeans, the adonai of the phoenicians, the adonis and apollo of the greeks, became but personifications of the sun, the regenerating principle, image of that fecundity which perpetuates and rejuvenates the world's existence" among all the nations of antiquity, altars, mounds

isely than he knew) might be the abode of the spirit of man. as its name signifies, the pineal gland is the sacred pine cone in man--the eye single, which cannot be opened until chiram (the spirit fire) is raised through the sacred seals which are called the seven churches in asia. there is an oriental painting which shows three sun bursts. one sunburst covers the head, in the midst of which sits brahma with four heads, his body a mysterious dark color. the second sunburst--which covers the heart, solar plexus, and upper abdominal region--shows vishnu sitting in the blossom of the lotus on a couch formed of the coils of the serpent of cosmic motion, its seven-hooded head forming a canopy over the god. the third sunburst is over the generative system, in the midst of which sits shiva, his b

r, integrity, permanence, virility, and divine protection. several ancient peoples--notably the hindus and scandinavians--regarded the macrocosm, or grand universe, as a divine tree growing from a single seed sown in space. the greeks, persians, chaldeans, and japanese have legends describing the axle tree or reed upon which the earth revolves. kapila declares the universe to be the eternal tree, brahma, which springs from an imperceptible and intangible seed--the material monad. the medi val qabbalists represented creation as a tree with its roots in the reality of spirit and its branches in the illusion of tangible existence. the sephirothic tree of the qabbalah was therefore inverted, with its roots in heaven and its branches upon the earth. madam blavatsky notes that the great pyramid

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

hat the explanation will enable many students who have hitherto, by a puerile objectivity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus should give place to that of the baculum, the little to the great how great one only realizes when one identifies the wand with the mahalingam, up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 croces of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. boleskine house, foyers, n.b. preliminary definition of magic. lemegeton vel clavicula salomonis regis. magic is the highest, most absolute, and most divine knowledge of natu

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ens and temples. the abode of the gods.the asasa race of intelligent giants that must have been mortal since it is said that they perished also in the greatconflagrations. the norse custom of setting their dead onto the waters in a boat is a vestige of the timewhen the race sought the land of the gods, during or after the cataclysms.adima and hevathe primal couple in the bhagavad gita, created by brahma. when, under the inspiration of the prince of demons, adima and heva begin to wander, and desire toleave their island (p. 383)no sooner did they touch the shore, than trees, flowers, fruit, birds, all that they had seen from the oppo-site side, vanished in an instant, amidst terrific clamor; the rocks by which they had crossed sankbeneath the waves, a few sharp peaks alone remaining above t

led garbhodaka. scandinaviathe norse ragnarok involves the destruction of the earth and the abodes of the norse demigods (calledasgard. it is said that during ragnarok the world is destroyed with flames by a being called surt, wholives beneath the lower world (appropriately called hel) and was involved in the world's creation. bycomparison, the bhagavata purana (3.11.30) states that at the end of brahma's day, the devastationtakes place due to the fire emanating from the mouth of sankarshana. sankarshana (ananta shesha) isa plenary expansion of krishna who is seated at the bottom of the universe (bhagavata purana 3.8.3),beneath the lower planetary systems.more connections to the v edic tradition can be found in the norse lore, but they go beyond the presenttopic.tibet tibetan buddhist pers

k liberation) unseen forces are believed to be as numerous as those we can see: in every pond, forest, tree, house,dwell creatures big and small, important and humble which occasionally appear to humans in variousforms, as well as in visions and in dreams.all these creatures are believed to be ruled by the protectors of the ten directions. these deities includegods from the hindu pantheon such as brahma and indra. they are gods, and though they areimmensely powerful and believed to control all the forces of the universe they are not beyond the wheelof cyclic existence and thus cannot be an object of refuge for humans aspiring for liberation. they mayor may not be sympathetic to the buddhist doctrine, but their help and cooperation can be cultivated andis considered essential, since they co

d the light emanating from the gems illuminates theentire planetary system of bila-svarga. divine connectionserpents have their special place in most spiritual traditions (as already shown above) where they sym-bolize either good or evil. in the v edic tradition they are inherently related to some of its most importantpersonages. shiva shiva (auspicious one, is one of the members of the trimurti (brahma, vishnu and shiva. he is incharge of the material mode of ignorance (tamo-guna) bringing destruction of the universe: yamarajasaid: my dear servants, you have accepted me as the supreme, but factually i am not. above me, andabove all the other demigods, including indra and candra, is the one supreme master and controller. thepartial manifestations of his personality are brahma, visnu and si

having serpents asornaments, nagaharadhrik (wearing serpent-necklaces, nagaraja, nagendra, nagesha (king ofnagas, natal (mongoose, one who is immune from the serpent venom, v yalin (one who possessessnakes, etc. shiva is the main object of worship at benares under the name vishveshvara (master ofthe universe. one of his features is time (bhagavad-gita 11.32: time i am, bhagavata purana 3.5.26-27, brahma-samhita 5.10, the separating factor between the material and spiritual world (bhagavata purana3.10.12) and a medium to perceive the lord's influence (bhagavata purana 3.26.16. shiva's female consort is known under various names as uma, sati, parvati, durga, kali, and shakti.the divine couple, together with their sons- the six-headed skanda and the elephant-headed ganesha -are inhabiting the

purana 3.26.16. shiva's female consort is known under various names as uma, sati, parvati, durga, kali, and shakti.the divine couple, together with their sons- the six-headed skanda and the elephant-headed ganesha -are inhabiting the mount kailasa in the himalayas as well as the mahesha-dhama on the border of thematerial world (devi-dhama) and the spiritual world (v aikuntha or hari-dhama).in the brahma-samhita he is said to be another form of maha-vishnu, and is compared to a yogurt.yogurt is nothing but milk, yet it is not milk. as yogurt is prepared when milk is mixed with a culture,the form of shiva expands when the supreme personality of godhead is in touch with material nature.since shiva and vishnu are aspects of one god, shiva occurs as one of vishnu's names listed in thevishnu-sah

sha some of the nagas are many-headed. ananta, also called shesha, the king of the nagas, has unlimitedheads. according to the bhagavata purana 5.25.3, he is the source of rudra, an expansion of shiva.when krishna lists the most prominent representatives of his power, he says, ananta casmi naganam -among the nagas i am ananta (bhagavad-gita 10.29. my dear lord, at the end of each millennium [here brahma's life] the supreme personality of godheadgarbhodakashayi vishnu dissolves everything manifested within the universe into his belly. he liesdown on the lap of shesha naga, from his navel sprouts a golden lotus flower on a stem, and on thatlotus lord brahma is created. i can understand that you are the same supreme godhead. i thereforeoffer my respectful obeisances unto you (bhagavata purana

supreme godhead. i thereforeoffer my respectful obeisances unto you (bhagavata purana 4.9.14) ananta is called shesha as he is the residue or remainder of the universe during cosmic dissolutions. heis elaborately described in the bhagavata purana, 5th khanda, chapter 25. ultimately he will destroy theworld: at the time of the final devastation of the complete universe [the end of the duration of brahma's life],a flame of fire emanates from the mouth of ananta (bhagavata purana 2.2.26) sage patanjali, the author of yoga-sutras, is considered by some to be an incarnation of shesha. he isthe author of the mahabhashya, the celebrated commentary on the grammar of panini, and a defense ofthat work against the criticisms of philosopher katyayana. his name allegedly represents that he fell asa sm

serpents (bhagavata purana 6.8.18) the supreme personality of godhead said: freed from all sinful reactions are those who rise from bedat the end of night, early in the morning, and fully concentrate their minds with great attention upon myform; your form; this lake; this mountain; the caves; the gardens; the cane plants; the bamboo plants; thecelestial trees; the residential quarters of me, lord brahma and lord shiva; the three peaks of trikutamountain, made of gold, silver and iron; my very pleasing abode [the ocean of milk; the white island,shvetadvipa, which is always brilliant with spiritual rays; my mark of shrivatsa; the kaustubha gem;my v aijayanti garland; my club, kaumodaki; my sudarshana disc and pancajanya conch shell; mybearer, garuda, the king of the birds; my bed, shesha nag

MORALS AND DOGMA

cteristic of god which they saw reflected in his light, and fancied they saw in its originality the changelessness of deity. he had seen thrones crumble, earthquakes shake the world and hurl down mountains. beyond olympus, beyond the pillars of hercules, he had gone daily to his abode, and had come daily again in the morning to behold the temples they built to his worship. they personified him as brahma, amun, osiris, bel, adonis, malkarth, mithras, and apollo; and the nations that did so grew old and died. moss grew on the capitals of the great columns of his temples, and he shone on the moss. grain by grain the dust of his temples crumbled and fell, and was borne off on the wind, and still he shone on crumbling column and architrave. the roof fell crashing on the pavement, and he shone i

high-born [hebrew, khurm means consecrated, devoted; in thiopic [symbols] it is the name of a city[_josh. xix. 38; and of a man[_ezr. ii. 32, x. 31 _neh. iii. 11 [hebrew _khirah, means nobility, a noble race. buddha is declared to comprehend in his own person the essence of the hindu trimurti; and hence the tri-literal monosyllable _om_ or _aum_ is applied to him as being essentially the same as brahma-vishnu-siva. he is the same as hermes, thoth, taut, and teutates. one of his names is heri-maya or her-maya, which are evidently the same name as hermes and khirm or khurm. heri, in sanscrit, means _lord. a learned brother places over the two symbolic pillars, from right to left, the two words [symbols] and [symbols [hebrew] and [hebrew, ihu and bal: followed by the hieroglyphic equivalent

of the divine name or creative word was common to all the ancient nations. the sacred word hom was supposed by the ancient persians (who were among the earliest emigrants from northern india) to be pregnant with a mysterious power; and they taught that by its utterance the world was created. in india it was forbidden to pronounce the word aum or om, the sacred name of the one deity, manifested as brahma, vishna, and seeva. these superstitious notions in regard to the efficacy of the word, and the prohibition against pronouncing it, could, being errors, have formed no part of the pure primitive religion, or of the esoteric doctrine taught by moses, and the full knowledge of which was confined to the initiates; unless the whole was but an ingenious invention for the concealment of some other

ho so associated themselves formed a society of prophets under the name of samaneans. they recognized the existence of a single uncreated god, in whose bosom everything grows, is developed and transformed. the worship of this god reposed upon the obedience of all the beings he created. his feasts were those of the solstices. the doctrines of buddha pervaded india, china, and japan. the priests of brahma, professing a dark and bloody creed, brutalized by superstition, united together against buddhism, and with the aid of despotism, exterminated its followers. but their blood fertilized the new doctrine, which produced a new society under the name of gymnosophists; and a large number, fleeing to ireland, planted their doctrines there, and there erected the round towers, some of which still s

f the sea, and the mournful silence of the dead; whose single divinity the whole world venerates in many forms, with various rites and by many names. the egyptians, skilled in ancient lore, worship me with proper ceremonies, and call me by my true name, isis the queen" the hindu vedas thus define the deity "he who surpasses speech, and through whose power speech is expressed, know thou that he is brahma; and not these perishable things that man adores "he whom intelligence cannot comprehend, and he alone, say the sages, through whose power the nature of intelligence can be understood, know thou that he is brahma; and not these perishable things that man adores "he who cannot be seen by the organ of sight, and through whose power the organ of seeing sees, know thou that he is brahma; and no

lligence can be understood, know thou that he is brahma; and not these perishable things that man adores "he who cannot be seen by the organ of sight, and through whose power the organ of seeing sees, know thou that he is brahma; and not these perishable things that man adores "he who cannot be heard by the organ of hearing, and through whose power the organ of hearing hears, know thou that he is brahma; and not these perishable things that man adores "he who cannot be perceived by the organ of smelling, and through whose power the organ of smelling smells, know thou that he is brahma; and not these perishable things that man adores "when god resolved to create the human race" said _arius "he made a being that he called the word, the son _wisdom, to the end that this being might give exist

indifferent to the great riddles of the universe, and are happy in being wholly unaware that it is the vast revelation and manifestation, in time and space, of a single thought of the infinite god. exalt and magnify faith as we will, and say that it begins where reason ends, it must, after all, have a foundation, either in reason, analogy, the consciousness, or human testimony. the worshipper of brahma also has implicit faith in what seems to us palpably false and absurd. his faith rests neither in reason, analogy, or the consciousness, but on the testimony of his spiritual teachers, and of the holy books. the moslem also believes, on the positive testimony of the prophet; and the mormon also can say_"i believe this, because it is impossible_ no faith, however absurd or degrading, has eve

antiquity, and was imitated by the indians in the shape of their temples. then he was admitted to the holy cavern, blazing with light, where, in costly robes, sat, in the east, west, and south, the three chief hierophants, representing the indian tri-une deity. the ceremonies there commenced with an anthem to the great god of nature; and then followed this apostrophe "o mighty being! greater than brahma! we bow down before thee as the primal creator! eternal god of gods! the world's mansion! thou art the incorruptible being, distinct from all things transient! thou art before all gods, the ancient absolute existence, and the supreme supporter of the universe! thou art the supreme mansion; and by thee, o infinite form, the universe was spread abroad" the candidate, thus taught the first gre

hat afterward becomes: the third beholds this universal, formed and fashioned intellectually, and so having a separate existence. the third exists in the second, and the second in the first. the most ancient trinitarian doctrine on record is that of the brahmins. the eternal supreme essence, called parabrahma, brahm, paratma, produced the universe by self-reflection, and first revealed himself as brahma, the _creating_ power, then as vishnu, the preserving power, and lastly as siva, the _destroying_ and _renovating_ power; the three modes in which the supreme essence reveals himself in the material universe; but which soon came to be regarded as three distinct deities. these three deities they styled the trimurti, or triad. the persians received from the indians the doctrine of the three p

MOTTA MARCELO THE COMMENTARIES OF AL

28-40. heru-ra-ha is, of course, the "devil. also, of course, the "child jesus. see book 4, part iii, chapter xvi, part ii, section v, the last paragraph "ever the son" or "the son who lives eternally. the word "satanas, that so long terrified the west, is but a corruption of the sanskrit word sanatanas, which means "eternal "or "everlasting; it was applied to the spiritual suns of the "trimurti: brahma, siva and vishnu. 75. the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha. aum is of course the sanskrit "word" familiar to most students (see book 4 part iii) ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. ha is also the sanskrit syllable utilized i

PHILIP NEIL MYTHS LEGENDS EXPLAINED

cean, on which the world egg floated. gifts of the ocean the ocean yielded many gifts including the sacred parijati tree, which perfumed the whole world with its blossoms, and airavata, the colossal white elephant (on the left, the mount of the god indra. devas the devas, holding onto the tail of the snake vasuki, are the gods. there are usually said to be 33 of them. their home is on mount meru. brahma brahma, one of the major gods, has four heads. he used to have five, but shiva cut one of them off when brahma claimed to be his superior. tortoise vishnu took the form of the tortoise kurma to help the gods retrieve lost treasures from the ocean; hence he is present at both the top and the bottom of the churning stick. brahma, too, took tortoise shape to make the world. the name of kasyapa

endless energy of the asuras was sapped by the heat and flames issuing from vasuki s 1,000 mouths. whenever one of them yawns, it causes an earthquake. at the end of the world, the snake will belch forth the poison that will burn up creation. sacred cow surabhi, the cow of plenty, is the mother of all cattle, which are sacred to hindus. when purusha, the first being, who is often identified with brahma, took the shapes of all the animals to bring them into being, he first became a bull and a cow. the sun uccaihsravas, the white horse of the sun, was born from the ocean of milk. physici an of the gods dhanvantari, the divine physician, is the last to be born from the ocean, bearing a jar of amrita, one of the precious things that for some reason had not been automatically recreated at the

created at the beginning of the new age. dhanvantari appears from the ocean. golden mace discus lotus conch the asura rahu, hauls dhanvantari, the physician of the gods, from the ocean. cycl es of creation there are many hindu creation myths, the earliest ones involving an act of incest between father and daughter to produce, in one way or another, all living things. a later myth involves the god brahma who, from a union with his daughter vak, the word, creates the first man, manu (see p. 110. brahma is responsible, every kalpa, or 4,320,000,000 human years, for creating the world. each kalpa is a day and night of brahma; in the day, brahma creates the universe but at night it reverts to chaos. at night vishnu sleeps on the snake ananta, on the cosmic ocean. at dawn, a lotus grows out of h

with his daughter vak, the word, creates the first man, manu (see p. 110. brahma is responsible, every kalpa, or 4,320,000,000 human years, for creating the world. each kalpa is a day and night of brahma; in the day, brahma creates the universe but at night it reverts to chaos. at night vishnu sleeps on the snake ananta, on the cosmic ocean. at dawn, a lotus grows out of his navel, which contains brahma, who creates the world anew. the avata rs of vishnu 110 the avata rs of vishnu v ishnu is one of three important indian gods, of which the other two are brahma and shiva. each has a role: vishnu is the protector and restorer of the world, brahma the creator, and shiva the destroyer. confusingly, although brahma created the world, both he and shiva were born from vishnu, brahma emerging from

other gods is hanuman, the monkey god, the general of rama in the ramayana (see pp. 114-15. he was the son of the wind god vayu, was capable of changing shape, and was immensely strong. he is regarded as the epitome of loyalty. vishnu vishnu, the preserver, led the gods to petition shiva to forsake love-play with parvati and help them slay the demon taraka; skanda was born to vanquish the demon. brahma brahma, the creator, made the sun and the moon and placed them in the sky, and created agni (fire, vayu (wind, and varuna (water. chandra chandra, or soma, the moon god, married 27 sisters, but then preferred his first wife. his wives then complained to their father, who cursed chandra with leprosy. horrified, they begged their father to lift the curse, but he could only soften the blow. th

ction of the world, trampling the dwarf of human ignorance. by the ferocious concentration of this dance, shiva reveals the cosmic truth. he dances in a circle of flames, cupping in one hand the flame of destruction, and in another the drum of creation. the holy men who saw him dancing hailed him thus: we behold you dancing, source of the world, lodged in our own hearts! by you does this wheel of brahma turn. you, sole guardian of the world, are filled with maya. we take refuge in you! we adore you! you are the soul of yoga, the master of consciousness who dances the divine dance! this 11th-century bronze shows shiva as lord of the dance. rama and sita 114 rama and sita king dasharatha of ayodya in india was childless and made a special sacrifice to the gods, hoping that they would give hi

are filled with maya. we take refuge in you! we adore you! you are the soul of yoga, the master of consciousness who dances the divine dance! this 11th-century bronze shows shiva as lord of the dance. rama and sita 114 rama and sita king dasharatha of ayodya in india was childless and made a special sacrifice to the gods, hoping that they would give him sons. meanwhile, the gods begged their lord brahma to help them against ravana, the demon king. so brahma asked the god vishnu to vanquish the demon. vishnu agreed and was born, in his seventh incarnation, as rama and his three brothers bharata, lakshmana, and shatrughna. unaware of their divinity, the brothers grew up as the sons of king dasharatha and his three wives and married. rama married sita, an incarnation of vishnu s wife lakshmi

ngue, smoke-eye, death-to-men, and big-belly. all of these were vanquished in turn, but rama could not conquer ravana himself until he had worshiped the sun, and borrowed the chariot and charioteer of the sky god indra. with this divine aid, rama pursued his enemy, though every time he cut off one of ravana s ten heads, another grew in its place. finally, he shot the demon with an arrow forged by brahma it flew like the wind, struck like the sun, passed through ravana, cleaned itself in the sea, and returned to rama s quiver. the gods rejoiced, and the sun shone down on the field of battle. this 19th-century illustration shows the crossfire between ravana and rama during the battle of lanka. the ten suns of heaven 116 the ten suns of heaven in the beginning, there were ten suns, the sons o

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

, ideal, image-world, created by mind and the logos. as a fact, the priests of egypt represented mind, intelligence, kneph, with an egg placed upon his lips, to express clearly that the egg was here only a form of comparison, an image, a mode of speech. choumountou, the philosopher of the ezour-veda, explains after the same manner to the fanatic biache what must be understood by the golden egg of brahma. h we must not despair altogether of a period which still concerns itself with these serious and reasonable researches; we have therefore cited these pages of m. chaho with great mental satisfaction and profound sympathy. here is no longer the negative and desolating criticism of dupuis and volney, but an effort towards one faith and one worship connecting all the future with all the past;

RUBY TABLET OF SET

ttle attention to. it is impossible to point out details, for this would overstep the frame of this thesis. sticking to a carefully planned, step-by-step development, there will be neither a mishap nor a failure or bad consequences, for the simple reason that ripening takes place slowly, but surely. it is quite an individual matter, whether the adept will choose as his idea of god christ, buddha, brahma, allah, or someone else. all depends on the idea, in the initiation. the pure mystic wishes to approach his god only in the all-em-bracing love. the yogi, too, walks towards one single aspect of god. the bhakti yogi keeps to the road of love and devotion; the raja and hatha yogi choose the path of self-control or volition; the jnana yogi will follow that of wisdom and cognition. let us rega

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

lief in the existence of god or a belief that there is no god. atomism: the belief that matter is composed of simple, indivisible, physical particles that are too tiny to be observed by human beings. atonement: in christianity, the sacrifice and death of jesus to redeem humankind from its sins. aum: often spelled om, the sacred syllable and symbol of hinduism; a symbol of the unknowable nature of brahma. avesta: the chief sacred scripture of zoroastrianism. xvi world religions: almanac words to know baptism: a religious ceremony in which a person is dipped in or sprinkled with water as a sign of being cleansed of sin. bar mitzvah: the jewish coming-of-age ceremony for boys. bat mitzvah: the jewish coming-of-age ceremony for girls. belief: a conviction of the truth of a proposition either b

a, which means great epic of the bharata dynasty; examines the nature of god and how mortals can know him. bhakti: devotion. blasphemy: disrespectful comments or actions concerning a religion or its god. bodhisattva: a person who has attained enlightenment but, rather than entering a state of nirvana, chooses to stay behind to help others reach enlightenment. bon: an indigenous religion of tibet. brahma: the creator-god. the buddha: the title of siddhartha gautama after he attained enlightenment. caliph: one of muhammad s successors as leader of the faith. candomble: a south american religion with many similarities to santer a, often used synonymously with santer a. canon: the official, sacred texts of a religion. caste: social classes in hinduism, the dominant religion in india. celtic: a

: that which is beyond the observable world, including things relating to god or spirits. supreme being: the central god responsible for creating the cosmos. sura: any chapter in the qur an. susano-o: the shinto god of violence and the ruler of the oceans. svetambara: literally, white-clad; one of the two main sects of jainism. swastika: a pictorial character that symbolizes the eternal nature of brahma because it points in all directions; also used as the official emblem of the nazi party during world war ii (1939 45. takhts: seats of spiritual authority in sikhism. the five takhts are gurdwaras located in india. talmud: traditions that explain and interpret the torah. tanakh: the chief jewish scripture; the hebrew bible. tawba: repentance. theism: belief in the existence of gods or god

jesus christ, the son of god, and as a purely physical representation in the holy spirit. islam refers to god as allah. muslims, the followers of islam, have ninety-nine different variations of god s name. the religion of baha grew out of islam and came to call baha (glory or splendor) its god. zoroastrianism calls upon ahura mazda( lord wisdom) as its god. hinduism recognizes one supreme being, brahma, but brahma can manifest, or take form, in many different shapes. this includes taking shape as other gods or goddesses. hinduism is not, however, considered a polytheistic religion( believing in more than one god) because all the hindu deities are seen as forms of brahma. sikhism, which was founded in the same region as hinduism, also has many different names for god. the main sikh name fo

10,000 people. 239 membership in hinduism requires no specific instruction or ritual. a person who rejects the teachings of the vedas (hindu sacred texts) is not a hindu, but anyone who accepts them can properly be called a hindu. words to know artha: prosperity and success in material affairs. aum: often spelled om, the sacred syllable and symbol of hinduism; a symbol of the unknowable nature of brahma. bhagavad gita: a sanskrit poem regarded as a hindu scripture; part of the epic mahabharata, which means great epic of the bharata dynasty; examines the nature of god and how mortals can know him. bhakti: devotion. brahma: the creator-god. brahman: the pantheistic (including all gods) principle that sees all of reality as a unity. dharma: righteousness in one s religious and personal life

: the ongoing cycle of birth, life, death, and rebirth. sanskrit: an ancient indo-european language that is the language of hinduism, as well as of much classical indian literature. shiva: the destroyer god, embodying the erotic and sexual. shivaism: a major sect of hinduism, which sees shiva( the destroyer) as the central god. swastika: a pictorial character that symbolizes the eternal nature of brahma because it points in all directions. upanishads: the core of hindu philosophy; collections of texts, originally part of the vedas, that explain such central hindu beliefs as karma, reincarnation, nirvana, the soul, and brahman. vaishnavaism: a major sect of hinduism, which sees vishnu( the preserver) as the central god. vedas: the chief sacred scriptures of hinduism; meaning knowledge, wisd

nation (rebirth, and that the quality of a person s next life is determined by his or her character in the present life. followers. hinduism is the third-largest religion in the world, with about 850 million to 1 billion followers. most hindus live in india, but there are significant hindu populations in other countries of south asia. name of god. hindus worship many aspects of the supreme being, brahma, as separate gods or goddesses. two of the most prominent are vishnu, the preserver- god, and shiva, the destroyer-god. symbols. the two most prominent symbols in hinduism are aum (or om, which represents the sacred syllable that hindus intone to become one with the unknowable brahma, and the swastika. the swastika is a cross with branches bent at right angles that symbolize the eternal nat

as separate gods or goddesses. two of the most prominent are vishnu, the preserver- god, and shiva, the destroyer-god. symbols. the two most prominent symbols in hinduism are aum (or om, which represents the sacred syllable that hindus intone to become one with the unknowable brahma, and the swastika. the swastika is a cross with branches bent at right angles that symbolize the eternal nature of brahma, pointing in all directions. worship. hindu worship does not have a formal structure. worship is often conducted alone or with family in the home. when hindus attend a temple, individual worship is aided by priests, though communal worship consists of prayers and readings from the vedas. dress. the traditional dress of hindu men is the veshti, a long cloth, similar to a sarong, wound around

world religions: almanac 245 hinduism believe in more than one god (polytheism stands in contrast to monotheism, or the belief in one supreme god; christianity, judaism, and islam are the world s major monotheistic religions) this belief is only partially true, for while hinduism recognizes a variety of gods and goddesses, all are seen as aspects, forms, or manifestations of a single supreme god, brahma (in sanskrit, brahman. this type of religion is termed henotheistic. another way of thinking of hinduism is to see it as trinitarian, meaning that there is one supreme god with three persons or forms. the supreme god is brahma, the creator-god who continues to create new realities. in hindu belief brahma refers to a pantheistic principle that sees all of reality as a unity( pantheism is def

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

ion and may be misled into thinking that the prominent use of the triangle in its rituals and its display of icons has a christian purpose. but in his book, a bridge to light, an official scottish rite publication of the supreme mother council, 33, rex hutchins, 33 explains that the triangle of the masonic lodge represents pagan religions as well and he especially cites the hindu trinity of gods, brahma, vishnu, and shiva.3 i have mentioned elsewhere that a triangle symbol containing a letter "y" inside which divides it internally into three triangles is called the eye of the dragon, or dragon's eye. since freemasonry has its all-seeing eye which represents satan, the dragon, again we have a connection. the triangle and astrology in astrology we find the concept of the grand trine, which i

THE BLACK LODGE

he unity, the crown, kether. this is the first of the demonic reflections, representing division, or duality. please notice that manifested existence would be impossible without this; that are the 4 devils, satan, lucifer, leviathan, belial, that are the great princes of the evil of the world "and satan is worshiped by men under the name of jesus; and lucifer is worshiped by men under the name of brahma; and leviathan is worshiped by men under the name of allah; and belial is worshiped by men under the name of buddha (see al iii 48-56 "moreover, there is mary (the reflex, in the qliphoth of malkuth, of our lady babalon, the guardian of the abyss. she is the scarlet woman who rides the beast, and her cup of abominations is the holy grail. but again, this is an arcane of the grade of practic

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

to be reborn. most often, nirvana is meant to indicate a transformed state of human consciousness which achieves a reality independent of the material world. once the desire to continue existence in a material flesh form has been extinguished, and when a son of the buddha fulfills his course, in the world to come, he comes buddha. to achieve one s buddhahood in buddhism is comparable to realizing brahma, the absolute and ultimate, in hinduism. once those levels have been attained, it is believed that one is freed forever from material reality and becomes one with eternal reality. there are many schools of historical buddhism hinayana, mahayana, tantric, and pure land and it is difficult to find consensus among them concerning the afterlife. tibetan buddhism s book of the dead provides an i

als with the difficulties inherent in an existence bound by time and space; the individual determines the form of his or her next earthly incarnation. the subject of the two doctrines is the atman, or self, the essence of the person that contains the divine breath of life. the atman within the individual was smaller than a grain of rice, but it was connected to the great cosmic soul, the atman or brahma, the divine principle. unfortunately, while occupying a physical body, the atman was subject to avidya, an earthly veil of profound ignorance that blinded the atman to its true nature as brahma and subjected it to the processes of karma and samsara. avidya led to maya the illusion that deceives each individual atman into mistaking the material world as the real world. living under this illu

hysical existences. seven of these heavens or hells rise above earth and seven descend below. according to the great hindu teacher sankara, who lived in the ninth century, and the school of advaita vedanata, the eventual goal of the soul s odyssey was moksa, a complete liberation from samsara, the cycle of death and rebirth, which would lead to nirvana, the ultimate union of atman with the divine brahma. in the eleventh century, ramanjua and the school of visitadvaita saw the bliss of nirvana as a complete oneness of the soul with god. in the last centuries before the common era, a form of hinduism known as bhakti spread rapidly across india. bhakti envisions a loving relationship between god and the devout believer that is based upon grace. those devotees who have prepared themselves by a

THE KEY TO THE MYSTERIES

ant, beneath roofs of cedar and of cypress, the epithalamium of his marriage with holy liberty, the holy bride of the song of songs. but jehovah will have laid aside his thunderbolts, to bless 61 with both hands the bridegroom and the bride; he will appear smiling between them, and take pleasure in being called father. however, the poetry of the east, in its magical souvenirs, will call him still brahma, and jupiter. india will teach our enchanted climates the marvellous fables of vishnu, and we shall place upon the still bleeding forehead of our well-beloved christ the triple crown of pearls of the mystical trimurti. from that time, venus, purified under the veil of mary, will no more weep for her adonis. the bridegroom is risen to die no more, and the infernal boar has found death in its

THE MIDDLE PILLAR

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

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

cessary condition for one who is desirous of attaining this state of bliss *time, vol. ii, p. 276. in the beginning of gpentecost h descriptions of asana and pr.n.y.ma: in strange and painful attitude, i sat, while he was very rude. with eyes well fixed on my proboscis,*1. i soon absorbed the yogi gnosis. he taught me to steer clear of vices, the giddy waltz, the tuneful aria, those fatal foes of brahma-charya; and said, ghow very mild and nice is one fs luck to lop out truth in slices, and chance to chop up cosmic crises! h he taught me a, he taught me b, he stopped my baccy and my tea. he taught me y, he taught me z, he made strange noises in my head, he taught me that, he taught me this, he spoke of knowledge, life and bliss. he taught me this, he taught me that, he grew me mangoes in h

the explanation will enable many students who have hitherto, by a puerile objectivity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus, should give place to that of the baculum. the little to the great. how great, one only realises when one identifies the wand with the mahalingam, up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas. yet neither reached an end.*2 *1. carlyle also partially grasps this idea in gsartor resartus h when he writes: gwitchcraft and all manner of spectre-work, and demonology, we have now named madness, and diseases of the ne

THE SECRET RITUALS OF THE OTO

e is the womb. he is the sperm that fertilizes the ovum: nay, but he is that fertilized and self-living thing which is neither sperm nor ovum, but their marriage, the perfect tincture, the medicine of metals, the philosophical stone, the universal medicine, the elixir of life. he is that dove that, returning to the ark of noah, bore a branch of olive. he is the eagle of jupiter, he is the swan of brahma. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (10 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. from this duplicity of speech hath sprung infinite confusion in the vulgar mind. for they understand not that man is the guardian of the life of god; woman but a temporary expedient; a shrine indeed for the god, but not the god. thus

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

the sacred images of the tartars, japonese, and indians, are almost all placed upon it; of which numerous instances occur in the publications of k mpfer, chappe d auteroche, and sonnerat. the upper part of the base of the lingam also consists of this flower, blended and composed with the female organ of generation which it supports: and the ancient author of the bagvat geeta speaks of the creator brahma as sitting upon his lotus throne.2 the figures of isis, upon the isiac table, hold the stem of this plant, surmounted by the seedvessel in one hand, and the cross,3 representing the male organs of generation, in the other; thus signifying the universal power, both active and passive, attributed to that goddess. on the same isiac table is also the representation of an egyptian temple, the co

xiii. fig. 9, and gesner, num. reg. syr. tab. viii. fig. 23. 60 on the worship on a medal of antiochus vi. bearing the torch, the emblem of the universal agent, fire, in his proboscis, and the cornucopia, the result of its exertion, in his tail.1 on another corner of the little indian pagoda, is a figure with four heads, all of the same pointed form as that of the gonnis. this i take to represent brahma, to whom the hindoos attribute four mouths, and say that with them he dictated the four beads, or veads, the mystic volumes of their religion.2 the four heads are turned different ways, but exactly resemble each other. the beards have been painted black, and are sharp and pointed, like those of goats, which the greeks gave to pan, and his subordinate emanations, the fauns and satyrs. hence

te four mouths, and say that with them he dictated the four beads, or veads, the mystic volumes of their religion.2 the four heads are turned different ways, but exactly resemble each other. the beards have been painted black, and are sharp and pointed, like those of goats, which the greeks gave to pan, and his subordinate emanations, the fauns and satyrs. hence i am inclined to believe, that the brahma of the indians is the same as the pan of the greeks; that is, the creative spirit of the deity transfused through matter, and acting in the four elements represented by the four heads. the indians indeed admit of a fifth element, as the greeks did likewise; but this is never classed with the rest, being of an therial and more exalted nature, and belonging peculiarly to the deity. some call

. fig. 8, and gesner, num. reg. syr. tab. viii. fig. 1. 2 bagavat geeta, note 41. 3 ei apud delph. 4 see k mpfer, chappe d auteroche, sonnerat &c, 5 such as katogkefaloj, katontakoranoj, katogxeiroj &c. of priapus 61 syracuse, marseilles, and many other cities. upon a gem of this sort in the collection of mr. townley, the same ideas which are expressed on the indian pagoda by the distinct figures brahma and gonnis, are expressed by the united heads of ammon and minerva. ammon, as before observed, was the pan of the greeks, and minerva is here evidently the same as the gonnis, being represented after the indian manner, with the elephant's skin on her head, instead of a helmet.1 both these heads appear separate upon different medals of the ptolemies,2 under one of whom this gem was probably

nerva is here evidently the same as the gonnis, being represented after the indian manner, with the elephant's skin on her head, instead of a helmet.1 both these heads appear separate upon different medals of the ptolemies,2 under one of whom this gem was probably engraved, alexandria having been for a long time the great centre of religions, as well as of trade and science. next to the figure of brahma on the pagoda is the cow of plenty, or the female emblem of the generative or nutritive power of the earth; and at the other corner, next to the gonnis, is the figure of a woman, with a head of the same conic or pyramidal form, and upon the front of it a flame of fire, from which hangs a crescent.3 this seems to be the female personification of the divine attributes represented by the gonni

TYSON DONALD NEW MILLENNIUM MAGIC

points of view, and must choose one or the other alternative. a necessary evolution of the basic concept of choice was the varieties of possi- bility inherent in any decision. every question can yield three possible answers: yes; no; and yesino. this triplicity is expressed in all the holy trinities of gods the world has known. in christianity it is father, holy ghost, and son. in hinduism it is brahma, shiva, and vishnu. tn the faith of the ancient egyptians it was osiris, isis, and horus. symbolically it is embodied in the triskelion, a design of three appendages radiating from a center point, which occurs in such diverse cultures as the celtic, greek, and native american. 7: affirmation the seventh point is the essential yes, a rushing forth with purpose, an assertion that may be calle

s the apex. the opposite principles are in this way shown to be composed of the same stuff acting in reverse polarity. if the equilateral triangle is rotated rapidly, its three points trace the line of a circle, which has no top or bottom, illustrating that from table of triangle babylonian egyptian hindu creek roman teutonic christian motions colors elements heavens earth speech space anu osiris brahma chaos jupiter woden father linear red fire sun lightning subject up-down ea lsis siva gaea juno frija holy ghost rotary blue water moon rain verb left-right enlil horus vishnu eros minerva donar son vibratory yellow air star wind object front-back a change of perspective any point of the triangle can be made to replace any other. all spring from the unity of the first point, kether, the whi

d these form the triangle of the base. the lower point, not directly connected to the point of spirit, is elemental earth. it is formed by the reunion of the reflected rays of the three primary elements. the diversifying action exhibited in the upper pyramid (unity into trinity) is inverted in the lower pyramid (trinity into unity. this is a visual metaphor for the inbreathing and outbreathing of brahma. when this spirit wheel is set in the center of the mandala of the elements, a per- fect expression of the unfolding of the &st five emanations fiom the center is achieved: the power of the pentagram may be contained and bound to a place or object by drawing a circle around it. this circle should always be drawn from the inside. the magus must mentally unite the self with the symbol to be c

man beings are the source of power but do not know how to direct it. spirits know how to direct the power but cannot bring it across the veil on their own. know that in the dream the dreamer is god. the sleeper creates the universe of the dream in a manner analogous to the way divine spirit creates the physical uni- verse of time and space. according to hindu faith, all human beings are dreams of brahma. by hermetic doctrine, that which is below is like that which is above. dreamers are sleeping gods unaware of the extent of their powers. they show no sign of free will during the dream but merely act out a role. however, even the lowest actor knows why he or she is in a play the dreamer knows neither why he or she is pre- sent in the dream nor what will happen next. a playthmg for the drea

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

y. the entire human material employed in this work dies, it becomes rotten, corrupted and becomes blackened within the philosophical egg, then it becomes marvelously white. the entire summary of the great work is found within the philosophical egg. the masculine and feminine sexual principles are contained within the egg. thus, like the fledgling that emerges from the egg, or like the universe of brahma that emerges from the golden egg, the master emerges the same way from the philosophical egg. in the eighth key an illustration of the viridarium chymicum, death is represented by a corpse, putrefaction is represented by crows, the crop is represented by a humble farmer, the growth by a wheat stalk, and the resurrection by a deceased person who rises from the grave [sepulcher] and by an ang

an representados en esta alegor a. todo material humano empleado en este trabajo muere, se pudre, se corrompe y se ennegrece en el huevo filosofal, luego se blanquea maravillosamente. en el huevo filosofal, se halla contenido todo el trabajo de la gran obra. los principios sexuales masculinos femeninos se hallan contenidos en el huevo. as como del huevo sale el pich n; as como del huevo de oro de brahma sale el universo; as tambi n del huevo filosofal, sale el maestro. en la ilustraci n del viridarium chymicum, la muerte est representada por un cad ver, la putrefacci n por unos cuervos, la siembra por un humilde agricultor, el crecimiento por una espiga de trigo, la resurrecci n por un muerto que se levanta del sepulcro y por un ngel que toca la trompeta del juicio final. 55 we, the gnosti

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

rs old. this was on the occasion of the covenant made by jehovah with abram and the institution of circumcision of males in token thereof. now here we have the addition of an h or 5, the essentially female letter, to the name of abraham, and a conversion of a yod into he, y into h, in the case of sarah; and then their sterility is destroyed. some learned men consider abraham to be a conversion of brahma, the hindu deity. the name splits up curiously. ab is father, br is son, am is like om or aum, a deific name of power. rm meant, he is lifted up. blavatsky remarks that abraham and saturn were identical in astro-symbology. the father of the pharisees was jehovah, and they were of the seed of abraham. the number of abrm is 1, 2, 200, 40 or 243, the number of the man figure, seir anpin, repre

to men s names, see page 969. also inman, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ancient faiths, article abraham. secret doctrine, i. 578, ii. 77. also c. w. king, the gnostics. the name sarah also has a curious set of similars in hebrew- srh, princess; sar, flesh; sor, gate; schr, black; sor, hairy seir; srt, incision; sr and srr, navel; and note the sacti of brahma is sara-swati, watery. sara refers to sri, lakhsmi, aphrodite, and all are related to water and luna, vach, sophia of the gnostics, and the ideal holy ghost, all feminine. 30. the 243 of abram becomes 248 by adding h, and sarai 510 becomes 505 by taking 5 off, putting h for y, and the total of the two names is unaltered, being 753; 248 is the number of the members of microprosopus and of rc

usic, 3 is said to be mistress, because harmony contains 3 symphonies, the diapason, the diapente, and the diatessaron. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ezekiel xiv. v. 14 mentions 3 men who saw a creation, destruction and a restoration; noah of the whole world, daniel of the jewish world jerusalem, and job of his personal world. note the hindu trinity of brahma, who consists of brahma, vishnu, and siva; creator, preserver, and changer. in india, each has still a special sect of worshippers, who mark themselves with particular emblems; the vaishnavas are much the most numerous. the living were of old called the 3 times blessed (the dead 4 times blessed. there were three cities of refuge on the east side of the jordan. bezer, ramoth gilead and gozan

ciples of existence, metaphysical and physical, the subtle elements and the corresponding human senses, of which only five are yet developed. so there are 5 exoteric, akasha, vayu, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott tejas, apas and prithivi. the first two esoteric yet unknown are ani and anupadaka. the first name means one, unity, the atom, and is a name of brahma. the latter means parentless, self-existent. the first five are referred to primeval aether, air, fire, water and earth. and to hearing, touch, sight, taste and smell. note air is not hearing. see rama prasad on the tattvas. the sanskrit names of the seven planets used in hindu astrology, are surya for the sun, chandra for moon, kuja for mars, budhan for mercury, guru for jupiter, sukra for

ALEISTER CROWLEY MAGICK WITHOUT TEARS

conduct becomes a custom when experience has shown that to follow it makes for success "don't press "play with a straight magic without tears get any book for free on: www.abika.com 235 bat "don't draw to five" do not involve abstract considerations 1 of right and wrong. orthodox hinduism has raped this pure system, and begotten a bastard code which reeks of religion. a political manoeuvre of the brahmin caste. suppose we relax a little, come down to earth, and look at what the far-famed morality of the holy man was, and is, in actual practice. you will find this useful to crush toshophist and antroposophagist1 cockroaches as well as the ordinary christian scolex when they assail you. in the lands of hinduism and (to a less extent) of islam, the sultan, the dewan, the maharajah, the emir

ALEISTER CROWLEY MEDITATION

so is "coagula" the aim of the magus is to destroy his partial thought by uniting it with the universal thought, not to make a further breach and division in the whole> weakness overcomes strength. the most stable political edifice of history has been that of china, which was founded principally on politeness; and that of india has proved strong enough to absorb its many conquerors<brahmin caste is not so strict as that of the "heaven-born (indian civil service> the sword has been the great weapon of the last century. every idea has been attacked by thinkers, and none has withstood attack. hence civilization crumbles. no settled principles remain. to-day all constructive statesmanship is empiricism or opportunism. it has been doubted whether there is any real relation betwee

ALEISTER CROWLEY THE SWORD OF SONG

who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he slay himself; he breathed in millions of living organisms and slew them. he could nor eat nor drink nor breathe without murder implicit in each act. huxley cites the pitiless microscopist who showed a drop of water to the brahmin who boasted himself ahimsa harmless. so among the rights of a bhikkhu is medicine. he who takes quinine does so with the deliberate intention of destroying innumerable living beings; whether this is done by stimulating the phagocytes, or directly, is morally indifferent. how such a fiend incarnate, my dear brother ananda maitriya, can call him cruel and cowardly who only kills a tiger, is

ALEISTER CROWLEY EQUINOX EQ I 3 3

ho had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he slay himself; he breathed in millions of living organisms and slew them. he could nor eat nor drink nor breathe without murder implicit in each act. huxley cites the "pitiless microscopist" who showed a drop of water to the brahmin who boasted himself "ahimsa_ harmless. so among the "rights" of a bhikkhu is medicine. he who takes quinine does so with the deliberate intention of destroying innumerable living beings; whether this is done by stimulating the phagocytes, or directly, is morally indifferent. how such a fiend incarnate, my dear brother ananda metteya, can call 305 him "cruel and cowardly" who only kills a t

ALEISTER CROWLEY EQUINOX EQ I 3

by this very fact bore witness to his original greatness. but man is not so god-forsaken, so barren of straightforward means of reaching heaven, that he need invoke pharmacy and witchcraft. he has no need to sell his soul to buy intoxicating caresses and the friendship of the hur al'ain. what is a paradise which must be bought at the price of eternal salvation? i imagine a man (shall i 111 say a brahmin, a poet, or a christian philosopher) seated upon the steep olympus of spirituality; around him the muses of raphael or of mategna, to console him for his long fasts and his assiduous prayers, weave the noblest dances, gaze on him with their softest glances and their most dazzling smiles; the divine apollo, master of all knowledge (that of francavilla, of albert d rer, of goltzius, or anoth

ALEISTER CROWLEY EQUINOX EQ I 6

te the rite by changing the places of the 17 degree with the 20 degree, which latter treats of zerubbabel. his predecessor morin, in 1767, did a like thing by the amalgamation of prince adept, which he had in his patent of 1762, with knight of the sun, and supplying the blank thus created with patriarch noachite. there is also the royal oriental order of the sat bhai which was founded 1743-5 by a brahmin pundit at prag, for certain anglo-indian officers, and which is now well established in america. 166 the idea that revelation is a book of initiation is not altogether new to freemasons, as the late dr geo. oliver elaborated that view at considerable length, but mr pryse's view is quite a different sort of initiation; it is the development of the semi-miraculous powers of the gnosis of cle

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

he thread and the master and his ashram, interpreted by the ecclesiastical consciousness as the church. when the coming world religion is built around the work and the activity of the world disciples and knowers, then we shall see these symbols, called the "rights and prerogatives of the priesthood" correctly interpreted and truly expressed. the same symbolic inferences are also to be seen in the brahmin caste in india. this responsive relationship and interplay is only attained after a long cycle of the outer relation of the accepted disciple upon the periphery and finally within the ashram. it does not come about as the result of any effort to fit oneself for this position of power and of influence in service. it is simply the silent and almost unconsciously achieved result of that self

BLAVATSKY H P ANTHROPOGENESIS

ork which is attributed to various atlanteans. it is these two records which furnish us with the figures of our cycles, and the possibility of calculating the date of cycles to come. the chronological calculations which will presently be given are, however, those of the brahmins as explained further on; but most of them are also those of the secret doctrine. the chronology and computations of the brahmin initiates are based upon the zodiacal records of india, and the works of the above-mentioned astronomer and magician- asuramaya. the atlantean zodiacal records cannot err, as they were compiled under the guidance of those who first taught astronomy, among other things, to mankind. but here again we are deliberately and recklessly facing a new difficulty. we shall be told that our statement

with those of the secret works. the latter, moreover, amplify them by a division into a number of esoteric cycles, never mentioned in brahmanical popular writings- one of which, the division of the yugas into racial cycles, is given elsewhere as an instance. the rest, in their details, have of course never been made public. they are, nevertheless, known to every "twice-born (dwija, or initiated) brahmin, and the puranas contain references to some of them in veiled terms, which no matter-of-fact orientalist has yet endeavoured to make out, nor could he if he would. these sacred astronomical cycles are of immense antiquity, and most of them pertain, as stated, to the calculations of narada and asuramaya. the latter has the reputation of a giant and a sorcerer. but the antediluvian giants (t

claims of exoteric (and esoteric) aryan chronology" the scientist of "the results incredibly short" i.e, only 15,000,000 years, and the scientist, who "would require 600,000,000 years" together with those who accept mr. huxley's figures of 1,000,000,000 "since sedimentation began in europe (world life, would all be as dogmatic one as the other. nor would they fail to remind the occultist and the brahmin, that it is the modern men of science alone who represent exact science, whose duty it is to fight inaccuracy and superstition. the earth is passing through the "habitable phase" only for the present order of things, and as far as our present mankind is concerned with its actual "coats of skin" and phosphorus for bones and brain. we are ready to concede the 100 millions of years offered by

tin "mens" mind, the egyptian "menes" the "master-mind" the pythagorean monas, or conscious "thinking unit" mind also, and even our "manas" or mind, the fifth principle in man. hence these shadows are called amanasa "mindless" with the brahmins the pitris are very sacred, because they are the progenitors* or ancestors of men- the first manushya on this earth- and offerings are made to them by the brahmin when a son is born unto him. they are more honoured and their ritual is more important than the worship of the gods (see the "laws of manu" bk. iii, p. 203. may we not now search for a philosophical meaning in this dual group of progenitors? the pitris being divided into seven classes, we have here the mystic number again. nearly all the puranas agree that three of these are arupa, formles

of souls" states philo "they descend to be tied to mortal bodies, being desirous to live in them (de gignat, 222 c; de somniis, p. 455; because through, and in, the human form they will become progressive beings, whereas the nature of the angel is purely intransitive, therefore man has in him the potency of transcending the faculties of the angels. hence the initiates in india say that it is the brahmin, the twice-born, who rules the gods or devas; and paul repeated it in[[footnote(s* see vol. i. part iii "gods, monads and atoms" it is symbolised in the pythagorean triangle, the 10 dots within, and the seven points of the triangle and the cube* whence the kabalistic name of shells given to the astral form, the body called kama rupa, left behind by the higher angels in the shape of the hig

the world (chapter x, verse 6. here the four preceding "manus" out of the seven, are the four races* which have already lived, since krishna belongs to the fifth race, his death having inaugurated the kali yuga. thus vaivasvata[[footnote(s* when narada, the virgin-ascetic, threatened to put an end to the human race by preventing daksha's sons from procreating it* this is corroborated by a learned brahmin. in his most excellent lectures on the bhagavad gita (see "theosophist" april, 1887, p. 444) the lecturer says "there is a peculiarity to which i must call your attention. he (krishna) speaks here of four manus. why does he speak of four? we are now in the seventh manvantara, that of vaivasvata. if he is speaking of the past manus, he ought to speak of six, but he only mentions four. in so

he turanian with ample reservations. the semites, especially the arabs, are later aryans- degenerate in spirituality and perfected in materiality. to these belong all the jews and the arabs. the former are a tribe descended from the tchandalas of india, the outcasts, many of them ex-brahmins, who sought refuge in chaldea, in scinde, and aria (iran, and were truly born from their father a-bram (no brahmin) some 8,000 years b.c. the latter, the arabs, are the descendants of those aryans who would not go into india at the time of the dispersion of nations, some of whom remained on the borderlands thereof, in afghanistan and kabul* and along the oxus, while others penetrated into and invaded arabia. but this was when africa had already been raised as a continent. we have meanwhile to follow, a

ossession of the country for seventy-one periods of the aggregate of the four ages" or the reign of a manu, representing a mahayuga of 4,320,000 years. but having said so much, parasara suddenly explains that "this was the creation of swayambhuva manu, by which the earth was peopled when he presided over the first manvantara, in the kalpa of varaha" i.e, the boar incarnation, or avatar. now every brahmin knows that it is only with vaivasvata manu that our humanity began on this earth (or round. and if the western reader turns to the sub-section on "the primeval manus of humanity" he will see that vaivasvata is the seventh of the fourteen manus who preside over our planetary chain during its life cycle: i.e, that representing or standing in every round for two manus of the same name (a root

vine "sons of the flame of wisdom (personified by the greeks in prometheus, may well, in[[footnote(s* how wise and grand, how far-seeing and morally beneficent are the laws of manu on connubial life, when compared with the licence tacitly allowed to man in civilized countries. that those laws have been neglected for the last two millenniums does not prevent us from admiring their forethought. the brahmin was a grihasta, a family man, till a certain period of his life, when, after begetting a son, he broke with married life and became a chaste yogi. his very connubial life was regulated by his brahmin astrologer in accordance with his nature. therefore, in such countries as the punjab, for instance, where the lethal influence of mussulman, and later on of european, licentiousness, has hardl

BLAVATSKY H P COSMOGENESIS

same fact with regard to ancient brahmanical works. when told that professor max muller had declared to the audiences of his "lectures" that the theory "that there was a primeval preternatural revelation granted to the fathers of the human race, finds but few supporters at present- the holy and learned man laughed. his answer was suggestive "if mr. moksh mooller, as he pronounced the name, were a brahmin, and came with me, i might take him to a gupta cave (a secret crypt) near okhee math, in the himalayas, where he would soon find out that what crossed the kalapani (the black waters of the ocean) from india to europe were only the bits of rejected copies of some passages from our sacred books. there was a "primeval revelation" and it still exists; nor will it ever be lost to the world, but

s vishnu, says sankhya sara (p. 16; hence mahat has several aspects, just as the logos has. mahat is called the lord, in the primary creation, and is, in this sense, universal cognition or thought divine; but "that mahat which was first produced is (afterwards) called ego-ism, when it is born as "i" that is said to be the second creation (anugita, ch. xxvi. and the translator (an able and learned brahmin, not a european orientalist) explains in a foot-note (6 "i.e, when mahat develops into the feeling of self-consciousness- i- then it assumes the name of egoism" which, translated into our esoteric phraseology, means when mahat is transformed into the human manas (or even that of the finite gods, and becomes aham-ship. why it is called the mahat of the second creation (or the ninth, that of

nomers of europe would not now be able to effect (kenealy "book of god[[vol. 1, page] 210 the secret doctrine. function, and still regard it in the light of a religious ceremony, whereas the more civilized nations consider it as a mere animal function. compare the western views and practice in these matters with the institutions of manu in regard to the laws of grihasta and married life. the true brahmin is thus indeed "he whose seven forefathers have drunk the juice of the moon-plant (soma" and who is a "trisuparna" for he has understood the secret of the vedas. and, to this day, such brahmins know that, during its early beginnings, psychic and physical intellect being dormant and consciousness still undeveloped, the spiritual conceptions of that race were quite unconnected with its physi

de the sacredness of that ideal of ideals, by dragging down its symbols into such anthropomorphic forms! here again one perceives the immense chasm between aryan and semitic religious thought: two opposite poles- sincerity and concealment. with the brahmins, who have never invested with an "original sin" element the natural procreative functions of mankind, it is a religious duty to have a son. a brahmin, in days of old, having accomplished his mission of human creator, retired to the jungle and passed the rest of his days in religious meditations. he had accomplished his duty to nature as mortal man and its co-worker, and henceforth gave all his thoughts to the spiritual immortal portion in himself, regarding the terrestrial as a mere illusion, an evanescent dream- which it is. with the s

logians and modern jesuitism. the vishnu purana* like all other works of this kind, has passed at a later period into the hands of the temple-brahmins, and the old mss. have, no doubt, been once more tampered with by sectarians. but there was a time when the puranas were esoteric works, and so they are still for the initiates who can read them with the key that is in their possession. whether the brahmin initiates will ever give out the full meaning of these allegories, is a question with which the writer is not concerned. the present object is to show that, while honouring the creative powers in their multiple forms, no philosopher could, or ever has, accepted the allegory for the true spirit, except, perhaps, some philosophers belonging to the present "superior and civilized" christian r

wisest initiates came from their ranks, as also the greatest yogis. the upanishads show that they most assuredly knew not only what is the causal substance in the effects of friction, and that their forefathers were acquainted with the conversion of heat into mechanical force, but that they were acquainted with the noumena of every spiritual as well as of every cosmic phenomenon. truly the young brahmin who graduates in the universities and colleges of india with the highest honours; who starts in life as an m.a. and an ll.b, with a tail initialed from alpha to omega after his name, and a contempt for his national gods proportioned to the honours received in his education in physical sciences; truly he has but to read in the light of the latter, and with an eye to the correlation of[[vol

risoned in its robe of matter* atoms and souls having been synonymous in the language of the initiates. the "whirling souls" gilgoolem, a doctrine in which so many learned jews have believed (see mackenzie's royal masonic cyclopaedia, had no other meaning esoterically. the learned jewish initiates never meant by the "promised land" palestine alone, but the same nirvana as the learned buddhist and brahmin do- the bosom of the eternal one, symbolized by that of abraham, and by palestine as its substitute on earth* the passage of the soul-atom "through the seven planetary chambers" had the same metaphysical and also physical meaning. it had the latter when it was said to dissolve into ether (see isis unveiled, vol. i, p. 297) even epicurus, the model atheist and materialist, knew and believed

a creator "everything has come out of akasa (or svabhavat[[footnote(s* vide stanza vi (book i) and commentary* buddhist catechism, by h. s. olcott, president of the theosophical society[[vol. 1, page] 636 the secret doctrine. on our earth) in obedience to a law of motion inherent in it, and after a certain existence passes away. nothing ever came out of nothing (buddhist catechism) if a vedantic brahmin of the adwaita sect, when asked whether he believes in the existence of god, is always likely to answer, as jacolliot was answered "i am myself 'god" a buddhist (a sinhalese especially) would simply laugh, and say in reply "there is no god; no creation" yet the root philosophy of both adwaita and buddhist scholars is identical, and both have the same respect for animal life, for both belie

oot philosophy of both adwaita and buddhist scholars is identical, and both have the same respect for animal life, for both believe that every creature on earth, however small and humble "is an immortal portion of the immortal matter- for matter with them has quite another significance than it has with either christian or materialist- and that every creature is subject to karma. the answer of the brahmin is one which would suggest itself to every ancient philosopher, kabalist, and gnostic of the early days. it contains the very spirit of the delphic and kabalistic commandments, for esoteric philosophy solved, ages ago, the problem of what man was, is, and will be; of man's origin, life-cycle- interminable in its duration of successive incarnations or rebirths- and finally of his absorption

BLUE EQUINOX

rhat, the second to the portals referred to in the third fragment. 76. the one becomes the two, the open and the secret. the first one leadeth to the goal, the second, to self- immolation. the two paths 63 the obvious meaning of the verse is the one to take. however, i must again warn the reader against supposing that .self-immolation. has anything to do with sir philip sidney, or the sati of the brahmin.s widow. 77. when to the permanent is sacrificed the mutable, the prize is thine: the drop returneth whence it came. the open path leads to the changeless change.nirvana, the glorious state of absoluteness, the bliss past human thought. 78. thus, the first path is liberation. 79. but path the second is renunciation, and therefore called the .path of woe. there is far too much emotionalism

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

d king, and some authorities declare that this demon was the moon, as andramelech is the sun. anancithidus the sixteenth-century physician camillus leonardus described this as a necromantic stone, whose virtue is to call up evil spirits and ghosts. ananda ashram founded to promote the teachings of dr. rammurti s. mishra, the ashram presented yoga in a modern context. mishra was born in india in a brahmin family and studied traditional yoga teachings along with his professional vocation as endocrinologist, neurosurgeon, and psychiatrist, practicing in india, canada, and the united states. he is the author of fundamentals of yoga, a reliable guide to hatha yoga and yoga philosophy, first published in 1959, which has gone through a number of editions. he has also published the textbook of yog

971. sarkar, p. r. ideas and ideology. calcutta: acarya pranavananda avadhuta, 1978. the spiritual philosophy of shrii shrii anandamurti. denver: ananda marga publications, 1981. anandamayi ma, sri (1896.1982) prominent indian mystic, revered as a living saint and noted for her spiritual insight and perceptive instructions to devotees. she was born nirmala bhattachari on april 30, 1896, of devout brahmin parents, in kheora, a small village in the comilla district of bangladesh. the name nirmala means pure. she began primary school at the age of five and showed unusual facility in learning. however, she preferred devotional songs to books and would often lose consciousness during the singing of hymns or the chanting of names of hindu deities. at the age of 12, she was married to ramani moha

p of the liberal catholic church in india, deputy chief scout of the indian boy scout association, and provincial commissioner of the hindustan scout association in madras presidency. in 1917 he was interned with annie besant, then president of the theosophical society, for principles expressed in membership of the all india home rule league. in 1920 he married rukmini devi, an indian girl from a brahmin family, who arthur, king encyclopedia of occultism& parapsychology. 5th ed. 90 was a leading exponent of hindu classical dancing. she helped to restore respect for indian dancing as an expression of deep spiritual awareness. arundale lectured extensively in india, europe, and australia and was at one time general secretary of the theosophical society in england, australia, and india. in 19

ary work; also the evangelistic travels of anah and zitha, two persian evangelists, sent out by hafed; together with incidents in the life of jesus given by a disciple through hafed (1887. thomas garrioch, a member of duguid s circle, acted as recorder. according to hay nisbet s preface, this book was only one-third finished by 1887. the remainder was composed of the life and missionary work of a brahmin priest who was raised from the dead by jesus, the autobiographies of an ancient mexican priest and a red indian chief, and various other spirit autobiographies, tales, addresses, and answers to questions. hermes.after the lesson learned from the publication of hafed.was not illustrated. supposedly, the misadventure of the hafed illustrations was brought to the attention of the controls. th

temple idols can be seen as possessing higher meaning. as sir alfred lyall stated, it [brahminism] treats all the worships as outward visible signs of the same spiritual truth, and is ready to show how each particular image or rite is the symbol of some aspect of universal divinity. the hindus, like the pagans of antiquity, adore natural objects and forces,.a mountain, a river, or an animal. the brahmin holds all nature to be the vesture or cloak of indwelling divine energy which inspires everything that produces all or passes man s understanding. a life time of asceticism has from the remotest times been regarded in india as a true preparation for communion with the deity. asceticism has been extremely prevalent especially in connection with the cult of the god siva, who is in great meas

y the wearer great distances in a brief moment, the ring that could be rubbed to summon up a genie, the cap that conferred wisdom, or vision of distant or future events. in greek legend, the hero perseus, who slew the gorgon, had magic shoes that carried him through the air, in addition to a cap of invisibility. in the ancient sanskrit story book kathasaritsagara (ocean of story) of somadeva, the brahmin gunarsarman becomes invisible by putting a magic ointment on his eyes, and is thus able to penetrate the camp of king vikramaskti. the cloak of invisibility is known in folktales throughout europe, and even in the apache indian legends of america, where child-of-the-water gets a cloak from lizard, enabling him to get near to the monster buffalo without being seen. in arthurian legend, the

4. jacob, mr( jacob of simla (ca. 1850.1921) a reputed wonder-worker of india during the late nineteenth and early twentieth centuries. a rich diamond merchant, jacob had a reputation for generosity and for working miracles. he was immortalized in literature, serving as the archetype for the main character in the novel mr. isaacs (1882, by f. marion crawford. in the novel, isaacs is a disciple of brahmin initiate ram lal, whose mystical powers include appearing and disappearing at will. jacob was also the model for lurgan sahib, the mysterious secret agent with hypnotic powers in rudyard kipling s great novel kim (1901. lurgan, too, is a dealer in precious stones and describes himself as a healer of pearls. he boasts, there is no one but me can doctor a sick pearl and re-blue turquoises. i

mead) to resign. leadbeater then rejoined the society, settled in madras, and for several years exerted powerful influence over the indian section, emphasizing clairvoyant teachings and an exalted lineage of reincarnation. during world war i he entered the newly formed liberal catholic church and wrote many of the church s basic texts. in 1908 leadbeater switched allegiance and designated a young brahmin boy, jiddu krishnamurti, as the future world teacher, or messiah. besant saw to krishnamurti s education and later founded the order of the star in the east to propagate his mission. after a decade of work, during which the society saw its greatest expansion and membership growth, krishnamurti publicly renounced his messianic role in 1929, dissolved the order, and dropped his connections w

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

of the enchanted realm. http//members.tripod.com/%7ebelagrotto/ grottoh.htm. february 20, 2000. mystical night (of the sufis) it was believed by the sufis that to attain the coveted state of mystical contemplation, it was necessary to close the gateway of the physical senses, so that the inner or spiritual senses might operate more freely. this injunction was sometimes taken literally, as by the brahmin yogis, who carefully closed eyes, ears, nose, and mouth in order to attain visionary ecstasy. the mystical night was thus a shutting out of all external sense impressions.of hope, fear, consciousness of self, and every human emotion.so that the interior light might be more clearly perceived (see also meditation; yoga) mysticism the attempt of man to attain the ultimate reality of things an

the new religious city in india. current address unavailable. purohit, swami shri (1882.ca. 1936) hindu monk, poet and spiritual teacher, who greatly influenced the poet w. b. yeats and (through him) actress margot ruddock, a close friend of yeats in his later years. swami purohit was born on october 12, 1882, at badnera, near amraoti in berar, india (central provinces, of a religious and wealthy brahmin family. his father had renounced a large fortune out of respect for the memory of his own father. as a boy, purohit grew up in a devout religious atmosphere and had several encounters with wonder-working mahatmas. after attending a local anglo-vernacular school, he studied at university of bombay, enrolling in 1898. he went on to the morris college at nagpur, where he entered the arts cour

elopment. chicago: yogi publication, 1905. the spirit of the upanishads; or, the aphorisms of the wise. chicago: yogi publication society, 1936. ramakrishna, sri (1836.1886) an important indian spiritual teacher on vedanta and mystic of the nineteenth-century hindu renaissance. he was born february 18, 1836, in a village in bengal, after the divine hero sri rama had appeared in a vision to an old brahmin named khudiram, saying that he would be reborn as his son. in due encyclopedia of occultism& parapsychology. 5th ed. ramakrishna, sri 1277 course, the boy was born and named gadadhar. he grew up to worship the goddess kali, the great mother, and even when he was obliged to marry, he directed his veneration toward his bride, identifying her with kali. at the age of eighteen, gadadhar was ta

britian sahu the egyptian name for the spiritual or incorruptible body. it is symbolized in the book of the dead by a lily springing from the khat, or corruptible body. sai baba (ca. 1856.1918) indian spiritual teacher and mystic who, like the celebrated spiritual poet kabir, was accepted equally by both hindus and moslems. little is known of his early life. it is believed that he was born into a brahmin family in hyderabad state, left home at an early age to follow a moslem fakir, and on the death of his teacher became attached to a hindu guru whom he called sabian assembly encyclopedia of occultism& parapsychology. 5th ed. 1338 venkusa. even these details are uncertain, however, since there was a profound symbolism attached to all the utterances of sai baba. it is known that in 1872 he a

ndividuals during his long life, including hindus, buddhists, moslems, and christians. when he was born, britain was under the reign of george iv, and the future queen victoria was only a child of seven. later in life, shivapuri baba visited england and made no fewer than 18 visits to queen victoria; he was possibly the first indian holy man invited to meet the queen. shivapuri baba was born in a brahmin family in kerala. his grandfather, a famous astrologer, announced that the boy would become a great sannyasin (renunciate or wandering monk) and became his guru until about 1840. shivapuri baba decided to leave a worldly life in 1844, at age 18. after making a will leaving his rights of succession in his father s property to his sister, he joined his grandfather in the forest of the upper

runkenness at the agape, or love feasts, celebrated in common. novatian, a church father of the third century, spoke of christians who, in the morning after fasting, began the day by drinking, pouring wine into their still empty veins, and were drunk before eating. in india, the manava dharma shastra (ordinances of manu, a code of religious and civil duties, prohibited intoxication on the part of brahmin priests and made it clear that the soma drink was from a plant, not a mushroom. this plant is sometimes called the moon plant, and soma was traditionally associated with the moon. yoga treatises on meditation suggest that the true soma, or elixir of life, is the union of the twin currents of kundalini energy in the human body, culminating in higher consciousness. some hindus believe in kun

ndals that involved some young boys. eventually he was exiled from india to australia, though not before he and besant had produced some of the standard theosophical texts. leadbeater cost the society the considerable support of the scholar g. r. s. mead and some 700 other members in england who left in 1908 and established a rival organization. besant adopted, with the aid of leadbeater, a young brahmin boy named jiddu krishnamurti, who they claimed would be the vehicle through whom the future world teacher would manifest. after world war i, as krishnamurti matured, besant promoted him and took him on speaking tours around the world. the society s membership peaked in response to his presence and both besant and the members were devastated in 1929 when he resigned and renounced the role s

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

eith, or minerva, the first emanation from the deity and the original buddha, that the first book of genesis or wisdom was written. in this book may be observed the fact that the slaughter of animals is forbidden. it is thought that with crishna, hercules, and the worshippers of the sun in aries, the sacrifice of human beings and animals began. in the second book of genesis, which is said to be a brahmin work, animals are first used for sacrifice, and in the third book, or the book of generations or re-generations of the race of man or the adam, which was written after the pure doctrines connected with the worship of wisdom had been corrupted, they are first allowed to be eaten as food. it is supposed that the practice of sacrificing human beings and animals took its rise in the western pa

GILBERT THE MAGICAL MASON

successful in gaining much of the hidden teaching of the hindoo adepts she fluttered the english religious impassive calm by the great critical destruc255 tive workisisunveiled,which condemned in severe terms some errors and failures of the christian churches, and followed it up by an attempt to convince western europe and america of the value of the cosmogonical and supra-terrestrial lore of the brahmin and kshatriya pundits of hindostan.thesecretdoctrineinterested and puzzled us all by its profound sug255 gestions of an existing knowledge of prehistoric ages, and by its assertions regarding man's relation to supernatural beings of angelic type, whose powers over the earth and its humanity set afar off the hebrew and orthodox ideal of a personal god 255 jehovah- who, it was taught, was th

HELENA BLAVATSKY THE KEY TO THEOSOPHY

faith, he may go to paradise; the dying thief did it, and so may all others as vile. these are the assumptions of the church, and of the clergy; assumptions banged at the heads of your countrymen by england's favorite preachers, right in the "light of the nineteenth century -this most paradoxical age of all. now to what does it lead? q. does it not make the christian happier than the buddhist or brahmin? a. no; not the educated man, at any rate, since the majority of these have long since virtually lost all belief in this cruel dogma. but it leads those who still believe in it more easily to the threshold of every conceivable crime, than any other i know of. let me quote to you once more: if we step outside the little circle of creed and consider the universe as a whole balanced by the ex

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

rt. viii. histoire critique de gnosticisme, et de son influence sur les sects religieuses et philosophiques des six premiers si cles de l re chretienne. ouvrage couronn par l academic royale des inscriptions et belles lettres. par m. j. matter, professeur. 2 tomes, avec planches, 8vo, paris, 1828. the third volume is of small size, and contains eleven plates of gems and symbols. g profundities of brahmin belief. 347 this book proves gnosticism to be identical with the sacti creed of the hind s* br hm atma, the breathing soul, is, according to the hindoos, a spiritual supreme being, coeval with the formation of the world. in process of time the hindoos appear to have adopted a material type or emblem of br hm. a rude block of stone began to be set up. this was the phallus, or, as they terme

LIBER LXVII THE SWORD OF SONG

o had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he slay himself; he breathed in millions of living organisms and slew them. he could nor eat nor drink nor breathe without murder implicit in each act. huxley cites the .pitiless microsco-pist. who showed a drop of water to the brahmin who boasted himself .ahimsa..harmless. so among the .rights. of a bhikkhu is medicine. he who takes quinine does so with the deliber-ate intention of destroying innumerable living beings; whether this is done by stimulating the phagocytes, or directly, is morally indifferent. how such a fiend incarnate, my dear brother ananda maitriya, can call him .cruel and cowardly. who only kills a tig

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ted figure in heavy armor began to move. mechanically it rose to its feet and struck the lamp with an iron baton, completely destroying it, and thus effectually preventing the discovery of the secret substance which maintained the flame. how long the lamp had burned is unknown, but certainly it had been for a considerable number of years. it is related that among the tombs near memphis and in the brahmin temples of india lights have been found in sealed chambers and vessels, but sudden exposure to the air has extinguished them and caused their fuel to evaporate. it is now believed that the wicks of these perpetual lamps were made of braided or woven asbestos, called by the alchemists salamander's wool, and that the fuel was one of the products of alchemical research. kircher attempted to e

egypt and the rose of the rosicrucians are the most important. in their symbolism these two flowers are considered identical. the esoteric doctrines for which the eastern lotus stands have been perpetuated in modern europe under the form of the rose. the rose and the lotus are yonic emblems, signifying primarily the maternal creative mystery, while the easter lily is considered to be phallic. the brahmin and egyptian initiates, who undoubtedly understood the secret systems of spiritual culture whereby the latent centers of cosmic energy in man may be stimulated, employed the lotus blossoms to represent the spinning vortices of spiritual energy located at various points along the spinal column and called chakras, or whirling wheels, by the hindus. seven of these chakras are of prime importa

acred plants or small clusters of sanctified flowers. albert g. mackey calls attention to the fact that each of the ancient mysteries had its own peculiar plant sacred to the gods or goddesses in whose honor the rituals were celebrated. these sacred plants were later adopted as the symbols of the various degrees in which they were used. thus, in the mysteries of adonis, lettuce was sacred; in the brahmin and egyptian rites, the lotus; among the druids, the mistletoe; and among certain of the greek mysteries, the myrtle (see encyclop dia of freemasonry) as the legend of chiram abiff is based upon the ancient egyptian mystery ritual of the murder and resurrection of osiris, it is natural that the sprig of acacia should be preserved as symbolic of the resurrection of chiram. the chest contain

nd charms. the fact that in spite of their ignorance of modern methods of medical treatment these sorcerers effected innumerable cures, is well worthy of consideration. the magic rituals used by the egyptian priests for the curing of disease were based upon a highly developed comprehension of the complex workings of the human mind and its reactions upon the physical constitution. the egyptian and brahmin worlds undoubtedly understood the fundamental principle of vibrotherapeutics. by means of chants and mantras, which emphasized certain vowel and consonant sounds, they set up vibratory reactions which dispelled congestions and assisted nature in reconstructing broken members and depleted organisms. they also applied their knowledge of the laws governing vibration to the spiritual constitut

edi val europe as an outgrowth of alchemical speculation. robert macoy, 33, believes that johann valentin andre, a german theologian, was the true founder, and he also believes it possible that this divine merely reformed and amplified an existing society which had been founded by sir henry cornelius agrippa. some believe that rosicrucianism represented the first european invasion of buddhist and brahmin culture. still others hold the opinion that the "society of the rose cross" was founded in egypt during n the philosophic supremacy of that empire, and that it also perpetuated the mysteries of ancient persia and chaldea. in his anacalypsis, godfrey higgins writes "the rosicrucians of germany are quite ignorant of their origin; but, by tradition, they suppose themselves descendants of the

e astral light. unskilled in these ancient subtleties of their profession, modern architects often create architectural absurdities which would cause their creators to blush with shame did they comprehend their actual symbolic import. thus, phallic emblems are strewn in profusion among the adornments of banks, office buildings, and department stores. christian churches also may be surmounted with brahmin or mohammedan domes or be designed in a style suitable for a jewish synagogue or a greek temple to pluto. these incongruities may be considered trivial in importance by the modern designer, but to the trained psychologist the purpose for which a building was erected is frustrated in large measure by the presence of such architectural discordances. vitruvius thus defines the principle of pr

e pre-christian mysteries simply assumed the symbolism of the new faith, perpetuating through its emblems and allegories the same truths which had been the property of the wise since the beginning of the world. there is no true explanation, therefore, for christian symbols save that which is concealed within pagan philosophy. without the mysterious keys carried by the hierophants of the egyptian, brahmin, and persian cults the gates of wisdom cannot be opened. consider with reverent spirit, therefore, the sublime allegory of the temple and its builders, realizing that beneath its literal interpretation lies hidden a royal secret. according to the talmudic legends, solomon understood the mysteries of the qabbalah. he was also an alchemist and a necromancer, being able to control the d mons

MORALS AND DOGMA

surd it is, for a creature to whom himself and everything around him are mysteries, to torture and slay others, because they cannot think as he does in regard to the profoundest of those mysteries, to understand which is utterly beyond the comprehension of either the persecutor or the persecuted. masonry is not a religion. he who makes of it a religious belief, falsifies and denaturalizes it. the brahmin, the jew, the mahometan, the catholic, the protestant, each professing his peculiar religion, sanctioned by the laws, by time, and by climate, must needs retain it, and cannot have two religions; for the social and sacred laws adapted to the usages, manners, and prejudices of particular countries, are the work of men. but masonry teaches, and has preserved in their purity, the cardinal ten

hing is so full of god. this inspiration is not given to the learned alone, not alone to the great and wise, but to every faithful child of god. certain as the open eye drinks in the light, do the pure in heart see god; and he who lives truly, feels him as a presence within the soul. the conscience is the very voice of deity. masonry, around whose altars the christian, the hebrew, the moslem, the brahmin, the followers of confucius and zoroaster, can assemble as brethren and unite in prayer to the one god who is above _all_ the baalim, must needs leave it to each of its initiates to look for the foundation of his faith and hope to the written scriptures of his own religion. for itself it finds those truths definite enough, which are written by the finger of god upon the heart of man and on

debasement of the masses does not inevitably follow increase of population and commercial and manufacturing prosperity. it asks itself whether man is not the sport of a blind, merciless fate: whether all philosophies are not delusions, and all religions the fantastic creations of human vanity and self-conceit; and, above all, whether, when reason is abandoned as a guide, the faith of buddhist and brahmin has not the same claims to sovereignty and implicit, unreasoning credence, as any other. he asks himself whether it is not, after all, the evident and palpable injustices of this life, the success and prosperity of the bad, the calamities, oppressions, and miseries of the good, that are the bases of all beliefs in a future state of existence? doubting man's capacity for indefinite progress

let the wretched man" says the hitopadesa "practise virtue, whenever he enjoys one of the three or four religious degrees; let him be even-minded with all created things, and that disposition will be the source of virtue" after various ceremonies, chiefly relating to the unity and trinity of the godhead, the candidate was clothed in a linen garment without a seam, and remained under the care of a brahmin until he was twenty years of age, constantly studying and practising the most rigid virtue. then he underwent the severest probation for the second degree, in which he was sanctified by the sign of the cross, which, pointing to the four quarters of the compass, was honored as a striking symbol of the universe by many nations of antiquity, and was imitated by the indians in the shape of the

the sun, recurs in the zend word huare, the sun, whence khur and khorshid or corasch. uschas and mitra are medic as well as zend deities and the amschaspands or "immortal holy ones" of the zend-avesta may be compared with the seven rishis or vedic star-god, of the constellation of the bear. zoroastrianism, like buddhism, was an innovation in regard to an older religion; and between the parsee and brahmin may be found traces of disruption as well as of coincidence. the original nature-worship, in which were combined the conceptions both of a universal presence and perpetuity of action, took different directions of development, according to the difference between the indian and persian mind. the early shepherds of the punjaub, then called the country of the seven rivers, to whose intuitional

PHILIP NEIL MYTHS LEGENDS EXPLAINED

mes gray-skinned, and then recovers his original silver color in an endless cycle. surya surya is the sun god and is usually seen traveling across the sky in a chariot drawn by seven mares. the brahmins saw rudra (shiva) dancing in the sky, that supreme liberator who instantly releases people from their ignorance, who is kind and benevolent to his devotees. kurma purana band of worshipers rishis, brahmin priests, gather at the bottom of mount kailasa to listen to shiva s teachings. tiger of shiva as rudra, the howler, shiva is revered as lord of the beasts. he is often shown wearing a tiger skin and is god of the forest and of hunting. mount kailasa mount kailasa means the silver mountain. from it, the great river brahmaputra springs, flowing through tibet before turning south to join the

SALMANRUSHDIE THESATANICVERSES

ssenger seat, shouting through a megaphone that he intended to take strong action against this "communal" march if it was not disbanded at once. hindu--muslim business, srinivas thought; bad, bad. the police were treating the pilgrimage as some kind of sectarian demonstration, but when mirza saeed akhtar stepped forward and told the inspector the truth the officer became confused. sri srinivas, a brahmin, was obviously not a man who had ever considered making a pilgrimage to mecca, but he was impressed nevertheless. he pushed up through the crowd to hear what the zamindar was saying "and it is the purpose of these good people to walk to the arabian sea, believing as they do that the waters will part for them" mirza saeed's voice sounded weak, and the inspector, chatnapatna's station head o

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

his death, but in the late nineteenth and early twentieth centuries it experienced a rebirth. 67 in the twenty-first century, the teachings of caitanya are followed by many hindu communities throughout the world. his most readily recognized followers are members of the hare krishna movement. birth and early life caitanya was born on february 4, 1485. his father, jagannath mishra (or misra, was a brahmin, meaning he belonged to the highest caste, or social class, in india. his mother was sachi devi. the couple had had eight daughters, all of whom died soon after they were born. the couple s ninth child, a son named viswarup, survived. caitanya was their tenth child. caitanya was born in the town of navadvipa in west bengal, india. caitanya s name at birth was visvambhar (also spelled viswa

ayed a major role in the growth of indian nationalism. at the time of dayananda sarasvati s birth, india was a british colony, but his arya samaj and other organizations encouraged the desire among indians to achieve independence from great britain. birth and early life sarasvati was born as mula sankara in 1824, in tankara, a city in the modern-day indian state of gujarat. he came from a wealthy brahmin dayananda sarasvati. k. l. kamat/kamat s potpourri. 101 family. brahmins are the highest indian caste, or social hereditary class, which consists of religious leaders, teachers, and intellectuals. sankara received an education both in orthodox (traditional) hinduism and in the sanskrit language, the historical literary language of the religion. hindu religious practice often involves prese

: biographies 237 madhva and sudras, or laborers and farmers. in addition, a fifth caste, the untouchables, includes outcasts who perform unclean work such as the removal of waste and of dead animals. madhva believed that caste should be decided not by the status of one s family but of one s own nature or behavior. he believed that a spiritually enlightened untouchable was better than an ignorant brahmin, a view with which his followers agreed. his ideas were considered somewhat radical, and madhva made enemies on his journey. he often took part in debates with local religious leaders, and because his views were opposed to theirs, they became angry with him and some even threatened his life. at one point the contents of his library were stolen, although the texts were later returned after

y and the people around him began to experience good fortune. vardhamana came from a royal family and was considered a member of the warrior caste, called the kshatriya. castes are hereditary indian social classes. his mother, trishala, was related to the ruler of the nearby city of vaisali, and his father, siddhartha, was a local king. according to legend vardhamana was originally conceived by a brahmin mother, devananda (brahmins are the highest indian caste and are usually priests, religious teachers, and intellectuals) the embryo was then moved into trishala s womb. the legends also hold that vardhamana s conception was foretold to his mother in a series of dreams. these dreams, called auspicious dreams (favorable or lucky dreams) included images of a lion, the full moon, the rising su

dded as a term of respect to the names of only a handful of india s most prominent and respected teachers and theologians (those who study religion) during this period. the parts of ramanujacharya s name can also be written separately, as ramanuja acharya. sri, which means beauty or fortune in the ancient indian language of sanskrit, is also a title of respect. early life ramanuja was born into a brahmin family in the town of sri perumbudur, india. brahmins, mostly priests, teachers, and intellectuals, are the highest caste, or hereditary social class, in indian society. both ramanuja s father, asuri kesava, and his mother, kantimati, were descendants of aristocratic families. at the age of sixteen ramanuja married rakshakambal. soon after the wedding, asuri kesava died, leaving his son in

blending magic, superstition, and mysticism into their belief systems. they placed great emphasis on rituals and animal sacrifices. sankara almost singlehandedly reformed hinduism and restored some of its ancient teachings and intellectual foundations. in the twenty-first century the version of hinduism promoted by sankara is often referred to as intellectual hinduism. sankara was born to a poor brahmin couple in southern india. after studying under the guru govinda bhagavatpada, he became an ascetic, meaning he gave up all worldly comforts in pursuit of spiritual knowledge. he possessed great skill as a speaker, and he put this skill to use in winning scholars over in debates. he was able to persuade his listeners to set aside their rituals and cultish practices and place their faith in

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

of self is but a delusion, a mere mirrored reflection of shadows cast by some blinding sun; so hope some of us, as orpheus did when he sang: this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. h *the argonauts, iv, vol. ii, p. 110. this is but the chant of the brahmin and the buddhist as it has risen and fallen over the east for hundreds and thousands of years. there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched, from him, who alone shines, all else borrows its brightness, the whole world bursts into splendour at his shining .kathaka upanishad, v, 15. the veil of maya shrouds the true aspect of things;

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