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ALEISTER CROWLEY EIGHT LECTURES ON YOGA

confused its expression. 3. when it came to the point of preparing a simple analysis of the matter, the question arose: what terms shall we use? the mysticisms of europe are hopelessly muddled; the theories have entirely overlaid the methods. the chinese system is perhaps the most sublime and the most simple; but, unless one is born a chinese, the symbols are of really unclimbable difficulty. the buddhist system is in some ways the most complete, but it is also the most recondite. the words are excessive in length and difficult to commit to memory; and generally speaking, one cannot see the wood for the trees. but from the indian system, overloaded though it is by accretions of every kind, it is comparatively easy to extract a method which is free from unnecessary and undesirable implicati

dependent upon the behaviour of our senses; for the reality of our instruments, of our organs of sense, is just as much in need of description and demonstration as are the most remote phenomena. and we find ourselves forced to the conclusion that anything we perceive is only perceived by us as such 'because of our tendency so to perceive it' and we shall find that in the fourth stage of the great buddhist practice, mahasatipatthana, we become directly and immediately aware of this fact instead of digging it out of the holts of these interminable sorites which badger us! kant himself put it, after his fashion 'the laws of nature are the laws of our own minds' why? it is not the contents of the mind itself that we can cognise, but only its structure. but kant has not gone to this length. he

ALEISTER CROWLEY BOOK OF LIES

ed in all that "lives and moves and has its being. note this phrase, which is highly significant; the word "lives" excluding the mineral kingdom, the word "moves" the vegetable kingdom, and the phrase "has its being" the lower animals, including book of lies get any book for free on: www.abika.com 113 woman. this "toad" and "jewel" are further identified with the lotus and jewel of the well-known buddhist phrase and this seems to suggest that this "toad" is the yoni; the suggestion is further strengthened by the concluding phrase in brackets "keep us from evil, since, although it is the place of life, the means of grace, it may be ruinous [117] 54 kappa-epsilon-phi-alpha-lambda-eta nu-delta five and forty apprentice masons out of work! fifteen fellow-craftsmen out of work! three master mas

it y have been too rough for buddha, but it's (if anything) too dull for me. viens, beau negre! donne-moi tes levres encore! book of lies get any book for free on: www.abika.com 165 [168] commentary( omicron-theta) the title of this chapter is a place frequented by frater p. until it became respectable. the chapter is a rebuke to those who can see nothing but sorrow and evil in the universe. the buddhist analysis may be true, but not for men of courage. the plea that "love is sorrow, because its ecstasies are only transitory, is contemptible. paragraph 5. coote is a blackmailer exposed by the equinox. the end of the paragraph refers to catullus, his famous epigram about the youth who turned his uncle into harpocrates. it is a subtle way for frater p. to insist upon his virility, since oth

ALEISTER CROWLEY BOOK OF THE LAW

ry of the letters is done, and i want to go on to the holier place. iii,49: i am in a secret fourfold word, the blasphemy against all gods of men. iii,50: curse them! curse them! curse them! iii,51: with my hawk s head i peck at the eyes of jesus as he hangs upon the cross. iii,52: i flap my wings in the face of mohammed& blind him. iii,53: with my claws i tear out the flesh of the indian and the buddhist, mongol and din. iii,54: bahlasti! ompehda! i spit on your crapulous creeds. iii,55: let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! iii,56: also for beauty s sake and loves! iii,57: despise also all cowards; professional soldiers who dare not fight, but play; all fools despise! iii,58: but the keen and the proud, the royal and the

ALEISTER CROWLEY LIBER 777

ute and the beliefs of the disputants. time enough that these definitions and their inter-relation should be crystallised, even at the expense of accepted philosophical accuracy. 2. the principal sources of our tables have been the philosophers and traditional systems referred to above, as also, among many others, pietri di abano,2 lilly, eliphaz levi, sir r. burton, swami vivekananda, the hindu, buddhist, and chinese classics, the q ran and its commentators, the book of the dead, and, in particular, original research. the chinese, hindu, buddhist, moslem and egyptian systems have never before been brought into line with the qabalah; the tarot has never been made public. eliphaz levi knew the true attributions but was forbidden to use them* all this secrecy is very silly. an indicible arca

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ath, it is hard indeed to look it in the face. mankind has created a host of phantastic masks; people talk of "going to heaven "passing over, and so on; banners flaunted from pasteboard towers of baseless theories. one instinctively flinches from remembering one's last, as one does from imagining one's next, death<buddhist meditations of the ten impurities. weh note adenda: right, but it scares the dickens out of you! when i succeeded in the practice in my teens, i panicked out of using the related abilities for several years. this was without benefit of initiation> the point of view of the initiate helps one immensely. as soon as one has passed this pons asinorum, the practice becomes much easier. it is mu

hita. erdmann's "history of philosophy. a compendious account of philosophy from the earliest times. most valuable as a general education of the mind. 209 the spiritual guide of molinos. a simple manual of christian mysticism. the star of the west (captain fuller) an introduction to the study of the works of aleister crowley. the dhammapada (s.b.e. series, oxford university press) the best of the buddhist classics. the questions of king milinda (s.b.e. series) technical points of buddhist dogma, illustrated by dialogues. varieties of religious experience (james) valuable as showing the uniformity of mystical attainment. kabbala denudata, von rosenroth: also the kabbalah unveiled, by s. l. mathers. the text of the kabalah, with commentary. a good elementary introduction to the subject. konx

ALEISTER CROWLEY MAGICK WITHOUT TEARS

d a thousand times that amount today it would all go in the same direction. it is only when one is built in this way, to stand entirely aloof from all considerations of twopence halfpenny more or fourpence halfpenny less, that one obtains perfect freedom on this plane of discs. all the serious orders of the world, or nearly all, begin by insisting that the aspirant should take a vow of poverty; a buddhist bhikku, for example, can own only nine objects- his three robes, begging bowl, a fan, toothbrush, and so on. the hindu and mohammedan orders have similar regulations; and so do all the important orders of monkhood in christianity. our own order is the only exception of importance; and the reason for this is that it is much more difficult to retain one's purity if one is living in the worl

ation to circumstance "benevolence and righteousness" are actually deprecated! that any such ideas should ever have existed (says lao-tse) is merely evidence of the universal disorder. taoist sectaries appear to assume that perfection consists in the absence of any disturbance of the stream of nescience; and this is very much like magic without tears get any book for free on: www.abika.com 53 the buddhist idea of nibbana. we who accept the law of thelema, even should we concur in this doctrine theoretically, cannot admit that in practice the plan would work out; our aim is that our nothing, ideally perfect as it is in itself, should enjoy itself through realizing itself in the fulfillment of all possibilities. all such phenomena or "point-events" are equally "illusion; nothing is always no

i came to set them down in order, i had no idea what a long and difficult business it all was. still, it's a long lane, etc. we have seen that "two (or "many) are 20* i have discussed this and the following points very fully in book 4 part i, pp. 63-89 21 "vision" is a dreadfully bad word for it "trance" is better, but idiots always mix it up with hypnotism. 22* possibly almost identical with the buddhist neroda- samapatti. 41 unsatisfactory as origin, if only because they can always be reduced to "one; and "one" itself is no better, because, among other things, it finds itself forced to deny the very premises on which it was founded. shall we be any better off if we assume that "ex nihilo nihil fit" is a falsehood, that the origin of all things is nothing? let us see! o. shall we first gl

found to take the axioms of pessimism seriously. huxley, for all of his harping on the minor key, was an eupeptic tory. the culmination of the black philosophy is only found in schopenhauer, and we may regard him as having been obsessed, on the one hand, by the despair born of that false scepticism which he learnt from the bankruptcy of hume and kant; on the other, by the direct obsession of the buddhist documents to which he was one of the earliest europeans to obtain access. he was, so to speak, driven to suicide by his own vanity, a curious parallel to kiriloff in the possessed of dostoiewsky. we have, however, examples plentiful enough of religions deriving almost exclusively from the black tradition in the different stages. we have already mentioned the evangelical cults with their f

e yells with druken glee over the agony of his only son34. but in the same class, we must place christian science, so grotesquely afraid of pain, suffering and evil of every sort, that its dupes can think of nothing better than to bleat denials of its actuality, in the hope of hypnotizing themselves into anaesthesia. practically no westerns have reached the third stage of the black tradition, the buddhist stage. it is only isolated mystics, and those men who rank themselves with a contemptuous compliance under the standard of the nearest religion, the one which will bother them least in their quest of nothingness, who carry the sorites so far. the documents of the black school of magick have already been indicated. they are, for the most part, tedious to the last degree and repulsive to ev

philosophy of this school to that extent with considerable accuracy and vigour. the man who denounces life merely defines himself as the man who is unequal to it. the brave man rejoices in giving and taking hard knocks, and the brave man is joyous. the scandinavian idea of valhalla may be primitive, but it is manly. a heaven of popular concert, like the christian; of unconscious repose, like the buddhist; or even of sensual enjoyment, like the moslem, excites his nausea and contempt. he understands that the only joy worth while is the joy of continual victory, and victory itself would become as tame as croquet if it were not spiced by equally contin- 35* this passage appears to be a direct hint at the formula of the ix o.t.o, and the preparation of the elixir of life. 53 magic without tea

goes "to don nirmanakaya's humble robe is to forego eternal bliss for self, to help on man's salvation. to reach nirvana's bliss but to renounce it, is the supreme, the final step- the highest on renunciation's path" follows a common-sense comment by frater o.m "all this about gautama buddha having renounced nirvana is apparently all a pure invention of mme. blavatsky, and has no authority in the buddhist canon. the buddha is referred to, again and again, as having 'passed away by that kind of passing away which leaves nothing what- 40^ weh note: if homer can nod, so can crowley. the mineral called fool's gold is actually iron pyrites, not copper. it has a brassy look, and that might account for this error. 65 ever behind' the account of his doing this is given in the mahaparinibbana sutta

rvana's sinless stainless peace (or some 23 such twaddle- thank god i can't recall arnold's mawkish and unmanly phrase) and b.v.'s "dateless oblivion and divine repose" i insist on the "think that you wish" because, if the real you did really wish the real that, you could never have come to exist at all("but i don't exist "i know- let's get on) note, please, how sophistically unconvincing are the buddhist theories of how we ever got into this mess. first cause: ignorance. way out, then, knowledge. o.k, that implies a knower, a thing known- and so on and so forth, thought all the three waste paper baskets of the law; analysed, it turns out to be nonsense all dolled up to look like thinking. and there is no genuine explanation of the origin of the will to be. how different, how simple, how s

e in life, upon death; peace5 unutterable, rest, ecstasy" cap. ii, v. 9 "remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains (the continuation is amusing! vv. 10 and 11 read "o prophet! thou hast ill will to learn this writing. i see thee hate the hand& the pen; but i am stronger" at that time i was a hard-shell buddhist, sent out a new year's card "wishing you a speedy termination of existence" and this as a young man, with the world at my feet. it only goes to show) vv. 19, 20 "is a god to live in a dog? no! but the highest are of us. beauty and strength, leaping laughter and delicious languor, force and fire, are of us" this chapter returns over and over again to this theme in one form or 5 "peace: the

ALEISTER CROWLEY MEDITATION

r iii yama<wand> and niyama the hindus have place these two attainments in the forefront of their programme. they are the "moral qualities" and "good works" which are supposed to predispose to mental calm "yama" consists of non-killing, truthfulness, non-stealing, continence, and non-receiving of any gift. in the buddhist system "sila "virtue" is similarly enjoined. the qualities are, for the layman, these five: thou shalt not kill. thou shalt not steal. thou shalt not lie. thou shalt not commit adultery. thou shalt drink no intoxicating drink. for the monk many others are added. the commandments of moses are familiar to all; they are rather similar; and so are those given by christ<
g entirely different, the mere faculty of attention. thus, with them, to think of a cat is to "make samadhi" on that cat. they use the word jhana to describe mystic states. this is excessively misleading, for as we saw in the last section, dhyana is a preliminary of samadhi, and of course jhana is merely the wretched plebeian pali corruption of it<buddhist cannon is infinitely repulsive to all nice minds; and the attempt to use the terms of an ego-centric philosophy to explain the details of a psychology whose principal doctrine is the denial of the ego, was the work of a mischievous idiot. let us unhesitatingly reject these abominations, these nastinesses of the beggars dressed in rags that they have snatched from corpses, and follow the e

term showed that "god had not left himself without a witness even in this most idolatrous of nations. they had been mysteriously compelled to use it, not knowing what it meant" all this because of their emotional belief that they were better than the chinese. the most dazzling example of this is shown in the history of the study of buddhism. the early scholars simply could not understand that the buddhist canon denies the soul, regards the ego as a delusion caused by a special faculty of the diseased mind, could not understand that the goal of the buddhist, nibbana, was in any way different from their own goal, heaven, in spite of the perfect plainness of the language in such dialogues as those between the arahat nagasena and king melinda; and their attempts to square the text with their p

of refuse from which that self is to be built up. the magical instruments must be made before they are destroyed. this idea of karma has been confused by many who ought to have know better, including the buddha, with the ideas of poetic justice and of retribution. we have the story of one of the buddha's arahats, who being blind, in walking up and down unwittingly killed a number of insects [the buddhist regards the destruction of life as the most shocking crime] his brother arahats inquired as to how this was, and buddha spun them a long yarn as to how, in a previous incarnation, he had maliciously deprived a woman of her sight. this is only a fairy tale, a bogey to frighten the children, and probably the worst way of influencing the young yet devised by human stupidity. 102 karma does n

il "chesed" mercy, the 4th "emanation" of the absolute "chokmah" wisdom, the 2nd "emanation" of the absolute "choronzon "see" equinox v, the vision and the voice, 10th aethyr "city of the pyramids "see" equinox v, the vision and the voice, 14th aethyr "crux ansata" same as ankh "q.v "daath" knowledge, child of chokmah and binah in one sense; in another, the home of choronzon "dhammapada" a sacred buddhist book "elemental kings "see" 777 "geburah" strength, the 5th "emanation" of the absolute "gunas" three principles "see" bhagadvadgita, sic 777, etc "guru" teacher "hadit "see "liber legis" equinox vii. also "liber 555 "hathayoga pradipika" a book on physical training for spiritual purposes "hod" splendour, the 8th "emanation" of the absolute "kamma" pali dialect of karma "q.v "karma "that

ALEISTER CROWLEY THE LAW OF LIBERTY

's sake, for the chance of union "this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all" it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some "sin" should cut us off from "grace? by no means "be ye goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines, and wines that foam! also, take your fill and will of love as ye will, when, where, and with whom ye will! but always unto me" this is the only point to bear in mind, that every act must the l

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

quation. he cannot fail if he would; thus, his sorrows are but shadows- he could not see them if he kept his gaze fixed on his goal, the sun. al ii,10 "o prophet! thou hast ill will to learn this writing" the old comment 10. the prophet who wrote this was at this point angrily unwilling to proceed. the new comment as related in equinox i, vii, i was at the time of this revelation, a rationalistic buddhist, very convinced of the first noble truth "everything is sorrow" i supposed this point of view to be an absolute and final truth- as if apemantus were the only character in shakespeare! it is also explained in that place how i was prepared for this work by that period of dryness. if i had been in sympathy with it, my personality would have interfered. i should have tried to better my instr

practice. its code is that of a man of courage and honour and self-respect; contrasting admirably with the cringing cowardice of the damnation-dodging christians with their unmanly and dishonest acceptance of vicarious sacrifice, and their currish conception of themselves as 'born in sin 'miserable sinners' with 'no health in us' al iii,53 "with my claws i tear out the flesh of the indian and the buddhist, mongol and din" the new comment "the indian" the religion of hindustan, metaphysically and mystically comprehensive enough to assure itself the possession of much truth, is in practice almost as superstitious and false as christianity, a faith of slaves, liars and dastards. the same remarks apply roughly to buddhism 'mongol" presumably the reference is to confucianism, whose metaphysical

ALEISTER CROWLEY THE QABALAH

ptians. it equals ynda hwhy (yhnwdhay, interlaced, the eight-lettered name, thus linking the 7 to the 8. not that ma (recknoning as final, 700= 741= ctma, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of q, the perfect illusion, 10 10. also [k, kaph, the wheel of fortune. the identity is that of matter, fatality, change, illusion. it seems the buddhist view of the samsara-cakkram. 106. wn, nun, a fish. the number of death. death in the tarot bears a cross-handled scythe; hence the fish as the symbol of the redeemer. icqus= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 2 3 3 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of

ALEISTER CROWLEY THE SWORD OF SONG

h s defender! out! sceptic and sinner! see me! quail i? 455 i cite the little-go. you stare, and have no further use for paley! ascension day 17 mysticism does not need christ. krishna will serve, or the carpenter. the sacred walrus. god, some vestments, and lady wimborne. fearful aspect of john iii. 16. universalism. will god get the bara* slam? eternal life. divergent views of its desirability. buddhist idea. dogma of belief. but if you drink your mystic fill under the good tree igdrasil64 where is at all your use for christ? 460 hath krishna not at all sufficed? i hereby guarantee to pull a faith as quaint and beautiful as much attractive to an ass, and setting reason at defiance, 465 as zionism, christian science, or ladies leage,65 keep off the grass! from alice through the looking-gl

ord of song 50 in scenes iii, vi, and vii, edmund, disgusted beyond all meaure with gloucester s infamies, honourably and patriotically denounces him. the other scenes depict the miseries which follow the foolish and the unjust; and nemesis falls upon the ill-minded gloucester. yet shakespeare is so appreciative of the virtue of compassion (for shakespeare was, as i shall hope to prove one day, a buddhist) that cornwall, the somewhat cruel instrument of eternal justice, is killed by his servant. regan avenges her husband promptly, and i have little doubt that this act of excessive courtesy towards a man she did not love is the moral cause of her unhappy end. i would not that we should not attempt to draw any opinions as to the author s design from the conversation of the vulgar; even had w

iniscence of some previous incarnation about this: european critics may possibly even identify the passage. but at least the tibetans should be pleased* they were; thence the pacific character of the british expedition of 1904. a.c. notes 53 97. while their buddha i attack.30 many buddhists think i fill the bill with the following remarks on pansil. unwilling as i am to sap the foundations of the buddhist religion by the introduction of porphyry s terrible catapult, allegory, i am yet compelled by the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton* this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall

pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox literary school of buddhists, as grown at rangoon, exclaim with lear: how sharper than a serpent s tooth it is to have an intellect! how is this? listen, and hear! i find myself confronted with the crux: that a buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts are mere nonsense. if th

nterpret them. we must inqure: are they meant to be obeyed? or and this is my theory are they sarcastic and biting criticisms on existence, illustrations of the first noble truth; reasons, as it were, for the apotheosis of annihilation? i shall so that this is so. let me consider them precept upon precept, if the introduction of the hebrew visionary is not too strong meat for the little mary of a buddhist audience* lycidas, line 130. the school whose buddhism is derived from the canon, and who ignore the degradation of the professors of the religion, as seen in practice. the obvious caveat which logicians will enter against these remarks is that pansil is the five virtues rather than precepts. etymologically this is so. however, we may regard this as a clause on my side of the argument, no

the five virtues rather than precepts. etymologically this is so. however, we may regard this as a clause on my side of the argument, not against it; for in my view these are virtues, and the impossibility of attaining them is the cancer of existence. indeed, i support the etymology as against the futile bigotry of certain senile buddhists of to-day. and, since it is the current interpretation of buddhist thought that i attack, i but show myself the better buddhist in the act. a.c. a catch word for the stomach, from j.m. barrie s play little mary. the first precept. this forbids the taking of life in any form* what we have to note is the impossibility of performing this; if we can prove it to be so, either buddha was a fool, or his command was rhetorical, like those of yahweh to job, or of

l alternative (especially in case something should subsist below mere rupa, the command is not to achieve the* fielding, in the soul of a people, has reluctantly to confess that he can find no trace of this idea in buddha s own work, and called the superstition the echo of an older faith. a.c. the argument that the animals are our brothers is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. a.c the sword of song 54 impossible, the already violated in the act of commanding, but a bitter commentary on the foul evil of this aimless, hopeless universe, this compact of misery, meanness, and cruelty. let us pass on. the second precept the second precept is directed against theft. theft is th

dance and drink and revel! great scarlet mouths to kiss, and sorrow to the devil! if pangs ataxic creep, or gout, or stone, annoy us, queen morphia, grant thy sleep! let worms, the dears, enjoy us! iv. but since a chance remains that i surives the body (so talk the men whose brains are made of smut and shoddy, i ll stop it if i can (ah jesus, if thou couldest) i ll go to martaban to make myself a buddhist. v. and yet: the bigger chance lies with annihilation. follow the lead of france, freedom s enlightened nation! off! sacredotal stealth of faith and fraud and gnosis! come, drink me: here s thy health, arterio-sclerosis* let me die in a ditch, damnably drunk, or lipping a punk, or in bed with a bitch! i was ever a hog; muck? i am one with it! let me die like a dog; die, and be done with i

ece of confusion of thought and nomenclature! esoteric buddhism. also see the voice of the silence, or, the butler s revenge. not bp. butler. 366. ekam advaita.44 of course i now reject this utterly. but it is, i believe, a stage of thought necessary for many or most of us. the bulk of these poems was written when i was an advaitist, incredible as the retrospect now appears. my revision has borne buddhist fruits, but some of the advaita blossom is left. look, for example, at the dreadfully papistical tendency of my celebrated essay: after agnosticism allow me to introduce myself as the original irishman whose first question on landing at new york was, is there a government in this country? and on being told yes, instantly replied, then i m agin it. for after some years of consistent agnost

ALEISTER CROWLEY EQ I 1

suppressed. he reduced it to "cogito" or, to avoid the assumption of an ego "cogitatur" examining more closely this statement, we may still cavil at its form. we cannot translate it into english without the use of the verb to be, so, that, after all, existence is implied. nor do we readily conceive that contemptuous silence is sufficient answer of the further query "by whom is 115 it thought" the buddhist may find it easy to image an act without an agent; i am not so clever. it may be possible for a sane man; but i should like to know more about his mind before i gave a final opinion. but apart from purely formal objections, we may still inquire: is this "cogitatur" true? yes; reply the sages; for to deny it implies thought "negatur" is only a sub-section of "cogitatur. this involves, howe

ALEISTER CROWLEY EQ I 5

tially practical nature of our religion is again and again insisted upon in the holy books. though one man should know by heart a thousand stanzas of the law, and not practise it, he has not understood the dhamma. that man who knows and "practises" one stanza of the law, he has understood the dhamma, he is the true follower of the buddha. it is the practice of the dhamma that constitutes the true buddhist, not the mere knowledge of its tenets; it is the carrying out of the five precepts, and not their repetition in the pali tongue; ti is the bringing home into our daily lives of the great laws of love and righteousness that marks a man as "samma-ditthi" and not the mere appreciation of the truth of that dhamma as a beautiful and poetic statement of laws which are too hard to follow. this d

a man as "samma-ditthi" and not the mere appreciation of the truth of that dhamma as a beautiful and poetic statement of laws which are too hard to follow. this dhamma has to be lived, to be 28 acted up to, to be felt as the supreme idol in our hearts, as the supreme motive of our lives; and he who does this to the best of his ability is the right follower of the master- not he who calls himself "buddhist" but whose life is empty of the love the buddha taught. and because our lives are very painful, because to follow the good law in all our ways is very difficult, therefore we should not despair of ever being able to walk in the way we have learned, and resign ourselves to living a life full only of worldly desires and ways. for has not the master said "let no man think lightly of good, sa

e mere storing of merit can freedom be attained, it is not by mere merit that we can come to the great peace. this merit-gaining is secondary in importance to the purification and culture of our thought, but it is essential, because only by 30 the practice of "sila" comes the power of mental concentration that makes us free.1 in order that we may understand how this final and principal aim of our buddhist faith is to be attained, before we can see why particular practices should thus purify the mind, it is necessary that we should first comprehend the nature of this mind itself- this thought that we seek to purify and to liberate. in the marvellous system of psychology which has been declared to us by our teacher, the "citta" or thought-stuff is shewn to consist of innumerable elements whi

ltivation, by dint of meditation, of such qualities as are opposed to the evil tendencies we desire to eliminate; and in the central and practical feature of the instance adduced, the practice of definite meditation or mental concentration upon the good sankh ras, we have the key to the entire system of the purification and culture of the mind, which constitutes the practical working basis of the buddhist religion. if we consider the action of a great and complex engine- such a machine as drives a steamship through the water- we will see that there is, first and foremost, one central and all-operationg source of energy; in this case the steam which is generated in the boilers. this energy in itself is neither 1 sila must then be defined as the discipline essential to mental concentration

en bodily posture is to be considered. if we stand up to meditate, then a good deal of energy goes to maintain the standing posture. lying down is also not good, because it is associated in our minds with going to sleep. therefore the sitting posture is best. if you can sit cross-legged as buddharupas sit, that is best; because this position has many good sankh ras associated with in the minds of buddhist people. now comes the all-impoortant question of what we are to meditate upon. the subjects of meditation are classified in the books under forty heads; and in the old days a man wishing to practise "kammatthana" would go to some great man who had practised long, and had so attained to great spiritual knowledge, and by virtue of his spiritual knowledge that arahat could tell which of the

er and over again. the reason for the use of a formula of words is that, owing to the complexity of the brain-actions involved in the production of words, very powerful sankh ras are formed by this habit of silent repetition: the words serve as a very powerful mechanical aid in constantly evoking the idea they represent. in order to keep count of the number of times the formula has been repeated, buddhist people use a rosary of a hundred and eight beads, and thus will be found a very convenient aid. thus one formulates to oneself the ideal of the great teacher: one reflects upon his love and compassion, on all that great life of his devoted to the spiritual assistance of all beings; one formulates in the mind the image of the master, trying to imagine him as he taught that dhamma which has

kes that steam and maintains it at high pressure is the power of sila. a 58 man who breaks sila is putting out his fires; and sooner or later, according to his reserve stock of sila fuel, he will have little or no more energy at his disposal. and so, this sila is of eminent importance; we must avoid evil, we must fulfil all good, for only in this way can we obtain energy to practise and apply our buddhist philosophy; only in this way can we carry into effect that third rule of the stanza which has been our text; only thus can we really follow in our master's footsteps, and carry into effect his rule for the purification of the mind. only by this way, and by constantly bearing in mind and living up to his final utterance "athakho, bhikkhave, amentayami vo; vayadhmama sankhara, appamadena sa

ahdvnhi, interlaced, the eight-lettered name, thus linking the 7 to the 8. note that amn (reckoning n as final, 700= 741= amthsh, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of hb:qof, the perfect illusion, 10 x 10. also hb:peh-final hb:koph, kaph, the wheel of fortune. the identity is that of matter, fatality, change, illusion. it seems the buddhist view of the samsara-cakkram. 106. nvn, nun, a fish. the number of death. death in the tarot bears a cross-handled scythe; hence the fish as the symbol of the redeemer. iota chi theta upsilon sigma= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 x 2 x 3 x 3 x 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make

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the conception of the glowing fire" seen as a planet (perhaps mars) just enough to destroy the concentration; then it went out, dammit! 10.40. have attended to correspondence and other business and drunk a citron press the voice of the nadi began to resound. 10.50. have done "bornless one" in asana. good; yet i am filled with utter despair at the hopelessness of the task. especially do i get the buddhist feeling, not only that asana is intensely painful, but that all conceivable positions of the body are so. 11.0. still sitting; quite sceptical; sticking to it just because i am a man, and have decided to go through with it. 11.13. have done 10 p.y. cycles. a bit better,and a slight hint of the bhuchari siddhi foreshadowed. have been saying mantra; the question arises in my mind: 18 11.13

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ailors play jokes in crossing it! that is just mr. balsillie's attitude. for my own part i would even dare to speak disrespectfully of the equator rather than dismiss the vast subject of a world-religion in 180 pages, a large number of which are taken up with the practical jokes of such comic mariners in deep water as mr. myers and the rev. r.j. campbell. norman roe. balsillie for short- a.c. the buddhist review. quarterly, 1"s. founded, as "buddhism" in 1902, by allan bennett "lucifer, quomodo "cecidisti" rays from the realms of glory. by rev. septimus herbert, m. a. second edition. samuel bagster and sons, ltd, 2"s. 6"d. net. this book consists of theological discussions between two young men named percy and sidney! it must be a great help to a master of arts in attaining a second editio

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hat all harmony is lost; the brain fails to keep pace with its impressions, still less to codify and control them. it finds then that from the idea "cat" to the idea "mouse" is a journey through the million dying echoes of cat to the million dawn-rays of mouse, and that the journey takes a million times as long as usual. this analysis of a thought into its dawn, noon, and sunset, is well drawn in buddhist psychology<"see mrs. rhys david's book> often, too, most often, one of the "cat-echoes" will be so loud that the whole chain is shattered; the cat-echo becomes 46 the dominant, and its harmonics (or inharmonics) themselves usurp the throne- and so on and so on- through countless ages of insane hallucination. the same criticism applies to space; for in practice we judge of space by the tim

tates, it is immediately evident that if i am to render myself at all intelligible to english readers, a totally new system of classification must be thought out. the classical eight jhanas will be useless to us; the hindu system is almost as bad; the qabalistic requires a preliminary knowledge of the tree of life whose explanation would require a volume to itself; but fortunately we have, in the buddhist skandhas and the three characteristics which deny them, a scheme easily assimilable to western psychology. in "science and buddhism" i dealt in some detail with these skandhas; but i will briefly recapitulate. in examining any phenomenon and analysing it we first notice its name and form (nama and rupa "here is a rose" we say. in such a world live the entirely vulgar. next (with berkeley)

ciousness (vin n anam. the rose and the observer and their tendencies and relations have somehow vanished. the phenomenon (not the original phenomenon "a rose" but the phenomenon of the tendency to perceive the sensation of a rose) becomes a cloudless light; a static, no longer a dynamic conception. one has somehow got behind the veil of the universe. here live the mystic and the true artist. the buddhist, however, does not stop here, for he alleges that even this consciousness is false; that like all things it has the three characteristics of sorrow, change, and unsubstantiality. now all this analysis is a purely intellectual one, though perhaps it may be admitted that few philosophers have been capable of so profound and acute a resolution of phenomena. it has nothing to do with mysticis

lation to its elements, through the result of their union (i purposely take the "elementary chemistry" view of the matter) samadhi is therefore with the hindu a result, the result of results indeed. there are higher and lower forms. that called nirvikalpa-samadhi, when the trance results from banishing thought altogether, instead of concentrating on one thought, is the highest kind. but, with the buddhist, samadhi, though the state of mind meant is the same, is not an end, but a means. the holy-man-of-the-east must keep this state of mind unimpaired during his whole life, using it as a weapon to attack the three characteristics (the anthithesis of nibbana) even as one uses one's normal dualistic consciousness to attack that dualism. but i must observe that this idea is so tremendous that i

amma, to destroy his identity- and bhikku ananda metteyya cheerfully talks of practically perpetual samadhi as the first step to attainment! the hindu, too, asks this question. 78 "i" he says "define phenomena as changeful and atman the noumenon as without change. when challenged, i merely retort by distinguishing between atman and paramatman. you say the same, but for atman you say 'nibbana" the buddhist can only retort, rudely enough: there is no atman; and there is nibbana. the hindu probably mutters something about criticism of nibbana having forced some buddhists to a conception of parinibbana, simply but neatly defined as that to which none of the criticisms apply! yet atman and nibbana are defined in almost identical terms. it is clearly idle for us who know neither perfectly to att

. i am too blind to see the necessity of the section at all; i am far from convinced that the vin n anam phenomena do not represent finality; so stupendous are they that even to one who is accustomed to them it must always be difficult to imagine a state not merely beyond them but out of their dimension. yet. perhaps that which i now urge is indeed the great illusion. at least, having adopted the buddhist skandhas as the basis of my classification, i was bound in mere courtesy to give the buddhist doctrine as i have heard it from the one man who really understands it, bhikkhu ananda metteyya. if i could only understand him! 86 xx "if thou extendest the firey mind to the work of piety, thou wilt preserve the fluxible body "for three days and no longer need ye sacrifice- zoroaster. we are at

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is book which first made your reviewer aware of the existence of a secret mystical assembly of saints, and determined him to devote his whole life, without keeping back the least imaginable thing, to the purpose of making himself worthy to enter that circle. we shall be disappointed if the book has any less effect on any other reader. the perusal of the notes may be omitted with advantage. n. the buddhist review. quarterly. 1"s" unwilling as i am to sap the foundations of the buddhist religion by the introduction of porphyry's terrible catapult, allegory, i am yet compelled by the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton!1 this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i f

hed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox "literary"2 school of buddhists, as grown at rangoon, exclaim with lear "how sharper than a serpent's tooth is it to have an intellect" how is this? listen and hear! i find myself confronted with the crux: that, a buddhist convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic, whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts3 are mere nonsense. if t

o. however, we may regard this as a clause on my side of the argument, not against it; for in my view these are virtues, and the impossibility of attaining them is the cancer of existence. indeed, i support the etymology as against the futile bigotry of certain senile buddhists of to-day. and, since it is the current interpretation of buddhistic thought that i attack, i but show myself the better buddhist in the act. this forbids the taking of life in any form.4 what we have to note is the impossibility of performing this; if we can prove it to be so, either buddha was a fool, or his command was rhetorical, like those of yahweh to job, or of tannh user to himself "go! seek the stars and count them and explore! go! sift the sands beyond a starless sea" let us consider what the words can mea

hief. further, all voluntary action limits in some degree, however minute, the volition of others. if i 4 fielding hall, in "the soul of a people" has reluctantly to confess that he can find no trace of this idea in buddha's own work, and calls the superstition the "echo of an older faith" 5 the argument that "the animals are our brothers" is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. breathe, i diminish the stock of oxygen available on the planet. in those far distant ages when earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to th

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as a realist of the qabalistic school. in 1900 i left england for mexico, and later the far east, ceylon, india, burma, baltistan, egypt and france. it is idle here to detail the corresponding progress of my thought; and passing through a stage of hinduism, i had discarded all deities as unimportant, and in philosophy was an uncompromising nominalist, arrived at what i may describe as an orthodox buddhist; but however with the following reservations (1) i cannot deny that certain phenomena "do" accompany the use of certain rituals; i only deny the usefulness of such methods to the white adept. 177 (2) that i consider hindu methods of meditation as possibly useful to the beginner, and should not therefore recommend them to be discarded at once. with regard to my advancement, the redemption

ilosophise about them calmly, afforded me the means of a most clear investigation. i found that his case was exactly analogous to those of b. and myself; for, like us, he recognised in distinct inner types every possible sensation, our words making a visible emblematic procession before his eyes, and every perception of whatever sense becoming tangible to him as form and audible as music. 271 the buddhist there never was a face as fair as yours, a heart as true, a love as pure and keen. these things endure, if anything endures. but, in this jungle, what high heaven immures us in its silence, the supreme serene crowning the dagoba, what destined die rings on the table, what resistless dart strike me i love you; can you satisfy the hunger of my heart! nay; not in love, or faith, or hope is h

d to induce members of the higher grades of the universal order of b. f. to pay "dr "carolus "rex" sums of from two to twenty guineas for "magic mirrors" which we hope are worth as many pence. professor jacobus imperator. 345 glaziers' houses: or, the shaving of shagpat i will write him a very taunting letter "as you like it" in these latter days, when (too often) a newspaper proprietor is like a buddhist monk, afraid to scratch his head lest he should incommode his vermin, it is indeed a joy for a young and nameless author to be presented with a long sword by a cordial editor, with the injunction "there, my lad, sweep away, never mind what you hit- i'll stand the racket" whoosh! off we go. one, two, three- crash! what's that "aere perennus? or a perennial ass> let us see- a very curious p

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self-same instruments and opportunities, turns out a daub or botch,is twenty times more curious than all the musings of the mystics, works of the rosicrucians, or the mechanical contrivances which seem to-day so fine, and which our children will disdain as clumsy (r. b. cumminghame graham in his preface to "the canon. 6 form here is synonymous with the hindu m y, it is also the chief power of the buddhist devil, mara, and even of that mighty devil, choronzon. this form? sense perception. what will destroy this form, and reveal to us that which lies behind it? 49 presumably cessation of sense perception. how can we prove our theory? by cutting away every perception, every thought- form as it is born, until nothing thinkable is left, not even the thought of the unknowable. the man of science

longer "i am it."26 and with the is upanishad he whispered: into dense darkness he enters who has conceived becoming to be naught, into yet denser he who has conceived becoming to be aught. 24 kena upanishad, 11. 25 taittir ya br hmana, 2. 7. 26 "i.e "existence is" hb:heh hb:yod hb:heh hb:aleph hb:resh hb:shin hb:aleph hb:heh hb:yod hb:heh hb:aleph. abandoning this limbo of causality, just as the buddhist did at a later date, he tackled the practical problem "what am i? to hell with god" the self is the basis for the validity of proof, and therefore is constituted also before the validity of proof. and because it is thus formed it is impossible to call it in question. for we many call a thing in question which comes up to us from without, but not our own essential being. for if a man calls

t in the case of the mahometan religion and its sufi adepts, who drank the vintage of bacchus as well as the wine of iacchus. the question of chastity is again one of those which rest on temperament and not on dogma. it is curious that the astute vivek nanda should have fallen into this man-trap. 63 swami vivek nanda "raja yoga" p. 45. 64 the bhagavad-g ta, vi, 16, 17. 65 or more correctly as the buddhist puts its- skilfulness and unskilfulness. 66 "konx om pax" by a. crowley, pp. 62, 63. fault is the seer's and not in the thing seen, and that the seer is still in an unbalanced state. never forget blake's words "those who restrain desire do so because theirs is weak enough to be restrained; and the restrainer or reason usurps its place and governs the unwilling."67 do not restrain your des

statement in the dhammapada that "all that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts:"204 is equally true of the ved nta as it is of buddhism. but, in the former we get the great doctrine and practice of the siddhis directly attributable to a mastering of the emotions and then to a use of the same, which is strictly forbidden to the buddhist, but which eventually under the mah y na buddhism of china and tibet forced itself once again into recognition, and which, even as early as the writing of "the questions of king milinda" unless the beautiful story of the courtesan bindumati be a latter day interpolation, was highly thought of under the name of an "act of truth" thus, though king sivi gave his eyes to the man who begged th

ey will very soon cease to care if there is a god or if there is a no-god; but, if i give them the slightest cause to expect any reward outside cessation of sorrow, it would set them all 130 cackling over the future like hens over a china egg, and soon they would be back at the old game of counting 205 "the questions of king milinda" iv. i, 48. see also the story of the holy quail in rhys davids "buddhist birth stories" p. 302. these iddhis are also called abhijny s. there are six of them (1) clairvoyance (2) clairaudience (3) powers of transformation (4) powers of remembering past lives (5) powers of reading the thoughts of others (6) the knowledge of comprehending the finality of the stream of life. see also "konx om pax" pp. 47, 48. 206 "the questions of king milinda" iii, 4, 6. 207 "ib

f dishonourable ones, in spite of their having no freedom of choice between good and evil "let us not lose ourselves in vain speculations of profitless subtleties" says the dhammapada "let us surrender self and all selfishness, and as all things are fixed by causation, let us practise good so that good may result from our actions" just as if it could possibly be done if "all things are fixed" the buddhist, in theory having postulated that all fowls lay hardboiled eggs, adds, the ideal man is he who can only make omelettes. 212 "the questions of king milinda" iv, 2, 5. no "soul "in the highest sense,"213 gotama had to postulate some vehicle which would transmit the sorrow of one generation to another, of one instant of time to the next; and, not being able to use the familiar idea of atman

when they read this; but, in spite of their statement that the hindu nirvana, the absorption into brahman, corresponds not with their nibb na, but with their fourth ar pa-vimokha, we nevertheless maintain, that in essence nirvana and nibb na are the same, or in detail, if logic is necessary in so illogical an argument, it certainly sided rather with nirvana than nibb na. nibb na is final says the buddhist, when once an individual enters it there is no getting out again, in fact a kind of spiritual bastille, for it is niccain, changeless; but brahman is certainly not this, for all things in the universe originated from him. this is as it 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 wh

st, when once an individual enters it there is no getting out again, in fact a kind of spiritual bastille, for it is niccain, changeless; but brahman is certainly not this, for all things in the universe originated from him. this is as it 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 br

ind. the other, who has a scientifically trained mind, knows that at each point upon the surface of the lake the particles of water are only rising and then falling in 136 their place, that each particle in turn is passing on its motion to its neighbours. to the first there is a translation of matter, to the second one of force "the ved ntist has seen substance, an enduring principle, an ens; the buddhist only qualities, themselves in all their elements ever changing, but the sum-total of their doing passing steadily on, till the wave breaks upon nibb na's shore, and is no more a wave for ever" we have not space to criticise this, all we will ask is- what is the difference between force and matter, and if the annihilation of the one does not carry with it the annihilation of the other irre

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i twiddle my thumbs so- we call that the plus direction: and sometimes "so- the minus direction. now i lost count years and years ago; and so whichever way i twiddle, i may be getting further and further from equality. then how- i ask you- may man attain to the universal equilibrium "wouldn't it be safer not to twiddle at all" suggested rolles meekly "inglorious youth" retorted the brother "base buddhist! so you could never equalize the count! no! my plan is- always to widdle one way. it is an even chance that my way is right "but if you should be wrong "i shall be damned, i suppose" 144 "and if you should succeed, and equalise the count "i have no idea "but "ungenerous, unsympathetic youth! i wager you have not divined my difficulty "it "all" seems very difficult "but my supreme, my crus

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ly taking himself in hand, endeavouring to live the life of the spirit, refusing any longer to live a self-centred atomic life; you will have him searching for his place within the greater whole, finding it by means of definite self-initiated endeavour, and then unifying himself with that group. this is all that is really meant by the teaching given about the path in the protestant, catholic, and buddhist churches. they all teach the treading of this path, calling it by different names, such as the way, the noble eightfold path, the path of illumination, or the path of holiness. yet it is the one path, that which shineth ever more and more unto the perfect day. we can look, too, for the development of the power to think abstractly, and for the awakening of the intuition. as the great races

ALICE A BAILEY05 THE LIGHT OF THE SOUL

, therewith to be content" that state has to be attained before the mind can be so quieted that the things of the soul can find entrance. 31. yama (or the five commandments) constitutes the universal duty and is irrespective of race, place, time or emergency. this sutra makes clear the universality of certain requirements, and by a study of these five commandments which form the basis of what the buddhist calls "right conduct" it will be seen that they form the basis of all true law and that their infringement constitutes lawlessness. the word translated duty or obligation, could well be expressed by that comprehensive term dharma in respect to others. dharma means literally the proper working out of one's obligations (or karma) in the place, surroundings and environment where fate has put

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

realized becomes apparent when we note the wide study of comparative religion, and the interplay between the races. these two factors are steadily breaking down the old barriers, and demonstrating the oneness of the human soul. speaking generally, this way is almost universally divided into three main divisions, which are to be seen, for instance, in the three great religions, the christian, the buddhist and the hindu faiths. in the christian church, we speak of the path of probation, the path of holiness, and the path of illumination. dr. evans-wentz of oxford, in his introduction to tibet's great yogi, milarepa, quotes a hindu teacher in the following terms "the three chief tibetan schools, to my mind, mark three stages on the path of illumination or- 81- from intellect to intuition cop

n and illumination. the method in chinese buddhism one of the main contributions to the process of enlightenment is an understanding of the way in which the buddha found the light. it demonstrates in a most remarkable way the use of the mind to overcome ignorance and its subsequent futility to carry a man on into the world of light and spiritual being. dr. suzuki, professor of zen buddhism at the buddhist college at kyoto, tells us about it in the following illuminating paragraphs. he tells us that it was through "supreme- 82- from intellect to intuition copyright 1998 lucis trust perfect knowledge" that the buddha arrived at the wisdom which changed him from a bodhisattva into a buddha. this knowledge is..a faculty both intellectual and spiritual, through the operation of which the soul i

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

e of humanity and by a desire to help the race. such a man is a spiritual man. the problem of god in the world of religion we shall see the solution of the second problem, and the ridding of the human consciousness of another area of doubt. the fact of god will be established and men's questioning in this respect will end. such a god will not be a national or a racial god; not christian, hindu or buddhist. such a god will not be a figment of man's creative imagination or an extension of his own consciousness, but a deity of essential life, who is the sum total of all energies; the energy of life itself, the energy of love, the energy of intelligence, of active experience, and that energy which produces the interplay between the seen and the unseen; a god most surely transcendent, but at th

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

we shall see the resurrection of the essentials of christianity and the revivifying of the form which is so rapidly crystallising. 2 it is of interest to recall that other teachings besides that of christianity have emphasised these five important crises that occur, if so desired, in the life of those human beings who take their stand upon their essential divinity. both the hindu teaching and the buddhist faith have emphasised them as evolutionary crises which we may not ultimately escape; and a right- 9- from bethlehem to calvary copyright 1998 lucis trust understanding of the interrelation of these great world religions may eventually bring about a truer understanding of all of them. the religion of the buddha, though preceding that of the christ, expresses the same basic truths, but phr

s nothing but a valuable gain to us, an enriching of our consciousness, when we realise the unity, and at times the uniformity of the teaching as it is given in both the east and the west. for instance, the fourth event in christ's life, the crucifixion, finds a parallel in the fourth initiation of the oriental teaching which is called the great renunciation. there is an initiation, called in the buddhist terminology the "entering of the stream" and there is in the life of jesus an episode which we call the "baptism in jordan" the story of christ's birth at bethlehem can be paralleled in practically every detail in the lives of earlier messengers from god. these proved facts should surely evoke from us the recognition that though there are many messengers there is only one message; but thi

summed up in the one word service. they are expressed through inclusiveness and non-separateness. it is here that the church, as usually understood, meets its major challenge. is it spiritual enough to let go of theology and become truly human? is it interested enough to widen its horizon and recognise as truly christian all who demonstrate the christ spirit, whether they be hindu, mohammedan, or buddhist, whether they are labelled by any name other than that of orthodox christian? another basic thought emerges out of all that we have considered. it is whether or not we are today transiting out of the age of authority into the age of experience, and whether this transition does not indicate that the race is rapidly preparing for initiation. we are revolting from doctrines, having very litt

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

y is accomplished upon the physical plane and its technique is understood, man can then achieve escape from the physical body in full, waking continuity of consciousness. when a similar work has taken place on the higher plane and the "bridge" is satisfactorily built, then the "initiate" can escape from the limitations of form life and enter into that state of consciousness called nirvana, by the buddhist. this high state of being has to be entered also in full continuity of consciousness. both these major crises in the life of the soul, one leading to physical incarnation and one producing the liberation of the soul from that condition, are, and must always be, the result of group vibration, of group impulse, group incentive and group impetus. one impetus originates in the group of souls

es humanity is governed and controlled; i would say most definitely controlled, for this is only a simple statement of the case- 95- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust it is this realisation of man's fundamental bias or controlling factor that lies behind the teaching given by the buddha, and which is embodied in the four noble truths of the buddhist philosophy, which can be summarised as follows: the four noble truths a. existence in the phenomenal universe is inseparable from suffering and sorrow. b. the cause of suffering is desire for existence in the phenomenal universe. c. the cessation of suffering is attained by eradicating desire for phenomenal existence. d. the path to the cessation of suffering is the noble eightfold path

might here be touched upon before we proceed with our study of the seven psychological tendencies of deity. we have spoken here of god in terms of person, and we have used therefore the pronouns, he and his. must it therefore be inferred that we are dealing with a stupendous personality which we call god, and do we therefore belong to that school of thought which we call the anthropomorphic? the buddhist teaching recognises no god or person. is it, therefore, wrong from our point of view and approach, or is it right? only an understanding of man as a divine expression in time and space can reveal this mystery. both schools of thought are right and in no way contradict each other. in their synthesis and in their blending the truth as it really is can begin aye, dimly to appear. there is a

e life is to speak in terms of person, of individuality. hence we speak of god as a person, of his will, his nature and his form- 141- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust behind the manifested universe, however, stands the formless one, that which is not an individual, being free from the limitations of individualised existence. therefore the buddhist is right when he emphasises the non-individualised nature of deity and refuses to personalise divinity. the father, son and holy spirit of the christian theology, embodying as they do the triplicities of all theologies, disappear also into the one when the period of manifestation is over. they remain as one, with quality and life untouched and undifferentiated, as they are when in manifes

ristian, he will see one of the beautiful and vital thought forms of the christ there to be found and in the wonder of that revelation, his love and his imagination and all that is best in him will be evoked in adoration and mystery. hence some of the inspired writings and illumined visions of the mystic. if he is a hindu, there may come to him a vision of the lord of love, shri krishna, or, if a buddhist, he may see the lord of light, the buddha, in all his radiance. if he is an occult student, or a theosophist or rosicrucian, he may see a vision of one of the masters or of the entire hierarchy of adepts; he may hear words spoken and thus feel assured, past all controversy, that the great ones have chosen him for special privilege and for unique service. and yet, his consciousness has nev

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ement is an attitude of goodwill and a constant effort to foster right human relations. world unity will be a fact when the children of the world are taught that religious differences are largely a matter of birth; that if a man is born in italy, the probability is that he will be a roman catholic; if he is born a jew, he will follow the jewish teaching; if born in asia, he may be a mohammedan, a buddhist, or belong to one of the hindu sects; if born in other countries, he may be a protestant and so on. he will learn that the religious differences are largely the result of man-made quarrels over human interpretations of truth. thus gradually, our quarrels and differences will be offset and the idea of the one humanity will take their place. much greater care will have to be given in pickin

bringing on the degeneration of the churches. in the oriental religions a disastrous negativity has prevailed; the truths given out have not sufficed to better the daily life of the believer or to anchor the truths creatively upon the physical plane. the effect of the eastern doctrines is largely subjective and negative as to daily affairs. the negativity of the theological interpretations of the buddhist and hindu scriptures have kept the people in a quiescent condition from which they are slowly beginning to emerge. the mohammedan faith is, like the christian, a positive presentation of truth though very materialistic; both these faiths have been militant and political in their activities. the great western faith, christianity, has been definitely objective in its presentation of truth;

king an active lead in producing a new and better world. and still humanity waits. humanity wants above all else assurance that god is and that there is a divine plan a plan which fits into the scheme of things and which holds within it both hope and strength. men want the conviction that christ lives; that the coming one for whom all men wait will come and that he will not be christian, hindu or buddhist but will belong to all men everywhere. men want to be assured that a great spiritual revelation is due and cannot be arrested and that there lies ahead of them a spiritual future as well as a material one. it is with this demand and this opportunity that the churches are faced. what is the solution of this intricate and difficult relationship throughout the world? a new presentation of tr

ity on the spiritual essentials has been achieved. this carefully determined uniformity will aid men everywhere to strengthen each other's work and enhance powerfully the stream of thought energy which can be directed towards those spiritual lives, working under the christ, who stand expectantly waiting to come to the aid of humanity. at present the christian religion has its great festivals; the buddhist keeps his particular set of spiritual events, and the hindu has still another list of holy days, as has also the mohammedan. is it not possible that in the world of the future, men everywhere and of all faiths will keep the same holy days and unite in honour of the same festivals? this will bring about a pooling of spiritual resources and a united spiritual effort, plus a simultaneous spi

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

st within a few minutes. this makes it uniquely possible for him to work in the future. the development of spiritual recognition is the great need today in preparation for his reappearance; no one knows in what nation he will come; he may appear as an englishman, a russian, a negro, a latin, a turk, a hindu, or any other nationality. who can say which? he may be a christian or a hindu by faith, a buddhist or of no particular faith at all; he will not come as the restorer of any of the ancient religions, including christianity, but he will come to restore man's faith in the father's love, in the fact of the livingness of the christ and in the close, subjective and unbreakable relationship of all men everywhere. the facilities of the entire world of contact and relation will be at his dispos

ual dismay and this spiritual demand have assumed a paramount place in the consciousness of the christ. when he reappears and when his church, hitherto invisible, appears with him, what can they do to meet this demanding cry and this intensified attitude of spiritual perception with which they will be greeted. they see the picture whole. the cry of the christian for spiritual help, the cry of the buddhist for spiritual enlightenment, and the cry of the hindu for spiritual understanding along with the cries of all- 77- the reappearance of the christ copyright 1998 lucis trust those who have faith or have no faith must be met. the demands of humanity are rising to their ears and the christ and his disciples have no sectarian scruples, of that we may be sure. it is impossible to believe that

the history of the spiritual unfoldment of the world and the procedure followed in writing the world scriptures. secondly, the establishing of a certain uniformity in the world religious rituals will aid men everywhere to strengthen each other's work and enhance powerfully the thought currents directed to the waiting spiritual lives. at present, the christian religion has its great festivals, the buddhist keeps his different set spiritual events, and the hindu has still another list of holy days. in the future world, when organised, all men of spiritual inclination and intention everywhere will keep the same holy days. this will bring about a pooling of spiritual resources, and a united spiritual effort, plus a simultaneous spiritual invocation. the potency of this will be apparent. let me

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

illusion has deepened and grown in time, the original simplicity (as it was conveyed by its revealers) has been lost. all basic revelations are presented in the simplest forms. accretion after accretion crept in; the minds of men made the teaching complex through their mental dissertations until the great theological systems were built up which we call, for instance, the christian church and the buddhist system. their founders would have much difficulty in recognising the two or three fundamental and divine facts or truths which they sought to reveal and emphasise, so great is the mantle of illusion which has been thrown over the simple pronouncements of the christ and of the buddha. the vast cathedrals and the pompous ceremonies of the orthodox are far removed from the humble way of the

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

initiation. b. the first planetary initiation" 2. pisces "shines as a symbol of the past, present and future spiritual saviours (i. 717) 3 "kepler states as a positive fact that at the moment of the incarnation (of christ) all the planets were in conjunction in the sign pisces. the constellation of the messiah (i. 717) 4. on the porticos of buildings sacred to votive offerings to the dead, in the buddhist religion, are ornaments of a "cross formed of two fishes (iii. 151) 5 "the sign of the messiah's coming is the conjunction of jupiter and saturn in the sign pisces (iii. 152) taurus, the bull the second sign of the zodiac references in the secret doctrine 1 "all the sun-gods. have been mystically connected with the constellation taurus and were called the first (i. 720) 2. taurus is regar

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

the life of the arcane school, at least temporarily. in the higher degrees, the arcane school emphasises the nature of the plan, the new evolutionary cycle into which humanity is at this time entering and the immediacy of the return of the christ as taught in all the world religions. the christian looks forward to the advent of christ, the jew is still expectant of the coming of the messiah, the buddhist is waiting for the coming of the boddhisattva, the hindu for the coming avatar and the mohammedan for the appearance of the imam mahdi. the universality of this teaching, plus the general expectancy is a major argument for the factual nature of the truth involved. the widespread acceptance of any truth down the ages and in every civilisation and culture is indicative of a divinely present

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ement is an attitude of goodwill and a constant effort to foster right human relations. world unity will be a fact when the children of the world are taught that religious differences are largely a matter of birth; that if a man is born in italy, the probability is that he will be a roman catholic; if he is born a jew, he will follow the jewish teaching; if born in asia, he may be a mohammedan, a buddhist, or belong to one of the hindu sects; if born in other countries, he may be a protestant and so on. he will learn that the religious differences are largely the result of man made quarrels over human interpretations of truth. thus gradually, our quarrels and differences will be offset and the idea- 61- education in the new age copyright 1998 lucis trust of the one humanity will take their

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

of mankind. recognition only is required, but (and this is a factor to be noted) recognition is being withheld until the kingdom of souls can be safeguarded from the narrow claims of any church, religion or organisation; many will claim (as they have ever done) that admittance into the kingdom of god is to be found through their particular separative group. the kingdom of god is not christian, or buddhist, or to be found focussed in any world religion or esoteric organisation. it is simply and solely what it claims to be: a vast and integrated group of soul-infused persons, radiating love and spiritual intention, motivated by goodwill, and rooted in the human kingdom, as the kingdom of men is rooted in and is a break-away from the animal kingdom- 282- discipleship in the new age- volume ii

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

history of the spiritual unfoldment of the world and in the procedure followed in writing the world scriptures. secondly, the establishing of a certain uniformity in the world religious rituals will aid men everywhere to strengthen each other's work and enhance powerfully the thought currents directed to the waiting spiritual lives. at present, the christian religion has its great festivals, the buddhist keeps his different set of spiritual events, and the hindu has still another list of holy days. in the future world, when organised, all men of spiritual inclination and intention everywhere will keep the same holy days. this will bring about a pooling of spiritual resources and a united spiritual effort, plus a simultaneous spiritual invocation. the potency of this will be apparent. let

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

here, with the result of a great broadening of the human aspiration. this work is as yet embryonic, but it should receive increasing attention. eventually it will demonstrate as the main linking unit between the east and the west, particularly if shri krishna is shown to be an earlier incarnation of the lord of love, the christ. thereby three major world religions the christian, the hindu and the buddhist will be intimately related, whilst the mahommedan faith will be found to be linked to the christian faith because it embodies the work of the master jesus as he overshadowed one of his senior disciples, a very advanced initiate, mahomet. a close study of all the above will indicate to you the lines along which i would like to see the work expand in future years. i would ask for a careful

d the fellowship of man, can do great things for the race. great britain is learning a sense of values, and being drawn away from materialism through great privation; it is hoped that she will consciously renounce materialism. i would like to remind you here that the spiritual hierarchy of our planet cares not whether a man is a democrat, a socialist or a communist, or whether he is a catholic, a buddhist, or an unbeliever of any kind. it cares only that humanity as a whole avail itself of spiritual opportunity. it is an opportunity which is present today in a more compelling way than ever before. 2. man's steady awakening to better understanding the general effect of these clashing ideologies and the result of the war among the world religions have started men thinking in every land. men

AN INTRO TO STUDY OF THE KABALAH

thee, it is to pass down through it that i formed thee from myself' and so the soul is forced to incarnate and sink into the world where matter will imprison him, where he must suffer, but where he may overcome and from whence he must rise again. the zohar adds the statement "and whatever the man learns and displays on earth life, he knew before his incarnation" this is a parallel doctrine to the buddhist scheme of re-incarnation with karma as god--eternal law, relentlessly compelling the individual ego to a new earth life. christian ginsburg states that a "transmigration of souls" was the belief of the pharisees in the time of josephus; and this dogma was held by many jews up to the ninth century of our era. the caraite jews have accepted it ever since the seventh century. st. jerome says

BALANONES TEMPLE OF SET FAQ

ation, and 2) no setian may be a member of an organization which condones or takes part in the violation of society's laws to the detriment of society. that first limitation has often been a subject for discussion by people who don't understand it or who want clarification. one clarification i posted to alt.pagan in 1996 was "the temple of set wouldn't care if a setian chooses to participate in a buddhist retreat, an indian sweat lodge, a thelemic gnostic mass, a passover seder, a pagan circle, or whatever. part of being an adept magician is being able to see and mesh with whatever magic is taking place, understanding the causes of the ceremony and participating in those causes as appropriate to our own will "however, if someone claimed to seriously believe in the wheel of karma, and that

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

appendices appendix a: the warlord s tantra appendix b: the perfect feast petition offering appendix c: the lightning garland fragment appendix d: fragments from the unprecedented elegant explanations bibliography biographical sketch 71 72 73 85 90 93 113 113 118 121 123 126 133 143 143 147 152 153 194 207 212 219 230 vi list of figures 1. tsiu marpo. 2. an example of..kin.-script. 3. the tibetan buddhist king trisong deutsen. 4. padmasambhava. 5. tamdrin, the wrathful aspect of avalokite.vara. 6. the jokwukhang temple, residence of tsiu marpo at samy monastery. 7. inner courtyard of the jokwukhang. 8. the central tsiu marpo statue within the jokwukhang. 9. the tsiu marpo statue at k ndeling monastery, lhasa. 10. the tsiu marpo statue at sera monastery, lhasa. 11. the central tsiu marpo st

hasa. 13. a common iconographic representation of tsiu marpo. 14. a colored drawing of tsiu marpo at tengy ling monastery, lhasa. 15. a statue of tsiu marpo at the jokwukhang. 16. a general representation of a ma..ala diagram. 17. a grand ma..ala painted on the wall of the but n temple, gyantse. 18. more ma..alas on the walls of the but n temple, gyantse. 19. the giant demoness pinned by thirteen buddhist temples. 20. the jokhang temple at the center of lhasa. 21. samy monastery. 22. torma offerings kept behind glass at tengy ling monastery. 23. torma offerings in the g nkhang at k ndeling monastery. 24. title page of the warlord s tantra. 25. tibetan page from the warlord s tantra (1) 26. tibetan page from the warlord s tantra (2) xi 25 26 27 28 42 42 43 44 45 46 63 64 65 66 67 68 68 69 7

ing and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba. ix abstract i propose to examine the mythological and ritual significance of an important yet little-known tibetan protector deity named tsiu marpo (tsi u dmar po. tsiu marpo is the protector deity of samy (bsam yas) monastery (est. 779 c.e, the oldest buddhist monastery in tibet. almost nothing is known of this figure in available scholarship. de nebesky-wojkowitz 1998, gibson 1991, and kalsang 1996 are the only secondary sources available on tsiu marpo, and the latter source provides a very poor and rudimentary history. the first two sources are informative; however, de nebesky-wojkowitz is outdated and gibson only briefly examines tsiu marpo

lieus, particularly lay and monastic communities. x figure 1. tsiu marpo (tenzin 1975, p. 415) xi introduction since the arrival of buddhism in tibet during the seventh century c.e, the religion has had a complex, at times uncomfortable, relationship with the indigenous religious forces of the land. in cultural myth and history, this relationship is personified by the constant interaction between buddhist agents and supernatural deities of the tibetan landscape. this interaction is not wholly unique to tibet and can be found in the development of buddhism in china, japan, sri lanka, and elsewhere in asia. however, what is unique is how such relationships develop, given tibet s particular history, and how the forces involved help solidify the buddhist community along lay and monastic divisi

tibet and can be found in the development of buddhism in china, japan, sri lanka, and elsewhere in asia. however, what is unique is how such relationships develop, given tibet s particular history, and how the forces involved help solidify the buddhist community along lay and monastic divisions, the two major social elements of the religion. these two divisions have a complex relationship in all buddhist communities; they are symbiotic because the monastic community relies materially on the lay community, while the latter relies spiritually on the former. nonetheless, the goals of these communities are different, with the monastic community concerned with enlightenment and the lay community concerned with more pragmatic interests.1 the tibetan cultural landscape is overrun with the lives

ligious history of tibet and continue to have a strong presence in the daily practice and worship of tibetans. as such, to better understand tibetan religious history and practice it is important to study these deities, where they come from, and how they evolve. despite this importance, very little research has been conducted on tibetan deities, compared to the overwhelming scholarship on tibetan buddhist philosophy. i suspect this is a preferential bias that still exists toward the high value of buddhist philosophy and the belief that it is the core of buddhist religion.2 the central perspective of my study is that this biased attitude is simply 1 this division of concerns is not mutually exclusive, as lay members of a buddhist community do have a long-term interest in enlightenment and m

c community members have practical motivations in daily life. these issues will be explored further in this study as well as in the conclusion. 2 bentor (1996, p. xix) makes a similar observation about ritual "the great majority of studies on tibetan buddhism focus on scholastic and philosophical aspects. yet, the greatest tibetan intellectuals today, as in the past, engage themselves not only in buddhist philosophy, but in ritual performances as well if the tradition itself does not divide philosophy from ritual, there is no justification for the fact that ritual is so often belittled or ignored by scholars of tibetan buddhism" 1 that. in order to have a fuller understanding of buddhism and its practice in tibet, an exploration of its deities and their involvement in ritual is necessary

etailed examination of one single deity. the goal of this thesis, then, is to provide a different perspective by focusing exclusively on the mythic career of a particular tibetan deity. this deity is tsiu marpo. tsiu marpo tsiu marpo (tsi u dmar po, literally "red pith" is a tibetan protector deity (tib. chos skyong; skt. dharmap.las, which signifies that he has been assigned as a guardian of the buddhist teachings, ensuring its continued survival in tibet, and, by extension, the world. as such, he is a worldly deity, a classification that will be examined below. tsiu marpo resides at samy (bsam yas) monastery (est. 779 c.e, the oldest buddhist monastery in tibet. it would seem this connection to such a central location in tibetan history would be enough to warrant a prolonged examination

the details of which are provided in chapter 2. the information garnered from this trip permeates this work. the secondary diachronic elements of this study have been pulled from the above works and secondary materials. the central goal of this thesis is to provide a detailed description and greater analysis of tsiu marpo, and through him the relationship between protector deities and the tibetan buddhist community. however, this cannot be done without a cursory knowledge of tibetan history as well as an understanding of the historical contexts surrounding these texts and associated practices. therefore, there will be a constant awareness of these events as happening in history, but a detailed historical examination will not be provided. 8 it is possible that this text is an edition of the

BLAVATSKY H P ANTHROPOGENESIS

to, knoum and kneph, are all deities with the attributes of the serpent. says dupuis "they are all healers, givers of health, spiritual and physical, and of enlightenment" the crown formed of an asp, the thermuthis, belongs to isis, goddess of life and healing. the upanishads have a treatise on the science of serpents- in other words, the science of occult knowledge; and the nagas of the exoteric buddhist are not "the fabulous creatures of the nature of serpents. beings superior to men and the protectors of the[[footnote continued on next page[[vol. 2, page] 27 man's dual and triple nature. seven figures of clay- earth and water- made in the shape of those tien-hoang, a third allegory (compare the "symbols of the bonzes. the twelve aesers of the scandinavian eddas do the same. in the secre

es (a) the "flames" are a hierarchy of spirits parallel to, if not identical with, the "burning" fiery saraph (seraphim) mentioned by isaiah (vi. 2-6, those who attend, according to hebrew theogony "the throne of the almighty" melha is the lord of the "flames" when he appears on earth, he assumes the personality of a buddha, says a popular legend. he is one of the most ancient and revered lhas, a buddhist st. michael (b) the word "below" must not be taken to mean infernal regions, but simply a spiritual, or rather ethereal, being of a lower grade, because nearer to the earth, or one step higher than our terrestrial sphere; while the lhas are spirits of the highest spheres- whence the name of the capital of tibet, lha-ssa. besides a statement of a purely physical nature and belonging to the

st archangel, st. michael, who is shown to conquer (to master and to assimilate) the dragon of wisdom and of divine self-sacrifice (now miscalled and calumniated as satan, was the first to refuse to create! this led to endless confusion. so little does christian theology understand the paradoxical language of the east and its symbolism, that it even explains, in its dead letter sense, the chinese buddhist and hindu exoteric rite of raising a noise during certain eclipses to scare away the "great red dragon" which laid a plot to carry away the light! but here "light" means esoteric wisdom, and we have sufficiently explained the secret meaning of the terms dragon, serpent, etc, etc, all of which refer to adepts and initiates[[vol. 2, page] 95 what prometheus symbolized. they who became the f

le, astronomically, the nagas along with the rishis, the gandharvas, apsarasas, gramanis (or yakshas, minor gods) yatudhanas and devas, are the sun's attendants throughout the twelve solar months; in theogony, and also in anthropological evolution, they are gods and men- when incarnated in the nether world. let the reader be reminded, in this connection, of the fact that apollonius met in kashmir buddhist nagas- which are neither serpents zoologically, nor yet the nagas ethnologically, but "wise men" the bible, from genesis to revelations, is but a series of historical records of the great struggle between white and black magic, between the adepts of the right path, the prophets, and those of the left, the levites, the clergy of the brutal masses. even the students of occultism, though som

temples of india" the author ventures to express the very extraordinary opinion that "egypt had ceased to be a nation before the earliest of the cave-temples of india was excavated" in short, he does not admit the existence of any cave anterior to the reign of asoka, and seems anxious to prove that most of these rock-cut temples were executed during a period extending from the time of that pious buddhist king until the destruction of the andhra dynasty of maghada, in the beginning of the fifth century. we believe such a claim perfectly arbitrary. further discoveries will show that it is erroneous and unwarranted[[vol. 2, page] 221 the continent of the gods. several other cities, making thus a subterranean city of six or seven stories high. delhi is one of them; allahabad another- examples

atures- that of a distinctly sensual type, such as the atlanteans (the daityas and "atalantians) are represented to have in the esoteric hindu books. compare these with the faces of some other colossal statues in central asia- those near bamian for instance- the portrait-statues, tradition tells us, of buddhas belonging to previous manvantaras; of those buddhas and heroes who are mentioned in the buddhist and hindu works, as men of fabulous size* the good and holy brothers of their wicked co-uterine brothers generally, as ravana, the giant king of lanka was the brother of kumbhakarna; all descendants of the gods through the rishis, and thus, like "titan and his enormous brood" all "heaven's first born" these "buddhas" though often spoilt by the symbolical representation of the great penden

e mountain of the paropamisian (or hindu-kush) chain, some 8,500 feet above the level of the sea. in days of old, bamian was a portion of the ancient city of djooljool, ruined and destroyed to the last stone by tchengis-khan in the xiiith century. the whole valley is hemmed in by colossal rocks, which are full of partially natural and partially artificial caves and grottoes, once the dwellings of buddhist monks who had established in them their viharas. such viharas are to be met with in profusion, to this day, in the rock-cut temples of india and the valleys of jellalabad. it is at the entrance of some of these that five enormous statues, of what is regarded as buddha, have been discovered or rather rediscovered in our century, as the famous chinese traveller, hiouen-thsang, speaks of, an

whose benevolent love and attention for all creatures nothing can escape "the merciful lord, our master, hears the cry of agony of the smallest of the small, beyond vale and mountain, and hastens to its deliverance--says a stanza. gautama buddha was an aryan hindu, and an approach to such ears is found only among the mongolian burmese and siamese, who, as in cochin, distort them artificially. the buddhist monks, who turned the grottos of the miaotse into viharas and cells, came into central asia about or in the first century of the christian era. therefore hiouen thsang, speaking of the colossal statue, says that "the shining of the gold ornamentation that overlaid the statue" in his day "dazzled one's eyes" but of such gilding there remains not a vestige in modern times. the very drapery

made of plaster and modelled over the stone image. talbot, who has made the most careful examination, found that this drapery belonged to a far later epoch. the statue itself has therefore to be assigned to a far earlier period than buddhism. whom does it represent in such case, it may be asked? once more tradition, corroborated by written records, answers the query, and explains the mystery. the buddhist arhats and ascetics found the five statues, and many more, now crumbled down to dust, and as the three were found by them in colossal niches at the entrance of their future abode, they covered the figures with plaster, and, over the old, modelled new statues made to represent lord tathagata. the interior walls of the niches are covered to this day with bright paintings of human figures, a

BLAVATSKY H P COSMOGENESIS

teachings, once that they were transplanted from the secret and sacred circle of the arhats, during the course of their work of proselytism, into a soil less prepared for metaphysical conceptions than india; i.e, once they were transferred into china, japan, siam, and burmah. how the pristine purity of these grand revelations was dealt with may be seen in studying some of the socalled "esoteric" buddhist schools of antiquity in their modern garb, not only in china and other buddhist countries in general, but even in not a few schools in thibet, left to the care of uninitiated lamas and mongolian innovators. thus the reader is asked to bear in mind the very important difference between orthodox buddhism- i.e, the public teachings of gautama the buddha, and his esoteric budhism. his secret

ism- i.e, the public teachings of gautama the buddha, and his esoteric budhism. his secret doctrine, however, differed in no wise from that of the initiated brahmins of his day. the buddha was a child of the aryan soil; a born hindu, a kshatrya and a disciple of the "twice born (the initiated brahmins) or dwijas. his teachings, therefore, could not be different from their doctrines, for the whole buddhist reform merely consisted in giving out a portion of that which had been kept secret from every man outside of the "enchanted" circle of temple- initiates and ascetics. unable to teach all that had been imparted to him- owing to his pledges- though he taught a philosophy built upon the ground-work of the true esoteric knowledge, the buddha gave to the world only its outward material body an

hat, although the rig-veda contains only "about 10,580 verses, or 1,028 hymns" in spite of the brahmanas and the mass of glosses and commentaries, it is not understood correctly to this day. why is this so? evidently because the brahmanas "the scholastic and oldest treatises on the primitive hymns" themselves require a key, which the orientalists have failed to secure. what do the scholars say of buddhist literature? have they got it in its completeness? assuredly not. notwithstanding the 325 volumes of the kanjur and the tanjur of the northern buddhists, each volume we are told "weighing from four to five pounds" nothing, in truth, is known of lamaism. yet, the sacred canon of the southern church is said to contain 29,368,000 letters in the saddharma alankara* or, exclusive of treatises a

r max muller, rejoicing only in 3,567,180 letters. notwithstanding, then, these "325 volumes (in reality there are 333, kanjur comprising 108, and tanjur 225 volumes "the translators, instead of supplying us with correct versions, have interwoven them with their own commentaries, for the purpose of justifying the dogmas of their several schools* moreover "according to a tradition preserved by the buddhist schools, both of the south and of the north, the sacred buddhist canon comprised originally 80,000 or 84,000 tracts, but most of them were lost, so that there remained but 6,000" the professor tells his audiences "lost" as usual for europeans. but who can be quite sure that they are likewise lost for buddhists and brahmins? considering the sacredness for the buddhists of every line writte

1, page] xxviii introductory. upon buddha or his "good law" the loss of nearly 76,000 tracts does seem miraculous. had it been vice versa, every one acquainted with the natural course of events would subscribe to the statement that, of these 76,000, five or six thousand treatises might have been destroyed during the persecutions in, and emigrations from, india. but as it is well ascertained that buddhist arhats began their religious exodus, for the purpose of propagating the new faith beyond kashmir and the himalayas, as early as the year 300 before our era* and reached china in the year 61 a.d* when kashyapa, at the invitation of the emperor ming-ti, went there to acquaint the "son of heaven" with the tenets of buddhism, it does seem strange to hear the orientalists speaking of such a lo

n the face of the whole country, there stand to this hour, exhumed yearly and daily, fresh relics which eloquently tell their own history. still it is not so. the learned oxford philologist himself confesses the truth by saying that "though. we see still standing the pyramids, and the ruins of temples and labyrinths, their walls[[footnote(s* lassen("ind. althersumkunde" vol. ii, p. 1,072) shows a buddhist monastery erected in the kailas range in 137 b.c; and general cunningham, earlier than that* reverend t. edkins "chinese buddhism[[vol. 1, page] xxix introductory. covered with hieroglyphic inscriptions, and with the strange pictures of gods and goddesses. on rolls of papyrus, which seem to defy the ravages of time, we have even fragments of what may be called the sacred books of the egyp

so that there must have been "fragments of a primeval revelation, granted to the ancestors of the whole race of mankind. preserved in the temples of greece and italy" were entirely wrong. for this is what all the eastern initiates and pundits have been proclaiming to the world from time to time. while a prominent cinghalese priest assured the writer that it was well known that the most important buddhist tracts belonging to the sacred canon were stored away in countries and places inaccessible to the european pundits, the late swami dayanand sarasvati, the greatest sanskritist of his day in india, assured some members of the theosophical society of the same fact with regard to ancient brahmanical works. when told that professor max muller had declared to the audiences of his "lectures" th

proclaimed at one time the progeny of, and a dialect derived from, the greek, according to lempriere and other scholars? about 1820, prof. max muller tells us, the sacred books of the brahmans, of the magians, and of the buddhists "were all but unknown, their very existence was doubted, and there was not a single scholar who could have translated a line of the veda. of the zend avesta, or. of the buddhist tripitaka, and now the vedas are proved to be the work of the highest antiquity whose 'preservation amounts almost to a marvel (lecture on the vedas. the same will be said of the secret archaic doctrine, when proofs are given of its undeniable existence and records. but it will take centuries before much more is given from it. speaking of the keys to the zodiacal mysteries as being almost

other of the world" as translated by wilson (see book i, vishnu purana; for jagad yoni (as shown by fitzedward hall) is scarcely so much "the mother of the world" or "the womb of the world" as the "material cause of the universe" the puranic commentators explain it by karana "cause- but the esoteric philosophy, by the ideal spirit of that cause. it is, in its secondary stage, the svabhavat of the buddhist philosopher, the eternal cause and effect, omnipresent yet abstract, the self-existent plastic essence and the root of all things, viewed in the same dual light as the vedantin views his parabrahm and mulaprakriti, the one under two aspects. it seems indeed extraordinary to find great scholars speculating on the possibility of the vedanta, and the uttara- mimansa especially, having been "

BLUE EQUINOX

a.a. 21 erdmann.s .history of philosophy. a compendious account of philosophy from the earliest times. most valuble as a general education of the mind. the spiritual guide of molinos. a simple manual of christian mysticism. the star in the west (captain fuller. an introduction to the study of the works of aleister crowley. the dhammapada (s. b. e. series, oxford university press. the best of the buddhist classics. the questions of king milinda (s. b. e. series) technical points of buddhist dogma, illustrated by dialogues. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only stand

.s sake, for the chance of union .this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some .sin. should cut us off from .grace. by no means .be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye will! but always unto me. this is the only point to bear in mind, that every act must be a ritua

itates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian or moslem philosophy, let him reflect that this is a defect of language, the literary limitation and not the spiritual prejudice of the man p. 24. especially let him guard against the finding of definite sectarian symbols in the teaching of his master, and the reasoning from the known to the unknown which assuredly will tempt him. the equinox 60

one must however distinguish between desire, which means unnatural attraction to an ideal, and love, which is natural motion. the voice of the silence 25 55. kill love of life, but if thou slayest tanha, let this not be for thirst of life eternal, but to replace the fleeting by the everlasting. this particularizes a special form of desire. the english is very obscure to any one unacquainted with buddhist literature. the .everlasting. referred to is not a lifecondition at all. 56. desire nothing. chafe not at karma, nor at nature.s changeless laws. but struggle only with the personal, the transitory, the evanescent and the perishable. the words .desire nothing. should be interpreted positively as well as negatively. the main sense of the rest of the verse is to advise the disciple to work

g. confuses the second truth with the third. the third truth is a mere corollary of the second, and the fourth a grammar of the third. 88. and now, rest .neath the bodhi tree, which is perfection of all knowledge, for, know, thou art the master of samadhi.the state of faultless vision. this account of samadhi is very incongruous. throughout the whole treatise hindoo ideas are painfully mixed with buddhist, and the introduction of the .four noble truths. comes very strangely as the precursor of verses 88 and 89. 89. behold! thou hast become the light, thou hast become the sound, thou art thy master and thy god. thou art thyself the object of thy search: the voice unbroken, that resounds throughout eternities, exempt from change, from sin exempt, the seven sounds in one, the voice of the sil

practice the six glorious virtues is the second. 42. to don nirmanakaya.s humble robe is to forego eternal bliss for self, to help on man.s salvation. to reach nirvana.s bliss but to renounce it, is the supreme, the final step.the highest on renunciation.s path. all this about gautama buddha having renounced nirvana is apparently all a pure invention of mme. blavatsky, and has no authority in the buddhist canon. the buddha is referred to, again and again, as having .passed away by that kind of passing away which heaves nothing whatever behind. the account of his doing this is given in the mahaparinibbana sutta; and it was the contention of the theosophists that this .great, sublime, nibbana story. was something peculiar to gautama buddha. they began to talk about parinibbana, super-nibbana

nce and submission to the law, as a sweet fiower at the feet of shakya-thub-pa, becomes a srotapatti in this birth. the siddhis of perfection may loom far, far away; but the first step is taken, the stream is entered, and he may gain the eye-sight of the mountain eagle, the hearing of the timid doe. it seems rather a bold assertion that srotapatti is so easily attained, and 1 know of no canonical buddhist authority for this statement (a srotapatti becomes an arahat in seven more incarnations .siddhis..magic powers) 57. tell him, o aspirant, that true devotion may bring him back the knowledge, that knowledge which was his in former births. the deva-sight and deva-hearing are not obtained in one short birth. the promise in this verse is less difficult to believe. by true devotion is meant a

hat you should accept the universe without being affected by it. 61. restrain by thy divine thy lower self .divine. refers to tiphareth (see the equinox) 62. restrain by the eternal the divine .eternal. refers to kether. in these two verses the path is explained in language almost qabalistic. 63. aye, great is he, who is the slayer of desire. by .desire. is again meant .tendency. in the technical buddhist sense. the law of gravitation is the most universal example of such a tendency. 64. still greater he, in whom the self divine has slain the very knowledge of desire. the equinox 60 this verse refers to a stage in which the master has got entirely beyond the law of cause and effect. the words .self divine. are somewhat misleading in view of the sense in which they have been used previously

he world and men for ever. the collocation called .i. is dissolved. one .goes out. like the flame of a candle. but 1 must remark that the final clause is again painfully geocentric. 83. the .secret way. leads also to parinirvanic bliss. but at the close of kalpas without number; nirvanas gained and lost from boundless pity and compassion for the world of deluded mortals. this is quite contrary to buddhist teaching. buddha certainly had .parinirvana. if there be such a thing, though, as nirvana means .annihilation. and parinirvana .complete annihilation. it requires a mind more metaphysical than mine to distinguish between these. it is quite certain that buddha did not require any old kalpas to get there, and to suppose that buddha is still about, watching over the world, degrades him to a

CHAOS MAGICK AND LUCIFERISM

ough the web of dreams? what ever the result may be, a formidable individual is fo rmed from the chaos current, while many fail over time there are those who are able to transpose their current idea of self and become something far more interesting to their particular life. the specific union of various systems of magickal practice is important to those who may seek to unite various cultures. the buddhist system, or perhaps more detailed in mentioning the ancient bon po practice of chud, presents the luciferian gnosis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary a

CHRONOLOGIA RORISPERGIUS

, after having hands and feet cut off, executed "ana' al haqq "i am the truth. 931 sa'adiya gaon. first rendition of "sefer yetzirah" in egypt. 955 abu sahl dunash ibn tamim. sefer yetzirah published with gaon's commentary on the short version by tanin. 961 rasa'il-e-ikhwanus safa (epistles of brethren of purity "a mystical muslim order incorporating teachings from neoplatonic, hermetic, and even buddhist sources [netton 1991] and deriving from harran [nasr 1993: 25-104) an encyclopaedic work covering mathematics, astronomy, geography, music, ethics, philosophy, embodying the sum-total of knowledge that a cultured man of that age was supposed to acquire, the first 51 epistles lead up to the last, which is summation of all sciences. influenced al-ghazali and rashid al-din sinan ibn-sulayman

jaufr rudel troubadour 1122-1204 eleanor of aquitaine 1125. adelard of bath an englishman who went into the islamic world and learned much about its culture. he was one of the first to translate arabic astrological texts into latin, most notably abu ma'shar's the abbreviation of the introduction to astrology. 1127-1279 "white lotus society. chinese religious sect which developed out of pure land buddhist lay associations in the southern sung dynasty 1128-1203 alanus ab insulis aka alain de l'isle& alain de lille derived his pythagoreanism from the asclepius and hermetica; influenced by pseudo-dionysius and john scotus erigena. school of chartres. influence on romance of the rose. quotes hermes trismegistus liber de xxiv philosophorum: a gathering of twenty-four philosophers debated: what

COLLIER IRENE CHINESE MYTHOLOGY

nese gods have four basic types of physical forms: of the four characteristic form-types human form, beast form, half-human-half-beast form, and composite form of several animals those of a purely human form are in a definite minority in the classical [chinese] pantheon. almost all the gods are, in fact, represented as half-human, halfbeast. it is only in later centuries, with the introduction of buddhist and taoist pantheons that most primary gods and goddesses are totally human in appearance.3 professor anne birrell of the university of cambridge finds similarities in the creation of people in other cultures: most etiological [origin] myths of the creation of humankind narrate that the substance from which humans were made was dust, as in genesis [part of the bible, or else earth, or dir

return. if we learn to live like water does, we will be living in accord with the tao, and its power (de) will carry us safely through life. such a way of life is called wuwei, usually translated as non-action [o]ne should follow one s natural course and allow all other things to do likewise, lest our willful interference disrupt things proper flow.5 monkey 107 10 the pilgrimage introduction the buddhist religion was first introduced to china from india in a.d. 67. its founder was siddhartha gautama, later known as the buddha. he taught that suffering was caused by greed, which can be overcome by thinking quietly (meditating. when a person dies, he or she will be reborn into another life (reincarnation. this cycle of rebirth can only be broken when a person has lived an exceptionally good

erson has lived an exceptionally good life and has given up the natural human bonds and attachments to material existence. the novel journey to the west was based on the travels of a real person, a monk named san zang. sometime during the tang dynasty (a.d. 618 906, san zang took a pilgrimage to india which lasted seventeen years. he risked his life many times for the purpose of bringing back the buddhist scriptures to china. the fictionalized account of his travels, totaling eighty-one adventures, forms the greater part of the novel.1 another important buddhist figure, kuan yin, the goddess of mercy, appears in the story as a guide to san zang and his pilgrim followers. she is very powerful and can break the chains of prisoners, remove venom from snakes, and deprive lightning of its power

yin guided the monk from afar, but she could not interfere with his decisions and actions. tripitaka joined up with monkey, the dragon (in the form of a white horse, the pig, and the sandy-haired monster. all five set off for eighty-one adventures to fetch the holy scriptures from india. time and again, they met dangerous ogres, monsters, and fairies who lay in wait. because tripitaka was a young buddhist monk with a pure heart, evil spirits tried to corrupt him. monsters wanted to eat his flesh. monkey used all his magical powers flying, transformation, making himself invisible, acrobatics, and his embroidery needle cudgel to defend the monk. he fought skeleton demons, giant spiders, and evil fairies in the shape of foxes. monkey was boiled in oil, his head was chopped off (whereupon he s

. she is all pervasive, all loving, the very embodiment of beauty and grace. it is hardly surprising that she is so popular.4 although journey to the west is the story of the introduction of buddhism to china, it is also a reminder of the power of taoism and confucianism. in palmer and xiaomin s version, monkey says: now [that] we have defeated these evil beasts you must see there is a way in the buddhist teachings also. from now 118 on do not take one religion only, but honor both the buddhist clergy and the taoist way, as well as educating intelligent men following the confucian fashion. this will make the kingdom secure from evil forever.5 journey to the west is an excellent example of how chinese mythology evolves from many different sources. palmer and xiaomin point out: the story. il

i ching translated as the book of changes, it is a book of philosophy as well as a tool for foretelling the future. it tells how to interpret trigrams, or patterns of lines, made by throwing down yarrow-plant sticks. 120 glossary jade a precious stone that is highly prized for its luster and hardness. journey to the west one of the most popular chinese novels about a journey to india to fetch the buddhist scriptures and bring them back to china. this story involves a monkey, a pig, a monster, a horse, and a holy monk. they are guided on their way by kuan yin, the goddess of mercy. li a chinese measurement equal to about one third of a mile. octagon an eight-sided figure. phoenix a mythical bird of peace, resembling a peacock. pinyin a system of converting chinese words into english. this s

DAVID ICKE CHILDREN OF THE MATRIX

s of thousands of years. this evidence supports the view that the continent known as mu or lemuria now rests on the bed of the pacific. the polynesian tribes and other related peoples retain many legends of their sunken land of origin and easter island natives in the 22 children of the matrix pacific claim their land was once part of a continent destroyed by cataclysm.42 a chinese text found in a buddhist cave called dunhuang in western china in 1900 included fragments of a map that featured an island continent in the pacific.43 south american legend tells the same story of their ancestors arriving from a lost continent, among them a guy called aramu muru, who carried the knowledge of the lemurian brotherhood or mystery school.44 the hopi tribe in arizona remember lemuria as a series of is

e, from the "serpent gods" can be found across the ancient world. these bloodlines and connections were symbolised by royal emblems in the form of a dragon, snake, sphinx, plumed serpent, or the tree-cross or ankh. in egypt they had an order called the djedhi (jedi in star wars) and the dj meant serpent.11 thus we have pharaohs of the serpent line called djer, djoser, and djederfra. in india, the buddhist text, the mahauyutpatti, lists 80 kings who descended from the nagas or "serpent kings. hindu legend says that the nagas could take a human or reptilian form at will. this is what is called "shape-shifting. across india the rulers claimed power because they descended from the nagas. buddha is claimed to have been of the royal line of the nagas, but then anyone said to be of a royal line i

demonic reptilians. they believed the sumerian gods were the extraterrestrial master race. they launched expeditions to north africa, rennes-le-chateau and montsegur in cathar country, and to tibet where they believed the underground supermen were based. the nazi connection with tibet was confirmed when the russians arrived in calling the demons 297 berlin at the end of the war to find many dead buddhist monks who had been working with the nazis. the nazis did not disappear in 1945, they just went underground or changed their name. the inner core of the nazi secret society network was the black order, which continues today and is reported to be the innermost circle of the cia. allen dulles, the first head of the cia, was a nazi supporter (see .and the truth shall set you free) and he was

DAVID ICKE THE BIGGEST SECRET

today known as thehindu religion. it was this same aryan race (they called themselves arya) whichintroduced the ancient sanskrit language to india and the stories and myths contained inthe hindu holy books, the v edas. l. a. waddell, in his outstanding research into thisaryan race, established that the father of the first historical aryan king of india (recordedin the maha-barata epic and indian buddhist history) was the last historical king of thehittites in asia minor.24 the indian aryans worshipped the sun as the father-god indra,and the hittite-phoenicians called their father-god bel by the name, indara.25 undermany names this same aryan people also settled in sumer, babylon, egypt and asiaminor, now turkey, and other near eastern countries, taking with them the same stories,myths, an

andcontrolled at every level by the secret society underground and, ultimately, by thereptilians. they believed the sumerian gods were the extraterrestrial master race; theybelieved in the existence of atlantis; and they launched expeditions to north africa,rennes-le-chateau and montsegur in cathar country, and to tibet, where they believedthe underground supermen were based. there is a positive buddhist stream of beliefand a highly negative one. the nazis connected with the latter and when the russiansarrived in berlin at the end of the war they found many dead buddhist monks who hadbeen working with the nazis.the hollow earththe nazis also believed that the earth was hollow with entrances at the poles and anumber of researchers report that they established an underground base in antarct

DIABOLUS

nce, is considered in many points to be the instinctual side of man. r.c. zaehner describes az has having a three fold nature, consisting of eating, sexual desire and yearning for whatever she comes across by her senses. the nature of az is also considered to be disorderly motion19 which makes reference to counter clockwise movement, chaos and antinomianism. zaehner writes that- the demon az is a buddhist rather than a zoroastrian idea; there is no trace of it in the avesta. in buddhism, on the other hand, the root cause of the chain of conditioned existence is avidya, ignorance, and its principle manifestation is trshna, thirst, which means the desire for continued existence. furthermore, az represents the ideal and concept of self-deification through a willed existence, that the trshna c

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

tone: a crystal ball or globe used for divination and scrying. the magician uses the stone as a focus to induce a trance that causes images to appear in the depths of the stone. siddhis: magickal abilities such as clairaudience (q.v, levitation (q.v, telepathy (q.v, and clairvoyance (q.v) that manifest themselves as the by-products of yogic/magickal practices. they are not denigrated by hindu and buddhist yogis but are actively sought in their own right by sensitives (q.v, psychics (q.v, and some magicians. most magicians train to accept these abilities as part of who and what they are, but do not get to hung up over the manifested occurrences of such abilities if they occur without conscious willing of them, and continue focusing on their intentions on the actual ritual or rite at hand. i

about tantrik philosophy. tantra centers on the great mother, shakti, as the fountain of all life. in the west, it is understood in a narrow sense to be the yogic practices and rituals involve piercing the seven major chakras (q.v) of the body with awakened kundalini (q.v) energy. tantra of the "left hand" advocates sexual practices that have been traditionally condemned by ascetic christian and buddhist priests, yet their ultimate goal is an exalted one- no less than the union of shiva and shakti vessels of human flesh for the purpose of transcendent enlightenment. taoism: tao means "way" the teachings of the chinese philosopher and mystic lao-tse, who, like the buddha, lived in the 6th century b.c. the tao cannot be defined. it may be inadequately described as the undivided, unknowable

i: a sanskrit term for the female genitalia- z- zelator: a term that means "one who is zealous" in the order of the astral star [o.a.s (q.v, a zelator is the title of the third degree of membership, and correlates to the air of earth in the sephiroth of malkuth (i.e. the citrine colored quarter of malkuth. the primary principle of this grade is based on mastering the element of earth (q.v. zen: a buddhist sect widespread in japan that seeks enlightenment through spontaneous insights that are generated by a single-minded devotion to simple physical actions, or by verbal paradoxes that cannot be solved in logical terms. in zen, the intellect is looked upon as an obstruction to truth that must be circumvented on philosophical analysis. zodiac: from the old french from the latin "zodiakos" mea

DION FORTUNE MYSTICAL QABALA

all the fact that jesus and paul were both jews. no race except the jewish race could possibly have served as the stock upon which the new dispensation was to be grafted because no other race was monotheistic. pantheism and polytheism had had their day and a new and more spiritual culture was due. the mystical qabala page 5 christian races owe their religion to the jewish culture as surely as the buddhist races of the east owe theirs to the hindu culture. 4. the mysticism of israel supplies the foundation of modern western occultism. it forms the theoretical basis upon which all ceremonial is developed. its famous glyph, the tree of life, is the best meditation-symbol we possess because it is the most comprehensive. 5. it is not my intention to write a historical study of the sources of th

tremendous emotional force set free by this act may compensate the unbalanced force of the kingdom and thus redeem it or bring it into equilibrium. 16. it is this sphere on the tree that is called the christ-centre, and it is here that the christian religion has its focussing-point. the pantheistic faiths, such as the greek and egyptian, centre in yes od; and the metaphysical faiths, such as the buddhist and confucian, aim at kether. but as all religions worthy of the name have both an esoteric, or mystical, and an exoteric, or pantheistic, aspect, christianity, although it is essentially a tiphareth faith, has its mystical aspect centring in [page 192] mystical qabala page 131 kether, and its magical aspect, as seen in popular continental catholicism, centring in yesod. its evangelical a

DION FORTUNE PSYCHIC SELF DEFENSE

plaster casts of the famous statues of antiquity, the originals being elsewhere. suddenly i became aware of a sense of magnetic power. i turned towards it, and saw a small altar. reading the label, i found that this was not a cast but the original. it is a very interesting test of psychism to sample the atmosphere of the different rooms of the british museum. the benign and brooding peace of the buddhist room is a thing to be remembered. the flavour of the long ethnological room is a thing to be got out of the mouth as quickly as possible. to me, at any rate, the egyptian room is disappointing; the mummies all seem neither malignant or benignant, but merely cynical. perhaps i should feel differently, however, if i spent a night with them. magnetism, which is dispersed during the day, char

rigolds from me, and received a very wide berth until i left the flat shortly after. the experience was a singularly unpleasant one, and was a sharp lesson to me not to meddle with the sacred objects of another system unless i knew exactly what i was about. i learnt subsequently that some of these statues are consecrated with the blood of a human sacrifice. i do not mean to imply by this that all buddhist statues have been so treated; such consecrations are, i should imagine, comparatively rare; but i think no one who has a knowledge of the facts will deny that they occur, even as one might occasionally come across a crucifix which had been used upside down at a black mass. it is not every case of psychic disturbance, however, which originates externally. it is a well-known cosmic law that

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the future, pacified storms, banished disease, and lived without eating or drinking. with the bones of pelops, he made a statue of minerva, which he sold to the trojans as a talisman descended from heaven. this was the famous palladium, which protected and rendered impregnable the town wherein it was lodged. abayakoon, cyrus d. f (1912) astrologer born in ceylon (now sri lanka. he was educated by buddhist priests who instructed him in the traditional science of astrology. he also became highly skilled in palmistry and the curing of disease through mantra yoga (science of sound vibration through sacred utterance. he made a number of accurate predictions of important world events, including the assassination of gandhi, the fall of khrushchev, the assassination of kennedy, and the watergate s

on.org. sources: american yoga association. http/ www.americanyogaassociation.org. april 19,2000. christensen, alice, and david rankin. the light of yoga society beginner s manual. cleveland heights, ohio: om ram production, 1972. revised edition as: the american yoga association beginner s manual. new york: simon& schuster, 1987. american zen college a zen center derived from the eclectic chogye buddhist sect of korea and the activities of zen master gosung shin. shin had been abbot of several large temples in southeastern korea when he was invited to continue the work begun by bishop seo kyung-bo, who had previously established the world zen center at spruce run mountain, virginia. shin first came to the u.s. in 1970 as a student at harvard university. in 1971 he moved to philadelphia an

correspondence of root to animal likeness is known as the doctrine of signatures. the celts used many kinds of amulets, such as the symbolic wheel of the sun god found frequently in france and great britain, pebbles, amulets of the teeth of the wild boar, and pieces of amber. the well-known serpent s egg of the druids was also probably an amulet of the priests. indian amulets are numerous, and in buddhist countries their use was universal, especially where that religion had degenerated. in northern buddhist countries, it was common to wear an amulet around the neck. these generally represented the leaf of the sacred fig tree and were made in the form of a box that contained a scrap of sacred writing, prayer, or a little picture. women of position in tibet wore a chatelaine containing a cha

where that religion had degenerated. in northern buddhist countries, it was common to wear an amulet around the neck. these generally represented the leaf of the sacred fig tree and were made in the form of a box that contained a scrap of sacred writing, prayer, or a little picture. women of position in tibet wore a chatelaine containing a charm or charms, and the universal amulet of the tibetan buddhist priests is the thunderbolt, supposed to have fallen direct from indra s heaven. this is usually imitated in bronze or other metal and is used for exorcising evil spirits. many muslims wear amulets, and it is said that the prophet mohammed believed in the evil eye. the koran is sometimes carried as an amulet, or extracts from it are copied out for that purpose. suras 113 and 114 are direct

tri satsang. sources: anandamayi, ma sri. matri vani. 2 vols. varnasi, india: shree shree annandamayee charitable society, 1977. sad vani. calcutta, india: shree shree anandamayi charitable society, 1981. lipski, alexander. life and teachings of sri anandamayi ma. delhi, india: motilial banaridass, 1977. ananda metteya religious name assumed by occultist allan bennett (1872.1947) after becoming a buddhist monk. anandamurti, shri religious name assumed by probhat ranjan sarkar (b. 1921, founder of the controversial international socio-spiritual sect ananda marga. ananda world brotherhood see ananda church of god-realization ananisapta a kabalistic word made up from the initial letters of the prayer antidotum nazareni auferat necene intoxicationis; sanctificet alimenta, poculaque trinitas al

eity of western esoteric worldviews, the masters serve as a source of revelation and authority. they are seen as authoritative teachers of spiritual wisdom. they are highly revered for the knowledge they present, though as a rule they do not receive worship, a practice that does not have a prominent place in most esoteric groups. the masters have also been compared to the bodhisattvas of mahayana buddhist thought. they are compassionate beings dedicated to humanity and its uplift. contemporary writers on ascended masters have nominated many of the spiritual exemplars of all religious traditions as having become ascended masters while also greatly expanding the number of ascended masters believed to be currently interacting with humanity. sources: ballard, guy w [as godfre ray king. unveile

allan (1872.1923) british occultist, at one time the teacher of aleister crowley, whom he met when they were both members of the hermetic order of the golden dawn. however, bennett s inclination was primarily toward mysticism rather than the occult. he lived in london in great poverty, racked by illness, but made a profound impression on a small circle of perceptive friends for his dedication to buddhist principles and ideals. aleister crowley claimed that he had once witnessed bennett levitate while in a state of meditation. bennett was born in london on december 8, 1872. orphaned at an early age, he was adopted by s. l. m. mathers, one of the founders of the golden dawn. bennett was educated at hollesley college and at bath, england, and took a special interest in scientific research. a

our( let there be light. he displayed a great talent for occultism and also conducted a number of dangerous experiments upon himself with poisonous drugs, investigating the borderline between subconscious and supernormal aspects of the mind. most of the time he lived simply in a small london apartment, where he first studied sir edwin arnold s the light of asia, one of the first translations of a buddhist text readily available to the public. he became increasingly fascinated by buddhism, and at the age of 28 decided to travel abroad to study buddhism and to seek relief for his asthma. he traveled to ceylon in 1898 and studied pali at kamburugamuwa. in colombo he became a pupil of the yogi shri parananda, who taught him hatha yoga asanas and pranayama as well as meditation techniques. benn

ublic. he became increasingly fascinated by buddhism, and at the age of 28 decided to travel abroad to study buddhism and to seek relief for his asthma. he traveled to ceylon in 1898 and studied pali at kamburugamuwa. in colombo he became a pupil of the yogi shri parananda, who taught him hatha yoga asanas and pranayama as well as meditation techniques. bennett went on to burma, where he became a buddhist monk in the monastery of akyab, taking the name bhikku ananda metteya( bliss of loving kindness. the name was appropriate since he was a particularly compassionate individual. he founded the buddhasasana samagama, or international buddhist society, in 1903. he initially served as its secretary general. encyclopedia of occultism& parapsychology. 5th ed. bennett (charles henry) allan 169 he

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

mantra is an instrument of thought. according to hindu tradition, the material universe is said to be formed from divine vibration, a concept echoed in the judeo-christian concepts of divine utterance preceding creation. and god said, let there be light (gen. 1:3) and in the beginning was the word, and the word was with god, and the word was god (john 1:1. the use of mantras can also be found in buddhist tantrism, known as vairayana. the verses of the hindu sacred scriptures, the vedas (veda means knowledge, are regarded as mantras, because they have been transmitted from a divine source, rather like the christian concept of the bible as having power as the word of god. hindus, however, also believe that words and phrases have special powers as expressions of the hidden forces of nature

t medium of dresden, the successor of anna rothe. his early seances were reported in die ubersinnliche welt in november 1905. these were held in darkness, but the medium allowed himself to be fastened into a sack. quanties of flowers and stones were apported to sitters. the operators were said to be oriental entities: curadiasamy, a hindu, who spoke with a foreign accent; lissipan, a young indian buddhist; and amakai, a man from china. quirinus, who claimed to be a roman christian of the time of diocletian, and abraham hirschkron, a jewish merchant from mahren, were other picturesque controls. by occupation melzer was a small tobacconist. it is said that at one time he was an actor, which may account for his powers of declamation under control. he visited the british college of psychic sci

several occasions. in 1972, the group invited katagiri roshi to become leader of their new zen center. he accepted, and the minnesota zen center was formed in january 1973. dainin katagiri roshi was born in japan in 1928 and became a zen monk in 1946. he trained at eiheji monastery, the original center of the soto shu sect. he came to the united states in 1963 to work with the north american zen buddhist church, the japanese-american soto group, and was assigned to their los angeles temple. five months later he was sent to san francisco to assist shunryu suzuki roshi at both the san francisco temple (sokoji) and the independent san francisco zen center. while there he assisted in the opening of the tassajara zen mountain center. since coming to minneapolis, katagiri roshi has attracted st

urma, located east of india and south of china, and formerly a province of british india, inhabited by an indigenous stock of indo-chinese people who originally migrated from western china at different periods, represented by three principal groups, the talaings, the shans, and the bama, although groups of several other allied races are also found. the largest religious community is the theravada buddhist, though there are significant minority communities of hindus, muslims, christians, and those who follow forms of indigenous tribal religions. many beliefs were affected by the japanese occupation during world war ii and by the internal power struggles following independence in 1948, culminating in the creation of the present socialist republic in 1974. some traditional beliefs still linge

eloped hindu astrology, but being few in number, they were not as influential as the rural soothsayers, who followed the chinese system known as hpewan, almost identical to the taoist astrological tables of chinese diviners. from this system were derived horoscopes, fortunes, happy marriages, and prognostications regarding business affairs. but in practice the system was often confounded with the buddhist calendar and much confusion resulted. the buddhist calendar was in popular use, while the hpewan was purely astrological. therefore the burmese ignorant of the latter was obliged to consult an astrologer who was able to collate the two regarding his lucky and unlucky days. the chief horoscopic influences were day of birth, day of the week, represented by the symbol of a certain animal, an

e manufacture of occult medicine to cause hallucination, second sight, the prophetic state, invisibility, or invulnerability. it was frequently sympathetic and overlapped with necromancy and encyclopedia of occultism& parapsychology. 5th ed. myanmar 1077 astrology. it did not appear to be at all ceremonial, and was to a great extent unsophisticated, save where it had been influenced by indian and buddhist monks, who also drew on native sources to enlarge their own knowledge. sources: fielding, h. the soul of a people. london: n.p, 1902. fytche, a. burma, past& present. 2 vols. london: n.p, 1878. spiro, melford e. burmese supernaturalism. englewood cliffs, n.j: prentice-hall, 1967. temple, sir richard c. the thirtyseven nats (burmese animism. london: n.p, 1906. myers, a(rthur) t(homas (1851

pakistan, where he lectured, practiced medicine, and taught practical skills in housing and food production. he stayed at the ashram of mahatma gandhi in india, where the concept of yoga in relation to practical life matured in oki s experience. during 1960 he worked as a researcher for a japanese newspaper, traveling europe and north america and lecturing on zen to religious groups. in 1962 the buddhist society of america invited him to teach yoga. oki also taught in brazil before returning to japan, where he founded the international oki yoga institute in mishima in 1967. he has since authored a number of books on healing, mastered thirty-two martial arts and taught them to students from all walks of life, and has given private lectures on the oki yoga system to the japanese royal famil

were written by blavatsky, the only excuse for olcott is that he acted unconsciously from suggestions fed him by blavatsky. it is believed olcott will be remembered in the future not so much for his leadership of the theosophical society as for his public espousal of buddhism in 1880 in sri lanka (then known as ceylon. his action on behalf of buddhism began with the writing and publication of his buddhist catechism, which introduced the religion to many people and remains in print. he also promoted and helped pay for the presence of buddhists at the 1893 world s parliament of religions which led to the founding of the first buddhist organizations to formally receive americans into the faith. olcott remained president of the society until his death on february 17, 1907, at adyar, india. dur

. during the last years of his life he worked with annie besant, who succeeded blavatsky as head of the esoteric section and then succeeded olcott as president. sources: gomes, michael. the dawning of the theosophical movement. wheaton, ill: theosophical publishing house, 1987. karunaratne, k. p. olcott commemoration volume. ceylon: olcott commemoration society, 1967. olcott s contribution to the buddhist renaissance. colombo, sri lanka: publication division, ministry of cultural affairs, 1980. murphet, howard. hammer on the mountain: life of henry steel olcott, 1832.1907. wheaton, ill: theosophical publishing house, 1972. olcott, henry steel. old diary leaves. 6 vols. adyar, madras, india: theosophical publishing house, 1895.1910. reprinted as inside the occult: the true story of madame h

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

liamson, george hunt further reading williamson, george hunt, 1953. other tongue other flesh. amherst, wi: amherst press. agharti agharti is a subterranean kingdom, which allegedly exists in tibet or mongolia. it is, depending on whom one believes, a paradisiacal realm or a sinister lair of sorcerers and other evildoers mostly, however, the former. the legend of agharti seems loosely based on the buddhist realm of shambhala, a city of adepts and mystics said to be located in a hidden valley (called shangri-la in james hilton s popular novel lost horizon [1933] and in the movie of the same name. shambhala first appeared in a 1922 polish book, soon afterward translated into english as the best-seller beasts, men and gods. the author, ferdinand ossendowski (1876 1945, fled russia in the wake

take on at least a quasi-physical form and to be visible to others besides its creator. the most famous tulpa account appears in alexandra david-neel s with mystics and ma- gicians in tibet, originally published in 1931. david-neel, an adventurous french woman tulpa 245 educated at the sorbonne, traveled widely through tibet in the early part of the twentieth century, exploring places and meeting buddhist holy men that no european had before encountered. the geographical society of paris awarded her a gold medal, and the legion of honor knighted her. david-neel wrote that while living with the tibetan yogis, she decided to conjure up a tulpa. she imagined him to be a fat, jolly lama. after some months, the being came into existence. apparently david-neel essentially considered him a vivid

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

heretical sects, declaring them to be jews only in the biological sense. in recent decades, an extraordinary number of people born and raised by jewish parents have set out to explore the ideas and practices of other mystical traditions, as if in search of traces of their own. we hear the colloquialisms hindjews and jewdhists, reflecting the many jews who have passionately embraced the hindu and buddhist mystical traditions. some jews, who seriously studied and engaged in the meditation practices of other mystical traditions, have recently come back to judaism only to discover or see in a new light their own mystical qabalah. this has been one of the major factors involved in the jewish renewal movement' 8: h" 2: 2 2:e 8% as a final note, anything that runs counter to an ingrained sense o

ra. mantra are sequences of divine names having great intrinsic power to transform consciousness, and yantra are visualizations that correlate directly and specifically to the mantra. anthropomorphic descriptions of the lord hvhy are usually allusions to mysteries and to states and stations of consciousness. such anthropomorphic allusions are likewise profuse in the tantras. the hindu and tibetan buddhist tantric traditions are particularly noted for their explicit sexual allusions to mystical states. similar allusions are found in the idra zuta qadusha (lesser holy assembly) and other qabalistic literature. also, some qabalists engage in potent yogic sexual practices similar to those performed by the virabhava tantrikas and chinese taoist alchemists.41 unfortunately, the sexual discipline

sexual practices similar to those performed by the virabhava tantrikas and chinese taoist alchemists.41 unfortunately, the sexual disciplines (which are just one component of the tantric tradition overall) are poorly understood, dangerous, and have long suffered from corruption and exploitation. while there is a plethora of material to compare between the qabalah and the north indian and tibetan buddhist tantra, it is well beyond the scope of this book* 4* 4 '0* a number of elements in the qabalistic teachings regarding the work of the chariot (ma aseh merkabah) and the work of the creation (ma aseh b reshith) provide rich opportunities for comparison with the ideas and models of modern physics and astrophysics. for instance, it has been particularly popular in some recent books to compar

a, of vast face yoga is called the shanti bhava (peaceful mood. vast face meditation practices include letting the mind rest in its natural state, following the breath, using specialized vast face mantra and visualizations, and contemplating paradox e.g. zen koans. verbal practices include chanting and contemplating nondual centered scriptural texts such as the upanishads of the hindu rishis, the buddhist prajna paramita, and the qabalistic sifra detzniyutha. the neti, neti( not this, not this) process of discriminating self-inquiry is used to discern the real by negating the unreal. the yogic instructions of sri ramana maharshi, for instance, emphasized a process of inquiry as to the real nature of who am i: who am i? the gross body that is composed of the seven humors (dhatus, i am not

s in the clear mirror of the central column. composite tree: fallen tree upon which has been placed all of the gate patterns from all the different paths of ascension; not in itself a working path. da ath (hebrew: knowledge, realization: sefirah at the throat center on the qabalistic tree. corresponds to the vishuddha chakra on the tantric tree, and the latifa ruhiya on the sufi tree. dana (pali: buddhist term for selfless service. devekut (hebrew: cleaving, adhering: qabalistic meditation. dharma (sanskrit: spiritual path: spiritual transmission embodied in a religious tradition. dikhr (arabic: remembrance: repetition of divine names and root mantra in sufism. directional sefiroth: the six sefiroth assigned to the six directions of above, below, east, west, north, and south in the sefer y

FRATER U D PRACTICAL SIGIL MAGIC

n to this rule are the gwords of power h la ter on *the letter b is missing in peter carro ample.an obvious typesetting mistake which we have not corrected f e sake of correct quotation. this does not, however, invalidate the example as a whole. ll fs exor th the mantrical spell method/ 57 ons long e psychic sensor is softened up t free. naturally, mantras play a mantra-yoga, tantra (of hindu and buddhist origin, buddhism g (for example, gom mani peme um, o t they l sigils, it is not strictly utright itioning, ogma, etc) incapable of working with any but one sigil by repeating it over and over again, for hours on end, if possible. the monotony of this procedure es occur even after in eastern cultures mantras are also employed to induce magical trances and mystical states of consciousness e

s, arthur machen, sax rohmer, macgregor mathers, dion fortune, aleister crowley, israel regardie, a.e. wait n iot (the magical pact of the illuminates of thana glossary/ 127 tually became its sole ader the greater key of olom .the philosophical belief that abstractions, generalities or universals have no objective reality order of eastern templars. founded in the late 1800s, it claimed to koans.a buddhist method for meditation, it involves giving the meditator an idea with no simple answer on which to contemplate. the most famous is gwhat is the sound of one hand clapping? h lao-tse.founder of taoism. master therian.a name used by aleister crowley under which he wrote several of his most important books, including magic in theory and ractice. p mathers.samuel liddell macgregor mathers (185

FREEMASONS SATANISM AND SYMBOLISM

ch he has placed in every man. of course, this is exactly what freemasonry does. as a man is invited to go up the degrees, he is told more and more things, until finally, about the 28th degree, he realizes he is worshipping lucifer, the good god. he has been mightily prepared for this revelation, so he can "look on such a brilliant influx of spiritual light without damaging his vision" 6 "all the buddhist crosses in ireland had serpents carved upon them. wreaths of snakes are on the columns of the ancient hindu temple at burwah-sangor "among the egyptians, it was a symbol of divine wisdom, when extended at length; and with its tail in its mouth, of eternity [again, pike capitalized divine wisdom and eternity, denoting deity] all the pagans in every era have used the serpent to worship and

FULLER J F C SECRET WISDOM OF THE QABALAH

e find the mystic tree yggdrasil, the roots of which are in the material world and the branches of which reach up to asgard, the happy dwelling of the gods. again, amongst the akkadians, chaldeans, and babylonians we find the world tree, or tree of life, which gstood mid-way between the deep and zikum h- the primordial heaven above. in hindu mythology there is also a world tree- the lingam-and in buddhist the bodhi tree, or tree of wisdom under which buddha sat in meditation. finally, that masterpiece of gothic architecture the cathedral probably finds its origin in the tree-trunks and overhanging branches of the forest glade. the four worlds thus far the sephirotic scheme may be considered as simple, but in its extended form it grows complex; for not only is the tree of life divided into

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

om, or spiritual life, in former times. according to the testimony of barlow, this is the subject "most frequently symbolized on early christian sepulchral tablets and monuments"[13] christ's body was the "bread of life" and his blood was the "wine from the tree of life" of which to partake was life eternal. the cross, as in earlier religions, represented completeness of life. the jambu tree, the buddhist god-tree, is in the shape of a cross.[14 [13] essays on symbolism, p. 74 [14] wilford, asiatic researches. among the kelti a tall oak was not only a symbol of the deity, but it was jupiter himself, while the earth from which it sprang was the great mother. throughout europe, in all ages, the oak has received divine honors. the fact that under its branches jew, pagan, and christian alike s

er evil. the effect of every thought, word, and deed is woven into the soul, and no one can evade the consequences of his own acts. all sin is the result of selfishness, so that only when one renounces self and begins to live for others does the soul-life begin. no one who has arrived at a state of soul-consciousness will lead a selfish or impure life. on the contrary, every impulse of the devout buddhist goes out toward humanity and god, of whom he is a conscious part. gotama buddha was not a "savior" in the sense of bloody sacrifice for the sins of the people. on the contrary, he was an example to mankind--a man who through moral purification and a life of self- abnegation had prepared himself for this holy office. mythologically, or astrologically, he was the new sun born at the close o

is derived--a state so pure that the human is lost in the divine "lamp of the law! i take my refuge in thy name and thee! i take my refuge in thy law of good! i take my refuge in thy order! om! the dew is on the lotus--rise, great sun! and lift my leaf and mix me with the wave. om mani padme hum, the sunrise comes! the dewdrop slips into the shining sea"[122 [122] arnold, light of asia. from the buddhist colleges at nolanda went forth teachers who, inspired with enthusiasm in the cause of human justice and individual liberty, endeavored to abolish the abominations which had grown up under brahminical rule. the masses of the people, however, were too deeply sunken in infamy, wretchedness, and ignorance to accept, or even understand, the pure doctrines of the great teacher, and, as might ha

ing human beings and animals took its rise in the western parts of the world after the sun entered aries, and that it subsequently extended even to the followers of the tauric worship, among whom it was carried to a frightful extent. it is also thought that the history of cain and abel is an allegory of the followers of crishna to justify their sacrifice of the yajna or lamb "in opposition to the buddhist offering of bread and wine, or water, made by cain and practiced by melchizedek"[163 [163] anacalypsis, vol. i, p. 101. it is now positively known that all over the world, during a certain stage of religious belief, either human beings or animals were, at stated seasons, sacrificed to the deity. of the universality of this practice faber says "throughout the whole world we find a notion p

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

eath. there isno part of me that is not of the gods.(yechidahin kether) i am the preparer of thepathway.the rescuer unto the sight. out of the darknesslet the light arise (behold,i wasblind, now,i see) i am the dweller in theinvisible.i am the reconciler with the ineffable. let the whitebrilliance of the divinespirit descend. i am the all-sustainer. i am theall-wise.i have no stain, sakiamuni the buddhist oftibet.38thegoldendawnscarcely had the paint finally dried upon the vault thanitwas dismantled and moved to new premises in clipstone street, not far from oxford circus, whereitsat and watched over a process255 ion of initiates duly awed by its multi -coloured splendour and by the spectacle of mathers in glittering egyptian robes rising from the tombofchristian rosenkreuz.norwere initiat

GILBERT THE SORCERER AND HIS APPRENTICE

e influence of the west that will doitif'proofis wanted of that, look at the way they regardparabrahmitisessentially the same as the hebrew concept of negative existencethree veils of negative existenceofthe.kabalaunthinkable, unapproachable;'betweenparabrahm and humanity there canbeno intercourse whatsoever: the one is totally incompre255 hensibletotheother, therefore prayer is an absurdity. the buddhist says that heinvokes-hishigher self, and he is quite right; that is the highest heknows,andhe is quite right to invoke the highest he can reach. buddhi, the vehicle of the ineffable supreme, is undeveloped and unknown; therefore the intellectual abstraction which the buddhist calls his higher self istheonly thing which he can recognise above himself. buddhi, the christ soul, is undeveloped

ise above himself. buddhi, the christ soul, is undeveloped. now the hermetist, the western, on the other hand, has developed that principle, and by means of the vehicle he can comprehend.'iam the way, the path, and the light' thisidearuns through the whole of the bible, and referstothechristsoul,there, in a nut-shell, is the difference between the two. it is only a difference of one step, and the buddhist does not require tobedeprived of one single iota of his faith, so far as it is pure that is to say; but, on the same lines, he can be led on by the hermetic philosophy to take another step. and seeing that the buddhist is more highly developed in both the higher and lower manas than we in the west, he can give us valuable assistance there. consider also the way in which both systems look

t require tobedeprived of one single iota of his faith, so far as it is pure that is to say; but, on the same lines, he can be led on by the hermetic philosophy to take another step. and seeing that the buddhist is more highly developed in both the higher and lower manas than we in the west, he can give us valuable assistance there. consider also the way in which both systems look atthe:body. the buddhist merely gets to an intellectual abstraction;164thesorcerer and his apprenticetherefore to him the body is a hindrance. so the good buddhist is nothing but an ascetic; he must deny his body in every possible way, he must prevent itfunctionising,but for the hermetist who understands the whole of the seven principles, the body is a vehicle; and therefore, as a vehicle, to be raised, to be che

s might learn, and lay to heart. but look to the east, and you see english-speaking people- englishmen and americans -theesoteric teaching on the zodiac 185teaching the buddhists their own religion- reviving buddh255 ism. the buddhistic schools in ceylon would have been absolutely deadbutfor american enterprise, and their masters and mistresses today are american. the leaders and reformers of the buddhist temples in india are of the english race again.ourenergy and our spirituality is giving back to the east their own faith, and a magnificent faith it is, and a great gift. and all that seems to lie within that name of john bull, and it seems to belong to the potency of that sign, but corrected by the sign virgo, which symbolises the name of john. another point is the view the hermetic phil

GNOSTIC HANDBOOK

icism (the inner teachings) are elusive and hard to find, they have been passed from "mouth to ear" through brotherhoods, sects and orders. they do not evolve, while their appearance may change from age to age, they exist as memories and reflections, transmissions from the golden age (the equivalent in time to the world of ideals) through history. while esotericism can take any form from hindu to buddhist, christian to islamic, it is at the core, distinct from each. it is trans-temporal and yet being in time takes the appearance of the country, tradition or the gnostic handbook page 11 epoch it is clothed by. at the same time we must appreciate the form it takes, esotericism is not ecumenical, it is dangerous to assume that all esoteric traditions are the same. islamic esotericism (sufism)

n to islamic, it is at the core, distinct from each. it is trans-temporal and yet being in time takes the appearance of the country, tradition or the gnostic handbook page 11 epoch it is clothed by. at the same time we must appreciate the form it takes, esotericism is not ecumenical, it is dangerous to assume that all esoteric traditions are the same. islamic esotericism (sufism) is distinct from buddhist esotericism and while both are part of the lore they should not be mixed and combined into some-kind of occult eclectic soup. while at the core esotericism is unified gnosis, in time, in history and in our experience it takes many forms and has many appearances and these must be appreciated for what they are. similarities are noted, comparisons are useful but we must not believe that simi

" model, which was based on the "great chain of being. this great chain is the traditional view of the universe which is not locked in a simple "nuts and bolts" view, but which encompasses the great span of existence from the very heights of spirit to the depths of the infernal realms. the great chain of being while expressed in many cultures is not doctrinally specific, it can be found in hindu, buddhist, platonic, christian and mystical cosmology, it is found throughout literature from myth and legend to the visions of dante" the plan and structure of the world, which, through the middle ages and down to the late eighteenth century most educated men were to accept without question- the conception of the universe as a" great chain of being, composed of an immense or infinite number of lin

is alien to gautama s original intent and suggests that buddhism was originally a path of action. accordingly evola sees the primal form of buddhism as centred on a warrior/priest rather than on a monk. he uses emphasizes the role of aristocracy but in a unique evolian sense. the term aristocrat here is used in its strictest etymological sense, coming from the greek word aristos meaning best. the buddhist disdain for talking about self and god comes not from disbelief, evola argues, but from a demand for action. there is no self, so create one, there is no god, so become one. this approach is certainly at odds with much that passes for modern buddhism and yet in these days of navel gazing and armchair occultism, one cannot help but be exhilarated by his call to arms. but a simple call is n

wever had more to achieve than simply transmit the gnosis to israel, jesus had to initiate the current which would open the door to the mysteries. by being initiated into the essenes he brought greek mystery traditions and israelite wisdom together, by being trained by the israelites he has a link back to egypt (also through the greek. his travels in england and india brought into pagan and hindu/buddhist wisdom, so the christ literally brought together many streams of esotericism into one font of secret wisdom. this teaching was certainly for israel but in a new sense, it was for those prepared for initiation not for any discrete historical, cultural or racial class alone. this gnosis or secret knowledge, clearly inferred that doctrine or belief was not enough, jesus himself had to spirit

ll life was suffering he wasn't joking! the perceptiveness of gautama buddha's understanding of how the dialectic system is perpetuated cannot be underestimated. as buddha expressed in his four noble truthes, all life is suffering because we become attached to what happens to us and attachment leads to reaction and reaction to attachment. buddha's solution is interpreted by modern scholars of the buddhist traditions (himayana and mahayana) to be total detachment. there, however, is a problem. if we understand that the dialectic system is sustained by action and reaction then total detachment and total attachment both will have ramifications and by logic, reactions. if we see 0 or no linkage to the dialectic system as the goal then detachment would be negative(-1) and attachment would be po

sexuality are applied symbolically with strict moral codes enforced. the left hand path is literal and uses the very things that the right hand path condemns to achieve liberation. these two paths have many similarities to the terrestrial and celestial traditions. for more information we can turn to julius evola's excellent text the yoga of power for details of the different traditions within the buddhist tantra's. there is a significant difference between the two tantric paths, that of the right hand and that of the left hand. in the former the adept always experiences someone above him even at the highest level of realisation. in the latter he becomes the ultimate sovereign. in the buddhist tantras, buddha paradoxically upholds the relativity of every moral precept, the uselessness of wo

and and that of the left hand. in the former the adept always experiences someone above him even at the highest level of realisation. in the latter he becomes the ultimate sovereign. in the buddhist tantras, buddha paradoxically upholds the relativity of every moral precept, the uselessness of worship, the insignificance of the five precepts of early buddhism, and even of the triple homage of the buddhist tradition in terms so blunt that at monastic gatherings the bodhisattvas who are on their way toward enlightenment faint (the terrestrial path) while the tathagatas (celestial path) the enlightened ones remain unmoved (notes in brackets ours] the yogin obtains liberation through the same actions that should keep in hell any other man for ages unending. jnanasiddhi. these discussions are a

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ogue is its emphasis on spiritual action. krishna tells does not tell arjuna to abandon the battle and retire to a monastery, but to return and fight and even die, if the need be, fighting with detachment born of his knowledge of reincarnation. both i and thou have passed through many births, krishna tells arjuna on the battlefield. in buddhism reincarnation is also taught, but with a difference. buddhist tradition maintains that there is no soul or immortal essence, only environmental factors (sanskaras) which repeat life after life, re-creating a semblance of identity in each incarnation. in ancient egypt the followers of amen-ra derived their belief in reincarnation from the course of the sun. as it died in the west and rose again in the east at dawn, so the vital forces sank into the u

through the organism of both the male and female. it also has a specific sexual meaning in terms of tantric practise where it represents the psychic energy found within the sexual secretions themselves, the smell relating to the ripening of the energy at certain times of the year. this correlation of sexual secretions, time and energy represents one of the inner teachings of gnosticism as well as buddhist and hindu tantra. the characteristics of the city include life, earthquakes, plagues, fires and massacres. these refer to the intense dangers associated with the energies of this centre. it is the centre of sexual fire, and when the base centre is activated and force is manifested at this level it must be totally controlled so that the energies continue on upwards towards redemption. loss

his diamond body is the vehicle in which the true self manifests and is able to travel through the world of the archons, battling against the seven planets and fallen webs and traps. after navigating through gnostic theurgy page 84 the fallen kingdom it can, because of its light nature, shed its lower skin and pass through the cross or barrier and return home to the pleroma. the practices of this buddhist sect are esoteric in nature and have much in common with the secret techniques used within the celestial path of the gnostic tradition. this tradition is also found reflected in the secret chariot or merkeva mysticism of the kabbalistic tradition. seven days of re-creation another tradition which expresses this process of re-creation is found hidden within the creation tale of genesis. em

l life is suffering he wasn't joking! the perceptiveness of gautama buddha's understanding of how the dialectic system is perpetuated cannot be underestimated. as buddha expressed in his four noble truthes, all life is suffering because we become attached to what happens to us, and attachment leads to reaction, and reaction to attachment. buddha's solution is interpreted by modern scholars of the buddhist traditions (himayana and mahayana) to be total detachment. there is a problem however within this interpretation of buddhism. if we understand that the dialectic system is sustained by action and reaction, then total detachment and total attachment will both have ramifications and by logical deduction- reactions. if we see zero, or no linkage to the dialectic system as the goal, then deta

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

tructions are recorded. in china, for instance, the perished ages are called kis, ten of which are said to have elapsed from the beginning of time until confucius. at the end of each kis, in a general convulsion of nature, the sea is carried out of its bed, mountains spring up out of the ground, rivers change their course, human beings and everything are ruined, and the ancient traces effaced. 47 buddhist scriptures speak of seven suns, each brought to an end by water, fire or wind.48 at the end of the seventh sun, the current world cycle, it is expected that the earth will break into flames .49 aboriginal traditions of sarawak and sabah recall that the sky was once low and tell us that six suns perished. at present the world is illuminated by the seventh sun .50 similarly, the sibylline b

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ly in the literature. a.a. itself is the crowleyan name of the great white brotherhood, which symonds and grant attribute to argenteum astrum or silver star (this hardly exhausts the symbolism in new aeon occultism, the word al [god] and la [not] have a great interplay, leading to the discovery of the password of the great white brotherhood, laal, the reverse of ai.-la. the term is similar to the buddhist concept of nirvana. in book 31 frater achad discusses this mystery in detail) the term a.a. is used by p.b. randolph, md, in his 1873 work on alchemy and magick, eulis, as the secret name of a great magical order. crowley encountered the one eye or achad ayin in bou-saada, near max theon s home, on december 4, 1909, while scrying the 13th enochian aethyr. we take note of ric williamson s

ical chakra-puj to be observed by a westerner was in the 1930s, while the last ancient intact body of adepts of the eastern black lodge, ironically dedicated to foisting upon sleeping humanity a rank and demoralizing materialism, was discovered and destroyed in accordance with the insipid marxism which guided the chinese people s liberation army into tibet in the late 1950s. among various tantric buddhist and bon religious institutions, the p.l.a. liquidated the cavern retreats of schamballah and agarthi, the former being possibly the oldest surviving branch of the black lodge on the planet (see ossendovski s men, beasts and gods, circa 1925, for an account of schamballah and agarthi) as survivors of the marxist massacre from the tibetan great white brotherhood are known to have come to th

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

for as long as you can. 271 the sun-savior cosmologically, then, all the dragons and serpents conquered by their "slayers" are, in their origin, the turbulent confused principles in chaos, brought to order by the sun-gods or 'creative' powers. h.p. blavatsky, the secret doctrine a sun-savior in enochian magick is called an arsoe (ahrah-soheh. the sun-savior is equivalent to the hindu avatar, the buddhist bodhisattva and the hanged man of the tarot. it is a manifestation of solar forces and energies in human form. tradi t ion holds that the sun-savior embodies himself periodically on earth in order to alleviate the sufferings of man and to keep the light of truth burning in men's hearts. the sublime concept of the soe (savior) and especially of the arsoe (sun-savior) is one of the most rev

HELENA BLAVATSKY NIGHTMARE TALES

l and transact business in many localities, which, in thosedays especially, were not easily accessible to foreigners. indifferent to every religion, i became interested inthe philosophy of buddhism, the only religious system i thought worthy of being called philosophical. thus,in my moments of leisure, i visited the most remarkable temples of japan, the most important and curious ofthe ninety-six buddhist monasteries of kioto. i have examined in turn day- bootzoo, with its giganticbell; tzeonene, enarino-yassero, kie-missoo, higadzi-hong-vonsi, and many other famous temples. several years passed away, and during that whole period i was not cured of my scepticism, nor did i evercontemplate having my opinions on this subject altered. i derided the pretensions of the japanese bonzes andasceti

iod i was not cured of my scepticism, nor did i evercontemplate having my opinions on this subject altered. i derided the pretensions of the japanese bonzes andascetics, as i had those of christian priests and european spiritualists. i could not believe in the acquisition ofpowers unknown to, and never studied by, men of science; hence i scoffed at all such ideas. the superstitiousand atrabilious buddhist, teaching us to shun the pleasures of life, to put to rout one's passions, to renderoneself insensible alike to happiness and suffering, in order to acquire such chimerical powers- seemedsupremely ridiculous in my eyes. on a day ever memorable to me- a fatal day- i made the acquaintance of a venerable and learned bonze,a japanese priest, named tamoora hideyeri. i met him at the foot of th

e,a japanese priest, named tamoora hideyeri. i met him at the foot of the golden kwon-on, and from thatmoment he became my best and most trusted friend. notwithstanding my great and genuine regard for him,however, whenever a good opportunity was offered i never failed to mock his religious convictions, therebyvery often hurting his feelings. but my old friend was as meek and forgiving as any true buddhist's heart might desire. he never resented myimpatient sarcasms, even when they were, to say the least, of equivocal propriety, and generally limited hisreplies to the "wait and see" kind of protest. nor could he be brought to seriously believe in the sincerity ofmy denial of the existence of any god or gods. the full meaning of the terms "atheism" and "scepticism"was beyond the comprehensio

t which you will have done within its plane will alone survive. all the nightmare talesi- the stranger's story29 rest is false and an illusion. it is doomed to perish in the ocean of maya" amused at the idea of living outside one's body, i urged on my old friend to tell me more. mistaking mymeaning the venerable man willingly consented. tamoora hideyeri belonged to the great temple of tzionene, a buddhist monastery, famous not only in alljapan, but also throughout tibet and china. no other is so venerated in kioto. its monks belong to the sect ofdzeno-doo, and are considered as the most learned among the many erudite fraternities. they are, moreover,closely connected and allied with the yamabooshi (the ascetics, or hermits, who follow the doctrines oflao-tze. no wonder, that at the slighte

HELENA BLAVATSKY THE KEY TO THEOSOPHY

rking system of the t.s. 37 the objects of the society 37 the common origin of man 38 our other objects 44 on the sacredness of the pledge 45 the relations of the t.s. to theosophy 49 on self-improvement 49 the abstract and the concrete 52 the fundamental teachings of theosophy 57 on god and prayer 57 is it necessary to pray? 61 prayer kills self-reliance 66 on the source of the human soul 69 the buddhist teachings on the above 71 theosophical teachings as to nature and man 77 the unity of all in all 77 evolution and illusion 78 on the septenary constitution of our planet 81 the septenary nature of man 83 the distinction between soul and spirit 86 page 2 the key to theosophy- hp blavatsky.txt the greek teachings 89 on the various postmortem states 95 the physical and the spiritual man 95 o

by doing that which we again try to do now. the neo-platonists were a large body, and belonged to various religious philosophies; so do our theosophists. it was under philadelphus that judaism established itself in alexandria, and forthwith the hellenic teachers became the dangerous rivals of the college of rabbis of babylon. as the author of the eclectic philosophy very pertinently remarks: the buddhist, vedantic, and magian systems were expounded along with the philosophies of greece at that period. it was not wonderful that thoughtful men supposed that the strife of words ought to cease, and considered it possible to extract one harmonious system from these various teachings panaetius, athenagoras, and clement were thoroughly instructed in platonic philosophy, and comprehended its esse

ies (a) the existence of any deity, and (b) any conscious postmortem life, or even any self-conscious surviving individuality in man. such at least is the teaching of the siamese sect, now considered as the purest form of exoteric buddhism. and it is so, if we refer only to buddha's public teachings; the reason for such reticence on his part i will give further on. but the schools of the northern buddhist church, established in those countries to which his initiated arhats retired after the master's death, teach all that is now called theosophical doctrines, because they form part of the knowledge of the initiates-thus proving how the truth has been sacrificed to the dead-letter by the too-zealous orthodoxy of southern buddhism. but how much grander and more noble, more philosophical and s

s principle of universal brotherhood is understood by the masses of mankind, how seldom its transcendent importance is recognized, may be seen in the diversity of opinion and fictitious interpretations regarding the theosophical society. this society was organized on this one principle, the essential brotherhood of man, as herein briefly outlined and imperfectly set forth. it has been assailed as buddhist and anti-christian, as though it could be both these together, when both buddhism and christianity, as set forth by their inspired founders, make brotherhood the one essential of doctrine and of life. theosophy has been also regarded as something new under the sun, or, at best as old mysticism masquerading under a new name. while it is true that many societies founded upon, and united to

he essential doctrine has been the same, and all else has been incidental, though this does not obviate the fact that many persons are attracted to the incidentals who overlook or ignore the essentials. no better or more explicit answer-by a man who is one of our most esteemed and earnest theosophists-could be given to your questions. q. which system do you prefer or follow, in that case, besides buddhist ethics? a. none, and all. we hold to no religion, as to no philosophy in particular: we cull the good we find in each. but here, again, it must be stated that, like all other ancient systems, theosophy is divided into exoteric and esoteric sections. q. what is the difference? a. the members of the theosophical society at large are free to profess whatever religion or philosophy they like

what are the objects of the "theosophical society? a. they are three, and have been so from the beginning. 1. to form the nucleus of a universal brotherhood of humanity without distinction of race, color, or creed. 2. to promote the study of aryan *2) and other scriptures, of the world's religions and sciences, and to vindicate the importance of old asiatic literature, namely, of the brahmanical, buddhist, and zoroastrian philosophies. 3. to investigate the hidden mysteries of nature under every aspect possible, and the psychic and spiritual powers latent in man especially. these are, broadly stated, the three chief objects of the theosophical society *1) see also appendix at the end of this file *2) h.p.b. means the original indo-germanic race from northern india (see h.p.b, the theosophi

ity and brotherly goodwill. q. but how does theosophy explain the common origin of man? 1. by teaching that the root of all nature, objective and subjective, and everything else in the universe, visible and invisible, is, was, and ever will be one absolute essence, from which all starts, and into which everything returns. this is aryan) philosophy, fully represented only by the vedantins, and the buddhist system. with this object in view, it is the duty of all theosophists to promote in every practical way, and in all countries, the spread of non-sectarian education) see remark on the use of the word aryan a couple of pages back page 24 the key to theosophy- hp blavatsky.txt q. what do the written statutes of your society advise its members to do besides this? on the physical plane, i mean

wer and corroborate our claims. according to the last census in ceylon and india, in the comparative table of crimes committed by christians, muslims, hindus, eurasians, buddhists, etc, etc, on two millions of population taken at random from each, and covering the misdemeanors of several years, the proportion of crimes committed by the christian stands as 15 to 4 as against those committed by the buddhist population. no orientalist, no historian of any note, or traveler in buddhist lands, from bishop bigandet and abb huc, to sir william hunter and every fair-minded official, will fail to give the palm of virtue to buddhists before christians. yet the former (not the true buddhist siamese sect, at all events) do not believe in either god or a future reward, outside of this earth. they do no

exclaim in wonder "to whom, or what" q. then they are truly atheists. a. most undeniably, but they are also the most virtue-loving and virtue-keeping men in the whole world. buddhism says: respect the religions of other men and remain true to your own; but church christianity, denouncing all the gods of other nations as devils, would doom every non-christian to eternal perdition. q. does not the buddhist priesthood do the same? a. never. they hold too much to the wise precept found in the dhammapada to do so, for they know that, if any man, whether he be learned or not, consider himself so great as to despise other men, he is like a blind man holding a candle-blind himself, he illumines others -ooo- on the source of the human soul q. how, then, do you account for man being endowed with a

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

continued 'the astrologers, the mesmerists, the readers of hands, and a few, very few only, of the motley spiritualist groups" when westcott founded the hermetic order of the golden dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the theosophical society; in fact a school of occultism based on the western hermetic-qabalistic tradition, and hence without any hindu or buddhist elements. the theosophical society was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of the early male members of the g.d (up to c.i892) were recruited from westcott's friends in the societas rosicruciana in anglia, known to the initiated as the soc. ros, which was exclusively masonic. the s.r.i.a, of which westcott was secretary ge

is not much chance ofmy coming to london as it is so near winter, but ifi do i will try to see you. 1 alan bennett (1872-1923. he first encountered aleister crowley in the spring of 1899. according to the latter 'we worked together at ceremonial magick; evoking spirits, consecrating talismans and so on (conftssions, 1969, p. 181. bennett went to ceylon early in 19. by then he was a self-converted buddhist. in 1907, now named ananda mettaya, he entered the burmese branch of the buddhist sangha order. briefly in england in 1908 he formed the english branch of the international buddhist society. he was in london from 1914 until his death in 1923. author of the wisdom ofthea ryas, 1913. care et v. h. fra d.p.a.l [i.e. gardner, qp.a [mrs ayton] has returned and carefully read over the correspon

ISIS UNVEILED

d phyuci displayed by indian jug^en 583 chapteh xii conclusions and illusthations recaihtuiation of (nndamental pn^mwitioiu 587 setndiip of the soul and of the spirit 590 the phawmenon of the so-called ipiritjiand gb4 difference between mediums and adepts 59s inttrriew of an elnglisfa ambassador with a teineaniated buddha 598 fli^t of a lama's aitnj body related by abb^ hue 6m schools of magic in buddhist lamaberiea 609 lie unknown race of hindfl todas 613- will-power at takiw and yogts 617 tanud^ of wild beasts b^ faldn 622 evocatiod of a living spirit by a shaman, witiiesaed by the writer 020 sorcery 1^ the breath of a jemiit father 633 why the study of magic is almost impracticable in eun^ 635- index i genenl index ii digitizecoy google author's preface to volume u tttere it possible, w

age to break away from their respective religious denominations. these are the back-door nicodemuses. and now with hlate let us inquire. what is truth? where is it to be searched for amid thb multitude of warring sects? each claims to be based upon divine revelation, and each to have the keys of the celestial gates. is any one of them in possession of this rare truth? or, must we exclaim with the buddhist philosopher "there is but one truth on earth, and it is unchangeable: and this is that there is no truth on it" though we have no disposition whatever to trench upon the ground that has been so exhaustively gleaned by those learned scholars who have shown that every christian dogma has its origin in a heathen rite, still the facts which they have exhumed, since the enfranchisement of scie

ts to chris- tianity. while the 'heathen' keeps to the faith of his fathers, he has at least the one redeeming quality that of not having apostasized for the mere pleasure of exchanging one set of idols for another. there may be for him some novelty in his embracing protestantism; for in that he gains the advantage, at least, of umiting his religious views to their simplest expression. but when a buddhist has been enticed into exchanging his shoe dagooq for the slipper of the vatican, or the eight hairs from the head c^ gautama and buddha's tooth, which work miracles, for the locks^ a christian saint, and a tooth of jesus, which work far less clever miracles, he has no cause to boast of his choice. in his address to the uteraty society of java, sir t. s. raffles is said to have narrated th

'reveutioii \tj no bumui agcnl, irat through th 'receiviiig of the axred drink' in india the initiated receited the 'soma' aacrad drink, whi^ helped to libcfate hi* aoul /rom the bo; and in the eleiuinian mnteries it waa the moed drink mysteries are wholly derived horn tbe foahmanical vedic rites, and the latter from the ante-vedic religioua mysteries primitive buddhist phikaopby. 183. it is needless to state that iht oorpd according to jolm was not written by john, but by k flatonist or a gnostic belonging to tbe neo-i^tonic si^iool. 184. the fact that peter persecuted tbe 'apoetle to tbe gentiles' under that name, does not necessarily imply that there was no simon magus individuady distinct from fau. it may have become a generic name of abuse. theodore

r extended, like the assyrian priests while doing homage to the grove. when a male dons the pallium in worship, he becomes the representative of the trinity in the unity, the arba, or mystic four "immaculate is our lady isis" b the legend around an engraving 190. he prieita^ isii were todstued. 191. ancient pofon and modem ckrielian jsirmbotum, pp. 51. b, digilizocb, google catbouc bells from the buddhist pagodas 9s of serapis and isis, described by kng, in the gnoi^ict and their remmnt, h kypia eicic atnh. the very terms applied afterwards to that personage (the virgin mary) who succeeded to her form, titles, sym- bols, rites, and ceremonies. thus, her devotees carried into the new priesthood the former badges of their profession, the obligation to celi- bacy, the tonsure, and the surplic

uced their auguries "a golden bell and a pomegranate. round about the hem of the robe" was the result with the mosaic jews* but in the buddhistic system, during the reugious services, the gods of the deva-loka are always invoked and invited to descend upon the altars, by the ringing of bells suspended in the pagodas. the bell of the sacred table of siva at kuhama is described in kaiuua, and every buddhist mh&ra and lamasery has lis bells. we thus see that the bells used by christians come to them directly bota the buddhist tibetans and chinese. the beads and rosaries have the same origin, and have been used by buddhist monks for over 3300 jrears. the lingams in the hindfi temples are ornamented upon certain days with large berries, from a tree sacred to mahddeva, which are strung into rosa

lly ijuorbed in the bosom of brahmft (manu, xh, sloka 125. the doctrine of the moksha and the nirv&ua. as understood by the school ot max muller, can never bear confronting with numerous texts that can be found, if required, as a final refutation. there are sculp- tures in many pagodas which contradict, point-blank, the imputation. ask a br&hmana to explain moksha, address yourself to an educated buddhist and pray him to define for you the meaning of nirv&na. both will answer you that in every one of these religions nirvana represents the dogma of the spirit's immortality. that to reach the nirvftna means absorption into the great universal soul, the latter representing a etate, not an individual b ng or an anthropomorphic god, as some under- stand the great existence. that a spirit reocbi

was that of the oldest magians hence that to which belonged the initiates of all countries, beginning with moses, the 'sons of the prophets' and the ascetic razors (who must not be confounded with those against whom thundered hosea and other prophets) to [and including] the essenes* this latter sect were pythagoreans before they became degenerated rather than perfected in their system through the buddhist missionaries who, pliny tells us, established themselves on the shores of the dead sea ages b^ore his time "per saecidontm miliia' but if on the one hand these buddhist monks were the first to establish monastic communities and inculcate the strict observance of dogmatic conventual rule, on the other they were also the first to enforce and popularize those stem virtues exemplified by sdhy

r reasons which we will indicate farther on, neither was be a nazar, or nazaria of the older sect. what jesus wat, may be found in the codsx naxaraeui, from the unjust accusations of the bardesantan gnostics "jesu is n^m, the false messiah, the destroyer of the old orthodox religion" s^s the codec* he is the founder of the sect of the new ntuors, and, as the words clearly imply, a follower of the buddhist doctrine. in hebrew the word naba, k23, means to speak by inspira- tion; and dj is nebo, a god of wisdom. but nebo is also mercary, and mercury is buddha in the hindq monogram [iconography] of planets. moreover we find the talmudists holding that jesus was inspired by the genius of mercury* the nazarene reformer had undoubtedly belonged to one of these sects; though perhaps it would be ne

JASMUHEEN THE FOOD OF GODS

d maybe that is true for you but i certainly am not divine. i could have responded and quoted john 14.2 and said as jesus did: i shall go to the house of my father to prepare for you an abode. the house of my father has many abodes. on that day you shall know that i am with the father, the father in me and i in you. you are god. but that only impresses those of the christian faith. what about the buddhist who believes in a supreme intelligence rather than a god as we know it and what has this to do with the science of measuring brain wave patterns and divine nutrition? when the abode is well prepared or tuned, then divine nutrition flows and is physically released within us especially when we consciously tune our brain wave patterns into the theta. delta fields. and divinity? divinity is a

a mass ascension. the alpha waves are moving more fervently through the beta field, and although there still appears to be very little light, love and feelings of harmony and inner peace are becoming a constant experience for those tuned to the theta field. some past examples of theta. delta field connections are: divine nutrition: the madonna frequency& the food of gods with jasmuheen 166 1. the buddhist rainbow bodies, where lamas dematerialize and shrink their bodies after death causing it to entirely disappear. 2. the incorruptible. the bodies of the saints that maintain themselves for hundreds of years after the spirit has departed and the physical bio-system has been declared literally dead. 3. the yogis who allow themselves to be buried, from 3 weeks to 40 years, without food or wat

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

all the foregoing is the groundwork of the arguments of the deep buddhists in regard to the real nature of things. the result of all these sound and only possible philosophical conclusions is, that there is nothing left for man but entire submission entire subjection to the unknown power the humbleness of the unknowing child. and herein we see the force of that dictum of the saviour, bhuddist, or buddhist, reveries. 319 unless ye become as one of these (little children, ye shall in nowise see the kingdom of god. certainly we are unable to know absolutely (that is, philosophically) that we ourselves exist (berkeley, in showing that our senses are only medium, but not means, implied that we did not exist) by a side-glance, as it were, we can suspect whether life itself be only a grand dream*

that is, all of truth apparent* but not beyond. the cabalists (rosicrucians, the brothers of the crucififd rose) say that man is unintelligible, that nature is unintelligible, that the old testament, with its genesis, its pentateuch; that the new testament, with christianity and the scheme of redemption, that all is unintelligible without their secret to the world wholly forbidden interpretation. buddhist ideality. 321 but it cannot be true truth; or abstract, positive truth. man is made. man is not a maker. in other words, man gets nothing that is outside of him. he only obtains that which is already in him. he is in his world. he is of his world. but he is not of another world. his helplessness unsupported is perfectly ridiculous. he only lives forgetting himself. he falls asleep blindly

K AMBER THE BASICS OF MAGICK

n each vocalization. chanting of mantras may cause slight dizziness from hyperventilation. the other main type of meditaiton- insight meditation- is the analysis of thoughts and feelings in such a way as to cause realization of the subjectivity and illusion of experience. this is done in a effort to attain trancendental awareness. such statements as 'this body is not me, fall under this category. buddhist meditations are usually of this type. chakra meditation there is a special type of concentrative meditation which we will call 'chakra meditation. this is basicly kundalini yoga- the practice of causing psychic energy (kundalini) to flow up sushumna, energizing the various chakras along the way. the practice, considered dangerous by some, will produce deffinite physiological sensations an

KETAB E SIYAH

. 48. now this mystery of the letters is done, and i want to go on to the holier place. 49. i am in a secret fourfold word, the blasphemy against all gods of men. 50. curse them! curse them! curse them! 51. with my hawk's head i peck at the eyes of jesus as he hangs upon the cross. 52. i flap my wings in the face of mohammed& blind him. 53. with my claws i tear out the flesh of the indian and the buddhist, mongol and din. 54. bahlasti! ompehda! i spit on your crapulous creeds. 55. let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! 56. also for beauty's sake and love's! 57. despise also all cowards; professional soldiers who dare not fight, but play; all fools despise! 58. but the keen and the proud, the royal and the lofty; ye are broth

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ed border refers us, says the masculine ritual, to the beautiful border formed round the sun by the planets in their various revolutions. the co-masonic ritual makes it an emblem of the guardian wall protecting humanity, composed of adepts or men who have attained the perfection of human evolution in past centuries and millennia. they stand around humanity in the spiritual worlds, it is said in a buddhist scripture, to save mankind from further and far greater misery and sorrow. 218. there is a similar dual interpretation also for the four tassels which appear in the corners of the border. in masculine masonry they are usually considered to mean temperance, fortitude, prudence and justice; their significance is always interpreted as ethical. but they stand also for four great orders of dev

asion in bombay there were among the brn. present christians, hindus, buddhists, parsis, jews, sikhs, muhammadans, and jains. it is the custom there to place on the altar the sacred books of all who are likely to attend that lodge. the rev. j. t. lawrence, the well-known author of many masonic handbooks, tells us that he himself has initiated jews, muhammadans, hindus and parsis, and at least one buddhist. he writes: 226. according to a pronouncement of grand lodge, the bible need not be in the lodge at all. the volume of the sacred law, we have been told, is that which contains the sacred law of the individual concerned. that is to say, it may be the (quran, the zendavesta, the shasters, the rig-veda, or any other volume(*sidelights on freemasonry, p. 47) 227. in the grand lodge of all sc

use of them. some neophytes take the hints offered to them, and accordingly make progress; others understand little of the inner requirements, and so are only temporarily affected. the very word initiation is derived from initium, a beginning; and that is precisely what it is intended to be- the beginning of a new and higher life. but it is not enough to begin; one must also continue. 455. in the buddhist teaching it is said that in each of the great steps which are the true initiations there are four stages (1) the way, in which the neophyte is mastering the lessons of his new step, casting off (as they put it) the fetters which have previously bound him, finding himself at his new level, and learning how to use the powers conferred upon him (2) the fruit, when he finds the results of his

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

to heaven. although in hindu mythology the apsaras are not demonic, they perform certain functions reserved for demons in western religions. specifically, they were often sent to earth to seduce ascetics who seemed to be on the verge of break12 aquinas, thomas ing through into a divine state, and thus posing a threat to the status of the gods. in buddhism, the best-known story involving mara, the buddhist satan, portrays the apsaras as being mara s minions. this story, the tale of his attempt to prevent the buddha from achieving enlightenment, is structurally parallel to classical hindu myths about the gods sending apsaras to tempt ascetics. the story goes that as siddhartha gautama, the buddha, was on the brink of nirvana, mara sent beautiful, tempting heavenly women (buddhist apsaras) to

changed tack and tried frightening gautama with ferocious demons. still undisturbed, mara finally challenged buddha s right to liberation. in response, gautama is said to have called the earth as his witness, whose response was so powerful that it frightened away mara and his hordes. that very night, the buddha achieved enlightenment. see also demons; hinduism for further reading: conze, edward. buddhist thought in india. 1962. reprint, ann arbor: university of michigan press, 1967. garg, ganga ram, ed. encyclopaedia of the hindu world. vol. 2. new delhi: concept publishing, 1992. ronner, john. know your angels: the angel almanac with biographies of 100 prominent angels in legend and folklore, and much more. murfreesboro, tn:mamre, 1993. stutley,margaret, and james stutley. harper s dicti

ink of nirvana, mara became dismayed: at this point the god mara, exclaiming, prince siddhartha [the future buddha] is desirous of passing beyond my control, but i will never allow it! went and announced the news to his army, and sounding the mara war-cry drew out for battle. failing to distract him with force or to frighten him with ferocious demons, mara sent beautiful, tempting heavenly women (buddhist nature spirits, or apsaras) to distract his attention. still undisturbed, mara finally challenged buddha s right to liberation. in response, gautama is said to have called the earth as his witness, whose response was so powerful that it frightened away mara and his hordes. that very night, the buddha achieved nirvana. what keeps individuals trapped in the samsaric cycle is the law of karm

of the religious life was to escape the cycle of death and rebirth (samsara. buddha asserted that what kept us bound to the death/rebirth process was desire, desire in the generic sense of wanting or craving anything in the world of samsara.hence the goal of getting off the ferris wheel of reincarnation necessarily involves freeing oneself from desire.nibbana or, in later buddhism, nirvana is the buddhist equivalent of moksha. nirvana literally means extinction, and it refers to the extinction of all craving, an extinction that allows one to break out of samsara. but, someone might respond, why not just try to live life, despite its many flaws, as best one can, avoiding pain and seeking pleasure? because, buddha would respond, while we might be able to exercise a certain amount of control

s in which our karma would compel us to incarnate in future lives, which might be as a starving child in a war-torn area of the third world. also, the buddha would point out, if we closely examine our life, we can see that even the things that seem to bring us our greatest enjoyments also bring us the greatest pain. thus while buddhism includes the notion of hells, it is clear that for the devout buddhist the real hell is life itself. although buddha himself was profoundly antispeculative and antimetaphysical, many of his later followers were not. particularly after buddhism split into theravada (southern buddhism, found today in sri lanka and southeast asia) and mahayana (northern buddhism, found today in korea, japan, and taiwan, metaphysical speculation flowered in builders of the adytu

en-worlds was also developed in these forms of buddhism, heaven-worlds where the earnest devotee would find her- or himself after death, and where she or he could continue the quest for enlightenment, less hindered by the demands of this world. along with heaven realms, buddhism also developed notions of hell realms in which exceptionally sinful individuals were punished. in earlier stages of the buddhist tradition, the impersonal force of karma carried out punishments for evil deeds through the circumstance in which one was reborn, and through the unfortunate events one experienced while incarnated in a body. as with their emergence in later hinduism, the notion of punishment in hell worlds emerged to supplement rather than to supplant earlier notions of karmic punishment. unlike western

on, the impersonal force of karma carried out punishments for evil deeds through the circumstance in which one was reborn, and through the unfortunate events one experienced while incarnated in a body. as with their emergence in later hinduism, the notion of punishment in hell worlds emerged to supplement rather than to supplant earlier notions of karmic punishment. unlike western hells, however, buddhist hell worlds are not final dwelling places. they are, rather, more like purgatories in which sinful souls experience suffering for a limited term.after their term is over, even the most evil person is turned out of hell to once again participate in the cycle reincarnation. this does not mean, however, that buddhist hells are any less gruesome than western hells. to cite a representative pa

and achieve nirvana. see also bardo th dol; hell and heaven; hinduism;mara for further reading: benard, elisabeth. the tibetan tantric view of death and afterlife. in hiroshi obayashi, ed. death and afterlife: perspectives ofworld religions. westport, ct: greenwood press, 1992, 49 64. bromage, bernard. tibetan yoga. 1952. wellingborough, northamptonshire, uk: aquarian press, 1979. conze, edward. buddhist thought in india. 1962. reprint, ann arbor: university of michigan press, 1967. evans-wentz,w.y, ed. the tibetan book of the dead. 3rd ed. london: oxford university press, 1960. rahula,walpola. what the buddha taught. 1959. 2nd expanded edition, new york: evergreen, 1974. zimmer, heinrich. philosophies of india. new york: bollingen, 1951; new york:macmillan, 1987. builders of the adytum t

es of hell are opened and these kuei are free to roam about. the full moon in the middle of that month is a special kuei festival during which an effort is made to comfort the hungry ghosts. particularly after the importation of buddhism, the chinese developed a bureaucratic system of hells in which demons were employed to torture morally bad people, not unlike their western counterparts. in good buddhist fashion, however, these hells were purgatories in which the condemned were tortured for a set period of time before being reincarnated. the chinese tradition tended to locate infernal as well as the paradisiacal realms in remote areas beyond the borders of china. the idea of the netherworld draws from different traditions that were mingled together. after the introduction of buddhism, whi

LIBER LXI

tiates. 23. deliberately, therefore, did he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non- essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian, or moslem philosophy, let him reflect that this is a defect of language; the literary limitation and not the spiritual prejudice of the man p. 24. especially let him guard against the finding of definite sectarian symbols in the teaching of his master, and the reasoning from the known to the unknown which assuredly will tempt him. we labour earn

LIBER 777

ute and the beliefs of the disputants. time enough that these definitions and their inter-relation should be crystallised, even at the expense of accepted philosophical accuracy. 2. the principal sources of our tables have been the philosophers and traditional systems referred to above, as also, among many others, pietri di abano,2 lilly, eliphaz levi, sir r. burton, swami vivekananda, the hindu, buddhist, and chinese classics, the q ran and its commentators, the book of the dead, and, in particular, original research. the chinese, hindu, buddhist, moslem and egyptian systems have never before been brought into line with the qabalah; the tarot has never been made public. eliphaz levi knew the true attributions but was forbidden to use them* all this secrecy is very silly. an indicible arca

reba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f space f consciousness f 1 parabrahm (or any other whom one wishes to please[[shiva, brahma] indifference s 2 shiva, vishnu (as buddha avatars, akasa (as matter, lingam joy s 3 bhavani (all forms of sakti, prana (as force, yoni compassion s 4 indra, brahma friendliness s 5 vishnu, varruna-avatar death r 6 vishu-hari-krishna-rama buddha r 7[

[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 [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, bacchu

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

suppressed. he reduced it to cogito; or, to avoid the assumption of an ego, cogitatur.4 examining more closely this statement, we may still cavil at its form. we cannot translate it into english without the use of the verb to be, so, that, after all, existence is implied. nor to we readily conceive that contemptuous silence is sufficient answer to the further query, gby whom is it thought? h the buddhist may find it easy to image an act without an agent; i am not so clever. it may be possible for a sane man; but i should like to know more about his mind before i give a final opinion. but apart from purely formal objections, we may still inquire: is this cogitatur true? yes; reply the sages; for to deny it implies thought. negatur5 is only a sub-section of cogitatur. this involves, however

LIBER DCCCLX JOHN ST

troy the concentration; then it went out, dammit! 1 [see the edition of the goetia edited by crowley and mathers. t.s] liber dccclx 16 10.40. have attended to correspondence and other business and drunk a citron presse. the voice of the n.di began to resound. 10.50. have done .bornless one. in .sana. good; yet i am filled with utter despair at the hopelessness of the task. especially do i get the buddhist feeling, not only that .sana is intensely painful, but that all conceivable positions of the body are so. 11.00. still sitting; quite sceptical; sticking to it just because i am a man, and have decided to go through with it. 11.13. have done 10 p.y. cycles. a bit better, and a slight hint of the bhuchari-siddhi foreshadowed. have been saying mantra; the question arises in my mind: am i mi

LIBER GRADUUM MONTIS ABIEGNI

olden dawn z2 paper) and two examples were printed in the equinox in the gtemple of solomon the king h serial; and much suggestive material may be found in part iii of book 4. liber xiii 8 16 some of the practices in gliber yod (formerly called vesta) h (831) may be here referred to. the gsheaths of the self h are the five skandhas (or kandhas, approx. gcategories h or gaggregates h) described in buddhist literature, and are mentioned in passing by crowley in gthe wake world h (liber 95. in addition to the citation of gscience and buddhism, h there are references in slightly later works( gliber r v vel spiritus h and gliber viarum via h) to a liber xxv treating of mah.satipatth.na (approx. ggreat steadfast mindfulness h; this work is not believed extant, although ingeneous explanations hav

slightly later works( gliber r v vel spiritus h and gliber viarum via h) to a liber xxv treating of mah.satipatth.na (approx. ggreat steadfast mindfulness h; this work is not believed extant, although ingeneous explanations have been advanced in some quarters as to how it could refer to the star ruby, ostensibly a banishing pentagram ritual. the practice is also, of course, described in canonical buddhist texts, principally the mah.satipatth.na sutta. 17 see gliber iii vel jugorum, h ii. 18 while there was doubtless a mystical or qabalistical reason for not giving the dominus liminis a distinct numbered section, it might be worth noting that the duties of this grade are given in paper f, class d. the print edition of liber xiii referred paper f to the grade of adeptus minor; this has here

LIBER LVII

the numbers on the tarot trumps of those paths; the letters give 105. t.s] 45 [crowley later decided this was an error and that the actual hebrew spelling of aiwaz was zwyo= 93, after having the latter spelling communicated to him by one samuel a. jacobs who knew the correct orthography for the simple reason that it was his middle name (patronymic, to be precise. t.s] on the qabalah 35 seems the buddhist view of the samsara-cakkram. 106. wn, nun, a fish. the number of death. death in the tarot bears a crosshandled scythe; hence the fish as the symbol of the redeemer. icqus= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 2 3 3 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of

LIBER LXI VEL CAUSAE

itates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian or moslem philosophy, let him reflect that this is a defect of language, the literary limitation and not the spiritual prejudice of the man p. 24. especially let him guard against the finding of definite sectarian symbols in the teaching of his master, and the reasoning from the known to the unknown which assuredly will tempt him. we labour earne

LIBER LXVII THE SWORD OF SONG

n eternal issue hang* great slam.a term of bridge-whist. bara is hindustani for great. john iii. 18 .he that believeth not is condemned already. mysticism does not need christ. krishna will serve, or the carpenter. the sacred walrus. god, some vestments, and lady wimborne. fearful aspect of john iii. 16. universalism. will god get the bara* slam? eternal life. divergent views of its desirability. buddhist idea. dogma of belief. 460 465 470 475 480 485 490 495 ascension day 15 on just belief or unbelief; and an involuntary act make difference infinite in fact between the right and left-hand thief? belief is not an act of will. i think, sir, that i have you still, even allowing (much indeed) that any will at all is freed, and is not merely the result of sex, environment, and cult, habit and

ions. notes 47 in scenes iii, vi, and vii, edmund, disgusted beyond all meaure with gloucester.s infamies, honourably and patriotically denounces him. the other scenes depict the miseries which follow the foolish and the unjust; and nemesis falls upon the ill-minded gloucester. yet shakespeare is so appreciative of the virtue of compassion (for shakespeare was, as i shall hope to prove one day, a buddhist) that cornwall, the somewhat cruel instrument of eternal justice, is killed by his servant. regan avenges her husband promptly, and i have little doubt that this act of excessive courtesy towards a man she did not love is the moral cause of her unhappy end. i would not that we should not attempt to draw any opinions as to the author.s design from the conversation of the vulgar; even had w

some previous incarnation about this: european critics may possibly even identify the passage. but at least the tibetans should be pleased* they were; thence the pacific character of the british expedition of 1904..a.c. 50 the sword of song 97. while their buddha i attack.30.many buddhists think i fill the bill with the following remarks on. pansil. unwilling as i am to sap the foundations of the buddhist religion by the introduction of porphyry.s terrible catapult, allegory, i am yet compelled by the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton* this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall

shed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox .literary. school of buddhists, as grown at rangoon, exclaim with lear .how sharper than a serpent.s tooth it is to have an intellect. how is this? listen, and hear! i find myself confronted with the crux: that a buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts. are mere nonsense. if t

terpret them. we must inqure: are they meant to be obeyed? or.and this is my theory.are they sarcastic and biting criticisms on existence, illustrations of the first noble truth; reasons, as it were, for the apotheosis of annihilation? i shall so that this is so. let me consider them .precept upon precept. if the introduction of the hebrew visionary is not too strong meat for the little mary of a buddhist audience* lycidas, line 130. the school whose buddhism is derived from the canon, and who ignore the degradation of the professors of the religion, as seen in practice. the obvious caveat which logicians will enter against these remarks is that pansil is the five virtues rather than precepts. etymologically this is so. however, we may regard this as a clause on my side of the argument, no

the five virtues rather than precepts. etymologically this is so. however, we may regard this as a clause on my side of the argument, not against it; for in my view these are virtues, and the impossibility of attaining them is the cancer of existence. indeed, i support the etymology as against the futile bigotry of certain senile buddhists of to-day. and, since it is the current interpretation of buddhist thought that i attack, i but show myself the better buddhist in the act..a.c. a catch word for the stomach, from j.m. barrie.s play .little mary. the first precept. this forbids the taking of life in any form* what we have to note is the impossibility of performing this; if we can prove it to be so, either buddha was a fool, or his command was rhetorical, like those of yahweh to job, or o

l alternative (especially in case something should subsist below mere rupa, the command is not to achieve* fielding, in .the soul of a people. has reluctantly to confess that he can find no trace of this idea in buddha.s own work, and called the superstition the .echo of an older faith..a.c. the argument that the .animals are our brothers. is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. a. c. notes 51 the impossible, the already violated in the act of commanding, but a bitter commentary on the foul evil of this aimless, hopeless universe, this compact of misery, meanness, and cruelty. let us pass on. the second precept the second precept is directed against theft. theft is the appr

nce and drink and revel! great scarlet mouths to kiss, and sorrow to the devil! if pangs ataxic creep, or gout, or stone, annoy us, queen morphia, grant thy sleep! let worms, the dears, enjoy us! iv. but since a chance remains that .i. surives the body (so talk the men whose brains are made of smut and shoddy, i.ll stop it if i can (ah jesus, if thou couldest) i.ll go to martaban to make myself a buddhist. v. and yet: the bigger chance lies with annihilation. follow the lead of france, freedom.s enlightened nation! off! sacredotal stealth of faith and fraud and gnosis! come, drink me: here.s thy health, arterio-sclerosis* let me die in a ditch, damnably drunk, or lipping a punk, or in bed with a bitch! i was ever a hog; muck? i am one with it! let me die like a dog; die, and be done with i

ce of confusion of thought.and nomenclature..esoteric buddhism. also see the .voice of the silence, or, the butler.s revenge. not bp. butler. 366. ekam advaita.44.of course i now reject this utterly. but it is, i believe, a stage of thought necessary for many or most of us. the bulk of these poems was written when i was an advaitist, incredible as the retrospect now appears. my revision has borne buddhist fruits, but some of the advaita blossom is left. look, for example, at the dreadfully papistical tendency of my celebrated essay: after agnosticism allow me to introduce myself as the original irishman whose first question on landing at new york was .is there a government in this country. and on being told .yes. instantly replied .then i.m agin it. for after some years of consistent agnos

LIBER MMCMXI NOTE ON GENESIS

no flower was fairer than this exquisite discourse; i beg my readers to pluck it and lay it in their hearts. it should be studied in connection with the book 777, and with the sepher sephiroth, a magical dictionary of pure number which was begun by the author of this essay, carried on by myself, and now about to be published as soon as the ms. can be prepared [he emigrated to ceylon and became a buddhist monk. t.s [a conventional idiom for a collection of kabbalistic writings. t.s [it was published as a supplement to equinox i (8; reprinted as an appendix to the third edition of godwin fs cabalistic encyclopedia; a slight abridgement in the qabalah of aleister crowley (later 777 and other qabalistic writings. t.s] liber mmcmxi 2 2 the reader who is at all familiar with the sublime computa

LIBER OS ABYSMI VEL DAATH

hilosophical sciences: part i. logic, so-called because it is shorter than the science of logic and thus more widely read. modern english translations of both works exist (e.g. of the enclopedia logic by w. wallace, oxford university press, 1977, and of the science of logic by a.v. miller, oxford university press, 1969] 2 liber os abysmi vel daath 8. also the gquestions of king milinda h9 and the buddhist suttas which bear on metaphysic.10 9. let him also be accomplished in logic (formal logic, keynes.11) further let him study any classical works to which his attention may be sufficiently directed in the course of his reading. 10. now let him consider special problems, such as the origin of the world, the origin of evil, infinity, the absolute, the ego and the non-ego, freewill and destiny

complete english translation have been published; the former (as milinda fs questions) by i.b. horner for the pali text society (first pub. london: luzac, 1964, since reprinted, the latter by t.w. rhys davis in the sacred books of the east series (s.b.e. xxxv& xxxvi, oxford, 1891, 1894, since reprinted] 10 [these are mostly found in the abhidhamma pitaka, the third great division of the therevada buddhist canon. english translations of most of the books of the abhidhamma have been issued by the pali text society and can be found in academic libraries] 11 [john neville keynes, studies and exercises in formal logic; london and new york, macmillan, 1884; second edition 1887] 12 [lat, gof its own accord. h] svb figvra cdlxxiv 3 16. then will all phenomena which present themselves to him appear

LIBER RV VEL SPIRITUS

done gradually and with due caution. and when he is steady and easy both in .sana and pr.n.y.ma, let him still further increase the period. thus let him investigate these statements which follow: 1 [despite the ingenious explanations which have been advanced in some quarters, i am not convinced that this refers to the star ruby; if nothing else the dates involved are problematic. in any case the buddhist meditation technique known as mah.satipatth.na is described in crowley.s essay .science and buddhism. t.s] liber r v vel spritvs 2 (a) if pr.n.y.ma be properly performed, the body will first of all become covered with sweat. this sweat is different in character from that customarily induced by exertion. if the practitioner rub this sweat thoroughly into his body, he will greatly strengthe

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

lim submits to allah (god, thus finding spiritual peace. islam emphasizes the oneness and unity of allah, that muhammad was his final prophet (in arabia in the seventh figure 1.2 representatives of some of the major non-christian denominations in the world. clockwise from top left: a jewish woman celebrating hanukkah with a nouveau menorah; nepalese women celebrating the hindu festival of teej; a buddhist monk in thailand; a muslim bridegroom from bangladesh (from linda stone s collection. creationism and intelligent design 21 century c.e, and that the quran is allah s divine word recited by muhammad. the general belief is that the quran is to be fully understood only in the original arabic. lives of muslims are governed by the five pillars of islam (1) the witness i witness that there is

leeting (2) the cause of suffering is desire. desire is egoistic attachment. people are focused on their selves and their cravings (3) life s suffering can be stopped by stopping desire (transcending egoistical attachment (4) desire can be stopped by following the eightfold path, which is basically following a moral, compassionate, and selfless style of life. after this very brief introduction to buddhist philosophy, let us see whether it is compatible or not with evolutionary science. first, we should point out that, contrary to what is happening with judaism, christianity, hinduism, and islam, there is no such thing as buddhist fundamentalism, nor are there political parties based on buddhism. in addition, buddhism does not recognize any particular myth of creation, making it impossible

is compatible or not with evolutionary science. first, we should point out that, contrary to what is happening with judaism, christianity, hinduism, and islam, there is no such thing as buddhist fundamentalism, nor are there political parties based on buddhism. in addition, buddhism does not recognize any particular myth of creation, making it impossible for evolutionary science to conflict with buddhist texts. in other words, buddhism does not have the equivalent of genesis and its counterpart in the quran, or the equivalent of hindu sacred texts explaining our origins. there are, however, local origin myths in many of the areas to which buddhism spread and adapted. one interesting example is an origin myth from korea, where a siberian tiger and a bear sought to become humans. the son of

extraordinary bedfellows. but if both adopt the idea that science is in the end something that resides entirely in the eye of the beholder, then christian the dangers of creationism 183 fundamentalism should also consider relativity in religious matters. this means that, to be logically consistent, christian fundamentalists should advocate equal time for the teaching of christian, hindu, muslim, buddhist, native american, and so on, stories of creation. in fact, this would not be such a bad idea, as long as these stories were told in a course on comparative religions, for example, but not in science courses. creationism and science education questioning and requestioning empirical observations and the theories that explain them are at the core of the scientific process. of course, new ana

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

tion to the seven creative gods or powers. in india, one of the mogul emperors caused a fountain to be made with seven levels. the water pouring down the sides through specially arranged channels changed color as it descended, passing sequentially through all shades of the spectrum. in tibet, color is employed by the native artists to express various moods. l. austine waddell, writing of northern buddhist art, notes that in tibetan mythology "white and yellow complexions usually typify mild moods, while the red, blue, and black belong to fierce forms, though sometimes light blue, as indicating the sky, means merely celestial. generally the gods are pictured white, goblins red, and devils black, like their european relative (see the buddhism of tibet) in meno, plato, speaking through socrat

mp unprotected from the storm. man's bodies form a cloak through which his divine nature is faintly visible like the flame of the partly covered lantern. through renunciation--the hermetic life--man attains depth of character and tranquility of spirit. the tenth numbered major trump is called la roue de fortune, the wheel of fortune, and portrays a mysterious wheel with eight spokes--the familiar buddhist symbol of the cycle of necessity. to its rim cling anubis and typhon--the principles of good and evil. above sits the immobile sphinx, carrying the sword of justice and signifying the perfect equilibrium of universal wisdom. anubis is shown rising and typhon descending; but when typhon reaches the bottom, evil ascends again, and when anubis reaches the top good wanes once more. the wheel

iginated in medi 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 descen

emasonry within the living temple of the body is operative. the third symbolic temple is the soular house, an invisible structure, the comprehension of which is a supreme freemasonic arcanum. the mystery of this intangible edifice is concealed under the allegory of the soma psuchicon, or wedding garment described by st. paul, the robes of glory of the high priest of israel, the yellow robe of the buddhist monk, and the robe of blue and gold to which albert pike refers in his symbolism. the soul, constructed from an invisible fiery substance, a flaming golden metal, is cast by the master workman, chiram abiff, into the mold of clay (the physical body) and is called the molten sea. the temple of the human soul is built by three master masons personifying wisdom, love, and service, and when c

manuscripts recently discovered; in others, upon direct spiritual revelation. some of these writings are highly plausible, while others are incredible. there are persistent rumors that jesus visited and studied in both greece and india, and that a coin struck in his honor in india during the first century has been discovered. early christian records are known to exist in tibet, and the monks of a buddhist monastery in ceylon still preserve a record which indicates that jesus sojourned with them and became conversant with their philosophy. although early christianity shows every evidence of oriental influence, this is a subject the modern church declines to discuss. if it is ever established beyond question that jesus was an initiate of the pagan greek or asiatic mysteries, the effect upon

hence his staff, or sceptre of power, resembled a crosier, and his mantle was covered with red crosses (the cross in tradition, history and art) the cross is also highly revered by the japanese and chinese. to the pythagoreans the most sacred of all numbers was the 10, the symbol of which is an x, or cross. in both the japanese and chinese languages the character of the number 10 is a cross. the buddhist wheel of life is composed of two crosses superimposed, and its eight points are still preserved to christendom in the peculiarly formed cross of the knights templars, which is essentially buddhistic. india has preserved the cross, not only in its carvings and paintings, but also in its architectonics; a great number of its temples--like the churches and cathedrals of christendom--are rais

MASTERING WITCHCRAFT

ther for their pains. so enough of all the cant religious, political, nationalist, whatever. overboard with the lot of it. and this is where your little gesture comes in. no, we are not going to ask you to burn a draft card or an american flag; the time-honoured tradition of repeating the so-called lord's prayer backwards is all you have to observe. whether you are or were a practising christian, buddhist, jew, mohammedan, parsee, hindu, whatever, make no difference at all. as long as you are living in a "christian" country, the gesture is most effective. it is a defiant relic from the days of the great witch persecutions, and though witches used not to be specifically anti-christian, many of them became so, not unnaturally, with the advent of that tide of religiously motivated oppression

MICHAEL FORD A RITE OF THE WEREWOLF

herbs, are ones who seek to know themselves. this process and act is not hidden by any one school, or so-called exclusive coven of witches or teachings. the answers, as robert cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes falling into meditation, leaving the flesh and blood to later return from trance. the sabbat, no matter what inspiration may create, does the same end. the black mass in specific has long held traditions of lycanthropy and 3the encyclopedia of psychoactive drugs: flowering plants: magic in bloom. mendelson

MICHAEL FORD WITCHMOON

the witches sabbat goat. remember success is based upon an intent focus of will and investment in belief. belief, desire and will are the power points of success in any working. the kangling is an instrument that may be implemented within your own temple. a kangling is a tibetan instrument in origin used to call the shades of the dead to feast on your astral body. this is specifically used in pre-buddhist chud rites, which act as an elevation of the spirit into the astral plane, luciferian sorcery in nature. the kangling, made of the human thigh bone, is a shade evoking trumpet used in an ancient ritual called cutting of the ego which meant luciferian ascension through disassociation. primarily, the instrument was developed through the bon po period of buddhism. if one works specifically w

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ere are more things in heaven and earth, horatio, than are dreamed of in thy philosophy (william shakespeare, hamlet)atlantis and strange god-men are mentioned in scriptures such as the bible, thebook of enoch, the ramayana, the mahabharata, the v edas, the shastras, the norseedda, the zend avesta (persian, the codex chimalpopoca (toltec, the popul vuh(mayan, the welsh triads, the visuddhi magga (buddhist, the annals of the fourmasters (irish, the ipuwer and ermitage papyri (egyptian, the annals of cuauhtitlan(mayan, and others. atlantis was not a center ofadvanced human civiliza-tion, but was, rather, the cre-ation of and home to alienbeings that colonized theearth. there are over 30,000texts from all over the worldthat speak of this visitation,and these are only thosetexts that have rema

the journey of bran, of the coming of the tuatha de dannan, the creation of the isle of man, etc.scriptures and texts that mention earth devastationbooks of genesis, job, and revelationthe ramayana and the mahabharatathe shastrasthe v edasthe norse eddathe zed avesta (of the persians)the codex chimalpopoca (of the toltecs)welsh triads, visuddhi magga (of the buddhists)discourse on the seven suns (buddhist)annals of cuauhtitlan (mayan)the ipuwer papyrus (egyptian)the ermitage papyrus (egyptian)there are over 40,000 texts that mention atlantis, the gods, and the cataclysms they created.people from the east claim descent from the west and vice versa.peculiarities of yahwehno other godsno word for goddessno female counterpartthe engis skullalongside the skulls of the neanderthal man have been

he name rutas. the indians from indiawere said to have come from lemuria in the pacific. mooa queen of the ancient nations of the maya and their predecessors; the name means serpent in polyne-sian languages.easter islandpart of a much larger landmass that sank.appendix b: book abstracts206atlantis, alien visitation, and genetic manipulation dunhuang, chinaa cave which held manuscripts in chinese, buddhist, and sanskrit showing lemuria and the continentsof the east all laid out.dragon linesparks are laid out over them.nephilimalso referred to in the hebrew as the, people from the rocket ships.kieranan irish name similar to the word for serpent, carian. chiron may also be a derivation as is cahen insemitic. hermesthe name really means serpent.royal papyrus of turincontains information about

mous for adepts, or initiates. in indiaand egypt, and even in central and south america, the naga stands for one who is wise. the [buddhist philosopher] nagarjuna of india, for example, is shown with an aura, or halo, of sevenserpents which is an indication of a very high degree of initiation. the symbolism of the seven serpents,usually cobras, are also on masonic aprons or certain systems in the buddhist ruins of cambodia(ankhor) and ceylon. the great temple-builders of the famous ankhor wat were considered to be thesemi-divine khmers. the avenue leading to the temple is lined with the seven-headed naga. and evenin mexico, we find the naga which becomes nagal. in china, the naga is given the form of thedragon and has a direct association with the emperor and is known as the son of heaven

t 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 perspective of the nagas comes from cho-yang's year of tibet edition. among allthe creatures of the six realms, humans are the most fortunate, and have the best opportunity for attain-ing the ultimate achievement. gods and demi-gods dwell in immeasurable happiness, exhausting thefruits of their positive karma, and are too distracted with worldly pleasure to seek liberation from cyclicexis

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 control all other non-human creatures, gods, demi-gods and ghosts. tantric rituals always include an offering to them at the beginning to assure their non-interference. thecreatures dwelling in individual places are called sa-dag or land owners, or guardian deities. theybelong to the realm of

ding harm which has no direct cause, more particular measures are soughtwhen any kind of digging is involved. whenever choosing a site for building, whether for a mandala,temple or house, a lama is consulted as to the method by which the nagas and sa-dag on the site mightbe appeased and treated. the lama will know something about them either through dreams, divinationor clairvoyance. according to buddhist tantric practice, there are other ways of performing rituals.these are: peaceful, increasing, forceful and wrathful.the methods that apply to pacifying creatures ofother realms are peaceful and wrathful, and the rituals used are extremely varied, in type as well as intradition.generally, in either case, a ritual based on sutra called tashi sojong is performed, to bring good luckand please

MICHAEL W FORD THE VAMPIRE GATE

reation myths, ahriman first saw light and sprang into the air in the form of a great snake, that the heavens were shattered as he brought darkness into light. ahrimanic yoga achieving control and command over the body. each archdaeva is representative of each chakra and such are points of specific power in the body. ahrimanic yoga represents disunion with the universe, as opposed to union from a buddhist view. akha [avestan/pahlavi- avestan, meaning evil. in the context of liber hvhi and luciferian witchcraft, it is a term signifying the antinomian path. 76 akho [avestan/pahlavi] from the avestan akha meaning evil, akho is mentioned in the denkard as a word representing a current of averse energy or evil, through which one aligning their thoughts in possessing spiritual independence, anti

MICHAEL W FORD NOX UMBRA

a of study, which often causes obsession and destruction. this, if looked through a rhp (right hand path) or path of disillusion (i.e. christianity) this is accurate according to the belief structure. keep in mind that religious pathways such as christianity hold no adversarial view piont rather than the extremes of the exact opposite side- which is not a natural point of study in itself. can the buddhist understand christian thinking inherently and objectively? yes, this path allows psychologically the ability to perceive and understand other views, while still limiting material control and destroing the self in the natural order. could christians understand a buddhist view point-as a majority, no. can a lhp (left hand path) practitioner understand the religious doctrine of christianity

MORALS AND DOGMA

paringly borrowed by the pharisaic jews, were much more fully adopted by the gnostics; who taught the restoration of all things, their return to their original pure condition, the happiness of those to be saved, and their admission to the feast of heavenly wisdom. the doctrines of zoroaster came originally from bactria, an indian province of persia. naturally, therefore, it would include hindu or buddhist elements, as it did. the fundamental idea of buddhism was, matter subjugating the intelligence, and intelligence freeing itself from that slavery. perhaps something came to gnosticism from china "before the chaos which preceded the birth of heaven and earth" says lao-tseu "a single being existed, immense and silent, immovable and ever active--the mother of the universe. i know not its nam

steries, if he will not take them with the explanation and commentary superadded. listen, my brother, to _our_ explanation of the symbols of the degree, and then give them such further interpretation as you think fit. the _cross_ has been a sacred symbol from the earliest antiquity. it is found upon all the enduring monuments of the world, in egypt, in assyria, in hindostan, in persia, and on the buddhist towers of ireland. buddha was said to have died upon it. the druids cut an oak into its shape and held it sacred, and built their temples in that form. pointing to the four quarters of the world, it was the symbol of universal nature. it was on a cruciform tree, that chrishna was said to have expired, pierced with arrows. it was revered in mexico. but its peculiar meaning in this degree

titution and 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 indefi

the body of the candidate, as a sign that he was set apart for the sacred mysteries. on the upright tablet of the king, discovered at nimroud, are the names of thirteen great gods (among which are yav and bel; and the left-hand character of every one is a cross composed of two cuneiform characters. the cross appears upon an ancient ph nician medal found in the ruins of citium; on the very ancient buddhist obelisk near ferns in ross-shire; on the buddhist round towers in ireland, and upon the splendid obelisk of the same era at forres in scotland. upon the facade of a temple at kalabche in nubia are three regal figures, each holding a crux ansata. like the subterranean mithriatic temple at new grange in scotland, the pagodas of benares and mathura were in the form of a cross. magnificent bu

MOTTA MARCELO THE COMMENTARIES OF AL

nes. again we find the expression 'fools of men. since not all men are fools, and since we, also, are men, the term obviously has a technical meaning 'fools of men' are imperfect initiates, not necessarily 'black brothers; but certainly including these. it is true that the trance that most often leads aspirants to the path is the trance of sorrow; but it is necessary to be very hypocritical, or a buddhist, or both, not to admit that what we seek in the path is not 'salvation' for 'others; but our own salvation, meaning, in this case, sorrow's ceasing! the following commentary by a. c. is illuminating: all this talk about 'suffering humanity' is principally drivel based on the error of transferring one's own psychology to one's neighbor. it is necessary that we stop, once for all, this igno

"this time" it almost, just not quite, severed its connection with the higher triad. the danger of any incarnation is this. and perhaps one of its attractions. see lxv, ii, vv. 3-6; iii, vv. 30-33; iv, vv. 18-2 1, 42- 47; v, vv. 8-10. 10. 0 prophet! thou hast ill will to learn this writing. as related in book four, part iv, and equinox i, vii, i was at the time of this revelation a rationalistic buddhist, very convinced of the first noble truth "everything is sorrow" i supposed this point of view to be an absolute and final truth as if apemantus were the only character in shakespeare! it is also explained in that place how i was prepared for this work by that period of dryness. if i had been in sympathy with it, my personality would have interfered. i should have tried to better my instru

rity of the vehicles is inverted. this subject is too complex for treatment here, but remember the mark of set, the mark of satan, the mark of the beast: moon and sun conjoined "tear down that lying spectre of the centuries" it is most necessary that false modesty be eradicated from the animic life of our race. the only way to do this is to balance it by its opposite. a nun, be it roman catholic, buddhist, or of any other cult, is not a chaste woman if she automatically abstains from sexual intercourse. she is a coward, and her influence in society is always an evil influence. what use if sisters of charity-the least useless of such women fight disease in the world, when the greater part of such disease is provoked precisely by the ill effect their "vows" produce in the animic life of soci

een much more important than the industrial revolution "let blood flow to my name" blood= semen "trample down the heathen" the heathen are all those who do not accept the law of thelema: do what thou wilt. it does not mean "people who are not of our religion. thelema is not, repeat not, a religion. it is a method of theurgy or of parapsychoanalysis, if you prefer. a jew, or a roman catholic, or a buddhist, or a marxist, is not necessarily a "heathen" a "thelemite" who wants to kill them because they don't call their idea of god ra-hoor-khuit, is. see liber oz "i will give you of their flesh to eat" he does. and sometimes, very tasty it is. there is also a technical meaning in the expression "trample down the heathen, for heathen=5+ 5+1+9+5+5+50=80, one of the holy numbers. see al i, 46, 57

nt in practice. its code is that of a man of courage and honour and self- respect; contrasting admirably with the cringing cowardice of the damnation-dodging christians with their unmanly and dishonest acceptance of vicarious sacrifice, and their currish conception of themselves as 'born in sin 'miserable sinners' with 'no health in us. 53. with my claws i tear out the flesh of the indian and the buddhist, mongol and din "the indian. the religion of hindustan, metaphysically and mystically comprehensive enough to assure itself the possession of much truth, is in practice almost as superstitious and false as christianity, a faith of slaves, liars and dastards. the same remarks apply roughly to buddhism "mongol: presumably the reference is to confucianism, whose metaphysical and ethical flaw

PHILIP NEIL MYTHS LEGENDS EXPLAINED

mple their bravery, virtues, persistence and, sometimes, their flaws. the exploits of the greek heroes such as heracles and theseus, who are half-human, half-divine (see pp. 50 51, 54 55) offer a pattern after which the wholly human can model themselves. the indian story of rama (see pp. 114 15, still inspires the devotion of all hindus, and his story has even been adopted as the national epic of buddhist thailand. the celtic hero king arthur (see pp. 80 81, 84 85) is the center of similar legends, in which celtic myth and the aspirations of medieval christendom meet. taoist myths of the eight immortals (see pp. 118 19) show how human beings can aspire to the divine. in their search for perfection, the immortals earn not long life on earth, in linear time, but everlasting life in heaven, i

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

view, it may help our understanding if we imagine it to have certain similarities to what our leading analytical psychologists call the collective unconscious. introduction 21 though wholly impersonal in themselves and without characteristics that are readily understandable to the ordinary mind, the supemals are, to all <29> intents and purposes, what is commonly thought of as god. in the tibetan buddhist system, an analogous concept is suntaya, the void. and the realisation of the void through yoga processes and the technical meditations of the sangha is, to quote dr. evan-wentz's book the tibetan book of the dead, to attain "the unconditioned dharmakaya, or the divine body of truth, the primordial state of uncreatedness, of the supramundane bodhic, all-consciousness- buddhahood" in man

r circumstances, to our selves, to trial of every kind, bound to the very things we so despise and hate. it is not until we have clearly realised that we are <37> enmeshed in darkness, an interior darkness, that we can commence to seek for that alchemical solvent which shall disperse the night, and call a halt to the continual projection outwards of the blackness which blinds our souls. as in the buddhist scheme, where the first noble truth is sorrow, so not until we have been brought by experience to understand life as sorrow, can we hope for the cessation of its dread ravage. only then does the prospect open of breaking the unconscious projection, the ending of which discloses the world and the whole of life in a totally different light "one thing only, brother, do i proclaim" said the b

RUBY TABLET OF SET

chool of christianity o the way international o worldwide church of god. indian heritage groups o integral yoga international o international society for krishna consciousness o sri chinmoy centres o syda yoga dham o world plan executive council. islamic groups o american muslim mission o hanafi madh-hab center of islam faith o islamic center o shi'a islam o sufi order. japanese heritage groups o buddhist churches of america o nichiren shoshu of america o perfect liberty kyodan o zen center of rochester (new york. jewish groups o black judaism o conservative judaism o federation of reconstructionist congregations and havurot o lubavitch hassidism o orthodox judaism o reform judaism. sikh/sant mat groups o eckankar o elan vital o movement for spiritual inner awareness, church of the o sikh

nflict with the faith perspective of the chaplain and/or commanding officer. obviously, with so many possibilities, only some of the larger and more typical different religious groups could be included in the handbook. in many cases the chaplain is as likely to encounter members of another similar group as the one chosen to typify a set of groups. there are, for example, a number of different zen buddhist groups, the zen center of rochester and its affiliated centers being but one example. there are any number of wiccan covens not affiliated with the gardnerians, the largest of the coven networks. fortunately there are seven authoritative resources which provide regularly updated material on a wide variety of religious groups which can be used to extend the value of and supplement the mate

similar church bodies including the crown of life fellowship, the life science church, the calvary grace church and the brotherhood of peace and tranquility. rastafarian are a new religion developed in jamaica in the early twentieth century and imported to america in recent decades. it draws on themes familiar from black judaism and black islam, but is distinct from both. finally, vajradhatu is a buddhist group, but out of a tibetan rather than a japanese tradition. temple of set address: post office box 470307 san francisco, ca 94147 other names by which known: within this religion its principles are termed "setian, and individual affiliates are termed "setians. as the original god set was later caricatured as the "satan" of judaeo-christianity, christians often interpret this religion as

viewed as an acceptable and accessible alternative. the result is internal strife, factionalism, and fragmentation of the order. if organizational cohesion is somehow maintained, genuine magical work will still be impossible. as an example, look at the chinese triad society. it began as a genuine esoteric order founded by refugee shaolin monks to carry on the essence of the monastery. as a white (buddhist) school, it also wished to restore the "divine" ming dynasty, and it eventually became totally political with only a veneer of true esotericism. it still exists today, but only as a rough cultural equivalent of the mafia (4) development of personality cults: the substitution of the "fuehrer principle" for internal government and administration by established law and principles of justice

splace space indefinitely. 10. o prophet! thou hast ill will to learn this writing. 11. i see thee hate the hand& the pen; but i am stronger. 12. because of me in thee which thou knewest not. 13. for why? because thou wast the knower, and me. crowley recounts that, at this point, he resented the direction of the book of the law but was unable to cease transcribing it. at the time he was an avowed buddhist [which, since buddhists seek obliteration of the self in nirvana, is not inconsistent with his attraction for nuit. the second chapter of the book of the law attacks this position with an affirmation of the independent existence of the intellect. and even the very attempt to "deny" the intellect necessitates its existence: cogito ergo sum. 14. now let there be a veiling of this shrine; no

them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. strengthening of self-awareness is not to be achieved through isolation and meditation, as in the hindu and buddhist systems, but through exposure and expression of the self. those with the most highly-developed sense of self-awareness are also those who are seen to attain success in their endeavors; it is a sign that they have correctly identified and actualized their true will. such a person will continue to achieve success, unless he should clash with another whose true will is equally well-developed

be certain that no exception exists to the tiny province he has thus far mapped? why should crowley so dislike the "black brethren" then? is it just because they are explorers bolder than he, or is it rather because the endless evolution, change, and variety they cherish is antithetical to the goal of a monolithic, homogenous objective universe. that siren's song of nuit which so enraptured the "buddhist" magus of the aon of horus? unfortunately. or fortunately, depending upon your aeonic point of view. the beast 666 had a bit of black brotherhood in his modus operandi as well. he may have advocated the theoretical ideal of universal harmony, but he nonetheless devoted considerable time and effort to exercising and maximizing his own individuality [i am certain harwer approved] 57. he tha

sphemy against all gods of men. crowley felt this "word" to be the four words "do what thou wilt" on the presumption that it would make each person his own god. 50. curse them! curse them! curse them! 51. with my hawk's head i peck at the eyes of jesus as he hangs upon the cross. 52. i flap my wings in the face of mohamed and blind him. 53. with my claws i tear out the flesh of the indian and the buddhist, mongol and din. 54. bahlasti! ompehda! i spit on your crapulous creeds. 55. let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you. 56. also for beauty's sake and love's. 57. despise also all cowards; professional soldiers who dare not fight, but play: all fools despise. 58. but the keen and the proud, the royal and the lofty; ye are broth

em is the sacred tcham sceptre. they carry forward the tradition and name of the nine unknown, the basis of the church of satan's council of nine and now of the temple's council. the legend of the nine unknown, as recounted by louis pauwels and jacques bergier in their morning of the magicians, began with asoka, emperor of the maurya kingdom of india from approximately 274 to 236 bce. he became a buddhist ca. 260 bce, and was famous for administering his kingdom according to the most enlightened principles. before his death he selected nine great sages to form a secret, protective society to carry on his life's work. each one of the nine would select nine deputies known to him alone, and each of these nine would select an additional nine, etc [the legend was popularized in talbot mundy's 1

SATANIC BIBLE

a, which was a valley near jerusalem where moloch reigned and garbage was dumped and burned. it is from this that the christian church has evolved the idea of "fire and brimstone" in hell. the protestant hell and the catholic hell are places of eternal punishment; however, the catholics also believe there is a "purgatory" where all souls go for a time, and a "limbo" where unbaptized souls go. the buddhist hell is divided into eight sections, the first seven of which can be expiated. the ecclesiastical description of hell is that of a horrible place of fire and torment; in dante's inferno, and in northern climes, it was thought to be an icy cold region, a giant refrigerator (even with all their threats of eternal damnation and soul roasting, christian missionaries have run across some who w

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

media association; and the new england educational media association. fatima al-hayani, professor of religious studies, university of toledo, toledo, ohio. madan kaura, bharatyia temple, ford interfaith network, dearborn, michigan. ann marie laprise, huron school district, monroe, michigan. ann w. moore, librarian, schenectady county public library, schenectady, new york. chuen pangcham, midwest buddhist meditation center (buddha vihara temple, warren, michigan. gene schramm, retired professor of semitic languages and near eastern studies, university of michigan, ann arbor, michigan. cheryl youse, media specialist, hatherly elementary school, plymouth, michigan. comments and suggestions we welcome your comments on world religions: almanac and suggestions for other topics in history to con

fs, of rural agricultural laborers. four affirmations: a code of conduct by which shintoists live, including emphases on tradition and family, nature, cleanliness, and worship of the kami. four books: the most prominent of confucian sacred texts, established by zhu xi: the analects, the mencius, da xue (great learning, and zhongyong (doctrine of the mean. four noble truths: the foundations of the buddhist religion: that all life is suffering, that desire causes suffering, that suffering can end, and that ending suffering happens by following the path of the buddha s teachings. gahambars: seasonal festivals. gathas: a portion of the zend-avesta that contains holy songs; believed to be the words of zarathushtra himself. god: the supreme or ultimate being or reality; creator of the universe

t in which god or some supreme deity is the ruler. god s laws are then interpreted by a divine king or by a priest class. theology: the study of god and of religions truths. world religions: almanac xxix words to know three jewels: the jain code of ethical conduct, consisting of right faith, right knowledge, and right conduct. tian: heaven, or the principle of ordering the universe. tipitaka: the buddhist sacred texts accepted by all branches of buddhism. tirthankara: literally, makers of the ford; those souls who have attained enlightenment and have been freed from the cycle of death and rebirth; the twenty-four leaders of jainism. torah: the first five books of the tanakh: genesis, exodus, leviticus, numbers, and deuteronomy. tori: the gate that marks the entrance to a shrine. its shape

ivine. shinto kami, or nature spirits, may have individual names or be simply referred to as kami. mahayana buddhists recognize enlightened beings, such as the buddha, and bodhisattvas, those who have become enlightened but remained outside their reward to help others, as godlike. similarly, religious daoism has many gods, including the popular eight immortals, who take on a role like that of the buddhist bodhisattvas and help people find perfection in the dao. most major world religions have a central figure or concept that they turn to when seeking to approach the divine and the all-powerful. world religions: almanac 9 what is religion? common characteristics of religions religions all share certain common traits. these include, but are not limited to (1) the tradition and maintenance of

has spread from its native india to the rest of the far east and to the west (the countries in europe and the americas. the great majority of its followers are in asia. estimates suggest that there are about 350 million buddhists worldwide, or about six percent of the world s total population. it is the fourth-largest world religion, behind christianity, islam, and hinduism. countries with large buddhist populations include thailand with 95 percent, cambodia at 90 percent, tibet with 65 percent, and japan with 50 percent. eight percent of china s population follows buddhism, as does 0.7 percent of india s population. buddhist followers in the united states comprise 1 percent of the population and 0.5 percent in the united kingdom. less than one percent of populations in africa follow budd

ng sakya clan. most of what is known of the buddha comes from later accounts rather than contemporary historical records made during 87 his lifetime. in 1996, however, a team of archaeologists (scientists who study the remains of past human civilization) discovered a marker honoring the buddha s birthplace set the by the emperor ashoka in 250 bce. siddhartha journeys to enlightenment according to buddhist legend, the buddha s birth was no ordinary event: the story, which is similar to the story of the conception of jesus christ (c. 6 bce c. 30 ce) in christian tradition, says that siddhartha was conceived in a dream involving a white elephant carrying a lotus flower. this dream was interpreted as meaning that maha s son would become either a great ruler or a spiritual leader. the child was

ched full enlightenment. the buddha: the title of siddhartha gautama after he attained enlightenment. dharma: the collection of moral laws that govern the universe. eightfold path: the path of the buddha s teachings that can lead to the end of suffering. enlightenment: the state of realization and understanding of life, a feeling of unity with all things. four noble truths: the foundations of the buddhist religion: that all life is suffering, that desire causes suffering, that suffering can end, and that ending suffering happens by following the path of the buddha s teachings. karma: the result of good or bad actions in this lifetime that can affect this or later lifetimes. laity: body of worshippers, as distinct from clergy such as monks and nuns. monastery: a place where religious people

onks and nuns. monastery: a place where religious people such as monks live, away from the world and following strict religious guidelines. nirvana: the end of suffering, beyond time and space; the goal of all buddhists. stupas: originally a mound marking the spot where the buddha s ashes were buried. rock pillars carved with the words of the buddha are also sometimes called stupas. tipitaka: the buddhist sacred texts accepted by all branches of buddhism. world religions: almanac 89 buddhism the way to achieve this was not through extreme denial or extreme indulgence, but by following a path of moderation, the middle way. the buddha decided to help others reach such awakening. he set out into the world of northern india to preach his message of the middle way. so powerful was his message o

rship to his followers. as a result, there was the possibility that those who took up the buddha s teachings after his death could reinterpret his message. soon after his death in the fifth century bce, a council was called to establish a commonly agreed-upon version of the buddha s teachings and his rules for monks. those teachings and rules voted on by the monks became the basis for the central buddhist text, the pali canon, which was originally written on palm leaves. differences soon emerged, however, between a group of more traditional believers, called the school of the elders, and another, less traditional group. the school of the elders focused on the personal pursuit of enlightenment. the other group believed in helping everyone to achieve enlightenment. this central difference ul

SPENSER THE CULT OF THE ALL SEEING EYE 1960

gon and the police of the same city under an arrangement with the absentee chief of state, bao dai. their commander, general le van vien. was once a river pirate. premier ngo dinh diem crushed the three sects. for eight years south viet nam was free of the evil of the cao dai. then, in late 1963. the premier and his brother. ngo dinh nhu. were assassinated in a cia-supported murder plot headed by buddhist traitors in the vietnamese government. at once the top surviving cao dai leader, exiled general le than tat, returned to viet nam from cambodia to regroup the many factions of the cult into a unified movement- 36- general tat returned on november 15, 1963 to the fold of the cao dai in a solemn ceremony in the great temple decorated with its grotesque dragons and the central symbol of the

al assistant to the president (associated with the laymen's movement- 50- and author of the resolution creating the prayer room; the deputy under secretary of state for political affairs, u. alexis johnson; assistant secretary of state robert f. woodward; many embassy, usaid, usia, and other government officials; the president and vice-president of india; other presidents and prime ministers; the buddhist pope; members of the world court; the governors of maryland and oklahoma; senators kenneth keating and john sherman cooper; the president of cbs news and the vice- president of nbc; the president of time, life, inc. and the president of the herald tribune; the president of paramount pictures; officials of the theosophical society, world union, world brotherhood, international spiritualist

TECHNICIANS GUIDE TO THE LEFT HAND PATH

es from culture to culture. in this light we can see that god did not change joe smith from a drunken bastard to a pillar of strength, but rather, it was the psyop technique and the religious and spiritual significance joe smith found in god that has provided the impetus and energy to direct the will to create change. this is why these psyop techniques are just as valid for the christian, muslim, buddhist, or even atheist! the underlieing technical mechanism is the same for all of these belief systems. however, the trappings that has given these techniques personal significance are all different, and even ideologically opposed to each other. a rather important aspect to this concept is that the individual must totally transfer their beliefs to an outward and externalized totem(s. this is a

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

uck sign for centuries "it's the second most sacred symbol in the hindu tradition" said hindu forum spokesman, ramesh kallidai (bbc news/uk, january 19, 2005) scorched by the sun 469 in 2003, when the coca-cola company in hong kong ran an ad promotion featuring a robot adorned with swastikas, jewish spokesmen balked. a jewish rabbi, however, admitted "the nazi swastika can easily be confused with buddhist swastikas that are common in asia (ananova.com news, may 1, 2003) 4 7 0 codex magica circular images of goddess worship and sun adoration are found in many new age and occult publications. witches are major promoters of the goddess revival. above is an ad for a witch's periodic newspaper (address deleted. scorched by the sun 471 an interesting drawing of an upscale witch, complete with lu

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nk between a person s actions in this life and his or her continued existence in a future life. conceptions of the world beyond death vary considerably among the world religions, but in every religious expression known to history or anthropology, the question of the afterlife in store for the individual believer has been of prime importance. this chapter will offer summaries of the beliefs of the buddhist, christian, hindu, islamic, and jewish faiths concerning the fate of the soul after death. belief in an afterlife, like belief in a supreme being, creates in those who affirm such faith a way of regarding themselves in relation to the future life. these individuals need not view the possibility of an afterlife in the abstract. those whose faith has trained them to believe completely in an

have even been regarded as a kind of sleep, perhaps like a rest before a rebirth, as corpses were carefully positioned in the fetal state. sources: burial, ritual, religion, and cannibalism. http//thunder.indstate. edu/ ramanank/ritual.html. 10 july 2001. oldest discovered burial site while many people consider the belief in reincarnation to be held primarily by the adherents of hinduism and some buddhist sects, the concept of past lives is by no means confined to these eastern religions. this chapter will examine many western philosophers, clerics, medical doctors, and scholars who have expressed an individual acceptance of a prior and continued existence in an earthly body, in addition to certain christian, islamic, and jewish sects that have also suggested that reincarnation may be one

whether or not one chooses to walk a path of good or evil, determines how that soul will be treated after death. all the seeds that one has sown throughout his or her lifetime, good or bad, will be harvested in the afterlife. when an individual dies, according to many world religions, the soul is judged or evaluated, then sent to what is perceived as an eternal place heaven or hell. the hindu or buddhist expects to encounter yama, the god of the dead. in the hindu scriptures, yama holds dominion over the bright realms and can be influenced in determining a soul s admission by offerings made for the benefit of the deceased by relatives and friends. in the buddhist tradition, yama is the lord of hell who administers punishment according to each individual s karma, the cause and effect of hi

nterim area between heaven and hell. while many christians, jews, and muslims believe that the dead lie sleeping in their graves until the last judgment, others in those same faiths maintain that judgment is pronounced immediately after death. likewise, the concept of the world to come in jewish writings may refer to a present heaven or foretell of a future redemption on earth. buddhism while the buddhist text recognizes the existence of a self as a being that distinguishes one person from another, the buddhist teachings state that the christian, hindu, jewish, and muslim concept of an eternal metaphysical soul is inaccurate. to buddhists, the human person is but a temporary assemblage of various elements, both physical and psychical, and none of these individual aspects of a whole person

bining with one another in new ways, it is t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 5 earliest members of the homo sapiens species (c. 30,000 b.c.e) conducted burial rituals of a quality that would qualify them as religious. impossible to suggest that an individual could retain the same soul-self for eternity. rather than atman, buddhist doctrine teaches anatman/ or, no-self. although the buddha (c. 567 487 b.c.e) denied the hindu concept of an immortal self that passes through a series of incarnations, he did accept the doctrines of karma( actions, the cause-and-effect laws of material existence) and samsara (rebirth. if the buddha recognized rebirth into another lifetime but did not believe in an essential self or soul

n/ or, no-self. although the buddha (c. 567 487 b.c.e) denied the hindu concept of an immortal self that passes through a series of incarnations, he did accept the doctrines of karma( actions, the cause-and-effect laws of material existence) and samsara (rebirth. if the buddha recognized rebirth into another lifetime but did not believe in an essential self or soul, then what would be reborn? the buddhist answer is difficult to comprehend; the various components in the perpetual process of change that constitute human beings do not reassemble themselves by random chance. the karmic laws determine the nature of a person s rebirth. various aspects which make up a functioning human during his or her lifetime enter the santana, the chain of being, whose various links are related one to the oth

heaven, where neither moth nor rust consumes and where thieves do not break in and steal. for where your treasure is, there will your heart be also. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 6 afterlife mysteries whena son of the buddha fulfills his course, in the world to come, he becomes buddha. dharma is the path to the goal of nirvana, which in buddhist teachings can represent the final extinction of the desire to exist, or can also suggest a high level of mystical experience achieved through deep meditation or trance. it never means the complete annihilation of the self, only the squelching of the wish to be reborn. most often, nirvana is meant to indicate a transformed state of human consciousness which achieves a reality independent o

gious affiliation, t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 24 afterlife mysteries the near-death experiences and the afterlife website (http//www.near-death. com) presents a comprehensive overview of the near-death experience and views of the afterlife from the standpoint of all world religions including christian, new age, jewish, hindu, atheist, buddhist, and muslim. there are also ndes (neardeath experiences) of children, of those who are blind and those who committed suicide. research, analysis, and support are among the many other features on the website. there are interesting and related topics including scientific or psychic research, informative news, books, documentaries, audio, television shows, and films available within the fiel

dies, there to undergo new trials. reincarnation is not an approved doctrine in any of the orthodox christian, islamic, or judaic religions, which all hold fast to the belief that there is but one lifetime, one day of judgment, and a heavenly resurrection of the body for the righteous. reincarnation, the great wheel of return set in motion by one s karma, is accepted as a reality in the hindu and buddhist religions, as well as certain mystical sects in judaism and islam. in the early days of christianity, however, even the church s greatest leaders, such as st. clement of alexandria (150 215 c.e) in his exhortations to the pagans, stated their beliefs in the soul s preexistence: we were in being long before the foundation of the world. we existed in the eye of god, for it is our destiny to

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spiritual development and should they occur, they should not be given any special attention at all, as the ultimate goal is to achieve the state of nirvana, which is defined as the complete release from all physical limitations of existence. although the founder of buddhism, siddhartha gautama (c. 563 b.c.e. 486 b.c.e, himself found spiritual enlightenment while meditating under a bodhi tree, the buddhist approach to spiritual awakening does not only consist of meditation but of three ways believed to work together. those ways are: 1. sila or purification 2. samadhi or concentration 3. punna or insight sila, or purification, is simply cleansing the body, mind, spirit. samadhi, or concentration, involves fixing one s mind or attention on a single object that can be any object such as a colo

cal body. such glimpses of the silver cord have prompted those experiencers and researchers of a religious orientation to recall the verses in the book of ecclesiastes which refer to the time of death when the silver cord is loosed and the golden bowl be broken. then shall the dust return to the earth as it was: and the spirit shall return unto god who gave it (kjv ecclesiastes 12:5 7. in tibetan buddhist tradition, out-of-body experiencers have also long observed that a strand exists between the astral double and the physical body. in diverse cultures, many individuals who have undergone out-of-body phenomena have noticed that their silver cords were highly elastic. in the oft-cited case of the reverend bertrand, the french clergyman saw that his etheric double was attached to his physica

dition adds that the glass is broken to symbolize that the bride and groom will be joined in happiness and love until the glass is t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d superstitions, strange customs, taboos, and urban legends 211 jewish weddings are usually performed on sundays. made whole again, which is another way of saying forever. before a buddhist wedding can occur, a buddhist monk must check the horoscope of the prospective bride and groom to be certain that they are compatible. if the stars indicate that the couple will be able to adjust to one another s personalities throughout their lives together, the monk next determines the best day for the wedding ceremony to occur. buddhist weddings are not conducted in temples or in relig

will be able to adjust to one another s personalities throughout their lives together, the monk next determines the best day for the wedding ceremony to occur. buddhist weddings are not conducted in temples or in religious sites, but in hotels or public halls and are generally regarded as civil ceremonies. the bridal couple are clothed in robes and sit side by side on silk cushions beside another buddhist couple, who serve as their sponsors. the monk performing the wedding ceremony wraps a silk scarf about the wrists of the bride and groom, and the two eat rice from a silver bowl to symbolize that they vow forever to share everything between them. they promise to love and respect one another, to be frugal with their incomes, and to welcome their friends and family to their home. there may

ve as their sponsors. the monk performing the wedding ceremony wraps a silk scarf about the wrists of the bride and groom, and the two eat rice from a silver bowl to symbolize that they vow forever to share everything between them. they promise to love and respect one another, to be frugal with their incomes, and to welcome their friends and family to their home. there may be a brief reading from buddhist scriptures and a period of meditation, followed by a few words from the officiating priest. after the ceremony is concluded, most buddhist couples visit the nearest monastery to be blessed by the monks and to pay respect to buddha. traditional hindus continue the ancient practice of arranged marriage and infant betrothals. the primary concern of hindu parents is that their child marry wit

among its surviving family members, or the spirit may return to punish those it deems disrespectful of its physical remains. for buddhists, funerals are happy occasions, for they believe in reincarnation. death in the present life frees the soul from dukkha (worldly existence) and returns it to the path that leads to nirvana, where all misery and karma cease. the coffin of one who has died in the buddhist belief system is taken to the funeral hall in a brightly decorated carriage. the coffin is carried three times around the buddhist temple or funeral hall and then brought in where it is set down in the midst of the flowers and gifts that friends and family of the deceased have placed around it. a buddhist monk leads the people in a prayer known as the three jewels that helps the soul find

rated carriage. the coffin is carried three times around the buddhist temple or funeral hall and then brought in where it is set down in the midst of the flowers and gifts that friends and family of the deceased have placed around it. a buddhist monk leads the people in a prayer known as the three jewels that helps the soul find refuge in the buddha, the dharma (the true way of life that a devout buddhist seeks to lead, and the sangha (the unified faith of the buddhist monks. together with the people in the funeral hall, the monk recites the five precepts, the rules by which buddhists strive to live. throughout the ceremony, food is served and music is played. there are few tears of mourning, for the family and friends are reminded by the monk that the soul will be reborn many times in man

t cultures have legends of amphibians or serpent people who, like oannes, the half-human, half-fish, instructed the early inhabitants of mesopotamia in the arts of civilization. there was quetzalcoatl, the feathered serpent of the aztecs, who descended from heaven in a silver egg, and there are the nagas, the handsome, semidivine serpent people with supernatural powers who figure in the hindu and buddhist traditions. throughout the dim corridors of history, there are frequent mentions of legendary sky people, who were considered to have been emissaries of the flying serpent. the snakeworshiping aztecs and mayans are not far removed from the chinese, who worshiped a celestial dragon. both cultures may have been contacted by emissaries from another world, a highly advanced extraterrestrial r

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now the wheel is used largely for trucks, cars, busses, and tanks, and the spiritual uses of the wheel and other practices are severely restricted. sources: ladner, lorne. the wheel of great compassion. boston: wisdom publications: 2000. lama, his holiness the dalai. translated by jeffrey hopkins. foreword by tenzin gyatso. the meaning of life. boston: wisdom publications: 2000. rinpoche, dagyap. buddhist symbols in tibetan culture: an investigation of the nine-best known groups. boston: wisdom publications: 1995. the prayer wheels in asia on, an elixir, a tincture, or an as-yet unknown chemical compound. many alchemists began to consider that somehow the philosopher fs stone was not a thing at all, but a system of knowledge. once the alchemist truly perceived the reality that lay behind t

way are carvings that depict divine serpents, known as nagas. angkor wat was taken by the cham army from northern cambodia in 1177, after which the complex began to fall into ruin. it was reclaimed, but not inhabited, in 1181. pillaged by thai invaders in the fifteenth century, the ruins were somewhat refurbished and expanded by later rulers of cambodia. angkor wat was intermittently inhabited by buddhist monks, and the former hindu temple subsequently became a destination for buddhist pilgrims from all over the world. m delving deeper ingpen, robert, and philip wilkinson. encyclopedia of mysterious places. new york: barnes& noble, 1999. mt. ararat according to genesis 8:4, after seven months and 17 days afloat in the ark upon the waters of the great deluge that destroyed all life on earth

THE MIDDLE PILLAR

rticularly intrigued with the work of wilheim reich. when america became involved in world war 11, regardie discontinued h s practice and joined the army, something he later considered a huge mistake. when the war was over, he continued his studies and received a doctorate in psychology. for a time he explored christian mysticism with as much energy as he had previously pursued hindu, jewish, and buddhist systems. he was especially drawn to christian science, new thought, and the unity school of christianity, which taught that faith, belief, and the power of positive thinking could cure physical illnesses. he concluded that the healing techniques taught by these different schools had validity, and he explored these ideas in the romance of metaphysics (1946).5 in 1947, regardie relocated to

. they must be reconciled. let me recapitulate. there must be the clear recognition of the conflict. its exact nature must be analyzed and faced, and its presence accepted in all its implications. one must endeavor to bring up into consciousness, so far as the capabilities of the mind permit, all the memories of childhood. in a word, he should attempt to perform a species of what is called in the buddhist system the sammasati meditation. this consists in a cultivation and rigid examination of memory. the idea involved here is not that these recollections in themselves are worth anyt h g, but that raising them up to the surface releases a great deal of tension associated with early experiences. there is often a tying up of nervous energy in childhood experiences, in trivial events which are

" of god. 12. or geburah. the hebrew letter beth has the dual sound of either "b" or "v' 13. applying gender to something as abstract as the sephiroth can be a tricky thing. in some schools of thought chesed is seen as feminine and geburah masculine. for the most part each sephirah contains certain aspects of both sexual polarities. no one sephirah is simply all masculine or all feminine. 14. the buddhist doctrhe of moderation-the avoidance of extremes. 15. the system referred to here is thelema, as envisioned by aleister gowley. 16. from the adeptus minor ritual. regardie, the golden dawn, 237. 17. a severe mental disorder. psychoses are commonly characterized by derangement of personality and loss of contact with reality and causing deterioration of normal social functioning. 18. see par

its essential nature. the onion is honest right through, and only becomes dishonest, rotten, if it tries to grow a kernel diferentfiom the rest of it, and to destroy the peel as though it were something false, something no honourable onion should acknowledge. everything in us is a peeling, but in every peeling is the essential nature of the whole. the selfis an onion se2f. this is similar to the buddhist conception. the triad of principles just considered, the supernals,l3 being the more primitive part of the psyche, the ancient center which harks back to the countless epochs of the distant past, we must now turn our attention to its compensating and balancing aspect, the conscious ego %s clearly is a much more modem and recent development in the ageless history of the self-a comparativel

spirit" the middle part of the qabalistic soul, representing the mind and reasoning powers. ruach elohim: hebrew for "spirit of god" sahasrara: sanskrit word for "thousand-petalled lotus" in yoga it refers to the crown chakra. some authorities do not consider it to be an actual chakra, although most modern practitioners do. salamanders: elemental spirits of fire. glossary 261 sammasati: a form of buddhist meditation that examines and cultivates the memory. self-realization: complete development or fulfillment of one's own spiritual and psychological potential. sephiroth: hebrew word meaning "numbers, spheres, emanations" refers to ten divine states or god-energies depicted on the qabalistic tree of life. the singular form is sephirah. shaddai el chai: hebrew phrase meaning "almighty living

tweemni nda nd magic supernal: celestial or heavenly. in qabalah it refers to the three highest sephiroth on the tree of life which are often called the supernal triad. sushumna: the primary nadi which starts at the base of the spine and runs to the top of the cranium. sushupti: the second world of consciousness according to hindu tradition. the causal world. sutra: the sanskrit word for "thread" buddhist or hindu scriptures. svadisthana: sanskrit word for "dwelling-place of the self" refers to the navel chakra. swapna: the third world of consciousness according to hindu tradition. the astral world. sylphs: elemental spirits of air. tabitom: name of an enochian governor. talihad: angel associated with elemental water. talisman: an object which is charged or consecrated toward the achieving

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

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; it cuts off the

. sit in the centre, and thou seest at once, what is, what was; all here and all in heaven. i am as great as god, and he as small as i; he cannot me surpass, or i beneath him lie. self is surpassed by self-annihilation; the nearer nothing, so much more divine. who is as though he were not. ne fer had been. that man, oh joy! is made god absolute. buddhism as regards the beginning of all things the buddhist is discreetly silent, he (as crowley says) neither prevaricates like the hindu, nor openly lies like the christian. in the is fa upanishad we read: into dense darkness he enters who has conceived becoming to be naught, into yet denser he who has conceived becoming to be aught. in the second discourse of the bhagavad-g.t. we also read: uncleavable he, incombustible he, and indeed neither t

in the second discourse of the bhagavad-g.t. we also read: uncleavable he, incombustible he, and indeed neither to be wetted nor dried away; perpetual, all-pervasive, stable, immovable, ancient, unmanifest, unthinkable, immutable he is called. this is very much like the athanasian creed, after having defined god in every possible way, to end up by describing him as gincomprehensible. h not so the buddhist who went back to the older vedic conception: in the beginning there is existence blind and without knowledge; and in this sea of ignorance there are appetences formative and organizing .the questions of king milinda. we must, however, pass by the question of beginning, and see how the buddhistic ideals have affected the poetry and philosophy of aleister crowley. according to buddhism, exi

ive from the song of parthenope in gthe argonauts. h o mortal, sad is love! but my dominion extends beyond love fs ultimate abode. eternity itself is but a minion, lighting my way on the untravelled road. gods shelter eneath one shadow of my pinion. thou only tread the path none else hath trode! come, lover, in my breast all blooms above, here is thy love *the argonauts, vol. ii, p. 108. the true buddhist scorns the selfishness of heaven, the idea of hell is utterly repugnant to him, to feel that he is gaining eternal bliss whilst others are sinking into everlasting torment, burns into his heart and tortures his very soul; rather would he be reborn in the lowest depths of orcus and point out to others the path of salvation, than attain to the uttermost bliss, whilst others are being damned

al, became absurd, when drawn out to its logical conclusions, as crowley himself shows in gpansil g*1. and gthe three characteristics. h*2. in the former he bares the fact that in the gfirst precept h buddha himself, by speaking this commandment, violated it, and in a note very truly says: gthe argument that the eanimals are our brothers f is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. h*3. the mere fact of breathing breaks the second precept. buddha, being an habitual adulterer,*4. constantly broke the third; and the fourth and fifth likewise *1. vol. ii, p. 192 *2. vol. ii, p. 225 *3. vol. ii, p. 192 *4. it would be easy to argue with hegel-huxley that he who thinks of an act co

t is irrevocable as destiny, but destiny is the reason of the supreme intelligence .the mysteries of magic, p. 123. this law of cause and effect logically leads us to the third great principle of both buddhism and spencerian agnosticism. hthe absence of an ego. h in support of this assertion, crowley quotes from huxley fs hevolution and ethics, h and considers it to be an admirable summary of the buddhist doctrine *the sword of song, science and buddhism, vol. ii, p. 246. the ego does not exist. it is morning; i walk down the hill to catch a train; as i walk i literally leave shreds of myself behind me. i am no longer the gi g of five minutes ago, fleeting i pass along life fs way. a minute gone by my footstep crushed a daisy, there is woe in the land of flowers; yet a few seconds past and

a fly, there is weeping in the land of insects. i speed to catch the train, i slip, and in a dazzling flash am converted into a glutinous mass of jelly and crushed bones. crumpled as some much-written palimpsest i am thrown to the basket of the dead, a useless manuscript. when was i, gi h; in the morning when i crushed the daisy, when i slew the fly, or when i was converted into pulp? which? the buddhist answers, gyou were never ei, f h the agnostic answers, gyou were never ei, f h both merely state. see that on the papyrus of thy life thou inscribest what is good, what is beautiful, for others must read it, it is thy soul. change, change, no stability. the gis g is not as the hwas, h and the gwas h is not as the gwill be h; every cause has its effect: gfreewill h is the postulate of mora

THE WITCH CULT OF ZOS VEL THANATOS

rough the web of dreams? what ever the result may be, a formidable individual is formed from the chaos current, while many fail over time there are those who are able to transpose their current idea of self and become something far more interesting to their particular life. the specific union of various systems of magickal practice is important to those who may seek to unite various cultures. the buddhist system, or perhaps more detailed in mentioning the ancient bon po practice of chud, presents the luciferian gnosis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary a

THE ABYSS AND TABAET

and selfdeification, associated with buddha in ancient times. as liber hvhi presents the path of meditation, self-mastery through ahrimanic yoga, buiti is the herald of that path of magick. if one wishes to master elements of such antinomian magick, it is suggested to study the techniques of yoga while concealing the intention of becoming a yatus or a practitioner of the left hand path. while the buddhist seeks to kill consciousness, the daeva buiti seeks to master it, to strengthen and expand the concept of i. use the techniques of yoga: discipline, attainment and self-control to begin a crystallization of the psyche. summary tabaet is just one of the names of the adversary, his forms are many, just as his bride, yet the blackened fire is imperishable. sorcery and the adversary are an int

TRUE HISTORY OF WITCHCRAFT

ca, one often misunderstood and secretive branch of it has begun to flourish also- magical religion" j. gordon melton institute for the study of american religion, green egg, 1975 "curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the face of mohammed& blind him with my claws i tear out the flesh of the indian and the buddhist, mongol and din" liber al vel legis 3:50- 53 "if you are on the path, and see the buddha walking towards you, kill him" zen saying, paraphrased slightly "previously i never thought of doubting that there were many witches in the world; now, however, when i examine the public record, i find myself believing that there are hardly any" father friedrich von spee, s.j, cautio criminalis, 1631

TYSON DONALD NEW MILLENNIUM MAGIC

of india. they admit the existence of such things as angels and demons, but maintain that they are illusions composed by the human mind, even as humans are a dream in the mind of god. they do not dismiss spirits as unreal, for they understand full well that mental realities are no less potent than physical realities. both are founded ultimately in god. the western hermetic view is similar to the buddhist. the magus does not believe spirits are wholly independent beings with a status equal to his or her own, but neither does he or she make the mistake of dismissing them as complete fabri- cations of human fancy. when a magus evokes a spirit, he or she is aware that it is given its shape and personality by the mind, yet not by the part of his or her mind that is the personal identity, but b

though the form of a spirit is an illusion, it still has the power to kill should the magus be foolish enough to grant it the right to do so. the question of reincarnation is a vexing one to eastern minds. since the con- cept has not been a part of the western psyche since the advent of the christian era, it seldom troubles practitioners of the hermetic art unless they have steeped themselves in buddhist or hindu philosophy. however, it is useful to place rein- carnation in the context of the unmanifest. there are two views of reincarnation. the first supposes the soul, the person- al identity, endures a series of births and deaths in order to gather a store of life experience, and that through the soul any man or woman may recall the events of past lives. this is a vulgar superstition th

du philosophy. however, it is useful to place rein- carnation in the context of the unmanifest. there are two views of reincarnation. the first supposes the soul, the person- al identity, endures a series of births and deaths in order to gather a store of life experience, and that through the soul any man or woman may recall the events of past lives. this is a vulgar superstition that no educated buddhist would tolerate for an instant, yet it is held by the vast majority of people. the more enlightened opinion is that the soul is mortal and perishes with the body, but the spirit that lives in all beings survives death and is successively rein- carnated with its stock of life experience in order to evolve to a higher state. according to this view, the individual identity does not survive bu

ority of people. the more enlightened opinion is that the soul is mortal and perishes with the body, but the spirit that lives in all beings survives death and is successively rein- carnated with its stock of life experience in order to evolve to a higher state. according to this view, the individual identity does not survive but the foundation upon which that identity was based does. an educated buddhist would maintain that the spirit does not cross the veil at each death but moves from person to per- son until its wheel of births and deaths has been fulfilled. the fault in this thinking is that it supposes the spirit of god can be divided and that one portion can gain more experience than another. a western adept would say that since the spark of divinity at the center of each human bein

cales in one direction. he or she must then move them an equal amount in the opposite direction lest the temerity of the magus be punished. whenever something is gained that is not his or hers by right, the magus must lose something equally precious. t he spiral is perhaps the most common of primitive symbols. it finds expression in the art of such diverse cultures as the native american, the pre-buddhist tibetan, the african tribal, and pagan norse. usually it is assumed to represent the emanating power of the sun. this is true in a limited sense, but it should be understood that the sun is only a material expression of manifesting energy and that the spiral refers the mind back to the original princi- ple, even as does the physical sun. both spiral and sun are symbols of the underly- ing

ly derived from the human form, quite possibly from the structure of the human hand. for this reason the ten sephiroth and twenty-two paths on the tree can be related to the fingers in such a way that a complete system of magic can be formed based on the movements and positions of the hands alone. this is not a novel idea. hand mudras have always played an important part in eastern religions. the buddhist priests tend to guard the esoteric meaning of their intricate hand positions jealously, and it is questionable if the true meaning of the buddhist finger magic has ever been revealed, although books have been written on the fortunately the westerner need not depend on the whims of buddhist monks. he or she can formulate an original system of finger magic that will be every bit as powerful

TYSON DONALD SOUL FLIGHT

. success is your proof; courage is your armour; go on, go on, in my strength &ye shall turn not back for any. i am in a secret fourfold word the blasphemy against all gods of men. curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the face of mohammed& blind him with my claws i tear out the flesh of the indian and the buddhist, mongol and din.176 the reference to the "warrior lord of the forties" needs no explanation. remember, this book was psychically received by crowley in 1904, long before the second world war and the detonation of the atomic bomb in the 1940s. jung perhaps feared the ill-defined approaching threat of the 1980s, which, as it turned out, was not marked by the nuclear holocaust of a third wor

practical is it in its details, from an esoteric standpoint, that i cannot regard it as other than an outline of the initiation rite of germanic shamans who received the runes as their highest and most sacred mystery teaching. it may be argued that no man could endure nine days without water, yet there are religious rites still being practiced today that involve enduring nine days without water; buddhist monks in japan do so, for example. nine days without water is an extreme test of human endurance, but it is not impossible, particularly if conducted under the open sky in a climate where rain is frequent. 21 1. alexander, earliest english poems, 106. 244 soul flight runes and necromancy the location of the runes at the roots of yggdrasil brings up a consideration that modern astral trave

rounds of london society, and preferred to devote herself to esoteric studies at the british museum. in 1912, she left england and traveled to ceylon, where she accepted the position as head of a finishing school for girls. allan bennett, another member of the golden dawn who was the mentor of aleister crowley, had also left england more than a decade earlier to live in ceylon, where he became a buddhist monk. it is not uncommon for early fascination with practical occultism to evolve into an interest in religious mysticism. the study of magic reveals the 242. howe, 68. chapter eighteen: astral self-defense 309 limits of everyday physical reality, and in individuals predisposed to religious thought, there is a tendency to move on to the study of spiritual reality. astral vampirism astral

TYSON DONALD THE POWER OF THE WORD

in which was a triangle, within which was a square, within which was a circle. from the unity of the circle arises trinity, and trinity gives birth to quaternity, which in the highest mystery returns to unity once again. the center and perimeter meet and are the same. the same shifting of emphasis between three and four that occupied the minds of alchemists and christian theologians is evident in buddhist symbolism as well. as jung points out (psychology and alchemy, p. 96, all lamaistic mandalas are based on a quaternary system, yet the great symbol of the world wheel is based on a ternary system. the four occult elements naturally fall under the letters of ihvh. masculine and creative fire is given to the yod; feminine and receptive water is given to the first he; active intellectual air

UNLEASHING THE BEAST

the most powerful force in life and the supreme source of magical power. taking an apparent delight in outraging the british society of his time, crowley made explicit use of the most "deviant" sexual acts- such as masturbation and homosexuality- as central components in his magical practice. at the same time, crowley was also one of the first western authors to taken an interest in the hindu and buddhist traditions of tantra- a highly esoteric body of teachings and that center, in part, around the use of sexual energy as a source of spiritual power- which had long been criticized by european orientalist scholars and christian missionaries as the very worst and most perverse confusion of sexuality and religion.v in fact, for most american readers today, tantra is typically associated with

those years described him as "a bored old man who found the lonely evenings frightening."xxii he would spent his last years in small guest house in london, increasingly addicted to heroin (taking as much as 11 grams a day, enough to kill most men, until his death in 1947. there are many conflicting accounts of his final days: according to some hagiographic accounts, he slipped blissfully into the buddhist state of final liberation, passing from "samadhi to super-samadhi to nirvana to super nirvana, expiring in the boundless bliss of the infinite."xxiii according to more cynical accounts, he died alone in misery and self-loathing, uttering the final words "sometimes i hate myself."xxiv still others say that he died quietly in bed, followed by a gust of wind and a peal of thunder- a sign tha

the universe, the accomplishment of the great work--all these are different ways of saying the same thing--crowley, the book of lieslxii [p]aradoxical as it may sound, the tantrics are in reality the most advanced of the hindus- crowleylxiii already in the work of kellner, reuss and the early o.t,o, western sexual magic had begun to be mingled with the recently discovered traditions of hindu and buddhist tantra. but it is crowley and crowley's form of sexual magic that most westerners readers now think of when they hear the word tantra. as we will see, however, this association of crowley and tantra may turn out to be a good deal more spurious and unfounded than most authors have generally assumed. as it is used by most historians of religions today, tantra refers to a vast and extremely

esterners readers now think of when they hear the word tantra. as we will see, however, this association of crowley and tantra may turn out to be a good deal more spurious and unfounded than most authors have generally assumed. as it is used by most historians of religions today, tantra refers to a vast and extremely diverse body of texts, practices and traditions hat spread throughout the hindu, buddhist and even jain communities since at list the 3rd or 4th century ce. there is in fact intense disagreement, not only as to how it is best defined, but even as to whether tantra really "exists" at all. is it really an indigenous asian category, or is it instead- like the generic category of "hinduism" itself- the product of western orientalist scholars imposing their own fantasies and obsess

r, perhaps the greatest difference between the crowleyian and hindu tantric systems is the role of sexual intercourse in ritual practice. but here again there is some confusion. some authors have suggested that the primary difference lies in the way in which the sexual acts are carried out and the manner in which sexual union occurs. thus sutin argues that the key difference is that the hindu and buddhist tantrics call for a retention and sublimation of the male semen during union, while crowley calls for the ejaculation and consumption of the sexual fluids (in fact, crowley himself pointed this out in de arte magicka, chapters xiv and xvi: hindu and buddhist tantrism .call for retention of semen by the male, even in the heights of mystical sexual union. crowley followed that alchemical tr

ed, this practice of orally consuming the sexual fluids can be found in many of the oldest tantras and probably pre-dates the practice of seminal retention. xc -158- instead, i would suggest that the key difference between traditional forms of tantra and crowley's system lies not in the details of sexual union, but rather in the emphasis that is placed on sex in the first place. in most hindu and buddhist tantras, sexual union is a fairly minor part of spiritual practice; when mentioned at all, it is often taken in purely symbolic terms, and, when practiced literally, is but one of many ways of awakening the divine power or shakti. as georg feuerstein observes "there is nothing glamorous about tantric sexual intercourse."xci but in most contemporary western interpretations- and above all

VOX SABBATUM

a mask of beauty, from beneath is a beast .as also she wears a mask of the beast, from which under is that of divinity and beauty. those who focus on the initiatory work of lilith-az so invoke the bride of chaos in their name, the daemonic feminine being significant towards positive self-development. the name az is a conceptual view of what is the cause of concupiscence, which is connected to the buddhist term, trshna, being thirst. this is in such terms defining of desiring continued existence in time, thus isolate consciousness. in such aspects of the left hand path, az lilith is the mother of daemons, isolate and self-deified spirits, those who become through the mirror of self the mirror in hebrew mythology is also symbolic of lilith, being a gateway to her caves near the red sea, or t

WICCA WITCHCRAFT TODAY

pproves of their practices, but finding physical and psychological satisfaction. and cannot the same be said of the buddhists or shintoists? they have ancient, and to them good rites, and they are not in the least concerned if others disapprove. all that matters to them is, are they on the path? i have learnt tolerance in the many years i spent in the east and if anyone finds true paradise in the buddhist rites, the sabbat, or the mass, i am well content. if i were permitted to disclose all their rituals, i think it would be easy to prove that witches are not diabolists; but the oaths are solemn and the witches are my friends. i would not hurt their feelings. they have secrets which to them are sacred. they have good reason for this secrecy. i am, however, permitted to give one sample of t

in connection with the cult, and i do not believe it ever existed as one of their rites. rites are performed for certain purposes. these take time, but when they are finished the assembly have a little meal, then dance and enjoy themselves. they have no time or inclination for indulging in blasphemy. has anyone ever heard of people wasting time in troubling themselves to go through a parody of a buddhist or mohammedan rite? another thing i have always understood is that to perform a black mass you needed a catholic priest who would perform a valid transubstantiation: god so present in the host would then be desecrated. unless it were a valid communion there could be no desecration. i should be surprised to find a catholic priest among witches nowadays, though in the past many are said to

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

e too difficult and other concerns occupied the attention of the sheltons. as a result, the legality of publishing this collection is rather dubious and it probably will remain as an underground publication. for no particular reason, i have kept their selections in the order that they were presented to me (including a rebellious selection from the old testament that is mischievously hiding in the buddhist section of the green book. i have neither deleted nor added any new selections to the first volume, but you may feel free to add new selections or take out selections (especially the ones from the ancient druids, if you wish. as stated before, the green book, was near to the heart of druidism until the early 80 s when carleton druidism lapsed. when it revived in the mid-80s, carleton stud

walking on water. the master rebukingly replied, fie, o child! is this the result of thy fourteen years labours? verily thou has obtained only that which is worth a penny; for what thou hast accomplished after fourteen years arduous labour ordinary men do by paying a penny to the boatman. selections from: robert o. ballou. world bible. new york, the viking press, 1944. p. 83, 88. saying from the buddhist sutras (the four noble truths) thus have i heard: at one time the lord dwelt at benares at isipatana in the deer park. there the lord addressed the five monks: these two extremes, monks, are not to be practiced by one who has gone forth from the world. what are the two? that conjoined with the passions and luxury, low, vulgar, common, ignoble, and useless; and that conjoined with self-tor

ttachment. now this, monks, is the noble truth of the way that leads to the cessation of pain: this is the noble eightfold way; namely, right views, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. selections from edwin a. burtt. the teachings of the compassionate buddha. new york, mentor (mp380, 1955. p. 29. 233 sayings from the buddhist sutras (questions not tending to edification) thus have i heard: the venerable malunkyaputta arose at eventide from his seclusion, and drew near to where the blessed one was; and having drawn near and greeted the blessed one, he sat down respectfully at one side. and seated respectfully at one side, the venerable malunkyaputta spoke to the blessed one as follows: revered sir, it happened

ternal. and why have i not elucidated this? because this profits not, nor has it to do with the fundamentals of religion, nor tends to aversion, absence of passion, cessation, quiescence, the supernatural faculties, supreme wisdom, and nirvana; therefore i have not elucidated it. selections from: henry clarke warren. buddhism, in translation. new york, atheneum (19, 1963. p. 117. sayings from the buddhist sutras (the rain cloud) it is as if a cloud rising above the horizon shrouds all space (in darkness) and covers the earth. that great rain-cloud, big with water, is wreathed with flashes of lightning and rouses with its thundering call all creatures. by warding off the sunbeams, it cools the region; and gradually lowering so as to come in reach of hands, it begins pouring down its water a

, saint cloud minnesota day 88 of geamreadh, year xxxiii of the reform january 28th, 1996 c.e. printing history 1st printing 1993 2nd printing 1996 zen harvest #710 the one who s escaped the world to live in the mountains, if they are still weary, where should they go? zen harvest #217 today s praise, tomorrow s abuse; it s the human way. weeping and laughing. all utter lies. the iron flute a zen buddhist collection of koans editor s note: a koan is a short parable or story in which a gleam of buddhist wisdom is trapped. it is usually followed by short lectures that enlarge and explain further that wisdom. several teachers comment on each of the following koans. this book is available on open reserve. 34- hsueh-feng sees his buddha-nature a monk said to hsueh-feng, i understand that a pers

he might a civil-service examination. he himself had often selected men who might be deficient in one quality, provided that they were strong in another. what foolish questions to ask yueh-shan! if a monk is deficient in the precepts, he cannot accomplish his meditation; if his meditation is not complete, he never attains true wisdom. he cannot specialize in any one of the three. today there are buddhist students 270 who write books but never practice meditation or lead an ethical life and zen masters who lack many of the simpler virtues. even though they shave their heads, wear yellow robes, and recite the sutras, they never know the true meaning of dharma. what can you do with these imitators? the governor could not understand yueh-shan s steep zen, but when he admitted it, yueh-shan sa

ng the door which they were designed to force open. graham howe, the mind of the druid the fact that a believer is happier than a skeptic is no more to the point than the fact that a drunken man is happier than a sober one. george benard shaw a great deal of intelligence can be invested in ignorance when the need for illusion is deep. saul bellow i consider myself a hindu, christian, moslem, jew, buddhist and confucian. mohandas ghandi to become a popular religion, it is only necessary for a superstition to enslave a philosophy. dean william r. inge modern man has not ceased to be credulous, the need to believe haunts him. william james science without religion is lame, religion without science is blind. albert einstein mystery is a better word for god because it suggests questions, not an

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

ty, pp. 38 48. 13. for a relatively recent treatment and attempted solution to zeno s paradox, see strobach, moment of change. see also papa-grimaldi, why mathematical, pp. 299 314; lepoidevin, zeno s arrow, pp. 57 72. 14. augustine, confessions, 11.16.21, p. 230. it is of interest to note a parallel 180 notes to pages xvii 4 to the sentiment expressed by augustine in nagarjuna, the third-century buddhist exponent of madhyamika, the school of the middle way. the relevant passage occurs in nagarjuna s mulamadhyamakakarika 19:5, cited and translated in kalupahana, nagarjuna, p. 278: a non-static time is not observed. a static time is not evident. even if the unobserved time were to be observed, how can it be made known? non-static time is the temporal flux that cannot be grasped, the instant

ot observed. a static time is not evident. even if the unobserved time were to be observed, how can it be made known? non-static time is the temporal flux that cannot be grasped, the instant where future continues to flow into the past through the present. any attempt to grasp it would be futile, for by the time the attempt is made the present has disappeared into the past. see jacobson, heart of buddhist philosophy, pp. 62, 68 79, 108 112; varela, pour une ph nom nologie, pp. 131 133. 15. simplicius, in aristotelis physicorum, p. 695, cited in heidegger, basic problems, pp. 229 230. 16. whitehead, concept of nature, p. 73. 17. heidegger, basic problems, p. 229. 18. ibid, p. 230. 19. ibid, p. 228 (emphasis in the original. see ibid, p. 266. 20. brumbaugh, unreality and time, p. 2. 21. ibid

ich raises similar questions with regard to the cause and effect relationship, see park, image of eternity, pp. 45 65. 36. on the comparative accounts of perpetual creation in islamic mysticism and zen buddhism, with specific reference to the depiction of the moment as what is cut off from before and after, see izutsu, creation, pp. 141 173. on the paradox of the permanence of impermanence in the buddhist conception of atemporal temporality, see also the analysis of wayman, no time, pp. 51 notes to pages 59 60 209 210 notes to pages 60 62 53; mansfield, time in madhyamika buddhism, pp. 10 27; idem, time and impermanence, pp. 305 321. see also eliade, time and eternity, pp. 190 193. on the conception of time as simultaneously temporal and atemporal, which serves as the ontological basis for

ics of temporality in dogen s shobogenzo in heine, dream, pp. 21 31. 40. heidegger, concept of time, p. 20. 41. heidegger, zollikon seminars, p. 125. on time and the hermeneutical enterprise, see p ggeler, temporale interpretation, pp. 5 32; risser, hermeneutics, pp. 119 138; wood, deconstruction, pp. 319 334; rosenthal, time, pp. 119 131. on the close connection between time and consciousness in buddhist teaching, which displays some phenomenological similarity to heidegger, see thera, abhidhamma studies, pp. 93 114. 42. boer, thinking, pp. 33 37, 79 113. 43. deleuze, proust, p. 17. a similar conclusion is reached by kristeva, time and sense, p. 191 (part of the relevant passage is cited in ch. 1 at n. 326. 44. palestinian talmud, sanhedrin 1:1, 18a. for alternative versions of this passa

, that is, the passing-away of the discrete self and abiding in what is real. just as the moment exemplifies the dialectic of effacement and confirmation, so the awakened heart must abide in 214 notes to pages 70 71 passing away and passes away in abiding. see ch. 5 n. 80. the nexus between the conception of mental entities as momentary and the doctrine of metaphysical selflessness is attested in buddhist sources as well, as noted by rospatt, buddhist doctrine, p. 117. 96. mackendrick, immemorial silence, pp. 109 110. 97. elmore, islamic sainthood, p. 230 n. 22. on the mystical pilgrimage of the heart to the heart, symbolized by the ka ba, as liberating one from the bondage of time (riqq al-awqat, see the passage from ibn arabi in elmore, op. cit, pp. 171 and 247. consider also the formula

ssions of the rich insights into the nature of time and being in dogen, and particularly the comparison of his thought with heidegger s conception of ecstatic temporality, see heine, existential and ontological dimensions; kim, dogen kigen, pp. 137 157; stambaugh, impermanence is buddha-nature; abe, study of dogen, pp. 77 144. for an alternative perspective on heidegger s conception of time and a buddhist perspective, see loy, what s wrong with being and time, pp. 239 255. i am grateful to the author for sending me a copy of his study. the contrast between the attempt to overthrow the privilege granted to the present in heidegger and derrida and the critique of nagarjuna s middle way is explored as well in loy, nonduality, pp. 252 255. for a learned discussion on the nature of time in diff

me, pp. 239 255. i am grateful to the author for sending me a copy of his study. the contrast between the attempt to overthrow the privilege granted to the present in heidegger and derrida and the critique of nagarjuna s middle way is explored as well in loy, nonduality, pp. 252 255. for a learned discussion on the nature of time in different but related historical-literary contexts, see rospatt, buddhist doctrine. the central contention of the author is that the doctrine of momentariness is primarily based on the analysis of change in terms of substitution and on the conviction that things are always changing (p. 217. on the notion of the moment (khana) as a central component of the buddhist conception of timeless time, that is, the instantaneous awakening (ekaksanabhisambodhi) of the now

, see reding, comparative essays, p. 99: we can safely assume that the concept of wujiu is not to be understood in the sense of a time-atom, but rather as a boundary for periods of time. this interpretation of wujiu as a boundary is also the more plausible one on the ground that the later mohists have developed a theory of potential infinity to solve the paradoxes of infinite divisibility. on the buddhist theory of atoms, see the brief but insightful discussion in pines, studies in islamic atomism, pp. 118 121. there are also grounds, both philological and conceptual, for studying heidegger s thinking in relation to the view of the moment as the fullness of eternity articulated by meister eckhart. for references, see ch. 5 n. 52. 103. gazur-i-ilahi, secret of ana l-haqq, pp. 54 55. 104. th

biting with a menstruating jewish woman; insofar as christian women are always in the status of menstruating women, the interpretations are thematically congruous; in zohar 3:37b, the different explanations of the sin of nadab and abihu are cited. 251. zohar 1:116b. see ibid, 194a. 252. sells, early islamic mysticism, pp. 100 101; b wering, ideas of time, p. 88. a similar image is attested in the buddhist tradition, where the weapon of indra, the thunderbolt or diamond cutter (vajra, is utilized to depict the nonconceptual, ever-fresh awareness, supreme and indestructible, the discerning vision that cuts through obstructing elements to make a space for the primordial state of pure and total presence. see manjusrimitra, primordial experience, pp. 73 74. 253. suhrawardi, mystical and visiona

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