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4 7 INITIATION CEREMONY

ares fitly represents the zodiac, which embraces the waters of nu, as the ancient egyptians called the heavens; the waters which be above the firmament. it also alludes to the eternal river of eden divided into four heads which finds their correlatives in the four triplicities of the zodiac (places cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called because it formeth every body which is formed beneath the whole order of worlds, and the increment of them. it is there, the reflection of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of

ALEISTER CROWLEY SEPHER SEPHIROTH

clamour, prayer h(w# 383 an oath h(wb# 385 assiah: the material world; action hy( shekinah, divine presence: the goddess of malkuth hnyk# lip hp# 386 tongues nw#l tziruph, combinations: tables of temurah pwryc 387 the milky way (lit. gthe way of milk h; but cf. 525) blxh lyb# 388 the hardest rock (ps 114:8 #ymlx to search out diligently #px table; bread (cf. 394) nxl# 389 realized, materialized, corporeal m#gwm judge; judgment +p# 390 male and female (gn. 1:27) hbqnw rkz retroactively (rpm nourishing, supplying, maintaining snrp heavens, firmament, sky (always pl; referred to ruach) mym# oil nm# 391 salvation, help h(w#y the inscrutable height: a title of kether hl(m mwr 392 spices mym#b dwelling, habitation nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h ju

937 a piece of the host (unleavened bread *nmwqyp) 938 to withdraw, rescue, deliver; to equip for war *clx in peace *mwl#b 940 chaff *cm difficulty, narrowness; egypt *myrcm 944 purple *nmgr) 945 eyelids *ny(h ypnk 947 a citadel; a secured house, a fortified castle *nwmr) 948 to leaven, ferment *cmx he shall smite *cxm amen, our light *rw) nm) son of the gods *nyhl) rb 949 realized, materialized, corporeal *m#gwm 950 every way turning (see 1204) tkphtmh flower; hawk *cn surrounding, encircling *pyqm heavens, firmament, sky (always pl; referred to ruach *mym# 951 the torah, or book of the law (lit. gbook of instructions h) hrwt rps hear, o israel! l)r#y (m# the small point: a title of kether tw#p hdwqn robust; oaken *cym) the inscrutable height: a title of kether *hl(m mwr 952 spices *mym#b

ALEISTER CROWLEY EQ I 5

how well this describes such people as the buddha and the author of the bhagavadgita! what a ring fence is romanism against not merely truth but information! we then examine father poulain on the scientific side. how does levitation of the saints take place "the simplest explanation, and that most in conformity with the order of providence, consists in saying: since the angels have power to move corporeal bodies, god makes use of their ministry, so as to avoid intervening himself without necessity" 146 (this is not the translator's blundering, though perhaps much more may be hoped from a lady who says that "socrates remained for twenty-four hours lost in thought in the camp the potidaea was besieging" it was potidaea's way of doing her back hair that made her so generally admired) no; thi

ALEISTER CROWLEY EQUINOX EQ I 1 2

ood, eaten in a yogin and ceremonial manner, is doing me good. i shall end, god willing, with coffee, cognac, and cigar. it is a fatal error to knock the body to pieces and leave the consciousness intact, as has been the case with me all day. it is true that some people find that if they hurt the body, they make the mind unstable. true; they predispose it to hallucination. one should use strictly corporeal methods to tame the body; strictly mental methods to control the mind. this latter restriction is not so vitally important. any weapon is legitimate against a public enemy like the mind. no truce nor quarter! 67 on the contrary, to use the spiritual forces to secure health, as certain persons attempt to do to-day, is the vilest black magic. this is one of the numerous reasons for supposi

ALEISTER CROWLEY EQUINOX EQ I 3 3

s. a metaphysical study, by c. j. whitby, m.d. 120 pp. crown 8vo, cloth gilt, 2s. net. a treatise on the metaphysical doctrines of the great neoplatonic philosopher. contents_ life of plotinus. ancient and modern methods. neoplatonism. matter. the universe. individuality. the problem of evil. providence and the individual. demons and the demonic faculty. concerning love and emotions. substance or corporeal essence. time and eternity. doctrine of the soul. individuality. incarnation or descension. intelligence, and the intelligible world. primal categories or elements of the notion. universal number. number and unity. time and space in eternity. ideal functions of time and space. universal differentiation. intelligence and the one. the one. potential import of the doctrine of unity "for the

phthah and other mysteries, lyrical and dramatic. demy 8vo, boards, pp. xxii+ 223, 7s. 6d. net. songs of the spirit. pp. x+ 109. a new edition. 3s. 6d. net. these two volumes breathe the pure semi-conscious aspiration of the soul, and express the first glimmerings of the light. the soul of osiris. medium 8vo, pp. ix+ 129, 5s. net. a collection of lyrics, illustrating the progress of the soul from corporeal to celestial beatitude. tannh user. demy 4to, pp. 142, 15s. net. the progress of the soul in dramatic form. berashith. 4to, china paper, pp. 24, 5s. net. only a few copies remain. an illuminating essay on the universe, reconciling the conflicting systems of religion. the god-eater. crown 4to, pp. 32, 2s. 6d. net. a striking dramatic study of the origin of religions. the sword of song. po

ALEISTER CROWLEY EQUINOX EQ I 4 2

interested way in which we generally look on nature is the normal mode of the soul's power of vision. there is a fathomless meaning, an intensity of delight in all our surroundings, which our eyes must be unsealed to see. in the jubilance of hasheesh, we have only arrived by an improper pathway at the secret of that infinity of beauty which shall be beheld in heaven and earth when the veil of the corporeal drops off, and we know as we are known. then from the muddy waters of our life, defiled by the centuries of degeneracy through which they have flowed, we shall ascend to the old-time original fount, and grow rapturous with its apocalytpic draught. i do not remember whether i have yet mentioned that in the hasheesh state an occasional awakening occurs, perhaps as often as twice in an hour

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

orrespondence between the greater whole and the unit man and then block out our subject in detail and consider the sections into which it will be wise to divide it. fire in the microcosm is likewise threefold in essence and fivefold in manifestation. 1. there is internal vitalising fire, which is the correspondence to fire by friction. this is the sumtotal of individual kundalini; it animates the corporeal frame and demonstrates also in the twofold manner: first, as latent heat which is the basis of life of the spheroidal cell, or atom, and of its rotary adjustment to all other cells. second, as active heat or prana; this animates all, and is the driving force of the evolving form. it shows itself in the four ethers and in the gaseous state, and a correspondence is here found on the physic

ores are its line of least resistance. c. the man. at the base of the spine lie hid the fires of the human system, or the internal fires of the microcosm. the centre is located there, and from it the radiations go forth along the three channels, recognisable in the spine. 1. bodily warmth, the channel along which the heat radiates and which finds the goal of its attention to be the heating of the corporeal frame. this vitalisation of the dense matter of the- 35- a treatise on cosmic fire copyright 1998 lucis trust body finds its correspondence in the systemic akasha, and in planetary productive substance. 2. nervous response. this is the vitalising tenuous fluid which applies itself to the stimulation of the nervous centres, and which creates electrical response to contact between the nerv

coming generation of thinkers for three main reasons, which might be enumerated as follows: 1. its purpose and description first. in the study of the etheric body lies hid (for scientists and those of the medical profession) a fuller comprehension of the laws of matter and the laws of health. the word health has become too localised in the past, and its meaning confined to the sanity of the body corporeal, to the co-operative action of the atoms of the physical body of man, and to the full expression of the powers of the physical elemental. in days to come it will be realised that the health of man is dependent upon the health of all allied evolutions, and upon the co-operative action and full expression of the matter of the planet and of the planetary elemental who is himself a composite

of a branch race. in order to apprehend even cursorily the identity of manifestation of a planetary logos in a root-race, for instance, it must be remembered that the sumtotal of human and deva units upon a planet make the body vital of a planetary logos, whilst the sumtotal of lesser lives upon a planet (from the material bodies of men or devas down to the other kingdoms of nature) form his body corporeal, and are divisible into two types of such lives: a. those on the evolutionary arc, such as in the animal kingdom. b. those on the involutionary arc, such as the totality of all elemental material forms within his sphere of influence. all the involutionary lives, as earlier pointed out, form the vehicles for the spirit of the planet, or the planetary entity, who is the sumtotal of the ele

he unites in himself all forms. the mystery of the earthly man is the mystery of the heavenly man. the potentiality of every organ useful to animal life is locked up in man, the microcosm of the- 803- a treatise on cosmic fire copyright 1998 lucis trust macrocosm. s. d, ii, 723. 171 95: pitris the ancestors or creators of mankind. they are of seven classes, three of which are incorporeal and four corporeal. these are usually called the lunar pitris or ancestors and must not be confounded with the solar pitris or angels, who give mind to man, and create the relatively permanent body of the ego, or higher self. 172 96 devas..he would have (1) divided the devas into two classes and called them the "rupa-devas" and the "arupa-devas (the "form" or objective, and the "formless" or subjective dhy

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ges of the meditation work, contemplation and illumination. concentration and meditation have definite reference to the- 53- from intellect to intuition copyright 1998 lucis trust many and to the normal. in the east, and by many in the west, the mind is regarded as separate and distinct from the brain. dr. c. lloyd morgan in emergent evolution quotes descartes as saying that "there are indeed (1) corporeal substance (res extensa, and (2) mental or thinking substance (res cogitans; but they need for their being the concurrence of god..apart from this common dependence on god neither is dependent on the other."4(70) he sums up his own point of view in another book, life, mind, and spirit, as follows "spirit is nowise separable from life and mind, nor they from it. what is given for reflectiv

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

is subjective realm; they see people walking around who are either the so-called "dead" or who in sleep have dropped the physical sheath. they become aware of colours and distinctive hues and streams of organised light which are not of this physical world; they hear sounds and voices which emanate from those who are not using the physical vocal apparatus, and from forms of existence which are not corporeal. the first step towards substantiating the fact of the soul is to establish the fact of survival, though this may not necessarily prove the fact of immortality. it can nevertheless be regarded as a step- 69- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust in the right direction. that something survives the process of death, and that something pers

AN INTRO TO STUDY OF THE KABALAH

e kabalah. i grant that in many extant treatises these primal truths have been obscured by generations of editors, by visionary and often crude additions, and by the vagaries of oriental imagery; but the keynotes of a great spiritual divine concealed power, of its emanations in manifestation, of its energising of human life, of the prolonged existence of human souls, and of the temporary state of corporeal existence, are fundamental doctrines there fully illustrated; and these are the points of contact between the kabalah of the jew and the so-called esotericism of the teachings of buddha and of hinduism. it may be that the catholic church, from which the protestant church seceded, was from its origin in the possession of the hebrew rabbinic secret of the intentional exoteric nature of the

APOCRYPHON OF JOHN

eternal, since he exists eternally. he is ineffable, since no one was able to comprehend him to speak about him. he is unnameable, since there is no one prior to him to give him a name "he is immeasurable light, which is pure, holy (and) immaculate. he is ineffable, being perfect in incorruptibility (he is) not in perfection, nor in blessedness, nor in divinity, but he is far superior. he is not corporeal nor is he incorporeal. he is neither large nor is he small. there is no way to say 'what is his quantity' or 'what is his quality, for no one can know him. he is not someone among (other) beings, rather he is far superior. not that he is (simply) superior, but his essence does not partake in the aeons nor in time. for he who partakes in an aeon was prepared beforehand. time was not appor

BALANCE J

petual spiritual crisis and this can sometimes conflict with his earthly needs. early in his life spare was a super-sensualist he loved the textures and the stuff of life and surrounded himself with objects of richness and taste that fuelled his visions. his books from that period such as the book of pleasure (self-love) subtitled the psychology of ecstasy, acknowledge that the celebration of the corporeal and the physical, allows a state of grace that leads to a spiritual enlightenment. his love of the world and the spiritual acceptance of everything in it, lead to a heightened awareness of sense and sensation. as he got older he tempered this with an increasingly strong stoic streak, which helped him cope with his impoverished domestic situation. there are few examples of practicing sham

BASIL VALENTINE TWELVE KEYS

ds spring up where no such seed has ever been sown. this occurs only by putrefaction. the reason is that the soil in such places is so disposed, and, as it were, impregnated, that it produces these fruits, which is a result of the properties of sidereal influence; consequently the seed is spiritually produced in the earth, and putrefies in the earth, and by the operation of the elements generates corporeal matter according to the species of nature. thus the stars and the elements may generate new spiritual, and, ultimately, new vegetable seed, by means of putrefaction. but man cannot create new seed; for it is not in his power to order the operation of the elements and the essential influences of the stars. by natural conditions, however, new plants are generated simply through putrefactio

ed by putrefaction, by which the black is changed to white, and the white to red, until the glorious colour of the triumphant king has been attained. therefore, i say that though saturn may seem the vilest thing in the world, yet it has such power and effficacy that if its precious essence, which is excessively cold, be reduced to a metallic body by being deprived of its volatility, it becomes as corporeal as, but far more fixed than, saturn itself. this transmutation is begun, continued, and completed with mercury, sulphur, and salt. this will seem unintelligible to many, and it certainly does make an extraordinary demand upon the mental faculties; but that must be so because the substance is within the reach of everyone, and there is no other way of keeping up the divinely ordained diffe

BLAVATSKY H P ANTHROPOGENESIS

is of the gods and demons. it is quintessence; it is a slender likeness; it is an intellection; it is a number; it is harmony (voltaire. all these are the manasam and rajasas: the kumaras, asuras, and other rulers and pitris, who incarnated in the third race, and in this and various other ways endowed mankind with mind. there are seven classes of pitris, as shown below, three incorporeal and four corporeal; and two kinds, the agnishwatta and the barhishad. and we may add that, as there are two kinds of pitris, so there is a double and a triple set of barhishad and agnishwatta. the former, having given birth to their astral doubles, are reborn as sons of atri, and are the "pitris of the demons" or corporeal beings, on the authority of manu (iii, 196; while the agnishwatta are reborn as sons

is born unto him. they are more honoured and their ritual is more important than the worship of the gods (see the "laws of manu" bk. iii, p. 203. may we not now search for a philosophical meaning in this dual group of progenitors? the pitris being divided into seven classes, we have here the mystic number again. nearly all the puranas agree that three of these are arupa, formless, while four are corporeal; the former being intellectual and spiritual, the latter material and devoid of intellect. esoterically, it is the asuras who form the first three classes of pitris "born in the body of night- whereas the other four were produced from the body of twilight. their fathers, the gods, were doomed to be born fools on earth, according to vayu purana. the legends are purposely mixed up and made

in the anatomical structure of man? why should the heart have four lower "cavities and three higher divisions" answering so strangely to the septenary division of the human principles, separated into two groups, the higher and the lower; and why should the same division be found in the various classes of pitris, and especially our fire dhyanis? for, as already stated, these beings fall into four corporeal (or grosser) and three incorporeal (or subtler "principles" or call them by any other name you please. why do the seven nervous plexuses of the body radiate seven rays? why are there these seven plexuses, and why seven distinct layers in the human skin "having projected their shadows and made men of one element (ether, the progenitors re-ascend to maha-loka, whence they descend periodica

, when the world is renewed, to give birth to new men "the subtle bodies remain without understanding (manas) until the advent of the suras (gods) now called asuras (not gods" says the commentary "not-gods" for the brahmins, perhaps, but the highest breaths, for the occultist; since those progenitors (pitar, the formless and the intellectual, refuse to build man, but endow him with mind; the four corporeal classes creating only his body. this is very plainly shown in various texts of the rig veda- the highest authority for a hindu of any sect whatever. therein asura means "spiritual divine" and the word is used as a synonym for supreme spirit, while in the sense of a "god" the term "asura" is applied to varuna and indra and pre-eminently to agni- the three having been in days of old the th

e second or the "sweat-born" the same for the third race in its final development. marisha, through the exertions of soma, the moon, is taken to wife by the prachetasas, the production of the "mind-born" sons of brahma also, from whom they beget the patriarch daksha, a son of brahma[[footnote(s* the text has "from brahma were born mind-engendered progeny, with forms and faculties derived from his corporeal nature, embodied spirits produced from the limbs (gatra) of dhimat (all-wise deity. these beings were the abode of the three qualities of deva-sarga (divine creation, which, as the five-fold creation, is devoid of clearness of perception, without reflection, dull of nature. but as they did not multiply themselves, brahma created "other mind-born sons like himself" namely, the brahma-rish

y differentiated at the beginning of every creation, is focussed. though still in a laya, or neutral condition, it is, nevertheless, the one attracting, as also the ever-emitting, life centre[[vol. 2, page] 241 "principles" explained. whose "host" are gods thereof, collectively (see comm. to stanza vii book i) they are the head-group divided into four classes from the incorporeal down to the semi-corporeal, which classes are directly connected- though in very different ways as regards voluntary connection and functions- with our mankind. they are three, synthesized by the fourth (the first and highest, which is called the "central sun" in the kabalistic doctrine just quoted. this is the great difference between the semitic and the aryan cosmogony; one materializing, humanizes the mysteries

the first consisting of ham and mizraim, whom he conceives to be jupiter and dionysus of mnaseas; the second "of the children of shem, are the kabiri of sochoniston, while their father sydyk is consequently the scriptural shem (append. de cabiris, ap. orig. gent. p. 364, 376, and the latter statement on p. 357) the kabirim "the mighty ones" are identical with our primeval dhyan-chohans, with the corporeal and the incorporeal pitris, and with all the rulers and instructors of the primeval races, which are referred to as the gods and kings of the divine dynasties- the oldest persian traditions about the polar, and the submerged continents. legendary lore could not distort facts so effectually as to reduce them to unrecognisable shape. between the traditions of egypt and greece on the one ha

ntly as great in comparison with that of the angels next in order, as the ethereality of the latter would be, when contrasted with the density of the human body. the former are the "first-born; therefore so near to the confines of pure quiescent spirit as to be merely the "privations- in the aristotelian sense- the ferouers or the ideal types of those who followed. they could not create material, corporeal things; and, therefore, were said in process of time to have refused to create, as commanded by "god- otherwise, to have rebelled. perchance, this is justified on that principle of the scientific theory which teaches us about light and sound and the effect of two waves of equal length meeting "if the two sounds be of the same intensity, their coincidence produces a sound four times the i

written[[deus, by the boeotians* thence the deus of the latins. this, in relation to the metaphysical conception, with regard to the meaning of the septenary in the phenomenal world, but for purposes of profane or exoteric interpretation, the symbolism changed. three became the ideograph of the three material elements- air, water, earth; and four became the principle of all that which is neither corporeal nor perceptible. but this has never been accepted by the real pythagoreans. viewed as a compound of 6 and 1, the senary and the unity, number seven was the invisible centre, the spirit of everything (see further the explanation of 6, as there exists no body with six lines constituting its form without a seventh being found as the central point in it (see crystals and snow-flakes in so-ca

ts or gods. all these became supreme gods and the one god, but only after the loss of the primeval secrets, the sinking of atlantis, or "the flood" and the occupation of india by the brahmans, who sought safety on the summits of the himalayas, when even the high table-lands of what is now tibet became submerged for a time. ahura mazda is addressed only as "the most blissful spirit, creator of the corporeal world" in the vendidad "ahura mazda" in its literal translation means the "wise lord (ahura "lord" and mazda "wise. moreover, this name of ahura, in sanskrit asura, connects him with the manasaputras, the sons of wisdom who informed the mindless man, and endowed him with his mind (manas. ahura (asura) may be derived from the root ah "to be" but in its primal signification it is what the

BLAVATSKY H P COSMOGENESIS

was. were psychic and spiritual teachings more fully understood, it would become next to impossible to even imagine such an incongruity. unless less trouble is taken to reconcile the irreconcileable- that is to say, the metaphysical and spiritual sciences with physical or natural philosophy 'natural' being a synonym to them (men of science) of that matter which falls under the perception of their corporeal senses- no progress can be really achieved. our globe, as taught from the first, is at the bottom of the arc of descent, where the matter of our perceptions exhibits itself in its grossest form. hence it only stands to reason that the globes which overshadow our earth must be on different and superior planes. in short, as globes, they are in co-adunition but not in consubstantiality with

udies the comments attentively he will find the same progression in the angelic natures, viz, from the passive down to the active, the last of these beings being as near to the ahamkara element (the region or plane wherein egoship or the feeling of i-am-ness is beginning to be defined) as the first ones are near to the undifferentiated essence. the former are arupa, incorporeal; the latter, rupa, corporeal. in volume ii. of isis (p. 183 et seq) the philosophical systems of the gnostics and the primitive jewish christians, the nazarenes and the ebionites, are fully considered. they show the views held in those days- outside the circle of mosaic jews- about jehovah. he was identified by all the gnostics with the evil, rather than with the good principle. for them, he was ilda-baoth "the son

ads may now yet be imprisoned- semi-conscious- in the most intellectual of the animal kingdom, while their lower principles will be animating, perhaps, the highest specimens of the vegetable world. thus proceed the cycles of the septenary evolution, in septennial nature; the spiritual or divine; the psychic or semi-divine; the intellectual, the passional, the instinctual, or cognitional; the semi-corporeal and the purely material or physical natures. all these evolve and progress cyclically, passing from one into another, in a double, centrifugal and centripetal way, one in their ultimate essence, seven in their aspects. the lowest, of course, is the one depending upon and subservient to[[footnote(s* see the "sacred mysteries among the mayas and the quiches, 11,500 years ago" by auguste le

nity was nothing else than the spirit enveloping the universe. out of whom is neither god nor angels, nor any other essentials, for he (it) is the lord of all things and the power and the light; and all depends on him (it) and is in him (it, etc (fragments of the writings of hermes to ammon) this is contradicted by the very same trismegistos, who is made to say "to speak of god is impossible. for corporeal cannot express the incorporeal. that which has not any body nor appearance, nor form, nor matter, cannot be apprehended by sense. i understand, tatios, i understand, that which it is impossible to define- that is god (physical eclogues, florilegium of stobaeus) the contradiction between the two passages is evident; and this shows (a) that hermes was a generic nom-de-plume used by a serie

ls upon vishnu in his triple hypostasis "glory to the unchangeable, holy, eternal supreme vishnu, of one universal nature, the mighty over all; to him who is hiranyagarbha, hari, and sankara (brahma, vishnu, and siva, the creator, the preserver, and the destroyer of the world; to vasudeva, the liberator (of his worshippers; to him whose essence is both single and manifold; who is both subtile and corporeal, indiscreet and discreet; to vishnu the cause of final emancipation, the cause of the creation, existence, the[[vol. 1, page] 287 alone the eternal is rest. end of the world; who is the root of the world, and who consists of the world (vish. purana, book l) this is a grand invocation, full of philosophical meaning underlying it; but, for the profane masses, as suggestive as is the first

nth, the highest state of the universal presence, the pure of the pure, the first manifested breath of the ever unmanifested sat (be-ness. all the central physical or objective suns are in their substance the lowest state of the first principle of the breath. nor are any of these any more than the reflections of their primaries which are concealed from the gaze of all but the dhyan chohans, whose corporeal substance belongs to the fifth division of the seventh principle of the mother substance, and is[[footnote(s* this (teaching) does not refer to prakriti-purusha beyond the boundaries of our small universe* the ultimate quiescent state: the nirvana condition of the seventh principle* the teaching is all given from our plane of consciousness[[vol. 1, page] 290 the secret doctrine. therefor

s a valley near jerusalem, where the monotheistic jews immolated their children to moloch, if the prophet jeremiah is to be believed on his word. the scandinavian hel or hela was a frigid region- again kamaloka- and the egyptian amenti a place of purification (see isis unveiled, vol. ii, p. 11[[vol. 1, page] 464 the secret doctrine. the winds, and rain" the ancients knew and could distinguish the corporeal from the spiritual elements, in the forces of nature. the four-fold jupiter, as the four-faced brahma- the aerial, the fulgurant, the terrestrial, and the marine god- the lord and master of the four elements, may stand as a representative for the great cosmic gods of every nation. while passing power over the fire to hephaistos-vulcan, over the sea, to poseidon-neptune, and over the eart

of "forces" is clear. we may close the argument, however, by calling to our help one more man of science- professor jaumes, member of the academy of medicine at montpellier. says this learned man, speaking of forces "a cause is that which is essentially acting in the genealogy of phenomena, in every production as in every modification. i said that activity (or force) was invisible. to suppose it corporeal and residing in the properties of matter would be a gratuitous hypothesis. to reduce all the causes to god. would amount to embarrassing oneself with a hypothesis hostile to many verities. but to speak of a plurality of forces proceeding from the deity and possessing inherent powers of their own, is not unreasonable. and i am disposed to admit phenomena produced by intermediate agents ca

e do not perceive them, nor sense their presence or even existence. only, in what is the idea contrary to science? cannot men and animals, plants and rocks, be supposed to be endowed with quite a different set of senses from those we possess? cannot their organisms be born, developed, and exist, under other laws of being than those that rule our little world? is it absolutely necessary that every corporeal being should be clothed in "coats of skin" like those that adam and eve were provided with in the legend of genesis? corporeality, we are told, however, by more than one man of science "may exist under very divergent conditions* do not we know through the[[footnote(s* nevertheless, it will be shown on the testimony of the bible itself, and of such good christian theologians as cardinal w

odied in frames as indifferent to external conditions as the sage of the western plains, or the lichens of labrador, the rotifers that remain dried for years, or the spores of bacteria which pass living through boiling water. these suggestions are made simply to remind the reader how little can be argued respecting the necessary conditions of intelligent, organized existence, from the standard of corporeal existence found upon the earth. intelligence is, from its nature, as universal and as uniform as the laws of the universe. bodies are merely the local fitting of intelligence to particular modifications of universal matter or force (world-life, or comparative geology, pp. 496-498 et seq[[vol. 1, page] 609 the geology of enoch. how long has it taken the world, as it is now, to become what

(path, no. 11, p. 322[[vol. 1, page] 633 the wheels of life. for the time being an independent mind, omniscient and universal; and by the same process of magnetic aggregation they create for themselves objective, visible bodies, out of the interstellar atoms. for atoms and monads, associated or dissociated, simple or complex, are, from the moment of the first differentiation, but the principles, corporeal, psychic and spiritual, of the "gods- themselves the radiations of primordial nature. thus, to the eye of the seer, the higher planetary powers appear under two aspects: the subjective- as influences, and the objective- as mystic forms, which, under karmic law, become a presence, spirit and matter being one, as repeatedly stated. spirit is matter on the seventh plane; matter is spirit- o

CASE PAUL F THE BOOK OF TOKENS

alue of the single letter qoph, to which qabalists assign the function of sleep. when the outline of these meditations was first received, the following comment was made "the vague hints of the ancient sage have to do with the process through which the aspiration of the patient seeker for occult wisdom is rewarded. it is in sleep that knowledge gained in the subtler vehicles is made a part of the corporeal intelligence, by being impressed upon the cells of the brain while sleep inhibits sensation. it is in this way that one seeking the solution of a problem so often finds the answer on waking. it is not unconscious cerebration in the sense in which that term is generally employed, although of course there is brain-activity; but that activity is the recording of impressions from the higher

verily, thy consciousness of body is my self-knowledge of form, and by that knowledge working in thee do i maintain thine existence i n all states and conditions. 6 behold, i dwell with thee, o israel, and thou dwellest with me. take heed that thou despise not thy lord in human form [170] comment on qoph* q o p h, pronounced kqfe. transcribed as" q. the number 100. meaning: back of the head. the corporeal intelligence. 1 the ancient form of the letter qoph looks like a knot tied in a cord. ateph and tav are the first and last letters of the hebrew alphabet. this statement "i am aleph and tav, is like that in the apocalypse, which says of the heavenly man that he is alpha and omega. it is a commonplace of the qabalah that the accusative particle eth, a th, formed from the first and last le

the power of the ineffable sephiroth is, as it were, multiplied through the manifested sephiroth, and this multiplication is represented by the number 100. 4 the key-word in this paragraph is the noun "place, which, in hebrew, is maqawm, m q v m. the number of this word is 186, the same as that of the letter-name qoph, q v p. 5 this paragraph and the next refer to the 29th path of wisdom, called "corporeal intelligence, i. e "consciousness of body. it is written of this path that it "forms every body which is formed in all the worlds, and is the reproduction of them [172] v the meditation on resh* 1 i am the face which shineth ever, and before which the darkness hasteth away. i am the white brilliance of the head which is not a head. i am the profuse giver of all abundance. yet though i am

DONALDTYSON CHAKRAS

e chakras somewhat differently. it is repeated endlessly in traditional eastern texts that the oversight of a guru is essential to the awakening of kundalini and the piercing of the chakras. evidently this is untrue, since i have never had a teacher, other than the ancient sages who wrote the tantric texts that i have studied. i should qualify this remark by saying that i have never had a living, corporeal teacher. i have been guided in my practices by spiritual intelligences. perhaps in this sense i have a guru, or gurus, but my teachers lack physical bodies. return hcahome resources demons bios fiction tyson the truth about coronzon (aleister crowley's drawing of coronzon at lunch) coronzon (more commonly, but perhaps less correctly, spelled choronzon) is an angelic being first named in

DONALDTYSON VAMPIRES

animal blood is said to be a poor, temporary substitute. despite their ceaseless craving for blood, vampires are immortal- even if they never drink blood, they remain undead, but are maddened and weakened physically by long periods without this nourishment. obvious contradictions exist in the modern versions of the vampire myth. these stem from an underlying confusion over whether the vampire is corporeal or spiritual. dracula exhibits characteristics of both a physical and a spiritual being. he can pass through a keyhole or transform into a bat, yet his body must physically rest in a coffin during the day in his native grave earth. he is forced to regularly drink blood, yet can go for an unspecified length of time- perhaps forever- without drinking it. he can be killed with a wooden stak

all vampire legends, such as those that existed in egypt during pre-dynastic times, the vampire was a wholly physical corpse, reanimated as a punishment for its sins, that returned to its family to murder and eat the flesh of some unfortunate relative. we would probably call this most ancient species of fictional vampire a zombie or a ghoul today. it is easy to see how the stories of a completely corporeal vampire that consumes human flesh, and a completely spiritual vampire that sucks out the vital life force, became combined into the half-physical and half-spiritual film vampire of the 20th century. this is the vampire that most people think of when they hear the term spoken. it is only a fiction, but as is so often true, the legend is based on fact. there are three kinds of real vampire

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ndeth among the gods and among the shining ones, and the fear of thee striketh into their hearts. hail, pepi, thou placest thyself upon the throne of him that dwelleth among the living, and it is the writing which thou hast [that striketh terror] into their hearts. thy name shall live upon earth, thy name shall flourish upon earth, thou shalt neither perish nor be destroyed for ever and for ever" corporeal pleasures. side by side, however, with the passages which speak of the material and spiritual enjoyments of the deceased, we have others which seem to imply that the egyptians believed in a corporeal existence,[1] or at least in the capacity for corporeal enjoyment, in the future state. this belief may have rested upon the view that the life in the next world was but a continuation of th

ssentially the product of modern christian nations; and those who consider the mind of the egyptian as that of a half-savage being to whom occasional glimmerings of the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (9 of 10 [8/10/2001 11:23:38 am] spiritual light were vouchsafed from time to time. all eastern nations have experienced difficulty in separating spiritual from corporeal conceptions, and the egyptian is no exception to the rule; but if he preserved the gross idea of a primeval existence with the sublime idea of god which he manifests in writings of a later date, it seems that this is due more to his reverence for hereditary tradition than to ignorance. without attempting to decide questions which have presented difficulties to the greatest thinkers among

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ich is to be performed by means of heat. in the conjunction which follows, the elements are duly and scrupulously combined. putrefaction afterwards takes place, without which pole no seed may multiply. then, in the subsequent congelation the white colour appears, which is one of the signs of success. it becomes more pronounced in cibation. in sublimation the body is spiritualised, the spirit made corporeal, and again a more glittering whiteness is apparent. fermentation afterwards fixes together the alchemical earth and water, and causes the mystic medicine to flow like wax. the matter is then augmented with the alchemical spirit of life, and the exaltation of the philosophic earth is accomplished by the natural rectification of its elements. when these processes have been successfully com

3 doned him. the siamese, besides holding the difference of sex, imagine angels have offspring; but their beliefs concerning the government of the world and the guardianship of the human race are similar to those of other nations. the christian fathers, for the most part, believed angels possessed bodies of heavenly substance (tertullian calls it angelified flesh, and, if not, they could assume a corporeal presence at their pleasure. in fact, all the actions recorded of angels in scripture imply human bodies and attributes. some theosophists regard angels as related to fairy life, part of the devic kingdom (from the sanskrit term deva, or divine being. reports of encounters with visitors from flying saucers often suggest a secular form of angel life. contemporary interest in angels the exi

dows and images of the dead, which are seen near sepulchres, are nothing but the soul disengaged from its gross body, but not yet entirely freed from matter; that these souls become in time luminous, transparent, and subtle, or rather are carried in luminous and transparent bodies, as in a vehicle, in which they appeal to the living. tertullian, in his book concerning the soul, asserts that it is corporeal, and of a certain figure, and appeals to the experience of those who have seen apparitions of departed souls, and to whom they have appeared as corporeal and tangible, though of an aerial colour and consistence. he defines the soul to be a breath from god, immortal, corporeal, and of a certain figure. it is interesting to note that some of these widely read classic accounts of specters b

tments of the material world, but outside these departments they perform the same operations magically. thus och, the ruler of solar affairs, presides over the preparation of gold naturally in the soil. at the same time, he presides magically over the preparation of that metal by means of alchemy. the arbatel states that the sources of occult wisdom are to be found in god, spiritual essences, and corporeal creatures, as well as in nature, but also in the apostate spirits and in the ministers of punishment in hell and the elementary spirits. the secrets of all magic reside in these, but magicians are born, not made, although they are assisted by contemplation and the love of god. it is sufficient to describe the powers and offices of one of these spirits. aratron governs those things that a

t marquis, 30 legions; morax, a great earl and a president, 36 legions; furcas, a knight, 20 legions. the forces of the other devil chieftains were enumerated after the same manner. the appearance of demons the strange and hideous forms connected with the popular image of demons were derived from the descriptive writings of the early demonologists, who maintained that demons possessed a decidedly corporeal form and were mortal, or that, like milton s spirits, they could assume any sex and take any shape they chose. in the middle ages, when conjuration was regularly practiced in europe, devils of rank were supposed to appear under characteristic forms by which they were as well recognized as the head of any ancient family would be by his crest and armorial bearings. along with their names a

that he would live forever. in an account of his visions he states: i heard for 41 nights the holy angels singing and playing on the heavenly music to my bodily ears. those would be wise witlings who are unable to believe anything but what they hear enfield poltergeist encyclopedia of occultism& parapsychology. 5th ed. 504 or grasp themselves. our lord has been beforehand with, for he opened the corporeal ears of the widow shamann, who, sitting up with me one night and being in profound devotion, clapping her head to mine heard such a grand heavenly concert of music that she was not able to express it sufficiently. anyone inquiring of her she will give the same account. the ecstatic visions of engelbrecht were followed by physical and other psychic phenomena. troopers fired at him and bro

the society for psychical research in october 1923, he summed up his conclusions after 60 years of psychical research: there are unknown faculties in man belonging to the spirit, there is such a thing as the double, thought can leave an image behind, psychical currents traverse the atmosphere, we live in the midst of an invisible world, the faculties of the soul survive the disaggregation of the corporeal organism, there are haunted houses, exceptionally and rarely the dead do manifest, there can be no doubt that such manifestations occur, telepathy exists just as much between the dead and the living as between the living. flammarion died at juvisy observatory, paris, on june 3, 1925. his return was soon claimed by spiritualists, the most notable account being published in egoland (1932

profound control with our waking will is the great evolutionary end which hypnotism, by its group of empirical artifices, is beginning to help us to attain. this vital control he believed to be the result of some influx from the unseen world; the efficacy of suggestion was dependent on the quantity of new energy that could be imbibed from the spiritual world by directing subliminal attention to a corporeal function. the problem of psychic healing, however, is much more complex than it appears. it bristles with interesting and stubborn facts that refuse to be fitted into convenient pigeonholes. suggestion appears to be ruled out when healers cure animals. the process of healing seems interwoven with psychical manifestations, the success of healing often serving as evidence of encyclopedia o

t religious science teaches. los angeles: church of religious science, 1944. holmes, fenwicke l. ernest holmes: his life and times. new york: dodd, mead, 1970. holmes, mr. and mrs. nelson (ca. 1874) materialization mediums of philadelphia who claimed katie king and john king as their controls. the claim was supported by henry t. child, another medium, who published particulars of the two controls corporeal lives as privately communicated to him in his study. in 1873 the holmeses.of longstanding good reputation. traveled to england, where they were charged with dishonorable attempts to raise money. the accounts of their powers of mediumship varied between seances. one family recognized a spirit face as that of a departed relative; in an account of that experience in the spiritualist, the re

his reason dreams and prophetic visions are more common in sleep. he notes, the spirit is everywhere diffused, and the spirit is the medium of magnetism; not the spirits of heaven and of hell, but the spirit of man, which is concealed in him as the fire is concealed in the flint. the human will makes itself master of a portion of its spirit of life, which becomes a connecting property between the corporeal and the incorporeal, and diffuses itself like the light. to this ethereal spirit he ascribed the visions seen by the inner man in ecstasy, and also those of the outer man and the lower animals. in proof of the mutual influence of living creatures he asserted that a human being could kill an animal merely by staring hard at it for a quarter of an hour. that van helmont was not ignorant of

fla: the author, 1973. yoga vasistha. miami, fla: yoga research society, 1977. encyclopedia of occultism& parapsychology. 5th ed. jyotir maya nanda, swami 843 k ka the human double or astral body in ancient egyptian belief. the ka was usually depicted as a birdlike duplicate of the deceased. egyptologist gaston maspero defined it as a kind of second copy of the body in matter less dense than the corporeal, a coloured though real projection of the individual, an exact reproduction of him in every part. the ka was believed to live in the tomb. egyptians mummified the deceased s body and filled the tomb with provisions to prolong the life of the ka. if neglected the ka was thought to come out of the tomb and haunt the guilty relatives. the ka was not to be confused with the soul, called ba o

rm. but doyle stated that a daughter of a recent governor of jamaica was confronted in a seance in london by john king, who said to her, you have brought back from jamaica something which was mine. she asked, what was it? he answered, my will. it was a fact. her father had returned with the document. through etta wriedt at julia s bureau in london, john king gave many particulars in regard to his corporeal life in jamaica and made beautiful bugle calls through the trumpet, saying that was how he used to call his men together in the old buccaneering days, one terrific blast being his signal to fight. in february 1930 john king manifested in glen hamilton s circle in winnipeg, canada, and carried on a dialogue with walter, who controlled another medium, feigning that they were aboard a pirat

s phenomena are of a separate order. but they may also accompany levitation. home wrote in incidents in my life (2nd series, 1872, just before this took levitation encyclopedia of occultism& parapsychology. 5th ed. 914 place [levitation] we saw his whole face and chest covered with the same silvery light which we had observed on our host s [mr. s. c. hall s] face. with some of the saints, intense corporeal heat was also noticed during their elevation. the difference between the ecstatic and ordinary trance state may eventually shed light on such epiphenomena. more recent accounts of levitation during the 1930s, various mediums apparently demonstrated levitations. in 1938 the british newspaper daily mirror (june 13) published an impressive photograph of the medium colin evans apparently lev

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

dence. their bodies were said to have temperature and blood circulation and to breathe and behave in every way as an unrelated entity. epes sargent writes in proof palpable of immortality (1875) that a feminine spirit who manifested herself at moravia in the seances of mary andrews on one occasion produced, in rapid succession, facsimiles of her personal appearance at six different periods of her corporeal life, ranging from childhood to old age. the phantoms of etta roberts were often said to transform themselves into the forms of other persons in view of the sitters. from his experiences, e. a. brackett (another author of books on spiritualism) concluded that the sitter s will has an influence over the phantom shapes as well. in his seances with annie eva fay, he found that by the exerci

en i felt each of my five digits tightly grasped by a distinct hand; while my own was thus held down, five or six other hands protruded from the hole above my wrist. on withdrawing my hand from the aperture, an arm came out therefrom.an arm of such enormous proportions that had it been composed of flesh and bone, it would, i verily believe, have turned the scale (being weighted) against the whole corporeal substance of the small davenport. a silver, luminous hand that began at the elbow and was seen in the process of formation is described in the report of a seance with d. d. home in the hartford times, march 18, 1853: in a moment there appeared a rather dull looking, grey hand, somewhat shadowy, and not quite so clearly defined as the first, but it was unmistakably there, and its grey hue

ower of our medium appeared to absorb and draw in the spirit-form, but at my desire, so gradually that i was enabled quite leisurely thus closely to watch the process. for leaning against, and holding my friend with my left arm at his back and my left ear and cheek at his breast, his heart beating in an alarming way, i saw him receive back the lovely birth of the invisible spheres into his robust corporeal person. and as i gazed on the sweet face of the disintegrating spirit, within three or four inches of its features, i again marked the fair lineaments, eyes, hair and delicate complexion, and kissed the dainty hand as in process of absorption it dissolved and was drawn through the texture and substance of his black coat into our friend s bosom. the archdeacon once spoke to a materialized

narrow aperture on the side where the sun will shine at the hour of the evocation, place a triangular prism facing the opening, and a crystal globe, filled with water, before the prism. if the experiment has been arranged for the night, the magic lamp must be so situated that its single ray shall upon the altar smoke. the purpose of the preparations is to furnish the magic agent with elements of corporeal appearance, and to ease as much as possible the tension of imagination, which could not be exalted without danger into the absolute illusion of dream. for the rest, it will be easily understood that a beam of sunlight, or the ray of a lamp, coloured variously, and falling upon curling and irregular smoke, can in no way create a perfect image. the chafing-dish containing the sacred fire s

t was a natural reflex and a fixed habit. immediately before the mediumistic doubling of her personality, her hand was affected with hyperaesthesia and consequently, the pressure of the hand of another made her ill, especially in the dorsal quarter. the medium acted by autosuggestion and the order to go as far as an indicated point was given by her brain simultaneously to the dynamic hand and the corporeal hand, since in the normal state they form only one. sometimes the dynamic hand remained in place, while her own hand went in the indicated direction. ochorowitz concluded that not only was conscious fraud not proved on palladino at cambridge, but not the slightest effort was made to do so. unconscious fraud was proved in much larger proportion than in all the preceding experiments. this

d to action the mercury of the antimony: others have considered that there was a uniform quintessence in the other minerals, as for example in the fixed sulphur of the vitriol, or the stone of the magnet, and having extracted the quintessence, have afterwards matured and exalted their heaven with it, and reduced it to action. their process is good, and has had its result. meanwhile this fire.this corporeal life. which they seek with toil, is found much more easily and in much greater perfection in the ordinary mercury, which appears through its perpetual fluidity.a proof that it possesses a very powerful fire and a celestial life similar to that which lies hidden in the regulus of the antimony. therefore, he who would wish to exalt our metallic heaven, starred, to its greatest completeness

in the ordinary mercury, which appears through its perpetual fluidity.a proof that it possesses a very powerful fire and a celestial life similar to that which lies hidden in the regulus of the antimony. therefore, he who would wish to exalt our metallic heaven, starred, to its greatest completeness, and to reduce into action its potential virtues, he must first extract from ordinary mercury its corporeal life, which is a celestial fire; that is to say the quintessence of quicksilver, or, in other words, the metallic vinegar, that has resulted from its dissolution in the water which originally produced it, and which is its own mother; that is to say, he must dissolve it in the arcanum of the salt i have described, and mingle it with the stomach of anthion, which is the spirit of vinegar

ssociates, 1983. ray, barbara weber, and nonnie green, eds. the official reiki handbook. atlanta: the american-international reiki association, 1982. reiki plus institute of natural healing and energetic healing. http//www.reikiplus.com. june 15, 2000. stein, diane. essential reiki: a complete guide to an ancient healing art. freedom, calif: crossing press, 1995. reincarnation the return to a new corporeal life of a soul (the incorporeal true self) that had previously been embodied and passed through bodily death. the idea of reincarnation.that the soul passes through a series of embodiments.stands in contrast to the dominant western christian idea of a single corporeal embodiment followed by resurrection (reunion of the soul with a spiritual body) and life with god in heaven. reincarnatio

s mediumship was developed by one m. roustan, a mesmerist who believed in reincarnation. if the medium disclosed the doctrine under the effect of the mesmerist s belief, it is easy to understand how kardec and his school could receive ample confirmation through automatists of his tenet that spiritual progress is achieved through a series of incarnations, always in the human race, that successive corporeal existences are the necessary steps to perfection and that the soul retains its individuality and memory after separation from the body. the influence of the kardec school was powerful and, by the appeal of its reconciliation with the apparent injustices of life, it bacame more popular than the teachings of the spiritualist z. j. pierart and his followers, who denied reincarnation and rel

his resurrected body, as recorded in the gospel accounts and the books of acts, had what appeared to be a physical body. he ate food and invited thomas to touch his body. again, he did extraordinary things such as suddenly appear in a closed room. many spiritualists and christians acceptance of spiritualist claims have argued for resurrection in what might be termed an astral or light body, a non-corporeal body suitable for life in an existence analogous to earthly life but quite distinct from the material world. as the theory of reincarnation has become the dominant belief within the new age community, there has been an attempt to confuse the two terms both out of ignorance of christian belief and in an attempt to lessen the tension in a society in which the majority believe in resurrecti

oi-disant occult intelligences which manifest and materialize themselves in the seance, never display any higher spiritual faculty than is owned by the medium and the sitters; they are wholly of oneiric type, dream personifications that correspond to detached memories, to beliefs, to all the miscellaneous things that lie dormant in the minds of the participants. it is not on a foundation of extra-corporeal beings that one will find the secret of the psycho-dynamical phenomena of these subjects, but rather through consideration of hitherto unknown transformations of the biopsychical forces of the medium s organism. when he discovered the mediumistic gifts of the schneider children, he trained willi schneider so that the same phenomenon could be repeated under similar conditions at specified

he second concentration focuses on raising the kundalini energy to encompass several areas of life, including the sexual. it follows the philosophy of tantra (meaning to weave, to expand, to spread) by integrating all aspects of life. in this concentration there is no separation of the physical from the metaphysical, the female to the male, of the animate to the inanimate, of the spiritual to the corporeal. the corporeal is not seen as a barrier to spiritual growth, as in many judeo- christian traditions, but instead as another source of divine energy. whatever is in the body is also in the universe. in addition to these concentrations of tantric yoga there exists a specifically left-hand or occult pathway of tantric yoga, known as tantrism, that involves a taboo-breaking ceremony with a f

s, ideal forms proceeding from other beings. of deathbed visions plutarch said: it is not probable that in death the soul gains new powers which it was not before possessed of when the heart was confined within the chains of the body; but it is much more probable that these powers were always in being, though dimmed and clogged by the body; and the soul is only then able to practise them when the corporeal bonds are loosened, and the drooping limbs and stagnating juices no longer oppress it. the spiritualist theory of visions can hardly be called a physiological one, save insofar as spirit may be regarded as refined matter. an old theory of visionary ecstasy on these lines was that the soul left the body and proceeded to celestial spheres, where it remained in contemplation of divine scene

FAUST

and wondrous splendour lured, the legion of hellenic myths assembles here. round all the watch-fires fabled forms of ancient days hover uncertain to and fro or sit at ease. in truth, not fully orbed, yet radiant bright, the moon is rising, spreading gentle splendour everywhere; the tents illusion vanishes, the lights burn blue. but lo! above my head what sudden meteor! it beams and it illumines a corporeal ball. tis life i scent. becoming is it not for me that i approach the living, doing harm to them. that brings me evil fame and benefits me not. already it sinks down. discreetly i withdraw. moves away. the aeronauts overhead. homunculus. once again around i hover, flames and horrors dire i follow; spectral all that i discover in the vale and in the hollow. mephistopheles as through my ol

s brings, fatally bold! euphorion. still must i- see the wings that now unfold! thither! i must! i must! grudge not the flight! he casts himself into the air, his garments bear him up for a moment, his head is irradiated, a trail of light follows him. chorus icarus! icarus! piteous plight! a beautiful youth falls at his parents feet. we think we recognize a familiar form in the dead body; but the corporeal vanishes at the aureole rises like a comet toward heaven. the robe, mantle, and lyre remain lying on the ground. helena and faust. quick on joy followeth dire pain and moan. euphorion s voice [from the depths. leave me in realms of death, mother, not all alone! pause. chorus [a dirge. not alone- where er thou bidest, for we think that well we know thee; ah! and if from life thou hidest

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

.e. the friends or rasools of god who lead demonstrative lives and perfectly reflect the divine attributes. this second view also embraces the idea that the active aspect of the ancient one manifests, sustains, and dissolves the small face universe through the heads of the celestial messiah in the sefiroth of the inner court of the tree. and finally, there are those who reject both the ideas of a corporeal and a celestial messiah outright, regarding all name and form as illusory and only the negatively existent ayn as real. 4' 8: h" 2: 2 2:e 8% the reader should not find it surprising that the proponents of these three different views of messiah are prone to argue for the veracity of their perspective over the others. previously, it was mentioned that the three different approaches to the

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

plete translations. in making them, i have had before me festugiere's french translation and ficino's latin translation. unfortunately it is not possible to use scott's english translation owing to the liberties which he took with the text. 3 c.h, i, pp. 7-19; ficino, pp. 1837-9. 22 ficino's "pimander" and the "asclepius" pimander, who is the nous, or divine mens, appears to trismegistus when his corporeal senses are bound as in a heavy sleep. trismegistus expresses his longing to know the nature of beings and to know god. pimander's aspect changes, and trismegistus sees a limitless vision which is all light. then a kind of obscurity or darkness appears, out of which comes a kind of fire in which is heard an indescribable sound, like a fiery groan, while from the light issues a holy word

n who has intellect (not all men have it) can thus know himself. and trismegistus must live a pure and holy life, rendering the father propitious to him through filial love and uttering benedictions and hymns. trismegistus gives thanks to pimander for having revealed all things to him, but wishes also to know about the "ascension. pimander explains that at death the mortal body dissolves into its corporeal elements but the spiritual man goes up through the armature of the spheres leaving at each sphere a part of his mortal nature and the evil it contains. then, when entirely denuded of all that the spheres had imprinted on him, he enters into the "ogdoadic" nature, hears the powers singing hymns to god and becomes mingled with the powers. trismegistus is now dismissed by pimander "after ha

b. 51 hermes trismegistus and magic spiritus descends from the above to the below and resides in the place where it is caught (ubi captus est. or, as it is put in another chapter1 "the virtues of the superior bodies are the form and power of the inferiors, and the form of the inferiors is of a material related to the virtues of the superiors; and they are as it were joined together, because their corporeal material (of terrestrial things) and their spiritual material (of the stars) are one material" the whole art of magic thus consists in capturing and guiding the, influx of spiritus into materia. the most important of the means of doing this is through the making of talismans, images of the stars inscribed on the correct materials, at the right times, in the right frame of mind, and so on

to the world from the intelligible sun, sometimes more strongly, sometimes less strongly. which habit is called magia: and this, when it is directed to supernatural principles is divine; when towards the contemplation of nature and scrutiny of her secrets, it is called natural; and it is called middle or mathematical as it consists in reasons and acts of the soul, which is on the horizon between corporeal and spiritual, spiritual and intellectual. and, to return to our purpose said isis to momus, the stupid and senseless idolaters had no reason to laugh at the magic and divine cult of the egyptians, who in all things and in all effects, according to the proper reasons of each, contemplated the divinity; and knew how through the species which are in the womb of nature, to receive those ben

s, contempts, and shames. may this dark and gloomy night of our errors pass away, for the dawn of a new day of justice invites us. and let us place ourselves in such a manner that the rising sun does not disclose our uncleanness. we must purify ourselves and make ourselves beautiful. we must place ourselves, i say, first in the intellectual heaven which is within us, and then in this sensible and corporeal heaven which presents itself to our eyes. let us remove from the heaven of our minds the bear of deformity, the arrow of detraction, the horse of levity, the dog of murmuring, the little dog of flattery. let us banish the hercules of violence, the lyre of conspiracy, the triangle of impiety, the bootes of inconstancy, the cepheus of cruelty. may the dragon of envy be far from us, and the

e divine countenance and that there should be in this image as infinite members thereof, innumerable worlds .3 now, though bruno would not have found in the hermetic writings the conception of an infinite universe and innumerable worlds, the spirit in which he formulates such a conception is to be found in them. for example: the amplitude of the good is as great as the reality of all beings, both corporeal and incorporeal, sensible and intelligible. that is what the good is; that is what god is.4 and in the asclepius, there are the following words: for as the space outside the world, if it exists (which i do not believe) must be, in my opinion full of intelligible beings, that is beings like the divinity of that space, so the sensible world is absolutely full of living beings .5 to increas

FULLER J F C SECRET WISDOM OF THE QABALAH

he mediator was number manifested by form. to him material forms were but images or illusions of real forms, and this was the view also taken by aristotle and plato. to the second of these philosophers ggod, intending to make a visible world, first formed an intelligible one; that so having an incorporeal secret wisdom of the qabalah page 21 and most god-like pattern before him, he might make the corporeal world agreeable to it h. xenophon says: gthe supreme god holds himself invisible, and it is only in his works that we are capable of admiring him. h 39 and cicero says, gthough you see not the deity, yet by the contemplation of his works, you are led to acknowledge a god h.40 which is similar to st. paul when, speaking of christ, he said: gfor the invisible things of him from the creatio

must throw off the bond of matter, and by meditation transport himself into the intelligible world, and so seek to identify his essence with that of the higher substances; when in that condition, man does not recognize anything of the world of the senses. in that condition, man will find the evident bodies, in comparison with the intelligible substances, extremely insignificant, and see that the corporeal world is borne by the intelligible world, as if it were a ship on the sea, or a bird in the air. 18 in this state what we have called three-dimensional consciousness is rendered comatose, and with it a world which is both a reality and an illusion, a tangible thing and a mere reflection. thus, freed from things earthly, the soul of man expands from what qabalistically is a negative exist

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

rshipped. this god was light and life, both of which proceeded from the sun, or more properly speaking were symbolized by the sun. in egyptian hymns the creator is invoked as the being who "dwells concealed in the sun; and greek writers speak of this luminary as the "generator and nourisher of all things, the ruler of the world" it is thought, however, that neither of these nations worshipped the corporeal sun. it was the "centre or body from which the pervading spirit, the original producer of order, fertility, and organization, continued to emanate to preserve the mighty structure which it had formed" it is evident that at an early age, both in egypt and in india, spiritualized conceptions of sun-worship had already been formed. we have seen that netpe, the goddess of light, or heavenly

sacred writings of the hindoos there is but one almighty power, usually denominated as brahm or brahme- om or aum. this word in india was regarded with the same degree of veneration as was the sacred ieue of the jews. in later ages, the fact is being proved that this god, into whom all the deities worshipped at a certain period in human history resolve themselves, is the sun, or if not the actual corporeal sun, then the supreme agency within it which was acknowledged as the great creative or life-force- that dual principle which by the early races was recognized as elohim, om, ormuzd, etc, and from which the productive power in human beings, in plants, and in animals was thought to emanate. prior to the development of either tree or phallic worship, the sun as an emblem of the deity had do

hen the sun was in libra and the harvest had been garnered in. vulcan was the "god of fornication" or of passion. these excesses, which remained unchecked down to the fourth century before christ, are said to have somewhat abated after the rise of the stoic philosophy. various philosophers of early historic times as well as many of the early fathers in the christian church believed that god was a corporeal substance which in some way is manifested through fire. in egypt, during the early ages of christianity "a great dispute took place among the monks on the question, whether god is corporeal" tertullian declared that "god is fire; origen, that "he is a subtle fire; and various others that "he is body" there is little doubt that in early historic ages the persians, who had undertaken to pu

of this cult; they were in fact the genuine worshippers of the pure creative principles which they believed resided in fire. we have observed that force or spirit was originally regarded as a part of nature, or in other words that it was a manifestation of, or an outflowing from matter, but so soon as it began to be considered as something apart from nature, there at once arose a desire for some corporeal object to represent this unseen and occult principle. during many of the ages of fire-worship, holy fire, although a material substance, seems to have been too subtle to clearly represent the god-idea, hence everywhere the worship of the serpent is found to be interwoven with it. in fact, so closely are serpent, fire, pillar, and other phallic faiths intermingled that it is impossible to

GILBERT THE MAGICAL MASON

name in token of a desire and intent topractiseoccultism- and hence you have exposed yourselves to dangers whichbutfaintly and rarely assail the common people, except in disease, for he who puts his hand to the plough of the field of the unknown may raise up a host of the powers of evil, of dwellers on the threshold, of elementals, of elementaries, who are the shells or astral shadows set free at corporeal death, for the shells of the wicked have evil purposes that have not yet been accomp255 lished. all these powers do at times endanger and threaten the mind, and eye, and ear- which begin to pierce the veil of illusion, which we call the material universe. we have had pupils who have exclaimed in moments of weariness- to what purpose is all the knowledge you insist of our learning, before

ay i hastentogrant that in all extant treatises these primal truths have been obscured by generations of editors, by visionary and often crude additions, and by the vagaries of oriental imagery; but the key-notes of a great spiritual divine concealed power, of its emanations in manifestation, of its energizing of human life, of the prolonged existence of human souls, and of the temporary state of corporeal existence, are fundamental doctrines there fully illustrated; and these are the points of contact between the kabalah of the jew and the so-called esotericism of the teachings of buddha and of hinduism. it might be well argued that the catholic church, from which the protestant church was derived, was from its origin in the possession of the hebrew secret of the intentional exotericism o

ists; it would thenbutobserve uncertain events, and would no longer rely on the evidence of the senses: it would no longer perceive existence,butonly beings, and no longer dare to create synthesis, because analysis had been evaded. is matter to us capable of infinite subdivision? is it percept255 ible by its nature, or by an accidental circumstance?ifmatter have no sensible being, it can have nor corporeal existence. what then becomes of the distinction between matter and spirit?thething we call soul, is it an immaterial substance, or an attribute of matter? confusion alone would exist, all would be doubt, and abyss; life would be a dream, and silence greater wisdom than speech.theentire kingdom must disappear,ifthe crown be no more. existence is a certainty, and in affirming this, i affir

mss dated about 1800.ithas since been dropped out of the ritual.theopinions of the rabbis as to the origin of the devils has varied, some schools teaching that all arefauenangels, elementals and men, while others have asserted that they were a separate creation, having been formed as triers and tempters on the sixth day of creation.itis suggested on this theory that they were intended to have had corporeal bodies,butthat the sabbath of rest came on while only their astral forms were perfected (bereshith rabba, section vii. pars. 9-3) there is a tradition that the good jews are summonedtodie by the angel gabriel, but that wicked jews and all other men are called by samael as the angel of death, or by one of his agents (see menachem of recanti, fol.cxx,cap. 3) of samael it is said that it is

GILBERT THE SORCERER AND HIS APPRENTICE

d, supposing the bull, why john? there lies an occult reason behind that. the bull is the symbol of material strength, and the name of john, the most tender, the most feminine of the names of all the scripture is attached to it- the name of the beloved disciple taken as the intuitional form, and coupled always with the name of mary, so showing the spiritual development linked with the earthly and corporeal strength, the highest- the potentiality, at any rate, of the highest 255 spiritual development linked with the potentiality of the greatest bodily and material strength, pointing out the english-speaking race as the future rulers of the whole world. and i think there is little doubt that the whole tendency of history points in that direction. the greatest influx of spirituality seems to

GNOSTIC HANDBOOK

es. thus, the horizontal direction represents" amplitude" or integral extension of the individuality taken as basis for realization, an extension which consists in the indefinite development of a given group of possibilities subject to certain special conditions of manifestation; and it should be clearly understood that. in the case of the human being, this extension is in no very confined to the corporeal part of the individuality, but includes all its modalities, of which the corporeal state is properly only one. the vertical direction represents the hierarchy, likewise and a fortiori indefinite, of the multiple states, each of which, when similarly considered in its integrality, is one of those groups of possibilities corresponding to one of the" worlds" or degrees, which are included i

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

this point that the strange parallels with the traditions of the biblical flood begin to crop up, for ahura mazda takes advantage of the meeting to warn yima of what is about to happen as a result of the powers of the evil one: and ahura mazda spake unto yima saying: yima the fair. upon the material world a fatal winter is about to descend, that shall bring a vehement, destroying frost. upon the corporeal world will the evil of winter come, wherefore snow will fall in great abundance. and all three sorts of beasts shall perish, those that live in the wilderness, and those that live on the tops of the mountains, and those that live in the depths of the valleys under the shelter of stables. therefore make thee a var [a hypogeum or underground enclosure] the length of a riding ground to all

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

till the moment of its emancipation, in the new shape given it, visible to all eyes, e.g. the stone or tree into which a man has been changed; whereas, when a thing is banned, in the sense in which i use the word, it seems to me essential that it be ivithdrawn from our senses, and only re-appear from time to time, and then in the same shape as before. in other words: what is metamorphosed remains corporeal, what is banned becomes imperceptible, and can only on certain conditions become corporeal again, in the same way as invisible spirits can at will assume grosser material shapes. vanishhuf is therefore voluntary translation (to another sphere, a prerogative of gods (p. 325) and spirits, also of some heroes that ax-e possessed of a magic mask (grima) or concealing helmet; translated men a

HAMIL THE ROSICRUCIAN SEER

h he never would be good, it is not in his nature to be entirely evil. proposition4-'thatdeath is the process of transition from the earthly to the spiritual life.thatby this process the man is separated from the body for ever, and in his spiritual form commences his new life, possessing precisely the same mental and moral attributes which he possessed before.'c.a.-deathis the transition from the corporeal to the spiritual state. but in passing from life into death, man only loses his flesh.themind, faculties, and desires, are exactly the same as those with which he quitted the earth. as he loses those faculties, so he loses the perception of the things he left; and when he has entirely lost sight of them, he then begins his progress.thecorporeal body ceases to exist, and they rise spiritu

om life into death, man only loses his flesh.themind, faculties, and desires, are exactly the same as those with which he quitted the earth. as he loses those faculties, so he loses the perception of the things he left; and when he has entirely lost sight of them, he then begins his progress.thecorporeal body ceases to exist, and they rise spiritually; but the spiritual body is in the form of the corporeal body, as that of angels might be in the shape of a man; still purer, but preserving the shape and form. proposition5-'thatthe spirit entering the spirit world is drawn by spiritual attraction to such society as corresponds to his or her mental and moral condition -similessimilibus-and the enjoyment of all is in just proportion to their moral and intellectual elevation.'c.a.-whenthey have

by the rappists continue to develop themselves to your satisfaction, and to repeat that i shall be most happy to obtain responses by the crystal to any questions you may favour me with as a testoftheir relative value. i have received from the spirit of my mirror a lengthened explanation of the occult law by which these visions are governed; but, as might be expected, the difficultyofconveying to corporeal ideas and beings living in time and space, any just148therosicrucianseerpossibly can to enlighten him.theissue, of course, is in the hands of god. by his grace i hope still to convince him of his error. i will know from his guardian spirit the best way of satisfying him.2.-whenwill you give me any further information concern- ing him?e.a.-nexttuesday evening. tuesday, 27th december, 1853

they are like shadows of those onearth-thrownabovethem-foreven although the colours are the same and the dresses are the same they are still shadowy and transparent. immediately over that part of the city which is inhabited by the mortals is a space in which a very different sort of beingslive-butnot entirely, there they come as acloud-theypass thro' the space they unite themselves and enter the corporeal body of the mortals below, they know their actions, they do them without the knowledge of these beings, but still they are withthem-whenthey leave a stream of electricity continues between the aerial and corporeal being that unitesthem-inthis way they are united-however far apart, they arejoined-sothat when one ascends into the space above, or above that, or abovethat-oragain abovethat-t

iverse and all the elements it contains. but his son, jesus christ, is the one most essentially necessary for the salvation of mankind.theholy ghost the comfor255ter-thespirit emanating from the two combined who together with them form the supreme being.excerptsfrom thecrystalmssii5god, angels, or man should in the least relieve them from these frightful torments. death is the transition from the corporeal to the spiritual state, but in passing from life into death man only loses hisflesh-themind, faculties and desires are exactly the same as those with which he quitted the earth, as he loses these faculties so he loses the perception of the things he left and when he has entirely lost sight of them he begins his progress. seven propositions.i.thatnature is god's revelation and his laws th

HELENA BLAVATSKY THE KEY TO THEOSOPHY

rtal consciousness of the ego, a transformation or a divine transfiguration, and the entire annihilation only of the lower quaternary. would you expect the man of flesh, or the temporary personality, his shadow, the "astral" his animal instincts and even physical life, to survive with the "spiritual ego" and become everlasting, eternal? naturally all this ceases to exist, either at, or soon after corporeal death. it becomes in time entirely disintegrated and disappears from view, being annihilated as a whole. q. then you also reject resurrection in the flesh? a. most decidedly we do! why should we, who believe in the archaic esoteric philosophy of the ancients, accept the unphilosophical speculations of the later christian theology, borrowed from the egyptian and greek exoteric systems of

HP LOVECRAFT A DARK LORE

aving a wholly different vibration-rate. that is why the beings cannot be photographed on the ordinary camera films and plates of our known universe, even though our eyes can see them. with proper knowledge, however, any good chemist could make a photographic emulsion which would record their images. the genus is unique in its ability to traverse the heatless and airless interstellar void in full corporeal form, and some of its variants cannot do this without mechanical aid or curious surgical transpositions. only a few species have the ether-resisting wings characteristic of the vermont variety. those inhabiting certain remote peaks in the old world were brought in other ways. their external resemblance to animal life, and to the sort of structure we understand as material, is a matter of

HP LOVECRAFT BEYOND THE WALL OF SLEEP

? more and more i inclined to the belief that in the pitiful personality who cringed before me lay the disordered nucleus of something beyond my comprehension; something infinitely beyond the comprehension of my more experienced but less imaginative medical and scientific colleagues. and yet i could extract nothing definite from the man. the sum of all my investigation was, that in a kind of semi-corporeal dream-life slater wandered or floated through resplendent and prodigious valleys, meadows, gardens, cities, and palaces of light, in a region unbounded and unknown to man; that there he was no peasant or degenerate, but a creature of importance and vivid life, moving proudly and dominantly, and checked only by a certain deadly enemy, who seemed to be a being of visible yet ethereal struc

HP LOVECRAFT THE TOMB

ad never felt before. and then a second horror took possession of my soul. burnt alive to ashes, my body dispersed by the four winds, i might never lie in the tomb of the hydesi was not my coffin prepared for me? had i not a right to rest till eternity amongst the descendants of sir geoffrey hyde? aye! i would claim my heritage of death, even though my soul go seeking through the ages for another corporeal tenement to represent it on that vacant slab in the alcove of the vault. jervas hyde should never share the sad fate of palinurus! as the phantom of the burning house faded, i found myself screaming and struggling madly in the arms of two men, one of whom was the spy who had followed me to the tomb. rain was pouring down in torrents, and upon the southern horizon were flashes of lightnin

ISIS UNVEILED

te; it is but the wnfunl living body within the man that is considei d as the man's body nopa, aad it is tliat which, together with tlic fontal soul or purely astral body, directly con- nected with the imidortal spirit, codstitutea the trinity of man. digitizecoy google how human spmrrs can be conpeebbd with 115 whm ibia trinitf, in anticipation of the final triumphant reunion beyond the gates of corporeal death becomes for a few seconds a unitt. that the candidate is allowed, at the moment of the initiation, to behold his future self. thus we read in the ferdan detmr, of the 'resplendent one; in the greek philosopher-initiates, of the augoeidea the self< shining "blessed vision resident in the pure li^t; in porphyry* that plotinus was united to his *god* four times daring his lifetime; an

rosenroth; his language, how- ever obscure, may yet throw some light upon the subject. but this doctrine of permutation, or reoolviu, must not be understood as a belief in reincarnation. that moses was considered the transmigra- tion of abel and seth, does not imply that the kabalists those who were iniiiaud at least beheved that the identical spirit of either at adam's sons reappeared under the corporeal form of moses. it only shows what was the mode of expression they used when hinting at one of digitizecoy google when a 'god' becomes incarnate ifis the profoundest mysteries of the onental gnosis, one of the most majestic articles of faith of the secret wisdom. it was purposely veiled so as to half conceal and half reveal the truth. it implied that moses, like certain other god-like men

christ, for ihe redemption of all who believe in him, out of the power of those who fabricated the world [the demiurge and his six sons, the planet- ary genii. he appeared amongst men as the man jesus, and wrought miracles, lliis christ did not die in person, but simon the cyrenian suffa d in his stead, to whom he lent hie bodily form. for the divine power, the nous of the eternal father, ia not corporeal, and cannot die. whoso, therefore, maintains that christ has died, is still the bonds- man of ignorance; whoso denies the same, he is free, and hath under- stood the purpose of the father" so far, uid taken in its abstract sen9e,'we do not see anything blas- phemous in this system. it may be a herety against the theology of irenaeus and tertullian' but there is certainly nothing sacrileg

would not be for a moment discon- certed, lliey would coolly tell us that beyond doubt abraham had heard the name of jehovah and borrowed it from moses. do they not maintain that it was they who invented the santkrit, edited manu, and composed the greater portion of the vedaaf marcion maintained, with the other gnostics, the fallaciousaesa of the idea fa an incarnate god, and therefore denied the corporeal reality of the living body of christ. his entity was a mere ulunon; it was not made of human flesh and blood, neither was it bom of a human mother, for his divine nature could not be polluted with any contact with sinful flesh" he accepted paul as the only apostle preaching the pure gos- pel of truth, and accused the others of "depraving the pure form of the gospel doctrines delivered to

many theatrical stan and supernumeraries under salary 1 six centuries before the christian era xenophanes had disposed of such anthropomorphism by an immortal satire, recorded and preserved by clement of alexandria "there is one god supreme wbok form u not like unto nun's, uid m unlike hb natore: but ttin mottali imagine that goda like themaeltcs ue begotten. with hutnmi aedmtions, and voice, and corporeal mnnbb; so if oxen or tiou had hands and could wi^ in man'i faihlon. and trace out with chiad or brush thnr coaoiiitkui of godhad, then would horaea dqtict god like boraci, and oxen like oxen, eadi kind the divine with its own form and nature okiawing" and hear vyasa the poet-pantheist of india who, for all the scientists can prove, may have lived, as jacolhot has it, some fifteen thousan

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ome inconceivable benefit in pain, abstractly considered; that pain, however inflicted, or wherever felt, communicates some good to the general system of being; and that every animal is some way or other the better for the pain of every other animal. this opinion he carries so far as to suppose that there passes some principle of union through all animal life, as attraction is communicated to all corporeal nature; and that the evils suffered on this globe may by some inconceivable means contribute to the felicity of the inhabitants of the remotest planet. contemporary review of the nature and origin of evil. without subordination, no created system can exist: all subordination implying imperfection; all imperfection, evil; and all evil, some kind of inconveniency or suffering. soame jenyns

LAITMAN M BASIC CONCEPTS IN KABBALAH

d humankind s spiritual life. hence, starting with the second half of the 20th century, we are observing a revival of mankind s spiritual aspirations. the technical progress and global catastrophes that gave rise to a variety of philosophies have not brought spiritual fulfillment to humanity. as kabbalah explains, out of all existing pleasures, our world received only a tiny spark its presence in corporeal objects is what provides all our worldly pleasures. in other words, all our pleasant sensations, from whatever source, are caused only by the presence of this spark within them. throughout our lives, we are placed in a forced quest of new objects of delight, hoping to receive greater and greater pleasures; we do not suspect that they might not be anything but shells. to receive absolute

d sefirot, and the second as the attainments or levels of prophecy and spirit. the second system teaches that people who wish to attain the ultimate degree should follow the laws of the first t h e m e t h o d o f p e r c e p t i o n i n k a b b a l a h 19 system, which are the laws studied in kabbalah. when one ascends in these degrees, the second factor is born within. this is spirituality. the corporeal world is full of forces and phenomena that we do not feel directly, such as electricity and magnetism, but even small children are familiar with their names and the results of their actions. for example, although our knowledge of electricity is limited, we have learned to utilize this phenomenon for our purposes and define it as naturally as we give names to such things as bread and suga

sions from aside! just as with any other teaching, kabbalah uses certain terminology and symbols to describe objects and actions: a spiritual force, a world, or a sefira is called by the name of the worldly object it controls. since every material object or force corresponds to the spiritual object or force that controls it, an utterly precise conformity is created between the name taken from the corporeal world and its spiritual root, its source. therefore, only a kabbalist, who clearly knows the correspondence between spiritual forces and material objects, can assign names to spiritual objects. only one who has attained the spiritual level of an object can see the consequence of its influence in our world. kabbalists write books and pass their knowledge to others using the language of th

spiritual forces and material objects, can assign names to spiritual objects. only one who has attained the spiritual level of an object can see the consequence of its influence in our world. kabbalists write books and pass their knowledge to others using the language of the branches. this language is exceptionally accurate because it is based on the connection between the spiritual root and the corporeal branch. it cannot be altered due to the invariable connection between an object and its spiritual root. at the same time, our earthly language is gradually losing its accuracy because it is connected only to the branch and not to the root. however, mere nominal knowledge of the language is insufficient because simply knowing the name of a material object provides no understanding of its

t the purpose of creation is to bring joy and kpleasure to the created beings. the will to enjoy (the vessel or the soul) receives pleasure according to the intensity of its desire. this is why all that was created in all the worlds is merely a changing desire to receive pleasure, and the creator satisfies this desire. this will to receive pleasure is the substance of creation, both spiritual and corporeal, including that which already exists and that which will manifest in the future. matter in its diverse manifestations (minerals, plants, human beings, colors, sounds, etc) is simply differing amounts of the will to receive pleasure. the light emanated by the creator vitalizes and fulfills such matter. originally, both the desire to enjoy called a vessel and the desire to bring enjoyment

ns matter from within, and where or what mediates between the body and the soul. kabbalah says that all that was ever created in all the worlds consists only of the light and the vessel it fills. the only creation is the vessel that wishes to receive the light coming directly from the creator. this will to receive the light that brings life and pleasure to the vessel is both the spiritual and the corporeal substance, depending on one s intensity of desire. the differences in nature, quality, and quantity among all created beings lie only in the extent of this desire, which is accordingly filled with the light coming from the life-giving creator. all that separates one object from another and produces colors, substances, waves, and other differentiating factors results from the capacity of

perty in a spiritual object divides it into two parts. that is, if the difference in properties is insignificant, then the spiritual objects are f r o m t h e a f t e rwo r d t o t h e z o h a r 45 close to one another. the bigger the distinction between their properties, the more remote they are from one another. if they love each other, they are spiritually close, and the distance between their corporeal shells is unimportant. the relationship between them is determined by their spiritual affinity. if one likes something that is disliked by another, the distance between them depends on the difference in their views and sensations. they are considered completely opposite if one of them likes everything the other hates. thus, we see that in the spiritual world (the world of desires, simila

ion, we have no words to express or convey spiritual concepts. we have developed our whole vocabulary from being in this world, and thus, if we want to use mundane words to name spiritual phenomena, such words are inadequate. it is difficult to find words that explain the experience of spirituality to someone who has never felt it. although we may want to describe a spiritual object, we have only corporeal words to name it. if even a single concept does not find precise correspondence in words, the correct meaning of the entire science will be ruined. thus, the problem of relating to the spiritual world without the appropriate words or language to describe it remains unsolved. every object and action in our world originates from a corresponding one in the spiritual world. therefore, kabbal

e will to enjoy is the only thing that was created and exists besides the creator. moreover, this will is the material of all the worlds and all objects that populate them. and the pleasure emanating from the creator vitalizes and governs it all. in the spiritual worlds, the discrepancy between properties and desires separates two spiritual objects, moving them away from one another just like two corporeal objects separated by distance. in our world, if two people love and hate the same thing, meaning their predilections coincide, we say that they are close to one another. if their predilections and views differ, their remoteness is proportionate to the difference between their predilections and views. affinity between people is determined by spiritual closeness, not by physical distance

the first, light worlds is to bestow delight, and the distinctive property of the second, dark worlds, is to receive delight. in other words, the initial desire to enjoy was split into two parts: one remained the same in its properties (to receive) while the other acquired the attributes of the creator, i.e, drew closer to him, merged with him. afterwards, the worlds were transformed down to our corporeal world, meaning to the place where humans exist as body and soul systems. the body is the will to receive pleasure that descended unchanged through the dark worlds abya, which is the will to enjoy for its own sake egoism. hence, a person is born an egoist and continues to exist under the influence of this system until he or she begins to observe the spiritual laws and brings joy to the cr

lopment: inanimate, vegetative, animate, and human, corresponding to the four levels of the f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 73 will to receive pleasure. the main level is the fourth, but it is attainable only by gradual development, after we have completely mastered each level. the first level (inanimate) is the beginning of manifestation, the conception of desire in our corporeal world. its force includes all types of inanimate nature, but none of the elements that form this nature (for example, rocks) can independently move. the will to enjoy brings forth needs, and these generate movement towards attaining the desired object. in this case (the first level) the will to enjoy is very small. it therefore affects only the sum of all the elements, and is not separat

d higher levels, up to the highest. it is through this point that one can advance toward the creator. this light of nefesh of the world assiya is referred to as the light of the inanimate level of the world assiya because it corresponds to the corrected inanimate part of the desire in the body. the actions of such a person in the spiritual world resemble the actions of the inanimate nature in the corporeal world. in both cases, individual movement is absent, and one merely belongs to the all-encompassing general movement of the collective mass of all the inanimate objects and desires. in correspondence to the 613 spiritual laws, the object called nefesh of the world assiya includes individual elements resembling 613 organs of the human body. each of them has a unique perception (pleasure)

this ultimate goal. the purpose of the governance lies in humanity s gradual development, until we feel the creator just as we feel other created beings in our world. from above downward is a path of a gradual attainment of the spiritual. in other words, this is our development to the point where one can feel another exactly as one feels oneself, and feel spiritual objects as clearly as one feels corporeal objects, and so forth at all levels up to the creator himself. this is the creator s order of attainment, which moves along the same levels by which creation passed on its b a s i c c o n c e p t s i n k a b b a l a h 94 descent from above. this means that this path already exists, and as we reveal the higher levels, we completely reveal the corresponding lower levels as well. from below

exists and influences us. the fact that we perceive ourselves as independent creatures, and even believe that only we exist, is a result of our spiritual disparity from the creator, and of our remoteness from him. intention (kavana) is the single most important thing in every action that a person makes. this is so because in the spiritual world, a thought constitutes an action. similarly, in our corporeal world, one who cuts another with a knife intending to inflict harm is punished, while another uses a knife with the aim to heal as in surgery and is awarded. if sentence is passed according to the absolute laws of the spiritual worlds, then for every evil thought a person should be spiritually punished. indeed, in spirituality this is exactly what happens. our mood and our health also de

LAITMAN M FROM CHAOS TO HARMONY

esent state is ephemeral and limited. our present sense of life stems from a tiny drop of vitality that trickles from the eternal state to our souls. this drop is a part of nature s comprehensive altruistic force, which penetrates our egoistic desires, exists in them, and sustains them despite their dissimilarity with it. the task of this drop is to sustain us in the first level of existence, the corporeal level, until we begin to sense the actual reality, the spiritual one. it follows that the present, transient lives we have are like a gift that has been handed us for a certain time, to be used as a means to reach the real life. in the real life, our sense of life will not be only that tiny drop, but the full force of nature, the force of giving and love, which will then be our life forc

like a gift that has been handed us for a certain time, to be used as a means to reach the real life. in the real life, our sense of life will not be only that tiny drop, but the full force of nature, the force of giving and love, which will then be our life force. the spiritual reality is not above us in the physical sense of the words. it is rather a qualitative discernment. to ascend from the corporeal reality to the spiritual reality is to elevate one s desire toward the quality of altruism, toward nature s quality of love and giving. to sense spirituality means to sense how we are interconnected as parts of a single system, and to sense a higher degree of nature. life s purpose is to climb to the spiritual reality and experience it, in addition to our sensing of the corporeal reality

e as something that is about to end. unity with the eternal nature makes one s sensation of life continue even when one no longer has a life in a biological body. the death of the physical body means that the body s perception of reality has stopped. the five senses cease to transfer information to the brain, and the chapter nine: a reality of wholeness and infinity 139 brain stops projecting the corporeal world-picture on the brain s screen. however, the system of the spiritual perception of reality does not belong to the level of the corporeal world. hence, as soon as one acquires it, it continues to exist even after the demise of the body. those who have sensed their existence in the spiritual system prior to death find that this sensation remains after the body has died, as well. this

of the term the land of israel. and for this, we must understand the language that kabbalists use. when kabbalists achieved balance with nature, they discovered a part of reality that is beyond the range of the egoistic person s perception. they called that part the upper world, or the spiritual world. once they discovered that every element in the upper world hangs down to our world and begets a corporeal manifestation, they called the elements in the upper world, roots, and their manifestations in the corporeal world, branches. thus, the language of roots and branches israel s role 171 came to be, based on the parallels between the upper world and our world. in the language of the branches, land means desire, and israel means yashar el( straight to god. thus, the land of israel designate

in the land of israel, eventually prompted the ruin of the temple and the exile from the land of israel. while in the past their spiritual decline preceded the exile of the people of israel, to go live among other nations, today the situation is reversed. the physical return of the people to the land of israel preceded their spiritual return, but the congruence between the spiritual root and the corporeal branch must be rebuilt. the people of israel must climb by the same path they previously descended, but in the opposite order: the physical return first, the spiritual return second. hence, the people of israel are obligated to achieve the spiritual degree of the land of israel, and this is why the correction method is being revealed to them. as long 172 from chaos to harmony as israel i

rise to the spiritual level, called the land of israel, reality appears unsafe and disquieting. all the pressures applied on israel by other countries, as well as through internal social crises in politics, in society, and even in people s personal lives, are there to compel us to advance toward the goal of our existence in this world. in a sentence: as long as we do not raise our goal above the corporeal life, we will have no corporeal revival, because the spiritual and the corporeal in us cannot live in one basket, for we are the children of the idea (baal hasulam, exile and redemption. the book of zohar and kabbalists through the generations have declared the return of the people of israel from exile as the time when the correction of the world would have to take place. therefore, when

fty egos is to implement the correction method. in truth, we have gathered in the land of israel primarily due to necessity. nature s plan made the nations of the world pressure us, and compel us to escape from the diaspora to find a haven in israel. for the most part, people were made to come here as a place of refuge where they could be saved from the pressure of their enemies, or improve their corporeal lives. they did not come to israel because of an internal drive to bond with love, create a united nation, balance with the altruistic nature, and then lead all of humanity toward it. in the end, our present ties will not enable us to face the nations that stand against us, whose internal bonding is much more solid than ours. our foes are clearly aware of our weakness, as zeev magen, phd

ibe can be decided at a higher level than the humansocial level it is the level of our desires. if we triumph there, succeed in realizing the correction method, and learn to use the ego altruistically, we will thus build the middle line. in that state, it will not be necessary for wars to materialize. we should remember that the measure of balance or imbalance between nature and us determines the corporeal, external reality, and the intensity of suffering we will experience. the key to the change is in our hand because the only active part in reality, for better or for worse, is the people of israel. i n t e r na l i t y a n d e x t e r na l i t y bear in mind that in everything there is internality and externality. israel, the descendants of abraham, isaac, and jacob, is generally conside

sdom. while a chosen few have been correcting their egos and perceived the inclusive nature by using this wisdom, the rest of the nation has been completely detached from it, remaining with only superficial symbols of israel s tradition. we should be aware that the method for correcting the ego, which moses gave to israel the torah (pentateuch) was written in the language of the branches. it uses corporeal terms (branches) to point to spiritual elements (roots. kabbalists people who have attained the comprehensive nature and live in both the physical and the spiritual worlds simultaneously know how to decipher the language of the branches. they identify to which spiritual root each corporeal branch points. hence, they see the torah as instructions for internal work in the three previously

live in both the physical and the spiritual worlds simultaneously know how to decipher the language of the branches. they identify to which spiritual root each corporeal branch points. hence, they see the torah as instructions for internal work in the three previously mentioned lines, which will correct the ego. however, other people cannot see the language of the branches as anything other than corporeal depictions. they only see the superficial part of the torah, and do not imagine that there is something hidden within it. consequently, during the course of the exile, people began to treat the torah as something superficial, like a history book or a legal constitution. in the essence of the wisdom of kabbalah, and in talmud eser sefirot, part one, baal hasulam refers to this phenomenon

LAITMAN M KABBALAH REVEALED

of the phases. the left-hand side of figure 4 is a look the origin of creation 67 into the contents of phase four, showing its division into upper and lower parts, and that the upper part contains the worlds and the lower part contains the creature. figure 4: left hand side of the drawing focuses on malchut s inner structure, showing that it s the source of all the spiritual worlds as well as the corporeal world. 68 kabbalah revealed so let s talk some more about phase four and how it works with the masach. after all, phase four is us, so if we understand how it works, we might learn something about ourselves. phase four, malchut, didn t just pop up out of nowhere. it evolved from phase three, which evolved from phase two, etc. similarly, abraham lincoln didn t just pop up as president. he

as created, there was the thought of creation. this thought created phases one through four of the will to receive, which created the worlds adam kadmon through assiya, which then created the soul of adam ha rishon, which broke into the myriad souls we have today. it s very important to remember this order of creation because it reminds us that things evolve from above downward, from spiritual to corporeal, and not the other way around. in practical terms, it means that our world is created and governed by the spiritual worlds. moreover, there is not a single event in our world that doesn t happen up there first. and the only difference between our world and the spiritual worlds is that events in the spiritual worlds reflect altruistic intentions, and events in our world reflect egoistic i

, we naturally think that we are the top level. we may be at the top level, but we are not at the final level. we are only at the last of the levels that have already appeared. the final level will use our bodies as hosts, but will consist of entirely new ways of thinking, feeling and figure 5: the pyramid of reality is also the pyramid of desires. it is valid in both the spiritual worlds and the corporeal world. 78 kabbalah revealed being. it is already evolving within us, and it is called the spiritual level. no physical changes or new species are required, just an inner change in our perception of the world. this is why the next phase is so elusive; it s within us, written in our reshimot like data on a hard-drive. this data will be read and executed regardless of whether or not we are

worlds (its upper part) and souls (its lower part. the souls xcollected in the common soul of adam ha rishon xbroke off by losour universe 87 ing their sense of oneness with the creator. this breaking of adam ha rishon brought humanity to its present state, with an unseen barrier that separates the spiritual worlds (above it) from our world (below. below the barrier, the spiritual force created a corporeal particle, which began to evolve. this was the big bang. keep in mind that when kabbalists talk about the spiritual world and the corporeal, physical world, they are referring to altruistic or egoistic features, respectively. they never refer to worlds that take up physical space in some undiscovered universe. we can t take a spaceship and fly to the world yetzira, for example, or even di

greater the will to receive, the more layers are added to it. as we ve said, the will to receive, the aviut, consists of five basic degrees x0, 1, 2, 3, 4. as the ten sefirot immerse deeper into the levels (layers) of aviut, they form a variety of combinations, or mixtures of the will to receive with the desire to give. these combinations make up everything that exists: the spiritual worlds, the corporeal worlds, and everything within them. the variations in our substance (will to receive) create our tools of perception, called kelim (plural for kli. in other words, every shape, color, scent, thought xeverything that exists xis there because within me there is an appropriate kli to perceive it. just as our brains use the letters of the alphabet to study what this world has to offer, our k

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

g to which we are entitled, in accordance with the root of our soul (shoresh neshama, which originally was a part of the last level (malchut) of the world atzilut. as a result of corrections we make to ourselves, our souls will rise to a state of complete unification with the creator, and in the process we will receive 620 times more light than what our souls possessed prior to entering the human corporeal body. all the light, the entire pleasure that the creator wants to impart to his creations, is known as the "common soul" of all the creations (shechina. the light allotted to each of us (the soul of each of us) is part of that common soul. each of us should receive this part as we correct our desires. we can perceive the creator (one s own soul) only after we have corrected our desire f

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

he force of bestowal the light that fills one when he or she is corrected project upon one s present state. the surrounding light corrects us and brings us back to the quality of bestowal. it pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 46 is like a decent person who has gone astray and now reawakens to return to decency. in fact, in order to cross the barrier that separates the corporeal world from the spiritual world, we must change our intention from relating to each other hatefully to relating to each other with love. the same rules apply to all parts of creation, from the lowest element of reality to the highest. it all depends on the perspective of the observer who discovers the rules. however, until a science is mathematically established, it cannot be considered a

reactions to actions. kabbalists are researchers of the upper world, and as such, they have recorded their findings over thousands of years of research. the collection of their records constitutes the wisdom of kabbalah. the wisdom of kabbalah describes the actions that originate in the creator and hang down to our world through all the upper worlds. it also describes how they expand through the corporeal reality that we can all perceive with our five ordinary senses. our world is a consequence of the upper worlds. thus, the wisdom of kabbalah contains knowledge about the upper worlds and our world. the upper worlds pertain to a higher level of existence than our world, where time, space, and motion do not exist, but only abstract forces. it follows that kabbalah contains the existence of

egoistic interest, we only feel ourselves. receiving with the intention of giving to the upper force enables us to know the upper force. through such a reception we transcend our own box and experience our surrounding reality. the sensation of the outside reality brings us to a level of existence that supersedes the existence of life and death in this world. reception by egoistic interest, called corporeal reception, pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 110 is disqualified, and the person transcends to reception in the soul, called reception in order to bestow upon the upper force. for one to begin to receive in order to bestow, one must feel the upper force. the sensation of the upper force as a giver evokes shame in the receiver, resulting in that per

ce that light corrects our soul, it fills it, and we begin to experience the spiritual world* there is no time in the spiritual world, no space, and no motion. the upper worlds are not above us in the physical sense of the word. ascent actually means regaining consciousness. pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 112 the study of kabbalah requires us to shed our corporeal clothes of familiar mundane sensations and perceptions, and penetrate through matter and into the forces behind it. in spirituality, we turn from observing the picture of reality to knowing the forces that paint it. we begin to understand how reality is made, acquire the ability to connect to the forces that created the picture and ultimately govern them. kabbalah is our key to the contr

etical states that one cannot carry out independently and with full awareness. kabbalah defines the boundaries within which reality can be correctly perceived: matter and form in matter. kabbalists perceive the additional discernments, the abstract form and essence, only vaguely and without certainty; hence kabbalah does not engage in these forms at all. these boundaries apply to research in both corporeal and spiritual worlds, as the soul perceives the spiritual world exactly as it perceives the physical world. even in our world, responsible researchers and scientists do not study abstract forms or essence, but explore only matter and form in matter. t h e r e ac t i o n o f t h e s e n s e s we exist in the world, but we do not know what is outside of us. for example, we do not know what

degrees. each degree designates a more advanced form of receiving light in one s kli. kabbalists describe how we can locate these forms, study them, and apply them to our matter. they also teach us how to design our will to receive in such a way that we can present ourselves before the upper light in forms that are suitable for the light. there is a similar phenomenon that manifests itself on the corporeal level. many researchers claim that humankind cannot perceive an external phenomenon as long as it is not present in a similar form in that person s mind. the film, what the bleep do we know, offers a good example of that concept with a story about the native americans who pa r t i i i: p e r c e p t i o n o f r e a l i t y 122 watched columbus armada arrive at the shores of america. the

if we consider how radio receivers work. a receiver can pick up waves only when it creates identical waves within it. similarly, we pick up things that seemingly exist on the outside but only according to what we have created within. the law of equivalence of form is constant and circumscribes the whole reality. it is valid for both altruistic and egoistic vessels. in other words, we perceive the corporeal reality and the spiritual reality in exactly the same way through equivalence of form. the only difference between the two kinds of vessels is in their directions: one is aimed toward the self, the other toward the creator. however, existence in egoistic vessels permits a very limited number of vessels to be felt. quantum physicists are beginning to discover that beyond a certain boundar

p t i o n o f r e a l i t y 136 our vessels perceptions. moreover, it is in our hands to change them. changing our vessels will allow us to switch from world to world and from reality to reality. we can then reach the highest levels of existence, where we are totally incorporated into the abstract light. e x p e r i e n c i n g e i n s o f the only difference between the vessels that perceive the corporeal reality and those that perceive the spiritual reality is in the intention. the corporeal vessels are egoistic and the spiritual vessels are altruistic. intention is related to one s attitude towards the use one makes of one s desires. the only state that really exists is the state of ein sof (infinity. in that state, the light is present within the kli. however, that state is concealed

at time is passing. when our r e g a i n i n g c o n s c i o u s n e s s 139 thoughts and desires change slowly, we feel that time is crawling. conversely, when new thoughts and new desires pop up very quickly in our minds, we feel that time is flying. upon acquiring the first spiritual degree, we feel that we are in a spiritual process, meaning a spiritual time. in that state, we no longer sense corporeal time and completely identify with the spiritual process, where time is measured by the changes and actions pertaining to our contact with the creator. the frequency of the to-and-fro signals from us (now kabbalists) to him creates the sensation of time. it is no longer a question of the number of years we spend in our physical bodies. when all the reshimot have surfaced, are corrected, a

rt is the beginning of an entirely new sensory system, completely detached from the present, natural system. when this new system is fully developed, it will be called a soul. the soul will contain a new brain, a new memory, and a new screen. using it, one sees a whole new world-picture, that of the spiritual world. thus, there are two separate sensory systems that operate similarly: the natural, corporeal system, and the spiritual system. in the natural system, the world-picture appears at the moment of birth. we needn t do anything to create it, which is a substantial difference from the spiritual system. we experience many things through life, experiences that enrich and develop our memory, enhance our ability to process greater and greater subtleties, and make numerous interconnections

m above, imparting one with abundance of sanctity and purity, which bring one much closer to reaching perfection--baal hasulam introduction to the study of ten sefirot, item 155 pa r t i i i: p e r c e p t i o n o f r e a l i t y 152 once the first picture of the new reality appears, the remainder of the evolution unfolds in a process the kabbalists call one s soul teaches one. the picture of the corporeal world becomes clearer as one matures and accumulates impressions. here, too, one accumulates sensations and impressions of the spiritual world that enrich the new memory and analytic abilities of the new mind. consequently, the world-picture created within the new sensory system becomes increasingly clearer. the death of the biological body means that the natural system has ceased to fun

and impressions of the spiritual world that enrich the new memory and analytic abilities of the new mind. consequently, the world-picture created within the new sensory system becomes increasingly clearer. the death of the biological body means that the natural system has ceased to function. the senses no longer transfer information to the brain, and the brain stops projecting the picture of the corporeal world on the screen within it. since neither desires nor fulfillments in the point in the heart from which the spiritual system evolved belong to this world, this point continues to exist after the departure of the body. if one has come to perceive one s existence in the spiritual system and has come to identify oneself with it before the demise of one s body, that person will continue t

be compared to a child with lots of fantasies. the fantasies do not annul the child s world, and we know that these fantasies are appropriate for the child s stage of growth. similarly, when entering a higher reality, we relate to the previous reality as though it were fictitious, though it is very real to those still at that level. there is a kind of barrier between the spiritual reality and the corporeal reality. we cannot see the forces behind this world until we cross the barrier, but these forces depict the picture of the world within us in much the same way electric vectors create images on the tv or computer screen. when we look at the screen, we see a colorful, three-dimensional picture, but it is really nothing but a combination of electrical forces that can be processed, transfer

through egoistic vessels, it seems as though egoists succeed; through altruistic vessels, they seem to be suffering. but did these people actually change? did they fall from riches to rags, from bliss to anguish? moreover, can our correction change the state of those we observe? pa r t i v: r e a l i z i n g t h e s p i r i t ua l g e n e 174 one who senses the spiritual reality and observes the corporeal reality, perceives its events and incidents differently than one who does not sense spirituality. such a person sees only how the egoistic actions performed in our world are untruthful, noxious, and create distance between their doers and the upper force. the more enjoyable and fulfilling a phenomenon is thought to be (in egoistic vessels, the farther it is from the nature of the upper f

fe. this darkness is the back side of the upper light. the upper light already fills us, but we are presently unable to discover it, and the appearance of the darkness serves as a clarion that invites us to change our attitude to reality and discover the upper light. the sixth sense is not added to the five senses; rather it stands above them, separately. just as our will to receive perceives the corporeal reality with five modes of perception, which are our five senses, so our sixth sense comprises five modes of perception of the higher reality. with the help of the sixth sense, another reality is felt in the five senses, and this is the transition from darkness to light, from emptiness, fear, and torment, to abundance, security, tranquility, eternity, and perfection. acquiring the sixth

ht, upper, light, creator, god, godliness, the creator, the attribute of bestowal, the will to bestow, the will to please, the upper nature, the nature of altruism, the spiritual nature, the attribute of bina, the giver, the leader, the emanator, providence, guidance. kli (vessel, creature, lower, a soul, the attribute of reception, the will to receive, the lower nature, the nature of egoism, the corporeal nature, the physical nature, the attribute of malchut, the receiver. kabbalists discern various incidents, actions, and manners, both from the perspective of the upper one, and from the perspective of the lower one, ascribing to each of them a unique name. they do this to assist those who discover the upper world in finding their way in it. this book is written for those that have yet to

rnates on the wheel of transformation of the form losing nothing of its essence on its way, as physicists have shown--baal hasulam, the peace you can deduce about the wisdom of truth, which contains all the secular teachings within it, which are its seven little daughters--baal hasulam introduction to the book the tree of life, item 4 as one cannot sustain one s body without some knowledge of the corporeal arrangements of nature just so one s soul has no viability in the next world, except by acquiring some knowledge of the arrangements of the nature of the systems of the spiritual worlds. one reincarnates until one is granted the attainment of the wisdom of truth through and through--baal hasulam from my flesh shall i see god science is generally divided into two parts. one is called mate

LAITMAN M THE KABBALAH EXPERIENCE

e creator. this happens when, during man s evolution, he completely agrees with, and recognizes, that the creator and his actions are perfection. in this way, man resembles the creator, is equal with him, and is completely corrected as he is. q: i understand that creatures should come to adhesion with the creator. but that situation is eternal and exists from the very beginning, and time is but a corporeal term. so what has actually changed? a: adhesion with the creator did exist in the world ein sof, but at the expense of the creator, who created that situation by himself. in order for the creature to attain the same situation, he must exert his own efforts, out of his own free will. for that, he needs to disconnect entirely from the creator, the light, and to stop feeling him so as not t

rituality is no more than the changing of emotions. in this world, too, we feel how time flies or stands still, but when we sleep, time still goes by, unlike spirituality. in spirituality, a moment is the passage from one trait to the next in the space of changing traits that grow ever closer to the creator. the confusion you feel now is felt by anyone who begins to think and tries to compare the corporeal concepts to the little knowledge they have acquired about spirituality. that time will pass. don t be afraid of periods of confusion, despair, sensations of failure and so on. they are all necessary so that in the future, you ll be able to feel the exact opposite: you will experience achievement, perfection, completeness and light. t h e k a b b a l a h e x p e r i e n c e 60 t h e a r i

spirituality is our effort to correct self from the aim for ourselves to the aim for the creator. corrected aims are hidden because no one can see what is corrected in man. these corrections do not bear any external manifestation, but rather change our personal relationship with the creator. hence, the concealment. we perform the acts that concern morality and customs while under the influence of corporeal pleasures, such as sex, money, control, fame, respect, and education, until we develop the aspiration toward the creator. when that yearning first appears, the technical acts that belong to the ritual and moral part become less important, and we establish a personal contact with the creator. that becomes the most important thing in our lives, and we are then changed from an ordinary pers

e t s o f ru l e s q: judaism or kabbalah? that is the question! a: judaism is a collection of religious rules that dictate how to conduct ourselves in our world. other than what we must know, such as how to provide for our livelihood, how to behave, dress, or how to raise a family, kabbalah teaches something more. the kabbalah tells what we must do besides providing for the natural needs on the corporeal-human level. a person must observe 613 laws. why? there is no rational answer. these laws are not even rational. from a scientific or physiological perspective there is no justification to the prohibition against eating pig s meat, or not driving on shabbat (saturday. the wisdom of kabbalah does not relate to these laws or to anything else that concerns corporeal life. it teaches what is

er world feel that the orthodox way of life does not satisfy them or give them a sense of fulfillment. t o r a h i s k a b b a l a h q: what is the connection between torah and kabbalah? a: torah is kabbalah. it speaks only of spiritual laws, of the creator and the events that take place in the upper world, while using familiar words from our everyday life. it does not say a single word about our corporeal life, but of man s way to the creator, and the inner change. the torah should lead us to the upper world, the purpose of our journey here. that is what makes it holy and unique. moses is considered to be the foremost kabbalist. although there were kabbalistic books before him, he was the first to compose a book of torah (instructions) about man s path from down to up, from our world to t

ence between the torah and the zohar is the language. everything that happens in the upper world, descends v in due time v to our world, and begets its consequences here. the upper forces t h e k a b b a l a h e x p e r i e n c e 64 and their consequences, meaning the objects of our world, are linked by threads, so that from each of the upper forces is a consequence that extends to our world, the corporeal object that relates to it, and the thread by which the lower object is manipulated. therefore, in order to explain the structure of the upper world, kabbalists have chosen to name the upper forces by names and appellations from our world. thus the upper object gets its name from the corresponding object in the corporeal world. this language is called the language of the branches, where t

a certain spiritual object. this, in turn, expresses a certain feeling. while reading, a kabbalist can reproduce that feeling, just as a musician reproduces a melody. one does not need words in order to understand the language of music. a b o u t t h e l a n g uag e o f t h e b r a n c h e s q: you wrote in one of your articles: there is a singular, reciprocal link between a spiritual root and a corporeal branch. how does that mesh with the fact that there are a great many languages in the world, and only the hebrew language is the one that creation leans on? are all other languages an incorrect reflection of the spiritual world? a: you will be able to find a detailed explanation in the study of the ten sefirot, part i- inner reflection. a language is only a printout of information that i

the collective soul of adam consists of 600,000 parts, or 600,000 souls, separated by the intensity of their will. before the sin of the first man, every desire was aimed at pleasing the creator; each was a desire to give to the creator. but as a result of the sin of the first man, desires changed from pleasing the creator to pleasing themselves. this is called a fall from a spiritual degree to a corporeal one; from an aim to give to an aim to receive. before the collective soul was broken, all its parts (souls) were connected by a single intent- for the creator. after the breaking, each part that departed from the soul acquired the intent for itself, and the parts were separated. now, they cannot understand or feel one another. the correction of the souls is focused on changing the intent

rder of their correction, form a line or a chain: the smallest desires come first, then the greater ones. they are generally divided into two groups: galgalta ve eynaim (ge) and awzen, hotem, peh (ahp. at first, the ge are corrected and then come the ahp. souls (desires) that are related to ge are called jews; souls (desires) that are related to ahp are called nations of the world. souls dress in corporeal bodies in our world. therefore, there are groups of people in our world that connect by the types of their soul and t h e k a b b a l a h e x p e r i e n c e 70 their desires (in fact, this is how nations and peoples are formed. because the jews must be the first to correct, there is pressure on them from above, by the upper guidance--the creator- in order to bring them to correction. th

eathing exercises in order to attain tranquility. quite the contrary, students build their egos and turn them into vessels to help them attain the sublime goal. to study kabbalah, and understand how the upper world operates, one must be at the center of that world and act from within it. therefore, one must perform all one s mundane duties. the attainment of the spiritual reality must be in one s corporeal senses, closely connected with one s normal life. o p e n i n g a b o o k f o r t h e f i r s t t i m e q: should a person spend one s whole life in a university of kabbalah and study complex theories? a: that sounds very nice, but it doesn t work that way. in the study of kabbalah, we really study our own inner structure, how our emotions are built, and the structure of our souls. withi

o soon for me. why do they think that? a: before the 1920s, people did not need to study kabbalah. only a chosen few studied in each generation. they received a desire to attain the upper reality, the creator, from above. at the end of the exile, with the reacquisition of the land of israel after the holocaust, the last era began. it was a return by equivalence of root and branch, a return to the corporeal land of israel, and at the same time, a return to the spiritual t h e s t u d y o f k a b b a l a h 97 land of israel. that is why the prohibition of the study of kabbalah, set up by the kabbalists themselves, has been completely lifted in our time. however, people who are completely ignorant of kabbalah still advocate the old approach, and cannot see that everything has changed in our w

ys about such people, the leech has two daughters that bark like dogs v have, have. let me have this world, and let me have the next world. only those who learn the torah in the kabbalah find that their strength grows weaker. this is because they study it to receive strength from above, to be corrected and to resemble the creator. they do not want to stay at the level of the satisfaction of their corporeal needs. as our sages say, you are called man, and not those who commit idolatry. those who commit idolatry are those who worship their evil inclinations and bow before their egos. you can either bow before the creator, or before your ego, because only those two possibilities exist. bowing before something indicates the desire for it, or for the attribute it symbolizes. bowing before the e

ah? a: the power of impressions serves only as energy that attracts one to continue studying the texts. when we study them in order to correct ourselves, to understand and attain the goal, we bring the surrounding t h e k a b b a l a h e x p e r i e n c e 136 light to ourselves, which gradually purifies us, thus bringing us closer to the barrier and the adoption of a spiritual nature instead of a corporeal one (to please only ourselves. c a r e l e s s n e s s q: what do they mean by carelessness? a: kabbalists get together for one purpose only: to attain the purpose of creation. that should be the only reason for any act or thought in anyone s mind and before every gathering. only then can you speak of the seriousness of the intent. if the mind is distracted, even for a minute, from the p

g lower than that degree does not exist. one can only rise from that basic step. after the first degree, we get an additional desire aimed for ourselves. this makes us think we have fallen from the previous degree. however, that feeling comes because we have been given a new, corrupted will. the fall is the sensation of the next degree in its corrupted state. thus, each time a person corrects the corporeal aim from for myself to the spiritual aim of for the creator, the fall is mended and one ascends to the next degree (in fact, a person must crave this correction, but the creator is the one who actually fixes it) s p i r i t ua l wo r k 147 q: if a person has already felt the creator, can that feeling disappear forever? a: when we have moved on to the upper world, we carry on upwards. eve

ou ll understand why it is natural to be fooled by it. our nature always puts on forms that are real, genuine, useful, and desirable. it is impossible to grasp that all our actions are performed only to please ourselves. therefore, we must cut off any contact with the desire and the pleasure. that is our restriction- the decision to not follow our own t h e k a b b a l a h e x p e r i e n c e 148 corporeal nature. later on, we will reach such a level of correction that we become completely indifferent to the outcome. only after that phase, and according to the measure of correction, can we begin to contemplate how to act, not for ourselves, but for the creator. now we can see that correction is made of several consecutive steps, which necessarily begin with the restriction. a n a ly z i n

the first stages in the study and the advancement are the regular reading of all the texts. read the books of baal hasulam, rav baruch ashlag and mine, especially the parts you are attracted to. there is an upper light in the text that works to gradually change you. just filling yourself with what is written in those books will enable you to analyze your condition from a point of view that is not corporeal or physical. then, the texts will begin to act within you, and the light will gradually penetrate you and begin to change you gradually, though at first you will not be aware of it. as a result, you will acquire an inner knowledge, an ability to sort out which is closer to spirituality and which is farther. s p i r i t ua l wo r k 151 c o r r e c t i n g s u r r o u n d i n g l i g h t q

ve the mitzvot in our world only because we want to somehow equalize with the upper one. we do not affect anything by observing mitzvot only in our world. this, however, does not negate the observance of mitzvot in our world by those who still cannot observe them in the upper world. all kabbalists were as religious as everyone else, in the sense that they observed mitzvot in our world, with their corporeal body. we have to understand that observing mitzvot in our world only demonstrates a desire to observe them in the upper world, nothing more. for example: on passover (pessach) and on sukkot, kabbalists are particularly meticulous about observing mitzvot that relate to these holidays, and even more so than others. passover symbolizes the rejection of leavened food (will to receive, or ego

ay heavily on us and present a counter-weight. but you have already begun the changes in the soul, so keep asking your questions. that way you should begin to feel the first results of the study on your inner world. d u r i n g t h e a s c e n t q: when i feel myself in ascent, when i feel a purpose in the spiritual work, do i have to remind myself that the revelation of the creator is only in my corporeal vessels, and start looking for deficiencies in that state in order to avoid falling? a: an ascent is meant to be a springboard to rise even higher, not to descend. read a lot and as regularly as possible to find in the texts what you could not see before. do not, under any condition, enjoy the feeling of the ascent itself. instead, control yourself, and along with the feeling of the asce

LAITMAN M THE PATH OF KABBALAH

he light: keter, hochma, bina, zeir anpin, and malchut. thus, one acquires a soul. the smallest desire is in keter and the greatest is in malchut. the attribute of reception is smaller in keter and hochma than in the other desires; therefore, keter and hochma are considered giving desires. when one is in that state it is called katnut (smallness, infancy. if we in this world have only beastly and corporeal desires, then we live like everything else on earth. our next state begins only when the point in the heart appears in us. then, we begin to feel a mysterious attraction to spirituality that we cannot ease, even though we do not know what spirituality is. if we study kabbalah at that state, we cross the barrier and enter the spiritual world. this is the third situation. at that stage, a

t is built exactly like the relationship in our world between mother and child. we can solve all the problems that arise in physical relationships by understanding the root relationships that exist in the spiritual world between the creator and the creature. the creator sends us obstructions on purpose, so that we will begin to want to approach him through our efforts. without obstructions in our corporeal life, we would not feel any need or desire for him, and would never be able to advance. if the soul of the first man hadn t been broken, it would have remained a single soul, uncorrected and with very little chance of correcting itself. the correction is the reunification of the broken pieces, after which the pieces can unite with the creator. our work is basically to correct our approac

the connection between the members of the group, the stronger the foundation for connecting with the creator. when we begin to advance spiritually, we actually lose the desire for it. it would be more correct to say that we are given additional egoism, with such a will to receive that we can no longer resist it. in that case, there is nothing we can do except continue to move our egoism from the corporeal to the spiritual level by studying and working with members of the group. all our thoughts must be analyzed and marked as having come from the creator. they must be catalogued and determined that they will not contradict our goals and aspirations. we must ask ourselves, do i follow that thought or do i resist it? is the creator now calling me by this thought, or does he want to provoke m

ing that humankind will have to go through during its ascent through the worlds must be felt by each and every individual in each of the worlds, especially our own. our ascent in this world is done while in our current state and with our egoistic substance of this world. t h e pa t h o f k a b b a l a h 28 there is a law for the spiritual nature that states that, every spiritual root must touch a corporeal branch. this means that every spiritual origin and spiritual force must hang down and build its final corporeal manifestation in our world. for instance, there is a negative force in the world of atzilut named pharaoh and a positive one named moses. these forces must materialize at least once in our world. in principle, everything that happened or that is happening in the spiritual world

ine which of our desires we can begin to correct. when we begin the work with our desires, we begin to see where we are on the spiritual map. pa r t o n e: t h e b e g i n n i n g 35 c h a p t e r 1. 7 f r o m a b ov e t o b e l ow the study of the kabbalah focuses on studying the structure of the worlds as they tworlds evolve from above down to our world. one would think that since we are in the corporeal world, we would be taught how to climb along the spiritual path from below upward, not the other way around. but the truth is that it is the exact path that the kabbalists write about. a kabbalist is a person who lives in our world but has attained spirituality from below upward. none of the writings of kabbalists speak of a person who hasn t attained spirituality. our purpose is to buil

th those of a certain spiritual degree, we immediately bond with that degree on a feeling level. t h e pa t h o f k a b b a l a h 42 we are born in the lowest spiritual degree, one of absolute egoistic desires, called this world. but our goal is to climb all the spiritual degrees of the worlds and bond with the attributes of the creator, the highest spiritual degree, while living in our physical, corporeal bodies. thus, after having equalized in form with the creator, we will contain all the worlds and desires within us. indeed, the purpose of creation is to be like the creator. much as in the upper world, we, too, feel what happens outside us by the principle of equivalence of attributes. in order to feel something external, an organ must have identical attributes to the phenomenon it fee

lowest, most egoistic level of existence. it was given to us so we could try to rise from that lowly place to a state where our souls had been prior to their descent to our world. if we can attain the same state we were in before we entered our bodies, it is considered the highest and most perfect state. anyone who accomplishes this can be regarded as one who has fulfilled his or her role in the corporeal life. one comes to that state after quite a few lifetimes, during which some corrections had been made, with constant advances on an unconscious level. only during the last one or two lives can spiritual progress be conscious. we cannot tell what our role is in this world, what we should do, and within how much time. there is no fortune teller who can reveal this. kabbalists, however, ca

tor. the worse the situation becomes, the faster we begin to understand and correct it. q: how can it be that the creator created man in his image, but at the same time did not give him his primary characteristic benevolence? a: the contradiction between the desire of the creator to give and that of the creature to receive in order to receive, which is man s primary motivation for progress in our corporeal life, is one of the most difficult issues to resolve. in order to understand the creator-creature relationship, we must understand, at least basically, the processes of creating a t h e pa t h o f k a b b a l a h 66 new life. these processes are elaborately described in the books of great kabbalists. if we want to delve deep into the heart of it, we can study them on our own, bit by bit

der to understand at least something of the nature around and inside us, we must explain in detail the purpose of creation, meaning its ultimate state. that is because the intermediary states can mislead. the creator gave man the freedom of choice and the freedom of will to take this path to the final state, realize the purpose of creation, and equalize with him. q: what is the difference between corporeal and spiritual suffering? a: pain and pleasure in spirituality are a consequence of a zivug de hakaa (spiritual coupling) between the light and the desire, using a screen. however, in our world, they are felt as the fulfillment or the absence of fulfillment of our egoistic desires. the sensation of the fulfillment or the absence of fulfillment is interpreted by us as pleasure or pain, or

o: phases of spiritual evolution c h a p t e r 2 .1 t h e p u r p o s e o f c r e at i o n there are five worlds between the creator and our world: adam kadmon, atzilut, beria, yetzira and assiya. beneath the world of assiya there is the barrier and under the barrier there is our world. our goal in this world is to attain the degree of the world of ein sof while our souls are still clothed in our corporeal bodies, thus attaining complete unification with the creator. the properties of egoism change in every degree, according to the properties of the creator, until finally egoism is completely replaced with altruism, and the attributes of our soul become identical to those of the creator. there are two properties of egoism in our world: receiving in order to receive, and giving (bestowing)

y are not clothed in the costumes of our world. a kabbalist stops studying our world once in the spiritual world, and regards it as nothing more than a natural consequence, a branch of a spiritual root. of more interest are studies of the reason, the root, and the beginning of every desire, not its consequences in the lowest and corrupted degree. a person who rises to the spiritual world replaces corporeal desires with desires directed at the creator. just as the newly spiritual person wanted to enjoy every kind of pleasure in this world, now that person t h e pa t h o f k a b b a l a h 72 wants to enjoy the creator in the same egoistic manner. that state is regarded as suffering to sleep. but through the illumination of the ever-surrounding light, there is a gradual increase in one s desi

abbi shimon bar-yochay, the ari, or rabbi yehuda ashlag, that have already corrected themselves and no longer need to descend to this world. they do it only to correct the world; they absorb agony from the entire world and thus suffer for it. that process is called the hitkalelut (mixture/mingling) of the souls. each soul becomes involved with other souls to help them correct. we should relate to corporeal pain as a call to spirituality and contact with the creator. when a person is attentive to that call, all torments are corrected and diminish. one who enters spirituality sees everything that the creator allows. but a kabbalist only wants to see that which will enhance spiritual progress; the rest is unimportant. every new situation is taken as a springboard for an even greater ascent; f

ined during one s first life in our world. but kabbalah can develop and increase it dozens of times over and reduce the number of times one will have to reincarnate. it accelerates the process of one s ripening for the purpose of attaining the spiritual realm. human torments are an external expression of something that is missing. the torments do not vanish, but the kabbalah replaces the animate- corporeal pains for spiritual pains that come from the absence of spiritual sensation. the qualitative change in suffering leads to a reconstruction of the internal vessel, the renewal of the soul. the sensation of the light comes hand in hand with the growing desire to be like the light, and processes that would have taken generations to complete are completed in only a few years. c h a p t e r 2

the secrets of the spiritual world leads us to build an inner attitude towards it, which is also expressed in how we relate to our everyday lives. at the end of the process, our lives in this world should be subordinate to spiritual rules. this is the desire of the creator. the more we are able to leave our egos, the better are our chances of feeling spirituality and liberating ourselves from our corporeal bodies. the body is the root of our every problem. for example, the world of atzilut serves as a model for building our society in this world. by doing that, we immediately fall under the influence of spiritual forces that guard, protect, and lead us. the bounty that each of us receives corresponds to our ability to sense these forces in corrected vessels. the spiritual world and the cor

from the side. that is, in fact, our entire work to become owners of our situations and to control our emotions. we may sometimes lose our tempers, but we must examine why things happen and what should be done from now on. that teaches us to separate the mind from the heart, and emotions from reason. introduction to the book of zohar (item 11: and the worlds concatenated onto the reality of this corporeal world, meaning to a place where there is a body, a soul, a time of corruption and a time of correction. the body is called the will to receive for myself. it expands from the root of the thought of creation through the entire system of the impure worlds, and becomes increasingly coarser. this period of time, when it is under the control of the will to receive for myself, is called the ti

ed spiritual degree helps us ascend to the next, until we finally reach the last degree, the attainment of eternity, perfection, and wholeness, the ability to view life and death from a new perspective. pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 101 c h a p t e r 2. 8 t h e r i g h t wa y t o a dva n c e the society we live in is flooded with the perpetual pursuit of beastly (corporeal) pleasures such as money, glory, and sex. it is impossible to sin in such a state, and it is just as impossible to keep mitzvot. this is simply not spirituality. however, there is hope in that situation, provided we are willing to restrict the use of these desires, or to better phrase it, direct our desires for spirituality. when that happens, we are admitted into the first degree in the

sation of the creator will come to our every newborn spiritual sense. however, for the time being we keep turning our backs on the source. we will be able to face it and approach him only if we make a conscious effort. that is why the creator sends us books and group mates, so we can make spiritual progress. pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 111 the student is in the corporeal world and the teacher is in the spiritual world. because of ego, the student cannot understand or appreciate the teacher. however, if students can erase their own minds, their reasoning, and their opinions, and operate with the mind of their teacher, who is already in the spiritual world, they can thus connect themselves with spirituality, even if on an unconscious level. we do not see o

e him, much less understand his actions and motives. it was also difficult for the rabbi to relate to his students, as he had to reduce himself to their level and conceal his attainment in order to give his students the freedom of choice. any understanding is given according to one s own spiritual progress. that keeps one safe from breaking. it is very difficult to understand a person who lives a corporeal and spiritual life at the same time; it is always bewildering to determine why some things are important and others are ignored by such a person. sometimes it is completely incomprehensible before you reach a minimal spiritual degree. pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 115 rabash was very interested in natural sciences such as physics and chemistry. he immedi

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

ring consolation and guidance. apparitions, which are not seen by everyone, usually involve noises, unusual smells, extreme cold, and the displacement of objects. also visual images, tactile sensations, voices, and the apparent psychokinetic movement of objects may be included. apparitions move through solid matter, appear and disappear abruptly, can cast shadows and be reflected in mirrors, seem corporeal or luminous and transparent, and can be lifelike or have limited movements. it has been shown that there are few differences between the characteristics of apparitions of the living and of the dead. apparition experiences can be of various types. they can be crisis apparitions, which typically appear to individuals who are emotionally very close to the agent, or apparitions of the dead,w

al views were probably protestant. milton s angels and demons are not merely epic machinery, but rather characters and agents in the justification of god s ways to men, and in the exploration of the causes and effects of the fall. milton follows an ancient tradition common to the great alexandrian school of christian philosophy, according to which the universe is full of incarnate spirits who are corporeal although not densely corporeal. they are seen only by clairvoyant eyes. in accordance with that ancient tradition, milton s angels and demons really do eat and excrete, although not in our crass way. they are not disembodied spirits, although their embodiment is so much finer than ours that they might seem to us to be so. see also dante alighieri; demons for further reading: hastings, ja

LIBER 777

being strength yellow, greenish 20 i. of will hermit green, yellowish 21 i. of conciliation wheel of fortune violet 22 faithful i. justice emerald green 23 stable i. the hanged man [cups] queens. deep blue 24 imaginative i. death green blue 25 i. of probation or tentative one temperence blue 26 renovating i. the devil indigo 27 exciting i. the house of god scarlet 28 natural i. the star violet 29 corporeal i. the moon crimson (ultra violet) 30 collecting i. the sun orange 31 perpetual i. the angel or last judgement [wands] kings or knights. glowing orange scarlet 32 administrative i. the universe indigo 32 bis. empresses [coins] citrine, russet, olive, and black (quartered) 31 bis. all 22 trumps white, merging grey table of correspondences 6 xvi* the queen scale of colour (h. xvii* the emp

LIBER DCCCLX JOHN ST

food, eaten in a yog. and ceremonial manner, is doing me good. i shall end, god willing, with coffee, cognac, and cigar. it is a fatal error to knock the body to pieces and leave the consciousness intact, as has been the case with me all day. it is true that some people find that if they hurt the body, they make the mind unstable. true; they predispose it to hallucination. one should use strictly corporeal methods to tame the body; strictly mental methods to control the mind. this latter restriction is not so vitally important. any weapon is legitimate against a public enemy like the mind. no truce nor quarter! on the contrary, to use the spiritual forces to secure health, as certain persons attempt to do to-day, is the vilest black magic. this is one of the numerous reasons for supposing

MAGIC AND SPELLS

nt, loses any dexterity bonus to ac grants a +2 bonus on attackers' attack rolls (they are effectively invisible, moves at half speed, and suffers a -4 penalty on most strength- and dexterity-based skill checks. arcane material component: apinch of sulfur or phosphorus. flensing evocation level: sor/wiz 8 components: v, s, m casting time: 1 action range: close (25 ft+ 5 ft./2 levels) targets: one corporeal creature duration: up to 4 rounds (see text) saving throw: fortitude partial spell resistance: yes you literally strip the flesh from a corporeal creature's body. each round, the target suffers pain and psychological trauma that literally undermines the spirit. the assauli deals 2d6 points of damage and 1d6 points of temporary charisma and constitution damage. a fortitude save negates th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

dies. p. 14 inclosed in any body, is the efficient cause of all things; out of the infinite matter consisting of similar parts, everything being made according to its species by the divine mind, who when all things were at first confusedly mingled together, came and reduced them to order" archelaus declared the principle of all things to be twofold: mind (which was incorporeal) and air (which was corporeal, the rarefaction and condensation of the latter resulting in fire and water respectively. the stars were conceived by archelaus to be burning iron places. heraclitus (who lived 536-470 b.c. and is sometimes included in the ionic school) in his doctrine of change and eternal flux asserted fire to be the first element and also the state into which the world would ultimately be reabsorbed

ects it was caused to reawaken and to recover its original knowledge. on these premises was based his attempt to stimulate the soul-power through irony and inductive reasoning. it has been said of socrates that the sole subject of his philosophy was man. he himself declared philosophy to be the way of true happiness and its purpose twofold (1) to contemplate god, and (2) to abstract the soul from corporeal sense. the principles of all things he conceived to be three in number: god, matter, and ideas. of god he said "what he is i know not; what he is not i know" matter he defined as the subject of generation and corruption; idea, as an incorruptible substance--the intellect of god. wisdom he considered the sum of the virtues. among the prominent members of the socratic sect were xenophon, s

considered the soul to be twofold- rational and irrational--and in some particulars elevated the sense perceptions above the mind. aristotle defined wisdom as the science of first causes. the four major divisions of his philosophy are dialectics, physics, ethics, and metaphysics. god is defined as the first mover, the best of beings, an immovable substance, separate from sensible things, void of corporeal quantity, without parts and indivisible. platonism is based upon a priori reasoning; aristotelianism upon a posteriori reasoning. aristotle taught his pupil, alexander the great, to feel that if he had not done a good deed he had not reigned that day. among his followers were theophrastus, strato, lyco, aristo, critolaus, and diodorus. of skepticism as propounded by pyrrho of elis (365-2

on with it. though some of the stoics held that wisdom prolonged the existence of the soul, actual immortality is not included in their tenets. the soul was said to be composed of eight parts: the five senses, the generative power, the vocal power, and an eighth, or hegemonic, part. nature was defined as god mixed throughout the substance of the world. all things were looked upon as bodies either corporeal or incorporeal. meekness marked the attitude of the stoic philosopher. while diogenes was delivering a discourse against anger, one of his listeners spat contemptuously in his face. receiving the insult with humility, the great stoic was moved to retort "i am not angry, but am in doubt whether i ought to be so or not" epicurus of samos (341-270 b.c) was the founder of the epicurean sect

tter were accepted by the former and woven into the fabric of patristic philosophy. briefly described, neo-platonism is a philosophic code which conceives every physical or concrete body of doctrine to be merely the shell of a spiritual verity which may be discovered through meditation and certain exercises of a mystic nature. in comparison to the esoteric spiritual truths which they contain, the corporeal bodies of religion and philosophy were considered relatively of little value. likewise, no emphasis was placed upon the material sciences. the term patristic is employed to designate the philosophy of the fathers of the early christian church. patristic philosophy is divided into two general epochs: ante-nicene and post-nicene. the ante-nicene period in the main was devoted to attacks up

ragraph continues] click to enlarge chart showing the relationship between the human body and the exterior universe. from kircher's oedipus gyptiacus. the ornamental border contains groups of names of animal, mineral, and vegetable substances, their relationship to corresponding parts of the human body is shown by the dotted lines. the words in capital letters on the dotted lines indicate to what corporeal member, organ, or disease, the herb or other substance is related. the favorable positions in relation to the time of year are shown by the signs of the zodiac, each house of which is divided by crosses into its three decans. this influence is further emphasized by the series of planetary signs placed on either side of the figure. click to enlarge the equinoxes and solstices. the plane o

ause of causes. goodness is selfdiffused and hence exists in all things, for nothing can produce that which it does not have in itself. the table demonstrates that all is in god and god is in all; that all is in all and each is in each. in the intellectual world are invisible spiritual counterparts of the creatures which inhabit the elemental world. therefore, the lowest exhibits the highest, the corporeal declares the intellectual, and the invisible i. made manifest by its works. for this reason the egyptians made images of substances existing in the inferior sensible world to serve as visible exemplars of superior and invisible powers. to the corruptible images they assigned the virtues of the incorruptible divinities, thus demonstrating arcanely that this world is but the shadow of god

images of substances existing in the inferior sensible world to serve as visible exemplars of superior and invisible powers. to the corruptible images they assigned the virtues of the incorruptible divinities, thus demonstrating arcanely that this world is but the shadow of god, the outward picture of the paradise within. all that is in the invisible archetypal sphere is revealed in the sensible corporeal world by the light of nature. the archetypal and creative mind--first through its paternal foundation and afterwards through secondary gods called intelligences--poured our the whole infinity of its powers by continuous exchange from highest to lowest. in their phallic symbolism the egyptians used the sperm to represent the spiritual spheres, because each contains all that comes forth fr

the sensible world were formed. thus all are in all, after their respective kinds. all visible bodies or elements are in the invisible stars or spiritual elements, and the stars are likewise in those bodies; the stars are in the angels and the angels in the stars; the angels are in god and god is in all. therefore, all are divinely in the divine, angelically in the angels, and corporeally in the corporeal world, and vice versa. just as the seed is the tree folded up, so the world is god unfolded. proclus says "every property of divinity permeates all creation and gives itself to all inferior creatures "one of the manifestations of the supreme mind is the power of reproduction according to species which it confers upon every creature of which it is the divine part. thus souls, heavens, ele

er are full of energy, strength and joy, as living in a life sublime and being the issue of one fount and of one quality, compounded of all like sweet savors, delicate perfumes, harmonious color and sound, and other perfections. nor do they move violently about nor intermix nor corrupt each other, but each perfectly preserves its own essential character; and they are simple and do not multiply as corporeal beings do" in the midst of the table is a great covered throne with a seated female figure representing isis, but here called the pantomorphic iynx. g. r. s. mead defines the iynx as "a transmitting intelligence" others have declared it to be a symbol of universal being. over the head of the goddess the throne is surmounted by a triple crown, and beneath her feet is the house of material

he sidereal worlds, g i k and g d e, namely, osiris and isis, sun and moon, indicated by two bulls. they are followed by two triads--the hecatine, lm n, and the serap an, z h q, corresponding to the sublunary and subterranean worlds. these complete the seven worlds of primary genii ruling the natural universe. psellus quotes zoroaster 'the egyptians and the chaldeans, taught that there were seven corporeal worlds (i. e, worlds ruled by the intellectual powers);the first is of pure fire; the second, third, and fourth, ethereal; the fifth, sixth, and seventh, material; the seventh being the one called terrestrial and hater of light, and is located under the moon, comprising click to enlarge westcott's key to the bembine table. from westcott's the isiac tablet. zoroaster declared that the num

d texts esoteric index previous next p. 97 stones, metals and gems each of the four primary elements as taught by the early philosophers has its analogue in the quaternary terrestrial constitution of man. the rocks and earth correspond to the bones and flesh; the water to the various fluids; the air to the gases; and the fire to the bodily heat. since the bones are the framework that sustains the corporeal structure, they may be regarded as a fitting emblem of the spirit- that divine foundation which supports the composite fabric of mind, soul, and body. to the initiate, the skeleton of death holding in bony fingers the reaper's scythe denotes saturn (kronos, the father of the gods, carrying the sickle with which he mutilated ouranos, his own sire. in the language of the mysteries, the spi

extant, mankind is indebted to philippus aureolus paracelsus (theophrastus bombastus von hohenheim, prince of alchemists and hermetic philosophers and true possessor of the royal secret (the philosopher's stone and the elixir of life. paracelsus believed that each of the four primary elements known to the ancients (earth, fire, air, and water) consisted of a subtle, vaporous principle and a gross corporeal substance. air is, therefore, twofold in nature-tangible atmosphere and an intangible, volatile substratum which may be termed spiritual air. fire is visible and invisible, discernible and indiscernible--a spiritual, ethereal flame manifesting through a material, substantial flame. carrying the analogy further, water consists of a dense fluid and a potential essence of a fluidic nature

ago the greatest minds of the world believed in the existence of fairies, and it is still an open question as to whether plato, socrates, and iamblichus were wrong when they avowed their reality. paracelsus, when describing the substances which constitute the bodies of the elementals, divided flesh into two kinds, the first being that which we have all inherited through adam. this is the visible, corporeal flesh. the second was that flesh which had not descended from adam and, being more attenuated, was not subject to the limitations of the former. the bodies of the elementals were composed of this transubstantial flesh. paracelsus stated that there is as much difference between the bodies of men and the bodies of the nature spirits as there is between matter and spirit "yet" he adds "the

-two letters are the foundation of all things. of these twenty-two letters three are called "mothers" sewn "double" and twelve "simple" 3. the ten numbers (sephiroth) out of nothing are analogous to the ten fingers and the ten toes: five over against five. in the center between them is the covenant with the only one god. in the spiritual world it is the covenant of the voice (the word, and in the corporeal world the circumcision of the flesh (the rite of abraham. 4. ten are the numbers (of the sephiroth) out of nothing, ten--not nine; ten--not eleven. comprehend this great, wisdom, understand this knowledge and be wise. inquire into the mystery and ponder it. examine all things by means of the ten sephiroth. restore the word to its creator and lead the creator back to his throne again. he

e lower region, called "the gathering of the waters and the production of the virgin earth" or "ares" the alchemists called this "quicksand" the true mystic foundation of the solid earth. f to g marks the circle of the subterranean air, which is more dense and coarse than that in the outer space, c to d. in this denser atmosphere the stellar influences and celestial impulses are crystallized into corporeal spirits, thus forming the multitude of forms which exist without knowledge of their own fiery source. g is the region of the central fire of the element earth, a coarse fire in contradistinction to the divine fiery schamayim. the sphere of the starry heavens likewise has its opposite in the sphere of the subterranean air; and the sphere of the upper air (or subtle vaporous water) has its

world, which as soon as you see, have your other drying furnace in readiness" continuing "philosophers say there is no true solution of the body without a proceeding coagulation of the spirit, for they are interchangeably mixed in a due proportion, whereby the bodily essence becomes of a spiritual penetrating nature. on the other hand, the incomprehensible spiritual essential virtue is also made corporeal by the fire, because there is made between them so near a relation or friendship, like as the heavens operate to the very depth of earth, and producing from thence all the treasures and riches of the whole world "admirandum natur operationem in archidoxes cognitam "with this powder--you may as follows project on metals. take five parts of fine gold or silver according as you work, and me

gray liquid, the entire figure being called "our quicksilver" under the vessel is a verse containing the significant words "he will have white garments for black and then red" the second bottle (from the neck of which rise four golden flowers) also contains the bluish-gray substance termed quicksilver. below the bottle is the admonition to "make spirit of the body and grace of the gross, that the corporeal may become incorporeal" the third bottle is entirely black save for a golden tree trunk having six lopped-off branches and terminating in five branches which end in knobs and protrude from the neck of the bottle. the state of the substance is termed "blackness showing through the head of the raven" under the bottle occurs the statement that "the tincture of the philosophers is hidden in

MEANING OF MASONRY

lorified spiritual body) for ever" the third degree is completed in, and can only be more fully expounded by reference to, the holy royal arch ceremony. a separate further paper will, therefore, be devoted to that ceremony. the masonic apron from what has been said in these pages the full significance of the apron will now be perceived and may be summarized thus- 1. the apron is the symbol of the corporeal vesture and condition of the soul (not so much of the temporal physical body, as of its permanent invisible corporeity which will survive the death of the mortal part. 2. the soul fabricates its own body or" apron" by its own desires and thoughts (see genesis iii, 7" they made themselves aprons) and as these are pure or impure so will that body be correspondingly transparent and white, o

understanding has become very considerably widened and deepened, whilst his fidelity to the high inward light which has conducte d him safely so far, has induced in him a humility and docility fitting him for what still awaits him--the attainment of that wisdom which is concealed from this world's wise and prudent, but is revealed unto babes. it is a rite of initiation dealing less with his gross corporeal nature and his ordinary temporal mentality (which have been the subject of purification in the earlier degrees) than with the higher reaches and possibilities of his understanding and consciousness. as it is, what can be said here can at best be but a partial and incomplete exposition of a theme calling rather for disciplined imagination and reverent reflection than for reasoned argument

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

roductive but auto-destructive.he who fights too long against dragons, becomes a dragon himself (fredrick nietzsche)most people reluctantly accept that evil is operative in the world for the simple reasonthat no one can live and not know this. some cling to the belief of a disincarnateadversary somewhere up in the clouds or down in hell. some get to the point of identi-fying the adversary as more corporeal. when one becomes aware of the level of cor-ruption around them and successfully deduces its source, phrases like our hiddenmasters are evil become vogue. actually, this tells us next to nothing for we have lit-tle concept of what evil really is, or how it operates, in the context we are addressing.evil is, to us, the bad things which happen to good people. if such is caused by malignper

MOODY RAYMOND A LIFE AFTER LIFE

ater works abound with vivid descriptions of what life after death is like. again, the correlation between what he writes of some of his spiritual experiences and what those who have, come hack from close calls with death report is amazing. for instance, swedenborg describes how, when the bodily functions of respiration and circulation.:ease, still man does not die, but is only separated from the corporeal part which was of use to him in the world. man, when he dies, only passes from one world into another (2) he claims that he himself has been through the early events of .death, and has had experiences out of his body. i was brought into a state of insensibility as to the bodily senses, thus almost into the state of the dying; yet the interior life with thought remaining entire, so that i

MORALS AND DOGMA

rame-work. these were universally regarded as sacred, being the expression of order and intelligence, the utterances of divinity himself. the holy of holies of the temple formed a cube; in which, drawn on a plane surface, there are 4+3+2=9 _lines_ visible, and three sides or faces. it corresponded with the number _four, by which the ancients presented _nature, it being the number of substances or corporeal forms, and of the elements, the cardinal points and seasons, and the _secondary_ colors. the number _three_ everywhere represented the supreme being. hence the name of the deity, engraven upon the _triangular_ plate, and that sunken into the _cube_ of agate, taught the ancient mason, and teaches us, that the true knowledge of god, of his nature and his attributes, is written by him upon

as well as an original creator; as a god at hand, and not merely one afar off in the distance of infinite space, and in the remoteness of past or future eternity. he conceives of him as taking a watchful and presiding interest in the affairs of the world, and as influencing the hearts and actions of men. to him, god is the great source of the world of life and matter; and man, with his wonderful corporeal and mental frame, his direct work. he believes that god has made men with different intellectual capacities; and enabled some, by superior intellectual power, to see and originate truths which are hidden from the mass of men. he believes that when it is his will that mankind should make some great step forward, or achieve some pregnant discovery, he calls into being some intellect of mor

?a [anage, the divine principle and the natural. the syrian gnosis assured the existence of an active, turbulent kingdom of evil, or of darkness, which, by its encroachments on the kingdom of light, brought about a commixture of the light with the darkness, of the god-like with the ungodlike. even among the platonists, some thought that along with an organized, inert matter, the substratum of the corporeal world, there existed from the beginning a blind, lawless motive power, an ungodlike soul, as its original motive and active principle. as the inorganic matter was organized into a corporeal world, by the plastic power of the deity, so, by the same power, law and reason were communicated to that turbulent, irrational soul. thus the chaos of the [greek] was transformed into an organized wo

rsal tendency to unity; and from their influence, their laws, and arrangements, proceeds all that checks, disturbs, or limits the original communion, which is the basis of nature, as the outward manifestation of that highest unity. these spirits, moreover, seek to retain under their dominion the souls which, emanating from the highest unity, and still partaking of its nature, have lapsed into the corporeal world, and have there been imprisoned in bodies, in order, under their dominion, to be kept within the cycle of migration. from these finite spirits, the popular religions of different nations derive their origin. but the souls which, from a reminiscence of their former condition, soar upward to the contemplation of that higher unity, reach to such perfect freedom and repose, as nothing

s 2 engenders 1 _qu_ what is the most majestic number _ans_ 3, because it denotes the triple divine essence _qu_ what is the most mysterious number _ans_ 4, because it contains all the mysteries of nature _qu_ what is the most occult number _ans_ 5, because it is inclosed in the centre of the series _qu_ what is the most salutary number _ans_ 6, because it contains the source of our spiritual and corporeal happiness _qu_ what is the most fortunate number _ans_ 7, because it leads us to the decade, the perfect number _qu_ which is the number most to be desired _ans_ 8, because he who possesses it, is of the number of the elus and sages _qu_ which is the most sublime number _ans_ 9, because by it religion and nature are exalted _qu_ which is the most perfect number _ans_ 10, because it inclu

ds consist of three letters each--anu, san, yav, bar, and bel. the quaternary is the most perfect number, and the root of other numbers, and of all things. the tetrad expresses the first mathematical power. four represents also the generative power, from which all combinations are derived. the initiates considered it the emblem of movement and the infinite, representing everything that is neither corporeal nor sensible. pythagoras communicated it to his disciples as a symbol of the eternal and creative principle, under the name of quaternary, the ineffable name of god, which signifies source of everything that has received existence: and which, in hebrew, is composed of four letters. in the quaternary we find the first solid figure, the universal symbol of immortality, the pyramid. the gno

d the six winter months. no number has ever been so universally in repute as the septenary. its celebrity is due, no doubt, to the planets being _seven_ in number. it belongs also to sacred things. the pythagoreans regarded it as formed of the numbers 3 and 4; the first whereof was, in their eyes, the image of the three material elements, and the second the principle of everything that is neither corporeal nor sensible. it presented them, from that point of view, the emblem of everything that is perfect. considered as composed of 6 and unity, it serves to designate the invisible centre or soul of everything; because no body exists, of which six lines do not constitute the form, nor without a seventh interior point, as the centre and reality of the body, whereof the external dimensions give

e result and work of intelligence, acting upon a plan "if there _be_ such an intelligence, what and where is it? is the material universe _itself_ an intelligent being? is it like man, a body and a soul? does nature act upon itself, or is there a cause beyond it that acts upon it "if there is a _personal_ god _separate from_ the material universe, that created all things, himself uncreated, is he corporeal or incorporeal, material or spiritual, the soul of the universe or wholly apart from it? and if he be spirit, what then is spirit "was that supreme deity active or quiescent before the creation; and if quiescent during a previous eternity, what necessity of his nature moved him at last to create a world; or was it a mere whim that had no motive "was matter co-existent with him, or absolu

the divine free-will an effect whose cause is unacknowledged or does not exist, is what is termed tempting god. it is to precipitate one's self into the void. god acts by his works: in heaven, by angels; on earth, by men. in the heaven of human conceptions, it is humanity that creates god; and men think that god has made them in his image, because they make him in theirs. the domain of man is all corporeal nature, visible on earth; and if he does not rule the planets or the stars, he can at least calculate their movement, measure their distances, and identify his will with their influence: he can modify the atmosphere, act to a certain point on the seasons, cure and afflict with sickness other men, preserve life and cause death. the absolute in reason and will is the greatest power which i

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

l days] conduct its affairs. for it will exist only for that many gdays. h he replied, gfor six edays, f h meaning, gin order for [the world] to endure for six edays. f h she asked, what is the duration of creation, and he answered, six millennia. this is also why he told her that gthe holy one, blessed be he, sits c. h he did not mean to imply that g-d literally sits, g-d forbid, for [g-d is not corporeal and] the concepts of standing and sitting do not apply to him. rather, the intention was to answer her statement that g-d gsits, h i.e, is idle [being free] from [running] all the details [of life, these being handled by metatron, as we said. 18 recall that it is customary not to pronounce the names of angels that are not also names of people. the arizal on parashat vayeitzei 153 this is

and do not fly. domesticated animals (beheimah) derive from the first spelling-out of the 52-name, and wild animals (chayah) derive from the second spelling-out of the 52-name, as explained above. the fact that these animals are derived from the lower, least spiritual of the five states of gevurah is reflected in the fact than in their physical incarnation they are also the lowest, heaviest, most corporeal of creatures. 4but the domesticated animals are heaver and slower than wild animals, for the wild animals derive only from the spelling-out of the spelling-out [of the 52- name, as mentioned. now, there are pure and impure [i.e, kosher and non-kosher] species of both domesticated and wild animals. their purification is effected by their sweetening [that occurs] on the ascent, as mentione

r on the contrary, when he enters purgatory it is cooled off for his sake, so that it doesn ft affect him. rather, the reason he must enter purgatory is in order to gather souls held captive by the forces of evil present there and elevate them together with him. they enter [the higher realms] as gfeminine waters h and are rectified by the gmasculine waters, h and then they can enter this world in corporeal bodies, like the rest of the jewish souls. gfeminine h and gmasculine waters h are the kabbalistic terms for initiative taken by created beings and the divine response to it, respectively. thus, the righteous, both in life and in death, extricate souls that have gone into exile amongst the nations. this is the mystical meaning of the verse, gthere is a time in which man rules man to his

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

uares fitly represents the zodiac which embraces the waters of nu as the ancient egyptians called the heavens, the waters which be above the firmament. it also alludes to the eternal river of eden, divided into four heads which find their correlations in the four triplicities of the zodiac. places cross aside. the 29th path of the sepher yetsirah which answereth unto the letter qoph is called the corporeal intelligence- and it is so called because it forms the very body which is so formed beneath the whole order of the worlds and the increment of them. it is therefore the reflection of the watery sign of pisces and the path connecting the material universe as depicted in malkuth with the pillar of mercy and the side of chesed, through the sephirah netzach, and through it do the waters of c

think it is here advisable to transcribe the following from cornelius agrippa "of the four e k t s and their natural qualities "it is necessary that we should know and understand the nature and quality of the four elements, in order to our being perfect in the principles and groundwork of our studies in the talismanic or magical art "therefore, there are four elements, the original grounds of all corporeal things, viz: earth, air, fire, and water, of which elements all inferior bodies are compounded, not by way of being heaped up together, but by transmutation and union; and when they are destroyed, they are resolved into elements "but there are none of the sensible elements that are pure. but they are more or less mixed, and apt to be changed the one into the other, even as earth being mo

r, without dividing the substance, he shall easily attain to the knowledge and perfect operation of all natural things, and celestial secrets likewise; and this is the perfection of the qabalah, which teaches all these before mentioned; and by a perfect knowledge thereof, we perform many rare and wonderful experiments. in the original and exemplary world all things are all in all. so also in this corporeal world. and the elements are not only in these inferior things; but are in the heavens, in stars, in devils, in angels, and likewise in god himself, the maker and original example of all things "now it must be understood that in these inferior bodies the <246> elements are gross and corruptible, but in the heavens they are, with their natures and virtues, after a celestial and more excell

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

t if either of theseactive elements was to become predominant in any great degree, the greater world would bedestroyed, and with it the microcosm, or little world.man is therefore composed of three distinct essences, and if we attentively consider his structure andfaculties, we shall clearly perceive, that his existence upon earth is only intended by the deity as a.state of probation; and as this corporeal life shall terminate either in acts of piety or profaneness, soshall follow the reward or retribution of an impartial and just judge in a future of everlastingduration. when our bodies partake of the purified dust of the grave, may we be prepared to passfrom this ethereal to the empyrean world.proceed to the east. the password of this northern gate is 'terrigena (of the earth).by the ini

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

iends. but here, in the first place, let us establish certain principles. there is no invisible world; there are, however, many degrees of perfection in organs. the body is the coarse and, as it were, the perishable cortex of the soul. the soul can perceive of itself, and independently of the mediation of physical organs, by means of its sensibility and its diaphane the things, both spiritual and corporeal, which are existent in the universe. spiritual and corporeal are simply terms which express the degrees of tenuity or density in substance. what is called the imagination within us is only the soul's inherent faculty of assimilating the images and reflections contained in the living light, being the great magnetic agent. such images and reflections are revelations when science intervenes

result of an imaginary mirage. the astral light is the universal seducer, typified by the serpent of genesis' this subtle agent, ever active, ever vigorous, ever fruitful in alluring dreams and sensuous images; this force, which of itself is blind and subordinated to every will, whether for good or evil; this ever-renewing circulus of unbridled life, which produces vertigo in the imprudent; this corporeal spirit; this fiery body; this impalpable omnipresent ether; this monstrous seduction of nature how shall we define it comprehensively and how characterize its action? to some extent indifferent in itself, it lends itself to good as to evil; it transmits light and propagates darkness; it may be called equally lucifer and lucifuge; it is a serpent but it is also an aureole; it is a fire, b

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

a narrow aperture on the side where the sun will shine at the hour of evocation, place a triangular prism before this opening and a crystal globe filled with water facing the prism. if the experiment has been arranged for night, the magic lamp must be so situated that its single ray shall fall upon the altar smoke. the purpose of these preparations is to furnish the magic agents with elements of corporeal appearance, and to ease as much as possible the tension of imagination, which could not be exalted without danger into the absolute illusion of dream. for the rest, it will be understood easily that a beam of sunlight or the ray of a lamp coloured variously and falling upon curling and irregular smoke can in no way create a perfect image. the chafing-dish containing the sacred fire shoul

s. in heaven by angels and on earth by men. hence, in the circle of angelic action, the angels can perform all that is possible for god, and in the human circle of action men can dispose equally of divine omnipotence. in the heaven of human conceptions it is humanity which creates god, and men think that god has made them in his image because they have made him in theirs. the domain of man is all corporeal and visible nature on earth, and if he cannot rule suns and stars, he can at least calculate their motion, compute their distances and identify his will with their influence. he can modify the atmosphere, act up to a certain point upon the seasons, heal or harm his neighbours, preserve life and inflict death. by the conservation of life we understand resurrection in certain cases, as alr

RUBY TABLET OF SET

great and long pravity of nutriment. to this end, he first used the mathematical sciences, and those speculations which are intermediate betwixt corporeals and incorporeals (for they have a threefold dimension, like bodies, but they are impassible like incorporeals) as degrees of preparation to the contemplation of the things that are; diverting, by an artificial reason, the eyes of the mind from corporeal things (which never are permanent in the same manner and estate) never so little to a desire of aliment; by means whereof, introducing the contemplation of things that are, he rendered men truly happy. this use he made of the mathematical sciences. these sciences were first termed mathemata* by pythagoras upon consideration that all mathesis (discipline) is reminiscence, which comes not

doctrines. his explanations of these three are useful in placing the personal quest for a workable synthesis in a clearer light. the immortal-soul doctrine holds that for the duration of the life of the body, there is somehow attached [or incorporated into or imprisoned therein, if those terms sound better] a soul which is seen in itself as having substance even while lacking the quality of being corporeal. plato injects the belief into the phaedo when relating the events prior to socrates' death. the soul, reasoned socrates, cannot be in harmony with the body, or else when the physical decayed the soul would also face its end. his belief in the substance of the soul and its difference with the kind of matter that makes up the body is an attractive part of the immortal-soul doctrine. the s

mutual understanding, except through the symbolic. it is the magickal language. am-ut is a "dweller" by name. he exists within a particular ideal, and does not manifest the reactive principles associated with the same. the ideal i speak of is the realm in which am-ut exists. the embalming room. the embalming principle is one in which the dead corpse is prepared for the new life which awaits after corporeal death. since i am involved with a religion of the living, my associations with this embalming principle are philosophic and not quite as objective as what i just related. i see death as the stasis of the living being. more so, i see death as the attempt of the living to consciously become a part of the mechanical order of the universe (god. by this perspective i saw all theist religions

what you experience to this body here in my house. your mind, however, is another thing entirely. should your body in this realm receive either pleasure or discomfort, your body in the realm of man would have no knowledge of it, though your mind would remember the experience if you so chose. your mind, here by your will, is truly conscious only of this realm of existence. should someone see your corporeal body, you would appear to be in a deep sleep or trance, self-induced coma as you will. through all of this your mind is awake, and that part subject to the great order is under some measure of strain to allow your non-human self to manifest itself here. this explains the high measure of fatigue you experience upon your return to the realm of man. ptah: then this is the truth behind the i

hat the fourth degree cannot achieve the level of the sixth degree unless they are first chosen by you to be a fifth degree? i notice that the color of the sixth degree is definitely separate from the other five colors. set: just as an ipsissimus is separate from all others of the elect by virtue of his being; bounded by the great order of consistency only in the sense that he possesses a mortal, corporeal vehicle- his body- so must his color be within the circle yet apart from the radians of the pentagram. ptah: that's interesting, but it still leaves my question unanswered. set: so it shall remain, at least for the present. there is currently no need for you to have an answer. perhaps another time. ptah: i will shall await impatiently that discussion. set: of that i have no doubt. you ha

nt question. since i cannot speak for anyone but myself, my answer will necessarily be subjective. it is imperative that i continue to xeper once my self has separated from my body. to do this, i must be adept at controlling and directing that which comprises my essence. it would seem that continual practice at what is termed astral projection would allow me to become used to functioning in a non-corporeal state. to this end i am experimenting with the skinwalker style of self projection (willed flight. additionally, i am personally interested in gate-walking. i cannot imagine a more efficient means of travel and experiential learning. finally, there is much knowledge to be gained from other species. one method of achieving this is to take on the characteristics of said species. and then t

as such it is the only order of knighthood recognized and sanctioned by the prince of darkness. motto the motto of the o..t. is "walhalla (pronounced "valhalla. it signifies that, though the physical body through which a member of the order is manifest may wither or be destroyed, the individual consciousness has become that which cannot be destroyed or lose its coherence. it may return again to a corporeal shell, or it may manifest its existence in other ways, endlessly, in accordance with its will. the motto also identifies the consecrated chamber beneath the wewelsburg in which the order was itself returned to life. insignia the insignia of the o..t. shall be an inverse pentagram whose four upper points define the limits and angles of a phi-trapezoid. from the nethermost point of the pen

SABBATIC KABALA OF THE CROOKED PATH

powers as are emanated and drawn in by that particular cell. thus they define the nature and characteristics of the aat as a geminus. an aatic current may thus be called upon as the twin continua of zoa (life) and azoa (death- as goddess and god (p. 94-95. on the pages following a fivefold routine as a ritualistic formulae is revealed so it s clear that the aats function as the mounting points of corporeal form. the formulae can be summed up in the following: i+ will+ desire+ belief= result. some of you might find a strong reference in the work of the british sorcerer austin osman spare through this formulae and the importance of spare in the sabbatic current is vast. these five points can be summed up as the entering into the void, the application of the bindu of light, the emanation of t

SALMANRUSHDIE THESATANICVERSES

was when he had the idea that destroyed his faith, because he recalled that of course mahound himself had been a businessman, and a damned successful one at that, a person to whom organization and rules came naturally, so how excessively convenient it was that he should have come up with such a very businesslike archangel, who handed down the management decisions of this highly corporate, if non-corporeal, god. after that salman began to notice how useful and well timed the angel's revelations tended to be, so that when the faithful were disputing mahound's views on any subject, from the possibility of space travel to the permanence of hell, the angel would turn up with an answer, and he always supported mahound, stating beyond any shadow of a doubt that it was impossible that a man shoul

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

(of the heart, will liberate themselves from the shackles of mara. 38. he whose mind is not steady, who is ignorant of the true dhamma, whose tranquility is ruffled, the wisdom of such a man does not come to fullness. 39. fear has he none, whose mind is not defiled by passion, whose heart is devoid of hatred, who has surpassed (the dichotomy of) good and evil and who is vigilant. 40. knowing the corporeal body to be fragile as an earthen jar, and fortifying the mind like a citadel, let the wise man fight mara with the sword of wisdom. he should now protect what he has won, without attachment. 41. alas! ere long, this corporeal body will lie flat upon the earth, unheeded, devoid of consciousness, like a useless log of wood. 42. an ill-directed mind does greater harm to the self than a hate

tantly. incomprehensible: beyond understanding. subtle: complex, capable of understanding small differences. aspirant: someone who wants to achieve something. incorporeal: without a body. dhamma: the teachings of buddhism. ruffled: disturbed. defiled: damaged, polluted. devoid: missing, lacking in. dichotomy: division into two widely different things. vigilant: watchful, cautious, on one s guard. corporeal: physical. citadel: fortress, castle. attachment: a feeling of closeness, an emotional tie or bond. ere: before. unheeded: not given attention. kindred: relative, family member. detachment: lack of interest or involvement. foremost: most important. insight: ability to understand clearly. bewilders: puzzles, confuses. fetters: chains. 170 world religions: primary sources the dhammapada 27

SEPHER YETZIRAH WESTCOTT

the world. the twenty-seventh path is the active or exciting intelligence, and it is so called because through it every existent being receives its spirit and motion. the twenty-eighth path is called the natural intelligence; by it is completed and perfected the nature of all that exists beneath the sun (this path is omitted by rittangelius: i presume by inadvertence) the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. the thirtieth path is the collective intelligence, and astrologers deduce from it the judgment of the stars and celestial signs, and perfect their science, according to the rules of the motions of the stars. the thirty-first path is the perpetual intelligence; but why is i

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

y "i consider this illustrious gentleman my friend; and a whisper against his honour and repute will in future be equivalent to an affront to myself" cetoxa was a redoubted swordsman, and excelled in a peculiarly awkward manoeuvre, which he himself had added to the variations of the stoccata. the grave gentleman, however anxious for the spiritual weal of the count, had an equal regard for his own corporeal safety. he contented himself with a look of compassion, and, turning through the gateway, ascended the stairs to the gaming-tables "ha, ha" said cetoxa, laughing "our good loredano is envious of my diamond. gentlemen, you sup with me to-night. i assure you i never met a more delightful, sociable, entertaining person, than my dear friend the signor zanoni" chapter 1.v. quello ippogifo, gr

time. legends tell you that the fiend rent them into fragments. yes; the fiend of their own unholy desires and criminal designs! what they coveted, thou covetest; and if thou hadst the wings of a seraph thou couldst soar not from the slough of thy mortality. thy desire for knowledge, but petulant presumption; thy thirst for happiness, but the diseased longing for the unclean and muddied waters of corporeal pleasure; thy very love, which usually elevates even the mean, a passion that calculates treason amidst the first glow of lust. thou one of us; thou a brother of the august order; thou an aspirant to the stars that shine in the shemaia of the chaldean lore! the eagle can raise but the eaglet to the sun. i abandon thee to thy twilight "but, alas for thee, disobedient and profane! thou has

sed, luminous mass to suns and planets like our own" from mantell's eloquent and delightful work, entitled "the wonders of geology" volume i. page 22) there, in that enormous solitude of an infant world, which thousands and thousands of years can alone ripen into form, the spirit of viola beheld the shape of zanoni, or rather the likeness, the simulacrun, the lemur of his shape, not its human and corporeal substance, as if, like hers, the intelligence was parted from the clay, and as the sun, while it revolves and glows, had cast off into remotest space that nebular image of itself, so the thing of earth, in the action of its more luminous and enduring being, had thrown its likeness into that new-born stranger of the heavens. there stood the phantom, a phantom mejnour, by its side. in the

utterably tranquil smile not his familiar, adon-ai, the son of glory and the star, but the evil omen, the dark chimera, the implacable foe, with exultation and malice burning in its hell-lit eyes. the spectre, no longer cowering and retreating into shadow, rose before him, gigantic and erect; the face, whose veil no mortal hand had ever raised, was still concealed, but the form was more distinct, corporeal, and cast from it, as an atmosphere, horror and rage and awe. as an iceberg, the breath of that presence froze the air; as a cloud, it filled the chamber and blackened the stars from heaven "lo" said its voice "i am here once more. thou hast robbed me of a meaner prey. now exorcise thyself from my power! thy life has left thee, to live in the heart of a daughter of the charnel and the wo

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

rmerly was; he rises to a life of which the eternal word can say, i am the life. what has happened to lazarus is that the spirit has come to life within him, so that now he participates in eternal life. transposed into the terminology of the mysteries and initiation, the meaning immediately becomes clear. in plutarch s formulation of the goal of the mysteries, they aimed to liberate the soul from corporeal existence and to unite it with the gods. the feelings of an initiate have been characterized in the writings of f.w. j. schelling: the initiate receives a consecration, making him a link in the magic chain, himself a kabeiros, indissolubly the miracle of lazarus 117 bound in relationship, joining the ranks (as an ancient inscription puts it) of the upper gods. 116 as for the revolution i

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ance results in manifesting the purpose of the ritual, additionally overcoming resistance expands the perimeter of individual consciousness. the expansion of consciousness may become more important to the spiritual development of the indivdiual than the achievement of a ritual goal! resistance then, can be understood (in the above sense) as an external or internal element that extends outside the corporeal boundaries of our physical perception as such, overcoming resistance is intimately tied to the measurment of extension as it relates to our perceptual capabilities. this being the case, overcoming resistance amounts to seeing and understanding more within a particular environment than what was previously possible. it would be a great error to believe that this extension of awareness will

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

de her modest home. roman catholic scholarship holds that there are two kinds of visions: one is the imaginative vision, in which the object seen is but a mental concept or symbol, such as jacob s ladder leading up to heaven. st. teresa of avila (1515 1582) had numerous visions, including images of christ, which church authorities have judged were of this symbolic kind of vision. the other is the corporeal vision, in which the figure seen is externally present or in which a supernatural power has so modified the retina of the eye so as to produce the effect of three-dimensional solidarity. by no means are roman catholics the only christians who have religious visions and see apparitions of holy figures. in october of 2000, a lutheran minister and a sociologist in minnesota released their s

al law of emanation. roman catholic scholarship holds that there are two kinds of visions. one is the imaginative vision, in which the object seen is but a mental concept of symbol, such as jacob s ladder leading up to heaven. st. teresa of avila (151 1582) had numerous visions, including images of christ, which church authorities have judged were of this symbolic kind of vision. the other is the corporeal vision, in which the figure seen is externally present or in which a supernatural power has so modified the retina of the eye as to produce the effect of three-dimensional solidarity. in 1976 an extensive survey conducted by the administrators of the gallup poll indicated that 31 percent of americans had experienced an otherworldly feeling of union with a divine being. the survey was bas

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

e a jealous lover. in april 1533, according to old church records, an incubus became enraged when he discovered his human mistress in the arms of the son of the tavernkeeper at schilttach, near freiburg. in his furious state of mind, the incubus not only set the tavern ablaze, but he burned the entire village to the ground. church authorities dealt with the problem of how a spirit could develop a corporeal body by advancing such theories as these: incubi fashion temporary bodies out of water vapor or gases; they have no actual physical bodies, but they possess the power to create an illusion of corporeality; they inhabit recently deceased corpses and animate them for the purpose of sexual intercourse with the living; they actually have material bodies that they can manipulate into any shap

THE KEY TO THE MYSTERIES

? a. you see that it is so. q. but if, after all, we were deceived in our eternal hopes? a. faith does not admit that doubt. but philosophy herself should reply that all the pleasures of the earth are not 104 worth one day of wisdom, and that all the triumphs of ambition are not worth a single minute of heroism and of charity. second series question. what is man? answer. man is an intelligent and corporeal being made in the image of god and of the world, one in essence, triple in substance, mortal and immortal. q. you say "triple in substance" has man, then, two souls or two bodies? a. no; there is in him a spiritual soul, a material body, and a plastic medium. q. what is the substance of this medium? a. light, partially volatile, and partially fixed. q. what is the volatile part of this l

a thing it is certainly visible; but if this thing is absurd one must rigorously conclude that everybody is deceived or hallucinated by a real appearance. to say (for example) that in the magnetic parties of mr. home real and living hands come out of the tables, true hands which some see, others touch, and by which still others feel themselves touched without seeing them, to say that these really corporeal hands are hands of spirits, is to speak like children or madmen; it implies a contradiction in terms. but to deem that such or such apparitions, such or such sensations, are produced, is simply to be sincere, and to mock 223 the mockery of the normal man, even when these normal men are as witty as this or that editor of this or that comic journal. these phenomena of the light which produ

rs of the body. these wandering media may be attracted by certain degenerates who are fatally sympathetic to them, and who lend them at their own cost a factitious existence of a more or less durable kind. they then serve as supplementary instruments to the instinctive volitions of these degenerates: never to cure them, always to send them farther astray, and to hallucinate them more and more. if corporeal embryos can take the forms which the imagination of their mothers gives them, the wandering fluidic embryos ought to be prodigiously variable, and to transform themselves with an astonishing facility. their tendency to give themselves a body in order to attract a soul, makes them condense and assimilate naturally the corporeal molecules which float in the atmosphere. thus, by coagulating

THE MAGICIAN S KABBALAH

t of the sun and moon. again, we see a reflection in one path of a path above, in that this path, like path 26, acts as a "regulator" of the system. indeed, we can clearly see a "square" pattern of activities on the tree in paths 24, 26, 29 and 31. on the pillar of form we have a "renewing" path, reflected as a "perpetual" path, and on the pillar of force we have an "imaging" path reflected as a "corporeal" path. from the top of the tree working down, a scale can be discerned as various processes proceed into the world of assiah, with identical patterns being reenacted at lower "orders" of functioning. finally, path 29, to which the "moon" card is attributed "forms the bodies, and governs their growth. as the link between netzach, the sephirah of nature (and its cycles) and malkuth, the se

sses proceed into the world of assiah, with identical patterns being reenacted at lower "orders" of functioning. finally, path 29, to which the "moon" card is attributed "forms the bodies, and governs their growth. as the link between netzach, the sephirah of nature (and its cycles) and malkuth, the sephirah of the world of action, we can see that this path would indeed be formed to regulate the "corporeal" aspects of manifestation. at this level the tree is functioning as a model of biological principles and the "apparent" processes going on in the world around us. it is as we venture further up the paths that we gain knowledge of the "unseen" realms and "higher" orders by virtue of constantly widening our conceptual framework to accept the recognition of these levels. chapter seventeen;

THE MIDDLE PILLAR

ividual. psychotherapy psychotherapy is the treatment of mental disorders with methods that revolve around the interpersonal relationshp between therapist and client. a large portion of ths entails helping clients explore their own ideas about themselves. the earliest form of psychotherapy, called psychoanalysis, began with austrian psychologist sigmund freud (1856-1939. freud discovered that the corporeal symptoms of patients suffering from hysteria often disappeared after seemingly forgotten material was brought into the realm of consciousness. from th fsr eud conjectured one of the most fundamental theories of modern psychology-that within the human psyche there exists a powerful segment known as the unconscious which influences all of 106 theb alanceb etweenm inda nd magic our actions

on experience will come to him, an assurance that now he will be able to succeed in demonstrating metaphysically his ability to conquer and transcend all physical and mental circumstances of every kind.3 when relaxation techniques are successful in bringing about a state of consciousness where awareness of the body vanishes, the mind is no longer restrained by physical sensations, pains, or other corporeal impediments whch activate psychological activities that obstruct the hgher mental and spiritual functions. it is a feeling of ecstacy-calm and satisfying. free from physical limitations, the mind is able to focus on profound spiritual truths. this is a real advancement in personal growth which results in increased mental balance and self-confidence. the relaxation of the body, which is s

that although the chakras are correlated to certain physical organs, glands, or nerve caters, they are not solely physical centers. to think of them in this way is to fall into the trap of western rationalization. anyone who believes that the chakra system is a network of purely physical organs and responses will never be able to experience the "raising of the kundalini" since they are partially corporeal and partially incorporeal, the chakras can influence and be influenced by both the material and the spiritual worlds. the subtle body of the individual is affected by h s or her physical habits (diet, posture, physical tension, etc) as well as mental and psychological habits (thought processes, emotions, imagination, aptitude, etc. 2. svadisthana 1. muladhara navel root apas prithivi fig

THE PATH OF KABBALAH

eter, hochma, bina, zeir anpin and malchut. thus one acquires a soul. the smallest desire is in keter, and the greatest is in malchut. the attribute of reception is smaller in keter and hochma than in the other desires, therefore keter and hochma are considered giving desires. when one is in that state it is called katnut (smallness, infancy. if a person in this world has no more than beastly and corporeal desires, then he lives like everything else on earth. his next state begins only when the point in the heart appears in him. then he begins to feel some unexplainable attraction to spirituality that he cannot ease, although he does not know what spirituality is. if he studies kabbalah at that state, he crosses the barrier. this is the third situation. at that stage, he receives a screen

iritual embryo. in a state of infancy, a person can already make requests; have a dialog with the creator. after two years of infancy, one needs the guidance and the education of the creator and can receive some light of wisdom, the first of which is called the light of neshama. the entire spiritual relationship between the creator and the creature in the state of katnut is built exactly like the corporeal relationships in our world between mothers and children. we can solve all the problems that arise in corporeal relationships by knowing the root relationships that exist in the spiritual world between the creator and the creature. the creator sends us obstructions on purpose, so that we will begin to want to approach him through our efforts. without obstructions in our corporeal life, we

stronger the connection between the members of the group, the stronger the foundation is for connection with the creator. when man begins to advance to spirituality, he loses the desire for it. it would be more correct to say that he is given additional egoism, such will to receive that he can no longer resist. in that case there is nothing he can do except time and again move the egoism from the corporeal to the spiritual level by studying and by the collective work with the group. all our thoughts must be analyzed and marked as ones that came from the creator. they must be cataloged and verified that they don t contradict the goal that we aspire for. i must ask myself: do i follow that thought or do i resist it? is the creator now 14 of 273 calling me by this thought, or does he want to

s adjacent lower world, down to our own. everything that humankind will have to go through during its ascent in the worlds must be felt by each and every individual in each of the worlds, especially our own. the ascent in our world is done in our current state and with our egoistic substance of this world. there is a law for the spiritual nature that states that, every spiritual root must touch a corporeal branch. this means that every spiritual origin, spiritual force, must hang down and build its final corporeal manifestation in our world. for instance: there is a negative force in the world of atzilut named pharaoh and a positive one named moses. these forces must materialize at least once in our world. in principle, everything that happened or that is happening in the spiritual world h

rder of coarseness. when the sorting is done, he determines which of the desires he can begin to correct. when he begins the work with his desires he begins to see where he is on the spiritual map. 25 of 273 chapter 1.7 from above downward the study of the kabbalah focuses on studying the structure of the worlds as they evolve from above down to our world. one would think that since we are in the corporeal world, we would be taught how to climb along the spiritual path from below upward, not the other way around. but the truth is, that it is the exact same path that the kabbalists write about. a kabbalist is a person who lives in our world, but has attained spirituality from below upward. none of the writings of kabbalists speak of a person who hasn t attained spirituality. our purpose is

d desires. when his desires become identical with those of a certain spiritual degree, he immediately bonds with it in his feelings. we are born in the lowest spiritual degree, one of absolute egoistic desires, called this world. but our goal is to climb all the spiritual degrees of the worlds and bond with the attributes of the creator, the highest spiritual degree, while living in our physical, corporeal body. thus, after having equalized in form with the creator, we will contain all the worlds and desires inside us. indeed, the purpose of creation is to be like the creator. much like in the upper world, we too feel what happens outside us by the principle of equivalence of attributes. in order to feel something external, an organ must have identical attributes to the phenomenon he feels

west, most egoistic form or existence. but life was given to us so as to try and rise precisely from that lowly place, and come to a state where the soul had been prior to its descent to our world. if a person attains the same state he had before he entered the body, it is considered the highest and most perfect state. a person such as that is regarded as someone who had fulfilled his role in the corporeal life. a person comes to that state after quite a few lifetimes, during which he corrected some part of his self, and constantly advances unconsciously. only in the last one or two lives can spiritual progress be conscious. 40 of 273 we cannot tell what is our role in this world, what we should do and within how much time. there is not a fortuneteller who can say it. kabbalists, however

of the creator. the worse the situation becomes, the faster we begin to understand and correct it. q: how can it be that the creator created man in his image, but at the same time did not give him his primary characteristic? a: the contradiction between the desire of the creator to give and that of the creature to receive in order to receive, which is man s primary motivation for progress in our corporeal life, is one of the most difficult issues to resolve. in order to understand the creator-creature relationship, we must understand, at least roughly, the processes of creating a new life. these processes are elaborately described in the books of great kabbalists. if someone wants to delve deep into the heart of it, he can study them by himself, bit by bit, and open all the worlds, and ev

at least something of the nature around and inside us, we must explain in detail the purpose of creation, meaning its ultimate state. that is because the intermediary states can mislead. the creator gave man the freedom of 46 of 273 choice and the freedom of will to take this path to the final state, realize the purpose of creation and equalize with the creator. q: what is the difference between corporeal and spiritual suffering? a: pain and pleasure in spirituality are a consequence of a zivug dehakaa (spiritual coupling) between the light and the desire, using a screen. however, in our world, they are felt as the fulfillment or the absence of fulfillment of our egoistic desires. the sensation of the fulfillment or the absence of fulfillment is interpreted by us as pain or pleasure, or a

3 part two: phases of spiritual evolution 50 of 273 chapter 2.1 the purpose of creation a talk there are five worlds between the creator and our world: adam kadmon, atzilut, beria, yetzira and assiya. beneath the world of assiya there is the barrier and under the barrier there is our world. our goal in this world is to attain the degree the world of ein sof, while our soul is still clothed in our corporeal body and thus attain complete unification with the creator. the properties of the egoism change in every degree, according to the properties of the creator, until finally the egoism is completely replaced with altruism, and the attributes of our soul become identical to those of the creator. there are two properties to the egoism in our world: receiving in order to receive, and giving (b

clothed in dresses of our world. a kabbalist stops studying our world once in the spiritual 51 of 273 world, and regards it as nothing more than a natural consequence, a branch of a spiritual root. he is more interested in studying the reason, the root and the beginning of every desire, not the consequences in the lowest and corrupted degree. a person who rises to the spiritual world replaces his corporeal desires with desires that are directed at the creator. just as he wanted to enjoy every kind of pleasure in this world, he now wants to enjoy the creator in the same egoistic manner. that state is regarded suffering him to sleep. but through the illumination of the surrounding light that is always around us, one begins to gradually increase his desire for spirituality and make it greater

shimon bar-yochay, the ari, or rabbi yehuda ashlag, that have already corrected themselves, and no longer need to descend to this world. they do it only to correct the world; they absorb agony from the entire world and thus suffer for it. that process is called the hitkalelut (mixture/mingling) of the souls. each soul becomes involved with other souls to help them correct. we should relate to the corporeal pain as a call to spirituality and contact with the creator. when a person is attentive to that call, his torments are corrected and diminish. a person who enters spirituality sees everything that the creator lets him see. but a kabbalist only wants to see that which will help his progress; he doesn t care about the rest. otherwise, it is not spirituality. every new situation is taken as

determined at one s first life in our world. but kabbalah can develop and increase it by dozens of times and reduce the number of times one will have to reincarnate. it accelerates the process of one s ripening for the purpose of attaining the spiritual realm. human torments are an external expression of something that is missing. the torments do not vanish, but the kabbalah replaces the animate-corporeal pains for spiritual pains, ones that come from the absence of spiritual sensation. the qualitative change in the suffering leads to a reconstruction of the internal vessel, the renewal of the soul. the sensation of the light comes hand in hand with the growing desire, and 65 of 273 processes that would have taken generations to complete are completed in only a few years. 66 of 273 chapte

k studying the secrets of the spiritual world leads us to build an inner attitude to it, which is also expressed in how we relate to our everyday life. at the end of the process, our life in this world should be subordinate to spiritual rules it is the desire of the creator. the more we are able to leave our ego, the better are our chances of feeling spirituality and liberating ourselves from our corporeal body. the body is the root of our every problem. for example: the world of atzilut serves as a model for building our society in this world. by doing that, we immediately fall under the influence of spiritual forces that guard, protect and lead us. the bounty that each receives corresponds to the ability to sense them in corrected vessels. the spiritual world and the corporeal world are

ves from the side. that is in fact our entire work- to become owners of our situations, control our emotions. it may happen that we lose our temper, but we must examine why things happen and what should be done from now on. that teaches us to separate the mind from the heart, and emotions from reason. introduction to the book of zohar (item 11: and the worlds concatenated onto the reality of this corporeal world, meaning to a place where there is a body and a soul and a time of corruption and a time of correction. the body is called the will to receive for myself. it expands from the root of the thought of creation, through the entire system of the impure worlds, and becomes increasingly coarser. this period of time, when it is under the government of the will to receive for myself is call

t synchronously and help one another in the correction process. each newly obtained spiritual degree helps ascend to the next, until we finally reach the last degree, the attainment of eternity, perfection and wholeness, the ability to view life and death from a new perspective. 72 of 273 chapter 2.8 the right way to advance a talk the society we live is flooded with perpetual pursuit of beastly (corporeal) pleasures such as: money, glory, and sex. it is impossible to sin in such a state, but it is just as impossible to keep mitzvot. this is simply not spirituality. however, there is hope in that situation, provided a person is willing to restrict the use of these desires, or to better phrase it, direct his desires for spirituality. when that happens, he is admitted into the first degree i

ed by rabbi yehuda ashlag, who was named baal hasulam (the owner of the ladder) for it, and also by my teacher, rabbi baruch ashlag. however, for the time being we keep turning our backs to the source. we will be able to face it and approach him, only if we make a conscious effort. that is why the creator sends us books and group mates, for the purpose of spiritual progress. the student is in the corporeal world and the teacher is in the spiritual world. because of his egoism, the student cannot understand and appreciate the teacher. if a student can erase his own mind, his reason and opinions and operate with the mind of his teacher, then he will seemingly switch his own mind with that of his teacher, who is already in the spiritual world, and thus tie himself with spirituality (even on a

to think like him, much less understand his acts and motives. it was also difficult for him with his students because he had to reduce himself to their level and conceal his attainment in order to give his students the freedom of choice. any understanding is given according to one s own spiritual progress. that keeps one safe from breaking. it is very difficult to understand a person who lives a corporeal and spiritual life at the same time; why he considers some things important and ignores others. sometimes it is completely incomprehensible before you reach a minimal spiritual degree. rabash was very interested in natural sciences like physics and chemistry. he immediately connected everything he heard with kabbalah and saw what has been revealed and what hasn t. 81 of 273 the desire to

TURNER ROBERT ARBETEL OF MAGICK

spirits are 100000 legions: he easily giveth familiar spirits: he teacheth all arts: and he that is dignified with his character, he maketh him to be able in a moment to convert quicksilver into the philosophers stone. phul hath this character. he changeth all metals into silver, in word and deed; governeth lunary things; healeth the dropsie: he giveth spirits of the water, who do serve men in a corporeal and visible form; and maketh men to live 300 yeers. the most general precepts of this secret. 1. every governour acteth with all his spirits, either naturally, to wit, always after the same maner; or otherwise of their own free-will, if god hinder them not. 2. every governour is able to do all things which are done naturally in a long time, out of matter before prepared; and also to do t

TYSON DONALD NEW MILLENNIUM MAGIC

es but also the infinite number of polarities that spring from manifest being-hot and cold, day and night, good and evil. whenever a thing is perceived as indepen- dent or unique, it falls onto the side of the division that is the manifest universe. cosmos is larger than the scientific universe of galactic clusters and subatomic par- ticles because, in addition to time and space, it contains non-corporeal forms such as dreams and gods. on the other side of the dividing plane is what cannot be known or perceived in any way. this is the universe of the uncreated, or chaos. the ancients usually pictured it as a seething gray mist in which undefined monsters dwelt. this is artis- tic license since the unmanifest lacks all qualities, induding mistiness and gray- ness, and its inhabitants (if i

n; and larvae, the ghosts of evil men and women. the second term has come to have a different meaning in modern occultism. an homunculus is a spirit created by an individual in the shape of a human being and infused into some material substance. a vampire is a spirit that draws vitality by force from living beings. this vital ener- gy was believed to reside in the blood. however, vampires are not corporeal beings. a succubus is a sexual vampire in female form. it feeds on the sexual energies of men. an incubus is a sexual vampire in male form. it feeds on the sexual energies of women. a lamia is another name for a succubus. a familiar is a spirit that has attached itself to a human being and is frequent- ly perceived in the company of that person. often familiar spirits enter and possess p

TYSON DONALD SOUL FLIGHT

ss into 'his own place' the mysterious eighth sphere, there slowly to disintegrate after experiences best left unde cribed" as a desperate attempt to avoid the fate of the eighth sphere, a few of these damned souls preserve the life of their bodies in a cataleptic trance, by feeding their bodies blood drawn while in semi-materialized astral form out of the veins of the living. these are the true, corporeal vampires, the existence of which theosophy acknowledges. they can most easily be destroyed by burning their bodies. another astral inhabitant scarcely to be recognized as human is the werewolf. when a human being of a particularly brutal and cruel nature, who has some knowledge of the occult, manages to project his astral body, it may be seized upon by "other astral entities" 99. blavats

t being receives its spirit and motion" 28. netzach to yesod hebrew letter: tzaddi tarot trump: xvii the star correspondence: aquarius "the twenty-eighth path is called the natural intelligence; by it is completed and perfected the nature of all that exists beneath the sun" 29. netzach to mallruth hebrew letter: qoph tarot trump: xviii the moon correspondence: pisces "the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. 30. hod to yesod hebrew letter: resh tarot trump: xix the sun correspondence: sun 238 soul flight "the thirtieth path is the collective intelligence, and astrologers deduce from it the judgment of the stars and celestial signs, and perfect their science, according to the r

WESTERN MANDALAS OF TRANSFORMATION SR AL

f the slaying of the dragon or serpent, often said by jungians to represent the mother. the word gev, which means middle or interior, also has a value of nine. it really means "the center of things which preserves. and organizes (d'olivet, p. 312. this is perhaps one of the most important functions of moon consciousness, according to case. the moon key in the tarot (see figure 11-e) is called the corporeal intelligence (qoph) because it organizes the millions of cells of the figure 11-e figure 11-f figure 11-g figure 11-h figure 11-i physical organism. it is related particularly to the medulla oblongata, which governs all the autonomic functions of the body and links the higher brain centers to the spinal cord and the rest of the body. yesod is the vital seat or foundation of this autonomi

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

. because they are emitted by the seven planets, and form the music of the spheres. also tritogenia, because there are 3 parts of the soul, the intellectual, irascible and epithymetic (desiring) and numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 4 most perfect virtues are produced. just as of the three intervals, length, breadth, and depth, there are four boundaries in corporeal existence point, line superficies and solid. it is called agelia, from agelai, herds, as groups of stars were called by the babylonian sages, over which herds ruled 7 angels. also phylakikos, guardian, because the seven planets direct and guide our universe. 73. also aegis, from pallas athene, or minerva, the bearer of the breastplate or aegis, also telesphoros, leading to the end, becau

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

id to be material in the metaphysical sense of the term. psellus professed to identify them but his suggestions are inadequate as stanley pointed out. but stanley, although disagreeing with psellus, is nevertheless inconsistent upon this point, for although he explains the four worlds of the chald ans as successively noumenal to the physical realm, he obviously contradicts this in saying that one corporeal world is in the empyr um. prior to the supramundane light lay the "paternal depth" the absolute deity, containing all things "in potentia" and eternally immanent. this is analogous to the ain suph aur of the kabalah, three triads of three letters, expressing three triads of powers, which are subsequently translated into objectivity, and constitute the great triadic law under the directio

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

ipsius animi).45 for augustine, therefore, human experience of time is not linked to external space, a mode of temporality that he ascribes, in a passage in de genesi ad litteram, to the angels, incorporeal beings not situated in space who nevertheless perform acts in a temporal sequence. in that context, the angelic beings are positioned between the creator, who is beyond all time and space, and corporeal beings, who act in time and space.46 even though human beings are corporeal bodies located in space, their temporal comportment nonetheless is non-spatial (and hence angelic) inasmuch as the locus of the measure of time is in the immaterial soul and not in external matter. if we divest augustine s view of its theological language, we recognize it as 8 chapter one a philosophical foundati

tia oppositorum)226 but rather as their perpetuation, for divine individuality (g ttlichen individualit t) is not possible without dividuality (dividualit t).227 hence, the primal being, the unground that precedes all ground, is characterized as a composite of dual forces that remain distinct, a doubling (doppelheit) that. appears to us as light and darkness, masculine and feminine, spiritual and corporeal. therefore, the oldest teachings straightforwardly represented the first nature as a being with two conflicting modes of activity. 228 to say of the divine essence that it is simultaneously negative and positive is not to conflate the two to the point that difference is effaced, but rather to embrace the nonduality of oppositional forces, the indifference a state of nondivorce (ungeschie

pendent of body and consequently independent of space, a time that can be attributed without contradiction to incorporeal beings.76 support for this interpretation may be elicited from the following remark of maharal: just as there are actual days for physical human beings, so there is a time that is not actually time [kakh yesh zeman we-eino zeman mammash, and it applies to entities that are not corporeal [devarim biltti gashmiyyim. 77 a time that is not actually time, zeman we-eino zeman mammash what kind of time is that? we learn more of this time that is not really time from a second passage that is especially significant, since the topic is the revelation of torah, the pristine form of intellect beyond temporal demarcation, in historical time: with regard to the body that falls under

that is especially significant, since the topic is the revelation of torah, the pristine form of intellect beyond temporal demarcation, in historical time: with regard to the body that falls under time, it is appropriate to say for every time [la-kol zeman (eccles 3:1, but [in the case of] the thing that is exclusively intellect [sekhel, as the revelation of torah [qabbalat torah, which is not a corporeal entity [davar gufani, it does not fall under time. concerning this it is said a moment for every desire [et le-khol hefes (ibid, for the present [attah] that conjoins the past and future is not time [zeman. that is to say, the matter that is intelligible [muskkal] does not fall under time; it comes to pass in the present [na aseh be-attah].78 in the above citation, maharal distinguishes

time. concerning this it is said a moment for every desire [et le-khol hefes (ibid, for the present [attah] that conjoins the past and future is not time [zeman. that is to say, the matter that is intelligible [muskkal] does not fall under time; it comes to pass in the present [na aseh be-attah].78 in the above citation, maharal distinguishes between zeman, the mode of temporality that applies to corporeal beings subject to generation and corruption, linear circularity (a)temporal poetics 67 68 chapter two and et, the mode of temporality that may be attributed to intelligible beings not subject to generation and corruption. the latter is described more specifically as the present (attah) that unites past (avar) and future (attid. the time in which the torah is given, the time of revelation

istence anterior and posterior are aligned in an unwavering causal relationship. encircling the linear pattern holds the key to comprehending the kabbalistic notion of timeless time, the time-devoid-of-time, that is, the void of time that engenders the time of void that reverses the sequential pattern of antecedent and corollary. if we were to consider temporality only from the perspective of the corporeal world, then we would have to uphold scholem s point that for kabbalists the realm of emanation is not subject to time. however, there is no reason to be so restricted, as we can plausibly speak of another dimension of temporality, a metaphysical as opposed to physical conception of time that well applies to the eternal;153 indeed, i would go so far as to say that in kabbalistic teaching

in their end they return to their beginning.182 at first glance, it would appear that the distance separating the divine and mundane modes of temporality is not traversable: the time that can be spoken of in conjunction with the sefirot is a time/less time, a time that is the measure of the immeasurable stream issuing forth without pause from the infinite source; by contrast, the time ascribed to corporeal bodies is, like the bodies themselves, finite. yet there is one aspect of the latter that mirrors the former: the circular quality of the lifecycle, the trajectory extending backward to the beginning that reverts forward to the end. in another passage, which may have linear circularity (a)temporal poetics 85 been the fitting continuation of the above citation,183 azriel explicates the fo

something and as a thing unto itself, and it hides the divinity and hence is called world [olam] on account of the concealment [ha-he elem, for it conceals the divinity and hides it.277 linear circularity (a)temporal poetics 109 one can speak properly of the coming-into-being of time with the emanation of the sefirot, a temporal unfolding/enfolding of spiritual entities that cannot be situated in corporeal space, a process encoded semiotically in the tetragrammaton, which conveys the compresence of what was, what is, and what shall be.278 the attribution of time to the divine is related more specifically in habad philosophy, including the passage of dov baer just cited, to the quality of governance, and therefore it is ascribed to malkhut, the last of the sefirotic emanations, the point of

xim that torah is not sustained except by one who kills himself over it (babylonian talmud, shabbat 83b, is interpreted in the following way: since torah is the absolute intellect [sekhel gamur, and the intellect is entirely separate from the body, how is it possible for two opposites to be in one subject, that is, the torah, which is an absolute intellect, and man who is 212 notes to pages 64 66 corporeal? therefore, it is impossible for the torah to exist except in one who kills himself and removes his body entirely. however, when one removes his body entirely, then surely the rational torah will subsist in him, and if not the torah will not subsist in him. see parallel interpretations in derekh hayyim, p. 434, and derashot maharal mi-pra ag, pp. 54 55. 74. judah loew of prague, gur arye

s press, 1980. parsons, charles. brentano on judgment and truth. in the cambridge companion to brentano, edited by dale jacquette, 168 196. cambridge: cambridge university press, 2004. patocka, jan. an introduction to husserl s phenomenology. translated by erazim koh k. edited with an introduction by james dodd. chicago and la salle: open court, 1996. paulsen, david l. early christian belief in a corporeal deity: origen and augustine as reluctant witnesses. harvard theological review 83 (1990: 107 114. pedaya, haviva. the divinity as place and time and the holy place in jewish mysticism. in sacred space: shrine, city, land proceedings of the international conference in memory of joshua prawer, edited by benjamin z. kedar and r. j. zwi werblowsky, 84 111. jerusalem: israel academy of scienc

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