Michael Wynn's Occult Reference Library
DAEVA,DEVA,DEAVAS,DEVAS

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DIABOLUS

ds and lore the devil incarnate. known also as arimanius and angra mainyu, this sorcerous daemon was suggested by texts associated with zurvan to be the first born of the god zurvan, who is infinite time and space. his brother, ahura mazda is the christ like figure or opposite god who fought against ahriman for control of the world; it is this very balance which is kept in continual motion by the daeva lord of darkness. the word daeva is actually demon, announcing a path and spiritual aversion to the principles the zoroastrians held in honor. some myths mention that ahriman first saw the light across the void and so lusted for it, thus igniting the great wars between his children the daevas (demons) and druj (the word being associated with lie, also dragon. ahriman was initially defeated a

in a prototypical way, the dragon of seven heads. these daevas were listed as the following, aeshma, akoman, nanghaithya, tawrich, savar, andar and zarich. the daevas were authored or created by ahriman as in suggestion of the zurvan myth. these are so-called evil spirits who chose the intellect and individual will as opposed to servitude and conformity. aeshma is the original form of asmodeus, a daeva of ahriman. this demon is known as the one of the wounding spear and was a patron of war and strife. asmodeus along with savar, who is called the leader of devs, both are the controllers under ahriman of the dryvants, who are known as storm fiends. here 10 the book of thoth, aleister crowley 11 we once again find reference to the adversary through sorcerous will controlling storms and the mo

h are featured with invocations in the paitisha and yatuk dinoih. herein beyond the zoroastrian religion, acting outside of any connections with it, the sorcerer may choose this gnosis or current of the adversary in that he or she may seek the dangerous elements to strengthen their own will and separate themselves from those around them. in this act of antinomian rebellion, the sorcerer becomes a daeva or druj. the daeva known as akoman or aka manah is the evil mind, a personified demon of intellect which conspires against the vohu manah or good mind. herein presents a cipher to the reader; that they very essence of the so-called satanic or luciferian path known also as the left hand path is brought to the forefront to the simple description of what one would advance themselves on this pat

ohak disguised as a learned elder and suggested that they feed the brains of men to the serpents. azhi dahaka, as he became, was a feared demonic sorcerer, one 13 digital edition edited by joseph peterson. 14 firdawsi, the epic of kings, hero tales of ancient persia translated by helen zimmerman. 13 whose pact with the devil was said to have lengthened his life and transformed him into a immortal daeva or demon, even later mythological reference that dragons and other serpents rise from his body. this can be connected by the libation vase which was of gudea, dated from 2350 b.c. which was found at telloh. this vase contains an image of two snakes entwined around a staff, representing magical power. and the beast which i saw was like unto a leopard, and his feet were as the feet of a bear

beast which i saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority (revelation 13:2) slowly zohak became a demon, a dragon king whose companions were the druj and other demons of ahriman. in later lore zohak became the storm fiend, azi dahaka, who is ahriman s most powerful daeva. the initiatory focus and lore of zohak is presented in the paitisha15 as a force to be invoked and controlled within the transformation mirrored through the ritualistic focus of the serpent within the mind and body. essentially in zoroastrian lore, zohak or azi dahaka is the second in command of ahriman s children, he is for a lack of a better term considered a prototype for an antichrist i

sh faith to be a joke propagated by ahriman. there were ten precepts of the priest zohak who was considered a part of the hebrew religion, while the actual intent of these so-called precepts of zohak are not acknowledged, the zoroastrians considered him very dangerous even after his long 1,000 year reign. the ten precepts suggest that zohak called their god an injurer of the universe, recommended daeva worship and the use of idols in ritual practice, that people should be selfish and to sacrifice before shrines. the reference to zohak s physical death, before the full transformation into azi dahaka (fiendish snake- fairdoon killed the malignant and sinful zohak of three faces (i.e. liar, of three heads (i.e. violent and obstinate, of six eyes (i.e. greedy) of thousands of evil designs, pos

black has a dual meaning which refers the very opposite of ignorance. the black snake is presented earlier in the zoroastrian descriptions of zohak, who gained knowledge and power from ahriman, having kissed his shoulders, bestowed two black serpents to emerge from him. these snakes intertwined with his body and spirit until he became azi dahaka, a dragon king who was said to be the most powerful daeva next to ahriman. the black snake continues to symbolize intelligence and independence from the natural order, an antinomian symbol which survived in the cults of yezidism. the shaykh known as ayn al-qozat hamadani was perhaps one of the most rebellious figures of his time, champion to a higher intellect and satanism in a pure form of selflove and evolution to god itself, hamadani suggested a

ate lilith. she is maiden, whore and hag and her number is three just as the points of the triangle. lilith holds intensive wisdom of magick and such along with her mate, samael, is her gift to those children who recognize and identify with her nature. asmodeus the great demon king is a powerful spirit who was first presented in zoroastrian lore as aeshma of the wounding 27 spear, a war and fiery daeva. the hebrew ashmedai is one who gained a very high rank among the original angels, asmodeus was according to lore a seraphim, one of the highest ranks of angels. it is suggested in other hebrew lore that asmodeus was born from the demoness naamah and the fallen angel shamdon. asmodeus and samael were said to have had strife over one spirit of lilith. this is the waning moon, the moon of witc

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

ltimately unknowable reasons, but perhaps arising out of some kind of ongoing conflict between the two social divisions, the ahuras became the angels and the daevas the demons in zoroastrianism, and the devas became demigods and the asuras became demons in hinduism. this confusion is reflected in modern english, in which the term divinity and the term devil derive from the same root word, deva or daeva. see also asuras; hinduism; zoroastrianism for further reading: cohn, norman. cosmos, chaos and the world to come: the ancient roots of apocalyptic faith. new haven, ct: yale university press, 1993. eliade,mircea. a history of religious ideas. vol. 1. chicago: university of chicago press, 1978. noss, john b.man s religions. 1956. 4th ed. new york:macmillan, 1969. the infernal chapel the infe

MICHAEL W FORD THE VAMPIRE GATE

ty. much of the practice of vampyrism or vampirism from a luciferian focus is based around the ahrimanic daevas, yatuk dinoih. one may practice vampirism in the following manner: 1. physical contact (handshake, brush up against, handing something to individual) 2. sight (imagine a serpent extending from your body to enter their body, draining life force with the eye) this is of aighash, ahrimanic daeva. 3. ritual setting (in ritual chamber, using image or word created image to focus the mind on) this is focused on akoman the evil mind. 4. dreaming or nightmare practice. perhaps the most powerful but also the most difficult. this belongs to astwihad the evil flyer of night devouring daeva. mal occhio is the evil eye. the evil eye has long been a symbol of envy but also power. the eye repres

connection with demons holding mastery over the earth, their ability to sink below the earth and that such demons around the time of zoroaster walked the earth in human form. in the denkard, it is described that one who becomes a vessel for the evil religion becomes physically an abode for unholy demons or daevas. one grows aligned to arezura spiritually by practicing with discipline the path of daeva-yasna or yatukih 78 sorcery. arezur or arzur is the name of an early son of ahriman who killed the first man. asana posture relating to the practice of yoga. in reference to the luciferian path, posture is anything which is steady or consistent. there is no defined posture in ahrimanic yoga, although there are suggestions. astovidad [avestan/pahlavi] the demon of darkness who is utilized as

lical lore. cain was said to have been the initiate of the caul, and through his first step on the left hand path (antinomian practice) he is the initiator of the sorcerer and witch. cain is also the black smith who sparks the black flame in the mind of the initiate. tubal-cain is the baphometic daemon which is the enfleshed archetype of azal ucel, or lucifer/samael, the dragon and peacock angel. daeva [avestan/pahlavi] demons, those who are children of ahriman and az. daeva also makes reference to spirit of ahriman, those who have walked the path of the serpent, i.e. antinomianism or the left hand path. 81 daeva yasna [avestan/pahlavi] demon (daeva) worship (yasna, meaning the yatukih path of satanism, that is; the separation from the natural order, by the workings of rituals and discipli

also makes reference to spirit of ahriman, those who have walked the path of the serpent, i.e. antinomianism or the left hand path. 81 daeva yasna [avestan/pahlavi] demon (daeva) worship (yasna, meaning the yatukih path of satanism, that is; the separation from the natural order, by the workings of rituals and discipline oriented mental/physical workings, becoming a body of darkness and light, a daeva who is continually expanding consciousness and becoming something new. the term does not reflect the theistic worship or knee bending towards an exterior force, rather a willed direction of self-advancement by transformation. daeva represents a mask of power, specifically to perceived energies. dregvant [avestan/pahlavi] in historical zoroastrian lore, a person embodied with druj, the spirit

aeva represents a mask of power, specifically to perceived energies. dregvant [avestan/pahlavi] in historical zoroastrian lore, a person embodied with druj, the spirit of darkness. druj is refered as both feminine and masculine, thus is an initiatory term relating to the foremost union of ahriman and az, the blackened matter and fiery darkness of his bride. a dregvant is a yatu or initiate of the daeva-yasna. druj [avestan/pahlavi] lie referring to demons, feminine and masculine. the later derived term is interestingly enough the old persian draug, meaning also lie and is held connected to serpent, snake or dragon (i.e. worm. druj is a title representing antinomian power in a personage, a daeva in flesh. evil eye in the old gathic writings, the evil eye is considered a power of the daeva a

balanced forms of willed change. ovlm hqlipvth- olahm ha-qliphoth [hebrew] the world of matter in which we live in, created by the desire of the adversary being samael and lilith. the elements of this book if found and utilized in the context of its writing, displays possibilities via initiation to encircle, control and manifest the desire of the luciferian. paitisha/paityara [avestan/pahlavi] a daeva/druj which is counteraction, antinomianism and opposition. this spirit is a manifestation of the luciferian current of both ahriman and az, complimented/strengthed by aeshma or the result of the path, heshem. 85 predatory spiritualism the act of devouring spiritual energy and making the adept stronger from ritual practice, the act of encircling spiritual energy either symbolically or literal

adversarial and opposing sorcery to encircle the witch or wizard in self-developed energy. the principle of darkness and the deva/druj (demon) worship of this sect was in seeming model form, that by becoming as darkness they developed a light within. see luciferian witchcraft- grimoire written by michael ford. yatus [avestan/pahlavi] a group of demons or sorcerers who practice yatukih sorcery and daeva- yasna. the yatus were led by akht-jadu, akhtya. they were also considered nomads in nature, wandering through all parts of persia practicing their religion. this term has no considerations to the zoroastrian religion, while the modern and separate practices described in liber hvhi and parts of luciferian witchcraft are manifestations of a new type of interpretation of the practice of daeva

en from ancient religious texts such as the avesta and various cabbalistic writings. the result is a powerful luciferian ideology and methodology of ritual and daily-life practice which transforms the mind into the spirit of the adversary. liber hvhi: magick of the adversary liber hvhi explores the qlippothic spheres, ritual sorcery based on the ancient cults mentioned in the avesta of yatuvidah, daeva-yasna (demonworshippers) persecuted by the zoroastrians. the roots of the adversary as the masculine and demonic feminine are explored from hebrew and ancient persian sources, to a living and potent left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead practice exorcism, the inverted and created rite is aimed at possession or liberating the shadow self

y get some return on your investment of belief, for it has been well crafted by a master.beware of the pale hecate. create your gods with care, for they will reform you in their own image. the foundation of book of the witch moon is in the darksome practice of vampirism and predatory spirituality. the nine angles and the trapezoid workings, inspired by anton lavey and presented around the cult of daeva-yasna, the persian demon-sorcery of yatuk dinoih.contains the rituals of dream, ritual and astral vampirism as an initiatory tool, other cabalistic workings presenting the qlippoth and the tree of da ath or hidden wisdom. contains the grimoire based on ancient egyptian vampirism, liber aapep, luciferian magick practice,the chaos cult workings of choronzon as vampire, the rites of hecate, the

THE SIGIL OF ADVERSARY

is lerthex, a name of typhon the serpent. this is the body and mind of the magician as he spirals his or her spells as a dragon. use lerthex to visualize a goal and then recite the name as a mantra to manifest the desire. may be used for protection, by imagining a great typhonic dragon to encircle your dwelling. the fourth is saatet-ta, the darkener of the earth. this is the ensorcelled daemon or daeva which the magician may manifest his will and send forth the shadow to bring forth his or her desires. this sigil may be used in dream sorcery, haunting or copulating as the vampire and incubi/succubi with your chosen .the third of the devourer, amam. use this sigil to encircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the si

THE ABYSS AND TABAET

on and self-mastery. samael is known in the talmudic texts as being the same as satan, the chief of evil spirits who is known as the venom of god. samael is said to have twelve wings rather than the six of normal angels, a favored assumption. as the angel of death, samael was the angel of poison which is sain ha-mawet, along with ashmodai, is the lord of demons. compare to ahriman and his created daeva eshm or aeshma, who controls and directs the seven powers of ahriman. samael as the angel of poison is to the luciferian as a symbol of self-mastery and using the world around us to grow in power and strength, always internal, sometimes external depending on the individual desire. luciferians seek to devour the essence of life, the essence of humanity. all life is made stronger by devouring

sta and denkard his astral body is that of the frog, the vicious crab. greater bundahishn ahriman is the sorcerous being which holds within the darkness the gift of life, while his initiation twists and makes a predator of the one who enters the religion of sorcery. ahriman becomes viable through the adept just as az or jeh does. some initiates of the modern path of yatuk dinoih choose a specific daeva to work with, one to cultivate and empower through their own initiation. this proves a useful point to which one may gain insight. tarik den afraj-pedak is the dark hell of which ahriman dwells partially. it is mentioned in the bundahishn that the darkness is so thick one may seemingly cut through it with a knife. ahriman is said to have much heat within him, however cold and darkness surrou

ery and ahriman the literary foundations of liber hvhi and the yatuk dinoih and paitisha found in luciferian witchcraft are found partially in the avesta, this is perhaps one of the most significant and powerful methods described in magical practice. while ignored, the avesta holds in its obscure texts right hand path teachings of ritual communion with ahura mazda. while the ahrimanic work of the daeva-yasna is indeed left hand path in approach, the avestan staotas and ritual mantras were inversed and transformed into hymns to ahriman and the daevas, which are in direct association to the body and spirit of the sorcerer. this is in effect, chaos sorcery with defined purpose. in the avesta, ahriman is said to be full of death, from an initiatory perspective, death is transformation and not

e may go further to utilize the forces of chaos to bury nail clippings in some container with soil and within a period of one moon unearth them to use them as knives and spears in a cursing or death-causing ritual, it is suggested in the venidad that such nails empowered by daevas makes knives and falconed winged arrows which strike the sheep of the righteous. plutarch wrote of the rituals of the daeva-yasna in old times, that they would sacrifice the blood of wolves to ahriman by pouring such with herbs into the dark place, a hole or cave where the sun does not shine. unabated by akem-mano, by the hardness of his malignant riddles avesta venidad the staota or mantra which channels and focuses energy by sound is a tool of initiatory focus in all cultures from tibetan to christian, being th

each ear. the use of sound in ritual is empowering, it activates the imagination and allows belief to fully overtake and thus command. the chanting within the circle of art is merely the self awakening into gnosis and directly ensorcelling the self in belief of the act from which magick occurs. the druj came rushing along, the demon buiti, who is deceiving, unseen death avesta venidad buiti is a daeva which is the manifestation of idolatry and selfdeification, associated with buddha in ancient times. as liber hvhi presents the path of meditation, self-mastery through ahrimanic yoga, buiti is the herald of that path of magick. if one wishes to master elements of such antinomian magick, it is suggested to study the techniques of yoga while concealing the intention of becoming a yatus or a p

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

en from ancient religious texts such as the avesta and various cabbalistic writings. the result is a powerful luciferian ideology and methodology of ritual and daily-life practice which transforms the mind into the spirit of the adversary. liber hvhi: magick of the adversary liber hvhi explores the qlippothic spheres, ritual sorcery based on the ancient cults mentioned in the avesta of yatuvidah, daeva-yasna (demon-worshippers) persecuted by the zoroastrians. the roots of the adversary as the masculine and demonic feminine are explored from hebrew and ancient persian sources, to a living and potent left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead practice exorcism, the inverted and created rite is aimed at possession or liberating the shadow sel

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

dy stuff. so go cautiously, work only in the most positive of minds for the good of all, and for trance work have other experienced witches or mediums to guide you and help you to centre. the gods themselves can offer protection when you are performing rituals. in formal magick, the guardians, or devic lords of the watchtower, are invited to guard the four directions of a magical circle. the term deva in sanskrit means 'shining one, and the devas represent the higher forms, akin to angels, who watch and direct the natural world. they communicate with people by psychic 'chanelling' and rule over the beings associated with the four elements, fire, air, water and earth. in less formal practices, either archangels or pillars of light may be visualised in the corners of the room to offer protec

would use rainwater collected in a container before it touched the ground as sacred water. nowadays, you may find it necessary to revitalise the rainwater you use with a few drops of flower essence. there are many brands available: agrimony from dr bach's flower essences; goatbeard from the pacific flower essence remedies; coconut palm from the african and amazonian essences; alaskan soap berry; deva fig tree or morning glory; and findhorn rowan, all of which seem to work as purifiers for me. flower and tree essences are created from the living energies of the plant and this spirit water is especially good for protective baths. a protective water ritual this ritual is particularly effective for removing the effects of spite or unfair criticism or a destructive encounter that has shaken yo

developed. coven: a meeting of any group, numbering from two to 13 practitioners, who meet together to perform magick. deosil: clockwise, or, literally 'in the direction of the sun. the direction used in creating a circle, in all forms of attracting magic and for giving healing energies. see also widdershins. devas: the angelic beings who watch and direct the natural world. in formal magick, one deva rules over each segment of a magical circle and one of the four elements of fire, water, air and earth. also known as the devic lords of the watchtower. dhoop: an incense stick like a slender rope, from india. the divinity: generic term for the ultimate source of goodness, light and creation. djinn: an invisible, shapeshifting creature of fire and air, originating in the middle east. in islam

ALEISTER CROWLEY LIBER 777

s introduction to kaballah unveiled, para 61. only a hideous fudge (to wit (a) mis-spelling the name as ahija (b) writing each letter out in full and (c) counting h in full as ah rather than the more usual hh) can get this name to add to 666. line 7. asmodai. appears in the apocryphal book of tobit. sometimes also known by the latinised form asmodeus. the name is possibly a modification of aeshma deva, an evil spirit from persian mythology. line 8. belial. said to be the chief of the evil spirits in some late jewish apocalyptic literature (e.g. the testament of the 12 patriarchs, but in the old testament the name was a mere term of abuse meaning masterless or worthless. line 9. lilith. she gets everywhere. line 10. naamah. the sister of tubal-cain (see masonic symbolism; but in the zohar s

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

3. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazaar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss and the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is ra

ALEISTER CROWLEY EQUINOX EQ I 4

d the hindu even attain by the exaltation of his selfhood to ar pa brahma-loka, though for a period incalculable he would endure there, yet in the end karma would once again exert its sway over him "and he would die as an ar pa brahma- loka, though for a period incalculable he would endure there, yet in the end karma would once again exert its sway over him "and he would die as an ar pabrahmaloka-deva, his sankh ras giving etymology, and that absorption into either the one or the other may be considered as re-entering that equilibrium from which we originated. the first and last words have been written on this final absorption by bother the ved ntist and the buddha alike. there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; from him, who a

ALEISTER CROWLEY EQUINOX EQ I 6

3. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazaar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is r

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

and the development of the great international plans within the planet. we must bear in mind also, that, though we human beings consider ourselves as the highest and greatest manifestation upon the planet, there may be other evolutions through which the central life may be working, of which we know as yet but little. we must study not only man, but should consider also the angel evolution, or the deva evolution, as the hindu calls it. this opens up for us an immense field of study and speculation. again, within the solar system we shall expect to find analogous stages. we shall find, probably, that the great life animating the entire solar system, the great entity who is using it for the- 53- the consciousness of the atom copyright 1998 lucis trust working out of a definite purpose, energi

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

is trust copyright renewed 1979 by lucis trust dedicated with reverence and gratitude to the master k. h. the lord buddha has said that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumors, as such; nor writings by sages, because sages wrote them: nor fancies that we may suspect to have been inspired in us by a deva (that is, in presumed spiritual inspiration; nor from inferences drawn from some haphazard assumption we may have made; nor because of what seems an analogical necessity; nor on the mere authority of our teachers or masters. but we are to believe when the writing, doctrine, or saying is corroborated by our own reason and consciousness "for this" says he in concluding "i taught you not to beli

e souls whose karma permits and whose efforts suffice to fulfil the aim. initiation leads to the mount whence vision can be had, a vision of the eternal now, wherein past, present, and future exist as one; a vision of the pageant of the races with the golden thread of pedigree carried through the many types; a vision of the golden sphere that holds in unison all the many evolutions of our system, deva, human, animal, vegetable, mineral, and elemental, and through which the pulsating life can be clearly seen beating in regular rhythm; a vision of the logoic thoughtform on the archetypal plane, a vision that grows from initiation to initiation until it embraces all the solar system. initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the

oundly important effect upon the mind aspect in man, can already be seen. it might here be well to point out that, working as members of that hierarchy are a great number of beings called angels by the christian, and devas by the oriental. many of them have passed through the human stage long ages ago, and work now in the ranks of the great evolution parallel to the human, and which is called the deva evolution. this evolution comprises among other factors, the builders of the objective planet and the forces which produce, through those builders, every form familiar and unfamiliar. the devas who co-operate with the hierarchical effort, concern themselves, therefore, with the form aspect, whilst the other members of the hierarchy are occupied with the development of consciousness within the

s the forces of nature, and is largely the emanating source of electrical energy as we know it. being the reflection of the third, or creative aspect, energy from the planetary logos flows to him from the throat centre, and he it is who in many ways makes the work of his brothers possible. their plans and desires are submitted to him, and through him pass the instructions to a large number of the deva agents. thus you have will, love, and intelligence represented in these three great lords; you have the self, the not-self, and the relation between synthesised in the unity of manifestation; you have racial government, religion and civilisation forming a coherent whole, and you have physical manifestation, the love or desire aspect, and the mind of the planetary logos working out into object

ian churches everywhere, though an adept on the sixth ray under the department of the mahachohan, works at present under the christ for the welfare of christianity; other masters hold similar posts in relation to the great oriental faiths, and the various occidental schools of thought. in the department of the mahachohan a large number of masters, in fivefold division, work in connection with the deva evolution, and with the intelligence aspect in man. their divisions follow those of the four minor rays of attribute: 1. the ray of harmony or beauty. 2. the ray of concrete science or knowledge. 3. the ray of devotion or abstract idealism. 4. the ray of ceremonial law or magic, just as the three departmental heads represent the three major rays of: i. will or power. ii. love or wisdom. iii

evolution you have the major three (manifesting through the three departments) and then the seven, these seven showing again as a triple differentiation and a septenary. students must bear in mind that all that is herein imparted concerns the work of the hierarchy in connection with the fourth or human kingdom, and refers especially to those masters who work in connection with humanity. were the deva evolution being dealt with, the entire tabulation and division would have to differ from this. again, there are certain aspects of hierarchical work affecting, for instance, the animal kingdom; this work calls into activity beings and workers and adepts totally distinct from the servers of the fourth or human kingdom. therefore students should carefully remember that all these details are rel

ompetition, distribution, and not centralisation. one other master may here be briefly mentioned, the master serapis, frequently called the egyptian. he is the master upon the fourth ray, and the great art movements of the world, the evolution of music, and that of painting and drama, receive from him an energising impulse. at present he is giving most of his time and attention to the work of the deva, or angel evolution, until their agency helps to make possible the great revelation in the world of music and painting which lies immediately ahead. more about him cannot be given out, nor can his dwelling place be revealed. the master p. works under the master r. in north america. he it is who has had much to do esoterically with the various mental sciences, such as christian science, and ne

forth by the lodge in an endeavour to teach men the reality of that which is not seen, and the power of the mind to create. this master occupies an irish body, is on the- 35- initiation, human and solar copyright 1998 lucis trust fourth ray, and the place of his residence may not be revealed. much of the work of the master serapis was taken over by him when the latter turned his attention to the deva evolution. the present work. certain facts concerning these masters, and their work in the present and in the future, may be in place here. first, the work of training their pupils and disciples to fit them to be of use in two great events, one, the coming of the world teacher towards the middle or close of this present century, and the other, the training of them to be of use in the founding

not because of circumstances. as the aspirant progresses he not only balances the pairs of opposites, but is having the secret of his brother's heart revealed to him. he becomes an acknowledged force in the world and is recognised as one who can be depended upon to serve. men turn to him for assistance and help along his recognised line, and he begins to sound forth his note so as to be heard in deva and human ranks. this he does at this stage through the pen in literature, through the spoken word in lecturing and teaching, through music, painting and art. he reaches the hearts of men in some way or another, and becomes a helper and server of his race. two more characteristics of this stage might here be mentioned: the aspirant has an appreciation of the occult value of money in service

egration. in thinking of this matter of the attainment of the sons of men, we must recognise that as mankind completes one unification after another, the "heavenly men" on intuitional levels and on spiritual levels are completed, and in their turn go to the formation of the centres in the great "heavenly men" of the solar system. these seven heavenly men, in whose bodies each human monad and each deva finds his place, form the seven centres in the body of the logos. he, in his turn, forms the heart centre (for god is love) of a still greater entity. the consummation of all for this solar system will be when the logos takes his fifth initiation. when all the sons of men attain the fifth initiation, he achieves. this is a great mystery and incomprehensible to us. chapter xi the participants

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ha most appropriately have their place here, and make a fitting conclusion to these preliminary remarks: the lord buddha has said that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumours, as such; nor writings by sages, because sages wrote them; nor fancies that we may suspect to have been inspired in us by a deva (that is, in presumed spiritual inspiration; nor from inferences drawn from some haphazard assumption we may have made; nor because of what seems an analogical necessity; nor on the mere authority of our teachers or masters. but we are to believe when the writing, doctrine, or saying is corroborated by our own reason and consciousness''for this" says he in concluding "i taught you not to beli

esponded to the sacred sound. in musical collaboration they attended to the work. they built in many spheres, beginning with the third. upon this plane their work commenced. they built the sheath of atma and strung it to its primary- 13- a treatise on cosmic fire copyright 1998 lucis trust "aum" said the mighty one "let now the work proceed. let the builders of the air continue with the plan" the deva-lord and builders upon the plane of air worked with the forms within that sphere which is reckoned mainly theirs. they wrought for union, each in his group assigned. the moulds grew fast beneath their hands. the sacred plane of juncture, the fourth great plane, became the sphere within the greater circle which marked the goal for man "aum" said the mighty one, he breathed forth to the fifth

lled in the occult books, fohat.23(21) this is so in the same sense as the seven chohans,24(22) with their affiliated groups of pupils, form the essence or centres in the body of one of the heavenly men, one of the planetary logoi. these seven again in their turn form the essence of the logos. each of the seven lords of fire25(23) are differentiated into numerous groups of fire entities, from the deva-lords of a plane down to the little salamanders of the internal furnaces. we are not dealing with the fiery essences of the higher planes at this stage in our discussion. we will only enumerate somewhat briefly some of the better known groups, as contacted in the three worlds. 1. physical plane. salamanders, those little fire elementals who can be seen dancing in every flame, tending the fire

destructive burnings. they are closely allied to a still more important group of devas, who form the fiery envelope of the sun. the pranic elementals, those minute fiery essences who have the ability to permeate the texture of the human body, of a tree, or of all that may be found in the human, vegetable and animal kingdoms, and who blend with the fires of the microcosmic systems. certain of the deva kingdom who may be described as ensouling certain of the great light rays, and who are in themselves the essence of those rays. other forms of such elemental lives and of deva groups might be enumerated, but the above tabulation will suffice for our present purpose. 2. the astral plane. the fiery essences of this plane are more difficult for us to comprehend, having not, as yet, the- 38- a tr

are more difficult for us to comprehend, having not, as yet, the- 38- a treatise on cosmic fire copyright 1998 lucis trust seeing eye upon that plane. they are in themselves the warmth and heat of the emotional body, and of the body of feeling. they are of a low order when upon the path of desire, and of a high order when upon the path of aspiration, for the elemental is then transmuted into the deva. their grades and ranks are many, but their names matter not save in one instance. it may be of interest to know the appellation applied to the devas of fire whose part it is to tend the fires that will later destroy the causal body. we need to remember that it is the upspringing of the latent fire of matter and its merging with two other fires that causes destruction. these elementals and de

ires that will later destroy the causal body. we need to remember that it is the upspringing of the latent fire of matter and its merging with two other fires that causes destruction. these elementals and devas are called the agnisuryans, and in their totality are the fiery essences of buddhi, hence their lowest manifestation is on the sixth plane, the astral. further information concerning these deva lives will be found further on in the treatise, where they are dealt with at some length. division b- the personality ray and fire by friction i. the work of the three rays. 1. the personality ray. 2. the egoic ray. 3. the monadic ray. ii. the personality ray and the permanent atom. iii. the personality ray and karma. i. the work of the three rays we here touch upon a matter of wide general i

onary development of man's etheric body, and who transmit to him solar and planetary radiation. the etheric body of man receives prana in different ways and of different kinds, and all these ways bring him into touch with varying entities. 1. solar prana. this is that vital and magnetic fluid which radiates from the sun, and which is transmitted to man's etheric body through the agency of certain deva entities of a very high order, and of a golden hue. it is passed through their bodies and emitted as powerful radiations, which are applied direct through certain plexi in the uppermost part of the etheric body, the head and shoulders, and passed down to the etheric correspondence of the physical organ, the spleen, and from thence forcibly transmitted into the spleen itself. these golden hued

e of sunstroke. when the etheric body and its assimilative processes are comprehended scientifically, man will then be immune from dangers due to solar radiation. he will protect himself by the application of the laws governing magnetic repulsion and attraction, and not so much by clothing and shelter. it is largely a question of polarisation. one hint might here be given: when men understand the deva evolution somewhat more correctly and recognise their work along certain lines in connection with the sun and realise that they represent the feminine pole as they themselves represent the masculine (the fourth creative- 51- a treatise on cosmic fire copyright 1998 lucis trust hierarchy being male)39(35) they will comprehend the mutual relationship, and govern that relationship by law. these

theric body, and who transmit earth's prana, or the prana of whichever planet man may be functioning upon during a physical incarnation- 52- a treatise on cosmic fire copyright 1998 lucis trust a very pertinent question might here be asked, and though we may not fully explain the mystery, a few suggestive hints may be possible. we might ask: what causes the apparent deadness of the moon? is there deva life upon it? does solar prana have no effect there? what constitutes the difference between the apparently dead moon, and a live planet, such as the earth?40(36) here we touch upon a hidden mystery, of which the solution lies revealed for those who seek, in the fact that human beings and certain groups of devas are no longer found upon the moon. man has not ceased to exist upon the moon beca

the apparently dead moon, and a live planet, such as the earth?40(36) here we touch upon a hidden mystery, of which the solution lies revealed for those who seek, in the fact that human beings and certain groups of devas are no longer found upon the moon. man has not ceased to exist upon the moon because it is dead and cannot therefore support his life, but the moon is dead because man and these deva groups have been removed from off its surface and from its sphere of influence.41(37) man and the devas act on every planet as intermediaries, or as transmitting agencies. where they are not found, then certain great activities become impossible, and disintegration sets in. the reason for this removal lies in the cosmic law of cause and effect, or cosmic karma, and in the composite, yet indiv

ALICE A BAILEY05 THE LIGHT OF THE SOUL

y borne in mind "spiritual reading" is the most significant and occult preliminary thereto. every form is the result of thought and of sound. every form veils or conceals an idea or concept. every form, therefore, is but the symbol or attempted representation of an idea and this is true without exception on all the planes of our solar system, wherein forms are found whether created by god, man or deva. one object of a disciple's training is to enable him to ascertain that which lies back of any form in any kingdom of nature and thus ascertain the nature of the spiritual energy which brought it into being. the vastness of this cosmic symbolism will be apparent to even the most superficial thinker and the beginner upon the path of chelaship has to learn to separate the many forms into certai

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e kingdoms in nature and the lower three. the higher three are: 1. the spiritual hierarchy of our planet, nature spirits or angels and human spirits, who stand at a peculiar point on the ladder of evolution. of these sanat kumara, embodying a principle of the planetary logos is the highest, and an initiate of the first degree is the lowest, with corresponding entities in what we call the angel or deva kingdom. 2. the hierarchy of rays certain groupings of the seven rays in relation to our planet. 3. a hierarchy of lives, gathered by an evolutionary process out of our planetary evolution and from four other planets, who embody in themselves the purpose and plan of the solar logos in relation to the five planets involved- 30- a treatise on white magic copyright 1998 lucis trust in narrowing

ominates the entire personality the aspirant cannot cooperate with these other lives and diverse evolutions until love supersedes concrete mind (even though he may, in theory, comprehend the laws that govern the evolution of the logoic plan and the development of other solar entities besides his own hierarchy. mind separates; love attracts. mind creates a barrier betwixt a man and every suppliant deva. love breaks down every barrier, and fuses diverse groups in union. mind repels by a powerful, strong vibration, casting off all that is contacted, as a wheel casts off all that hinders its whirling periphery. love gathers all to itself, and carries all on with itself, welding separated units into a unified homogeneous whole. mind repels through its own abundant heat, scorching and burning au

ingdom acts upon and affects the three sub-human kingdoms. the downpouring spiritual triangle and the upraising matter triangle meet point to point in humanity when the point of balance can be found. in man's achievement and spiritualization is the hope of the world. mankind itself is the world saviour, of which all world saviours have been but the symbol and the guarantee. 4. the blending of the deva or angel evolution and the human. this is a mystery which will be solved as man arrives at the consciousness of his own solar angel, only to discover that that too is also but a form of life which, having served its purpose, must be left behind. the angel or deva evolution is one of the great lines of force, contained in the divine expression and the solar angels, the agnishvattas of the secr

ke a canker. pain, sickness, poverty and loss are seen as such, and from them every son of god revolts. he knows that in himself, as once he was before he entered prisoner into form, he knew not pain. sickness and death, corruption and disease, they touched him not. the riches of the universe were his, and naught he knew of loss "the lives that enter into form alone with lives self-conscious, the deva lives which build the forms indwelt by all the sons of god, they know not pain or loss or poverty. the form decays, the other forms retire, and that which is required to nourish and keep strong the outer, lacks. but lacking also will and planned intent, they feel no aggravation and know no clear revolt" a word about pain might be in place here, though i have naught of an abstruse nature to co

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

f the seven synthesise. one ray out of the three will synthesise at the culmination. for the first solar system the third ray was the synthetic ray, but for this solar system the second ray is the synthetic ray, and for the next solar system the first ray will perform a similar function. two rays are largely the goal of human endeavour, the first ray and the second ray. one ray is the goal of the deva or angel evolution, the third ray. all these three rays contact the two poles, and the attainment of the goal at the end of the cycle marks the achievement of the solar logos. this again is hidden in mystery. the seventh ray and the first ray are very closely allied, with the third ray linking them, so that we have the relation expressed thus, 1. 3. 7. there is a close association also betwee

the devas of that plane. people coming into incarnation on this seventh ray will have the eyes that see, and the purple devas and the lesser devas of the etheric body will be visioned by them. secondly, when he whom both angels and men await, will approach near unto this physical plane, he will bring with him not only some of the great ones and the masters, but some of the devas who stand to the deva evolution as the masters to the human. forget not that the human evolution is but one of many, and that this is a period of crisis among the devas likewise. the call has gone forth for them to approach humanity, and with their heightened vibration and superior knowledge unite their forces with those of humanity, for the progression of the two evolutions. they have much to impart anent colour

ore and more, during the next fifteen years, will men receive definite teaching, often subconsciously, from devas to whom they are linked. this will be done telepathically at first. doctors today get much information from certain devas. there are two great devas belonging to the green group on mental levels who assist in this work, and some physicians get much knowledge subjectively from a violet deva working on the atomic subplane of the physical plane, aided by a deva of the causal level who works with, or through, their egos. as men learn to sense and recognise these devas, more and more teaching will be given. they teach in three ways: a. by means of intuitional telepathy. b. through demonstration of colour, proving the accomplishment of certain things in this way. c. by definite music

f certain things in this way. c. by definite musical sounds, which will cause vibrations in the ethers, which in their turn will produce forms. the ether will eventually appear to the enhanced vision of humanity to have more substance than it now has, and as etheric vision increases, the ethers will be recognised as being strictly physical plane matter. therefore when in sickness men shall call a deva, when that deva can destroy diseased tissue by sounding a note that will result in the elimination of the corrupt tissue, when by the presence caused by the vibration new tissue is visibly built in, then the presence of these devas will be generally acknowledged and their power will be utilised- 85- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust by wh

development must be approached with caution, for to the unprotected it leads to disaster. hence the necessity to inculcate pure living, the learning of protective invocations and formulas, and the power of the church and of masonry to protect. forget not that evil entities exist on other planes than the physical, that they can respond to analogous vibrations, and that the invocations that call a deva may, if sounded inaccurately, call a being that will work havoc. in ritual lies protection. hence the emphasis laid upon church forms and on the masonic rituals, an emphasis which will increase and not grow less as the years slip by. the force of invocations will be known later. every individual vibrates to some particular measure. those who know and who work clairvoyantly and clairaudiently

nowledge, which pours through the human family upon the third kingdom in nature. man is the initiating factor here, and to man is committed the task of leading the animal kingdom towards liberation a liberation into the fourth kingdom, for that is the sphere of its next activity. the vegetable kingdom is liberated into another evolutionary process altogether, and its lives pass into the so-called deva, or angel, evolution. hence the wind and the insect world are its agents, just as man and the agency of water are the initiators of the animal world. the secret of release for the animal nature is hidden in the "watery nature" this is the blood aspect, and in the shedding of the blood, esoterically understood, lies the clue to the liberation of the animal kingdom. hence certain initiatory pro

ourth ray, in this fourth round, on the fourth globe, the earth, are extremely active. it is their close interrelation and interplay which is responsible for the emergence into prominence of humanity. in other rounds, humanity has not been the dominant evolution or the most important. in this round it is. in the next round, the dominant evolution will be that of souls on the astral level, and the deva kingdom. humanity now walks in the light of day, symbolically speaking, on earth, and these two rays were responsible for the process of initiating the human evolution in this major cycle. our objective is the harmonising of the higher and the lower aspects, or principles, both in the individual and in the whole. this involves conflict and struggle, but produces eventually beauty, creative po

on. realisation. some notes on the four kingdoms 1. the mineral kingdom is divided into three main divisions: a. the base metals. b. the standard metals. c. the crystals and precious stones. a treatise on cosmic fire, p. 588. 2. the vegetable kingdom is. a. the transmitter of the vital pranic fluid. b. a bridge between the so-called conscious and the unconscious. c. in an esoteric relation to the deva or angel kingdom. a treatise on cosmic fire, p. 564. 3. the four minor rays control the four kingdoms: a. the 7th ray controls the mineral kingdom. b. the 6th ray controls the vegetable kingdom. c. the 5th ray controls the animal kingdom. d. the 4th ray controls the human kingdom- 257- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust a treatise on cosmi

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ke a canker. pain, sickness, poverty and loss are seen as such, and from them every son of god revolts. he knows that in himself, as once he was before he entered prisoner into form, he knew not pain. sickness and death, corruption and disease, they touched him not. the riches of the universe were his, and naught he knew of loss "the lives that enter into form along with lives self-conscious, the deva lives which build the forms indwelt by all the sons of god, they know not pain or loss or poverty. the form decays, the other forms retire, and that which is required to nourish and keep strong the outer, lacks. but lacking also will and planned intent, they feel no aggravation and know not clear revolt" a word about pain might be in place here, though i have naught of an abstruse nature to c

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

in nature has been free, and the time has been long or short, and the reaction to impression has been rapid or slow, according to the will of the controlling life. in the mineral kingdom, this reaction is very slow, for inertia or tamas controls the spiritual life within the mineral form; in the vegetable kingdom, it is more rapid, and under the invocative appeal of the lives in that kingdom the deva world is invoked and greatly aids and hastens the unfoldment of the vegetable consciousness; this is one reason for its relative sinlessness and extraordinary purity. the major impression registered in the second kingdom of nature emanates from the angel worlds and from the deva hierarchy. the angels and devas are to the vegetable kingdom what the spiritual hierarchy is to humanity. this is

s then set up between all "substantial" units; the more potent and the more dynamic and greater could then impress the lesser and the weaker until gradually as the aeons swept by the seven centres were created and were in close impressionable relationship. of these seven we are at this time considering only three; the others we know very little about, for they are largely composed of units of the deva evolutions (and i would ask you to note the plurality there) and of subhuman lives, working under impression from the head, the heart and the throat centres of the planetary logos. students are apt to make their thinking unduly complicated when they seek to itemise and define, to separate into academic groups and brackets the multiplicity of energies with which they feel confronted when consi

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

r. 2. the pleiades or the seven sisters. 3. sirius. 4. the seven solar systems. tabulations i and ii the seven creative hierarchies in active planetary expression 1. the hierarchy of creative powers is divided esoterically into seven (4 and 3) within the twelve great orders. 2. three hierarchies are in this greater cycle of profound significance, the fourth or human creative hierarchy and the two deva hierarchies, the fifth and the sixth. 3. the fourth creative hierarchy is in reality the ninth and that is why it is called the hierarchy of initiates. this can be seen by referring to the chart- 21- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 4. we are told in a treatise on cosmic fire that in the ninth, tenth and eleventh hierarchies (counting fro

ct; the goal. the energy of illumination. creating in the light. four centres functioning. focal point of the instinctual consciousness. the third kingdom in nature. v. solar plexus. vegetable. 6th ray. 4th root-race. instinct; the goal. the energy of aspiration. unfoldment of sensitivity. three centres functioning. focal point of psychic response. the second kingdom in nature. vi. sacral centre. deva evolution. 7th ray. 2nd root-race. responsiveness; the goal. the energy of magnetism. power to build. two centres functioning; heart and sacral centres. focal point of vibratory response to the "eye of god" vii. base of spine. mineral. 4th ray. 7th root-race. synthesis; the goal. the energy of foundational synthesis. completion- 269- a treatise on the seven rays- volume iii: esoteric astrolog

esoteric astrology copyright 1998 lucis trust all centres functioning as one. focal point of evolution. the first kingdom in nature. this tabulation may serve to make a little clearer the present general plan or blueprint of the evolutionary development of consciousness. other developments are proceeding simultaneously, such as the responsive unfoldment of the form aspect and the evolution of the deva, or angel, line which parallels the human and to which i referred in a treatise on cosmic fire. a third great scheme of evolution is proceeding and that can only be referred to as the unfoldment of divine purpose on its own plane; of this humanity has, as yet, no faintest conception because its consciousness is still held within the limitations of its own kingdom in nature; the hierarchy is a

ut our scheme gave, in a mysterious manner, more than was received, though the gift was not of the same nature. the coming in of the venusian influence to our chain, and to our planet, with the subsequent stimulation of certain groups in the fourth creative hierarchy, the human, caused a paralleling event of even greater magnitude in the venus scheme. this affected the sixth hierarchy, one of the deva hierarchies, dwelling in the venus scheme. this stimulation emanated via our sixth chain (or the second according to the angle of vision) and affected the corresponding chain in the venus scheme. the magnitude of the difference may be seen in the fact that in our case one globe alone was affected, whereas the influence of our scheme on the venusian was such that an entire chain was stimulated

lies here. the evolution of the inner round has a close connection with this problem. perhaps some light may be thrown upon the obscurity of the matter by the realisation that just as the logos has (in the non-sacred planets) the correspondence to the permanent atoms in the human being, so the middle evolution between these two (god and man) is the heavenly man, whose body is made up of human and deva monads, and who has likewise his permanent atoms. always the three higher principles can be distinguished in importance from the four lower (cosmic fire, p. 299 "those who are working in the uranus, the neptune, and the saturn scheme work somewhat differently to those functioning in the venus, the vulcan, the mars, the mercury, the jupiter, the earth and the exoteric saturn scheme, and so do

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

fact is that the negative faculty or the feminine aspect dominates, even though this may be unrecognised by you. let me demonstrate and give some indication by figures of this hypothesis: 1. in the first solar system there was one dominant evolution, and it consisted of one hundred thousand million monads. 2. in the present system, the second, there are two dominant evolutions, the human and the deva; there are as earlier stated sixty thousand million human monads. add to this the feminine evolution of the devas, consisting of 140 thousand million, and you have the necessary two hundred thousand million. this elucidates my statement anent this being a feminine system. 3. in the third solar system, the total number in evolution will be the needed three hundred thousand million that perfect

iness and their response to the near approach to the christ which many consecrated servers are subjectively sensing, and which has somewhat perplexed them. the devas can only be sensed and felt: they cannot be approached by humanity as yet through the medium of the thought world and the use of the mechanism of thought in man. there is no danger involved for the server if he becomes aware of these deva forces and their activities, via the christ and through their responsiveness to his work and imminent appearance. on the phrase "mother of the world" the various ways in which the phrase can be used can mean quite a number of differing things. it can mean: 1. the feminine aspect in manifestation, symbolised for us in many of the world religions as a virgin mother and in the christian religion

entific knowledge of humanity itself. in this connection also (and i mention it simply from the angle of its interest) there are two hierarchical officials the mahachohan and his representative upon the seventh ray who are today in possession of this secret in its entirety, and they are aided by five other masters in applying the gained knowledge. these five masters are working primarily with the deva evolution, and this is, as you know, connected with form, and in this particular case with the healing devas. these seven members of the hierarchy are aided in their turn by one of the buddhas of activity, and also by the representative of the spirit of the earth. this again makes the two, the five, and then the seven a different enumeration, and one which when brought together equals nine, w

housands of bodies were involved. an individual not highly developed who endeavoured to establish rapport would probably only succeed in stimulating the lunar lords of his own little system to such an extent that his lower nature would be unduly energised sometimes even to the point of death. 2. other healers, not as few as in the above group but relatively few, work in cooperation with a healing deva. such devas exist and have the power of bestowing life. they are to the involutionary lunar lords what the great lives at shamballa are to us. they are not a menace to humanity but are not readily reached, except at a certain stage upon the path where, symbolically speaking, a door or point of contact exists between the two evolutions, for the devas are not upon the involutionary arc. relatio

volutionary lunar lords what the great lives at shamballa are to us. they are not a menace to humanity but are not readily reached, except at a certain stage upon the path where, symbolically speaking, a door or point of contact exists between the two evolutions, for the devas are not upon the involutionary arc. relations are established through affinity, but this can be brought about only by the deva. and not by the healer. if the healer is very advanced, his master may instruct one of the serving devas to aid him. only healers of great purity and of completely selfless motive can attract these angels, and when they do, the potency of their healing is much greater; they make fewer mistakes. they do not, for instance, attempt to heal patients for whom there is no healing possibility. the a

the serving devas to aid him. only healers of great purity and of completely selfless motive can attract these angels, and when they do, the potency of their healing is much greater; they make fewer mistakes. they do not, for instance, attempt to heal patients for whom there is no healing possibility. the angel of death (and this time i am not speaking symbolically but am referring to an existing deva) will not permit a healing deva to collaborate: they are only permitted to approach where healing is indicated- 383- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust we might now take the sentences in this rule and study their meaning, as there are more significances in them than appear upon the surface. the first sentence in each paragraph of this rule sta

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

nity can now intelligently work with the presented plan, and this for the first time in human history. i would have you note this. men can now do their little share in bringing the divine purpose into manifestation, because they have now unfolded the needed mental capacity. the control and the creative development of the three lower kingdoms in nature is slowly being taken out of the hands of the deva evolution (hitherto responsible) and placed under the supervision of mankind; as it is said in the ancient archives of the masters "eventually, the solar lords, through manas (the mind) will control the lunar lords of elemental substance, and not alone their own but that which looks to them for aid. thus will redemption come to all through man, and thus the glory of the lord of life be seen"

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

of their immediate work is organising the individual nations and welding them into an homogeneous whole, preparatory to their entrance into the great international thoughtform. all who work with far vision and all who hold before any seething and bewildered nation an ideal for the whole are under his wide inspiration. internationalism is the aim of his endeavour. with him works the great angel or deva of the spiritual plane, referred to in the treatise on cosmic fire as the lord agni; he seeks to touch with the hidden spiritual fire the head centres of all intuitive statesmen. three great groups of angels the gold, the flame coloured and the white and gold work on mental levels with those lesser angels or devas who vitalise thoughtforms and who keep alive the thoughts of the guides of the

e forces that our planetary logos would achieve a- 368- the externalisation of the hierarchy copyright 1998 lucis trust certain goal so early in time and space as he has. 2. it involved a great expansion, numerically and in the consciousness of the hierarchy. this predicates a great influx of initiates and disciples and a tremendous inflow of what is esoterically called "angelic essence" from the deva kingdom, under the direction of certain great devas who have affiliated during the past two hundred years with the hierarchy. this again had not been expected so early. the result of this happening has been that the door of initiation through which mankind passes stands wider open (symbolically speaking) than ever before, and at the same time, the masters are passing with greater rapidity on

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

of acquired wisdom for all initiates above the third degree. in the above paragraph i have presented you with a new concept re initiation one that has always been implicit in the teaching but one entirely and completely untouched as yet in any discussions on initiate-training. in the rule as given to applicants, the disciple is cautioned to work within those levels according to the methods of the deva or angel evolution. the rule runs as follows: the army of the voice, the devas in their serried ranks, work ceaselessly. let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the army works within the veils of maya. these particular devas in "their serried ranks" are the directive agents of the divine energy which implements the purposes of deity

cting the multiplicity of lives and beings who constitute the forms through which god expresses divinity. in a peculiar sense, they are the embodiment of the divine purpose upon the planes of the monad and of the triad, just as the aggregate of energies in man's etheric body is the result of his inner direction and the cause of his outer manifestation. to understand more fully the function of the deva forces, a man must arrive at some understanding of the forces in his etheric body which, in their turn, are the consequence of his point of attainment an attainment- 116- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust demonstrated by his astral (emotional) and mental natures and activities. these indicate his point of development. the devas are

pondence of these three rays and are responsible for the entire manifested universe, but only within the orbit of the third aspect, the expression of the universal mind. they come from the cosmic mental plane, just as the energy distinctive of the second aspect comes from the cosmic astral plane. god is mind. god is intelligent functioning. god is creative activity. these are the qualities of the deva evolution. god is love. god is relationship. god is consciousness. these are the three qualities of the christ evolution. this latter evolution is carried on within the created sphere of influence of the third aspect. god is life. god is fire. god is pure being. these are the qualities of the spirit aspect, the omnipotent aspect of deity. all these three aspects focus themselves and find an o

onditioning factor on- 117- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust etheric levels, and must be evaded and overcome by the probationary disciple as he "escapes" from the thralldom of the physical plane. thus he learns to tread the path of discipleship. these characteristics are, however, only the reaction of humanity to the activities of the deva evolution, rightly and divinely proceeding with their task of implementing the divine will. when the sphere of their activity comes into contact with the human intelligence, the effect upon humanity (before mastery is gained) is to compel men "to wander in the fields of maya, to drown in the sea of glamour, and to respond to the pull of illusion" in this teaching, you have presented to you, t

their activity comes into contact with the human intelligence, the effect upon humanity (before mastery is gained) is to compel men "to wander in the fields of maya, to drown in the sea of glamour, and to respond to the pull of illusion" in this teaching, you have presented to you, though in a somewhat different form, the ancient problem of duality, involving as it does the immense potency of the deva evolution. it definitely affects humanity; this is due to the fact that it is an expression of the will aspect of shamballa. as man develops the will aspect, he learns to break loose from the aura of the deva evolution, and the major task of the hierarchy (as far as basic essentials are concerned) is to "provide sanctuary" to those who have liberated themselves from the ocean of deva energies

centre- 237- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust and humanity, his throat centre. the other four centres are concerned with evolutions which are reached, controlled and related from one or other of these three major centres. the solar plexus is dominated by the hierarchy, the heart centre of sanat kumara, and has a close relation to the deva evolution, hinted at by me in a treatise on cosmic fire. the vastness of this subject will be understood by my use of the word "hint" in reference to what i have earlier written on the subject. the centre which we call shamballa controls that mysterious centre which is the correspondence to that which we call "the centre at the base of the spine; this is the inadequate name given to the reser

kumara is one. not all the planetary logoi tread the path of solar logoi, for just as exalted positions await them elsewhere in the- 274- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust universe. those masters, as i have said in a treatise on cosmic fire, who tread this path are rare indeed, and hitherto have had to enter this path via the angel or deva evolution and by transference then to the fifth or ray path. changes have however been made, and a master can now pass on to this sixth path directly and without entering the deva evolution. this sixth path is one on which the masters in training have to work with the devas who are so frequently the mobile agents of the creative process in solar creation. the masters who enter upon this path

path of magnetic work attributes..responsiveness to heat and knowledge of rhythm. source..an unknown constellation, via gemini. method..the entering of the burning-ground. hierarchy..the third and fourth. symbol..a funeral pyre, four torches, and a fivefold star mounting towards the sun. quality gained..electrical velocity. path iii. path or training for planetary logoi attributes..cosmic vision, deva hearing and psychic correlation- 278- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust source..betelgeuse, via the sign sagittarius. hierarchy..the fifth. method..prismatic identification. symbol..a coloured cross with a star at the centre and backed by a blazing sun, surmounted by a sensa word. quality gained..cosmic etheric vision or septenary

e is little that i may say about the subject. these initiates work in connection with plans emanating from shamballa, of which humanity can know nothing; they work with the three subhuman kingdoms in nature, each of which has its own peculiar and specific band of initiate-workers. if they do not do this, they transfer into certain groups of workers who are engaged in activities connected with the deva or angel evolution, or in relation to the manifestation of energies about which i can tell you nothing. we shall deal only with the expansion of consciousness and the experience of those initiates who remain in their activities and aims related to humanity and to the hierarchy. it might here be pointed out that: a. the work of the deva evolution comes under the ray energy of the third buddha

jurisdiction of the hierarchy. they have moved out from under it. their long connection with the hierarchy is translated to a higher centre and is transferred to shamballa, unless (as in the case of the christ) they choose the path of earth service and return to work with the evolutions upon our planet; there are many such evolutions and several kingdoms in nature besides the human, including the deva or angel evolution. the sixth initiation of decision is preparatory to the true initiation of the resurrection, the seventh initiation. this can only be undergone when the will of the master is completely merged in that of the planetary logos. between the sixth and the seventh initiations "an interim of divine fusion" takes place; an elementary and somewhat distorted picture of this critical

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

ho are known to be war-like and wrathful. they are red in color and inhabit mountains and rocks. they are generally believed to be the spirits of past monks who have rejected their buddhist vows; the life story of tsiu marpo, who is a might demon, will attest to this. once they are tamed, might demons are assigned as the protectors of temples, sanctuaries, and monasteries. 6. gods (tib. lha; skt. deva: this class of beings does not really fit in with the other "demons" gods, as discussed above, are the celestial beings that inhabit the heavenly realm; they are white in color. the use of the term in this study will refer exclusively to this type of being in order to remain uniform. the words "deity" and "divinity" have thus provided suitable umbrella terms for all manner of supernatural bei

BLAVATSKY H P ANTHROPOGENESIS

h is not subject to fall or change for the worse: the unfalling; and it is the reverse of chyuta "the fallen" the dhyanis who incarnate in the human forms of the third root- race and endow them with intellect (manas) are called the chyuta, for they fall into generation[[vol. 2, page] 48 the secret doctrine. in the vishnu purana, is the most mysterious. he is referred to by the honourable title of deva rishi (divine rishi, more than a demi-god) by parasara, and yet he is cursed by daksha and even by brahma. he informs kansa that bhagavat (or vishnu in exotericism) would incarnate in the eighth child of devaki, and thus brings the wrath of the indian herod upon krishna's mother; and then, from the cloud on which he is seated- invisible as a true manasaputra- he lauds krishna, in delight at t

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

purpose of peopling the world, narada- a son of brahma, the great rishi, and virtually a "kumara" if not so in name- interferes with, and twice frustrates daksha's aim, by persuading those sons to remain holy ascetics and eschew marriage. for this, daksha curses narada to be re-born as a man, as brahma had cursed him before for refusing to marry, and obtain progeny, saying "perish in thy present (deva or angelic) form and take up thy abode in the womb" i.e, become a man (vayu purana; harivamsa, 170. notwithstanding several conflicting versions of the same story, it is easy to see that narada belongs to that class of brahma's "first-born" who have all proven rebellious to the law of animal procreation, for which they had to incarnate as men. of all the vedic rishis, narada, as already shown

m the elohim, adam's father "according to bunsen, the deity (the god seth) was the primitive god of northern egypt and palestine (staniland wake "the great pyramid. and seth became considered in the later theology of the egyptians as "an evil daemon" says the same bunsen, for he is one with typhon and one with the hindu demons as a logical sequel[[vol. 2, page] 83 "fires "sparks" and "flames" the deva-rishi of occultism par excellence; and that the occultist who does not ponder, analyse, and study narada from his seven esoteric facets, will never be able to fathom certain anthropological, chronological, and even cosmic mysteries. he is one of the fires above-mentioned, and plays a part in the evolution of this kalpa from its incipient, down to its final stage. he is an actor who appears in

y gross exists in eastern occultism, nor in the primitive kabala- the "chaldean book of numbers" we have said so in "isis unveiled "we find it rather unwise on the part of catholic writers to pour out their vials of wrath in such sentences as these 'in a multitude of pagodas, the phallic stone, ever and always assuming, like the grecian batylos, the brutally indecent form of the lingham. the maha deva' before casting slurs on a symbol whose profound metaphysical meaning is too much for the modern champions of that religion of sensualism par excellence, roman catholicism, to grasp, they are in duty bound to destroy their oldest churches, and change the form of the cupolas of their own temples. the mahody of elephanta, the round tower of bhangulpore, the minarets of islam- either rounded or

is useless. the wise will understand our meaning, the unwise are not required to. there are thirty-three crores, or 330 millions, of gods in india. but, as remarked by the learned lecturer on the bhagavad gita "they may be all devas, but are by no means all 'gods, in the high spiritual sense one attributes to the term "this is an unfortunate blunder" he remarks "generally committed by europeans. deva is a kind of spiritual being, and because the same word is used in ordinary parlance to mean god, it by no means follows that we have to worship thirty-three crores of gods" and he adds suggestively "these beings, as may be naturally inferred have a certain affinity with one of the three component upadhis (basic principles) into which we have divided man (vide theosophist, feb, 1887, et seq)

within animal man. it has pleased the half ignorant and half designing church fathers to disfigure the graphic symbol. they took advantage of the metaphor and allegory found in every old religion to turn them to the benefit of the new one. thus man was transformed into the darkness of a material hell; his divine consciousness, obtained from his indwelling principle (the manasa, or the incarnated deva, became the glaring flames of the infernal region; and our globe that hell itself. pippala, haoma, the fruit of the tree of knowledge, were denounced as the forbidden fruit, and the "serpent of wisdom" the voice of reason and consciousness, remained identified for ages with the fallen angel, which is the old dragon, the devil (vide part ii "the evil spirit, who, or what) the same for the othe

e 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-rishis, or the prajapati (ten and seven. sanandana and the other sons of vedhas (brahma) were previously created, but, as shown elsewhere, they were "wi

of mazda, or divine wisdom. in the "book of concealed mystery" it is said of the tree, which is the tree of knowledge of good and evil "in its branches (of the tree) the birds lodge and build their nests" or the souls and the angels have their place* therefore, with the kabalists it was a like symbol "bird" was a chaldean, and has become a hebrew synonym and symbol for angel, a soul, a spirit, or deva; and the "bird's nest" was with both heaven, and is god's bosom in the zohar. the perfect messiah enters eden "into that place which is called the bird's nest (zohar, ii, 8b[[footnote(s* see "kabbalah unveiled" by s. mcgregor mathers, p. 104[[vol. 2, page] 293 angels called birds "like a bird that is flying from its nest, and that is the soul from which the shekeenah (divine wisdom or grace)

now socalled, the small pea-like mass of grey nervous matter attached to the back of the third ventricle of the brain, is said to almost invariably contain mineral concretions and sand, and "nothing more (vide infra[[vol. 2, page] 295 occult physiology. the undefiled lanoo (disciple, chela) need fear no danger; he who keeps himself not in purity (who is not chaste) will receive no help from the 'deva eye" unfortunately not. the "deva-eye" exists no more for the majority of mankind. the third eye is dead, and acts no longer; but it has left behind a witness to its existence. this witness is now the pineal gland. as for the "four-armed" men, it is they who become the prototypes of the four-armed hindu gods, as shown in a preceding footnote. such is the mystery of the human eye that, in thei

BLAVATSKY H P COSMOGENESIS

r system. the exoteric version may be found in the oldest sanskrit scriptures. in the rig veda, aditi "the boundless" or infinite space, translated by mr. max muller "the visible infinite, visible by the naked eye; the endless expanse beyond the earth, beyond the clouds, beyond the sky" is the equivalent of "mother-space" coeval with "darkness" she is very properly called "the mother of the gods" deva-matri, as it is from her cosmic matrix that all the heavenly bodies of our system were born- sun and planets. thus she is described, allegorically, in this wise "eight sons were born from the body of aditi; she approached the gods with seven, but cast away the eighth, martanda" our sun. the seven sons called the aditya are, cosmically or astronomically, the seven planets; and the sun being ex

re of energy manifested from parabrahmam; there are innumerable other centres. and their number is almost infinite in the bosom of parabrahmam" hence the expressions "the day of come to us" and "the day of be with us" etc. just as the square is the symbol of the four sacred forces or powers- tetraktis- so the circle shows the boundary within the infinity that no man can cross, even in spirit, nor deva nor dhyan chohan. the spirits of those who "descend and ascend" during the course of cyclic evolution shall cross the "iron-bound world" only on the day of their approach to the threshold of paranirvana. if they reach it- they will rest in the bosom of parabrahmam, or the "unknown darkness" which shall then become for all of them light- during the whole period of mahapralaya, the "great night

l (atma-buddhi, not to its highest spiritual vivifying principle, atma, alone. but since the spiritual soul, if divorced from the latter (atma) could have no existence, no being, it has thus been called. now the monadic, or rather cosmic, essence (if such a term be permitted) in the mineral, vegetable, and animal, though the same throughout the series of cycles from the lowest elemental up to the deva kingdom, yet differs in the scale of progression. it would be very misleading to imagine a monad as a separate entity trailing its slow way in a distinct path through the lower kingdoms, and after an incalculable series of transformations flowering into a human being; in short, that the monad of a humboldt dates back to the monad of an atom of horneblende. instead of saying a "mineral monad"

intelligent, or rather cunning, than spiritual. for, on the downward arc, he has now reached a point where his primordial spirituality is eclipsed and overshadowed by nascent mentality (2. in the last half of the third round his gigantic stature decreases, and his body improves in texture, and he becomes a more rational being, though still more an ape than a[[vol. 1, page] 189 a master's letter. deva (all this is almost exactly repeated in the third root-race of the fourth round "iv. round. intellect has an enormous development in this round. the (hitherto) dumb races acquire our (present) human speech on this globe, on which, from the fourth race, language is perfected and knowledge increases. at this half-way point of the fourth round (as of the fourth root, or atlantean, race) humanity

d formation of our little earth began. therefore it is impossible to calculate its age, unless the time of its birth is given- which the teachers refuse to do, so far. at the close of this book and in book ii, however, some chronological hints will be given. we must remember, moreover, that the law of analogy holds good for the worlds, as it does for man; and that as "the one (deity) becomes two (deva or angel) and two becomes three (or man" etc, etc, so we are taught that the curds (world-stuff) become wanderers (comets, these become stars, and the stars (the centres of vortices) our sun and planets- to put it briefly (b) there are four grades of initiation mentioned in exoteric works, which are known respectively in sanskrit as "srotapanna "sagardagan "anagamin" and "arhan- the four path

logos is brahma, the creator, whose seven "mind born" sons are the primeval rishis- the "builders[[vol. 1, page] 356 the secret doctrine. other, with their prajapati and sephiroths, represent in their totality, first of all the archetypal man, the proto-logos; and only in their secondary aspect do they become cosmic powers, and astronomical or sidereal bodies. if aditi is the mother of the gods, deva-matri, eve is the mother of all living; they are the sakti or generative power in their female aspect of the "heavenly man" and they are all compound creators. says a "gupta vidya" sutra "in the beginning, a ray issuing from paramarthika (the one and only true existence, it became manifested in vyavaharika (conventional existence) which was used as a vahan to descend into the universal mother

e understood plato far better than they do" he said. our present orientalists disfigure the mystic sense of the sanskrit texts far more than wilson ever did, though the latter is undeniably guilty of very gross errors[[vol. 1, page] 454 the secret doctrine. fane from perceiving the truth. this is called "incongruity" and "contradictions" by the orientalists* this "creation" of the immortals, the "deva-sarga" is the last of the first series, and has a universal reference; namely, to evolutions in general, not specifically to our manvantara; but the latter begins with the same over and over again, showing that it refers to several distinct kalpas. for it is said "at the close of the past (padma) kalpa the divine brahma awoke from his night of sleep and beheld the universe void" then brahma i

nces reverse the statement, and say that it is the sun, and all the suns that are from it, which emanate at the manvantaric dawn from the central sun* here, we decidedly beg to differ with the learned gentleman. let us remember that this aether, whether akasa is meant by the term, or its lower principle, ether- is septenary. akasa is aditi in the allegory, and the mother of martanda (the sun, the deva-matri "mother of the gods" in the solar system, the sun is her buddhi and vahan, the vehicle, hence the 6th principle; in kosmos all the suns are the kama rupa of akasa and so is ours. it is only when regarded as an individual entity in his own kingdom that surya (the sun) is the 7th principle of the great body of matter[[vol. 1, page] 528 the secret doctrine. science to speculate beyond the

ers and sensitives, are always able to discern, whether in a greater or smaller degree, the presence and close proximity to us of beings pertaining to other spheres of life. those of the (spiritually) higher worlds, communicate only with those terrestrial mortals who ascend to them, through individual efforts, on to the higher plane they are occupying "the sons of bhumi (earth) regard the sons of deva-lokas (angel-spheres) as their gods; and the sons of lower kingdoms look up to the men of bhumi, as to their devas (gods; men remaining unaware of it in their blindness. they (men) tremble[[vol. 1, page] 606 the secret doctrine. before them while using them (for magical purposes. the first race of men were the "mind-born sons" of the former. they (the pitris and devas) are our progenitors (bo

their individuality, as atomic souls, before these atoms descend into pure terrestrial form. for this descent into concrete matter marks the medial point of their own individual pilgrimage. here, losing in the mineral kingdom their individuality, they begin to ascend through the seven states of terrestrial evolution to that point where a correspondence is firmly established between the human and deva (divine) consciousness. at present, however, we are not concerned with their terrestrial metamorphoses and tribulations, but with their life and behaviour in space, on planes wherein the eye of the most intuitional chemist and physicist cannot reach them- unless, indeed, he develops in himself highly clairvoyant faculties. it is well known that leibnitz came several times very near the truth

BLUE EQUINOX

ticism one does not mean the sneering infidelity of a bolingbroke, or the gutter-snipe agnosticism of a harry boulter, which are crude remedies against a very vulgar colic. 23. if thou art taught that sin is born of action and bliss of absolute inaction, then tell them that they err. nonpermanence of human action, deliverance of mind from thralldom by the cessation of sin and faults, are not for .deva egos. thus saith the .doctrine of the heart. this doctrine is further developed. the term .deva egos. is again obscure. the verse teaches that one should not be afraid to act. action must be fought by reaction, and tyranny will never be overthrown by slavish submission to it. cowardice is conquered by a course of exposing oneself the equinox 44 unnecessarily to danger. the desire of the flesh

the mountain eagle, the hearing of the timid doe. it seems rather a bold assertion that srotapatti is so easily attained, and 1 know of no canonical buddhist authority for this statement (a srotapatti becomes an arahat in seven more incarnations .siddhis..magic powers) 57. tell him, o aspirant, that true devotion may bring him back the knowledge, that knowledge which was his in former births. the deva-sight and deva-hearing are not obtained in one short birth. the promise in this verse is less difficult to believe. by true devotion is meant a devotion which does not depend upon its object. the highest kind of love asks for no return. it is however misleading to say that .deva-sight and devahearing are not obtained in one short birth. as that appears to mean that unless you are born with th

l will become as a mad elephant, that rages in the jungle. mistaking forest trees for living foes, he perishes in his attempts to kill the ever-shifting shadows dancing on the wall of sunlit rocks. the equinox 106 this verse explains the state of the mind which has failed in the abyss.the student becomes insane. 65. beware, lest in the care of self thy soul should lose her foothold on the soil of deva-knowledge. 66. beware, lest in forgetting self, thy soul lose o.er its trembling mind control, and forfeit thus the due fruition of its conquests. these two verses seem to mean that any attention to self would prevent one crossing the abyss, while in the event of any inattention to self the mind would revolt. in other words .soul. means neschamah, and it is important for neschamah to fix its

authority by which blavatsky speaks of kwanshiyin as a bodhisattva. it will become abundantly evident in the comment to verse 97 that blavatsky had not the remotest idea as to what a bodhisattva was and is. but it is quite true that you have to shed light in the manner indicated if you are going to live the life of a magus. the equinox 114 82. know that the stream of superhuman knowledge and the deva-wisdom thou hast won, must, from thyself, the channel of alaya, be poured forth into another bed. still further develops the same doctrine. you have acquired the supreme creative force. you are the word, and it must be spoken (verse 83. there is a good deal of anticlimax in verse 83, and a peculiarly unnecessary split infinitive. blavatsky.s difficulty seems to have been that although she is

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

dy stuff. so go cautiously, work only in the most positive of minds for the good of all, and for trance work have other experienced witches or mediums to guide you and help you to centre. the gods themselves can offer protection when you are performing rituals. in formal magick, the guardians, or devic lords of the watchtower, are invited to guard the four directions of a magical circle. the term deva in sanskrit means 'shining one, and the devas represent the higher forms, akin to angels, who watch and direct the natural world. they communicate with people by psychic 'chanelling' and rule over the beings associated with the four elements, fire, air, water and earth. in less formal practices, either archangels or pillars of light may be visualised in the corners of the room to offer protec

would use rainwater collected in a container before it touched the ground as sacred water. nowadays, you may find it necessary to revitalise the rainwater you use with a few drops of flower essence. there are many brands available: agrimony from dr bach's flower essences; goatbeard from the pacific flower essence remedies; coconut palm from the african and amazonian essences; alaskan soap berry; deva fig tree or morning glory; and findhorn rowan, all of which seem to work as purifiers for me. flower and tree essences are created from the living energies of the plant and this spirit water is especially good for protective baths. a protective water ritual this ritual is particularly effective for removing the effects of spite or unfair criticism or a destructive encounter that has shaken yo

developed. coven: a meeting of any group, numbering from two to 13 practitioners, who meet together to perform magick. deosil: clockwise, or, literally 'in the direction of the sun. the direction used in creating a circle, in all forms of attracting magic and for giving healing energies. see also widdershins. devas: the angelic beings who watch and direct the natural world. in formal magick, one deva rules over each segment of a magical circle and one of the four elements of fire, water, air and earth. also known as the devic lords of the watchtower. dhoop: an incense stick like a slender rope, from india. the divinity: generic term for the ultimate source of goodness, light and creation. djinn: an invisible, shapeshifting creature of fire and air, originating in the middle east. in islam

DAVID ICKE CHILDREN OF THE MATRIX

depicted in many sumerian, babylonian, assyrian, hittite, and persian seals and sculptures. cain, as horus, is seen spearing abel-set, symbolised as a demon crocodile, in an egyptian bas-relief of around 1000bc (see picture section).41 this is a version of st michael defeating the dragon. st michael, the sumerian-cappadocian deity, is portrayed as a dragon fighter. in india, balder is the "great deva (tiva, or "devil) felled by lord gan (cain).42 the stories of st patrick in ireland say that he was sent by "st michael the victor" to expel the "snakes" from ireland. when the phoenicians and others from the sumer empire landed in britain they named many places after st michael, as with st michael's mount in cornwall. when the christians began to build their churches on the ancient pagan sit

of "cain" or "st michael" is told in different versions in many cultures. the hebrew old testament has cain killing his "brother" abel and bringing the first death into the world. the new testament has st michael defeating satan, lucifer, or the "great dragon. in egypt we have the wolf-headed set or seth killed by horus, the son of asar or osiris. in india, cain is lord gan who fought "the great deva" or "the bull, one of the balder (abel) titles in the edda. the king arthur legends have sir gawain slaying the green man. as i have said, the chaldeans called the balder/abel character tammuz. he was their "established son" and the "son of god" who died for humanity. tammuz was also closely associated with the theme of the serpent and the bloodline of the "dragon kings. hecate, another versi

es, and zeus of greece; adad and marduk of assyria; buddha sakia and indra of india and tibet; salivahana of southern india and bermuda; osiris and horus of egypt; odin, balder, and frey of scandinavia; crite of chaldea; zoroaster of persia; baal (bel) and taut of phoenicia; bali of afghanistan; jao of nepal; wittoba of bilingonese; xamolxis of thrace; zoar of the bonzes; chu chulainn of ireland; deva tat, codom, and sammonocadam of siam; alcides of thebes; mikado of the sintoos; beddru of japan; hesus or eros, and bremrillaham of the druids; thor, son of odin, of gauls; cadmus of greece; hil and feta of mandaites; gentaut and quetzalcoatl of mexico; universal monarch of the sibyls; ischy of formosa; divine teacher of plato; holy one of xaca; fohi, ieo, lao-kium, chiang-ti, and tien of chi

DAVID ICKE THE BIGGEST SECRET

pped long before jesus was even heard of:khrishna of hindostan; buddha sakia of india; salivahana of bermuda; osiris and horusof egypt; odin of scandinavia; crite of chaldea; zoroaster of persia; baal and taut ofphoenicia; indra of tibet; bali of afghanistan; jao of nepal; wittoba of bilingonese;tammuz of syria and babylon; attis of phrygia; xamolxis of thrace; zoar of thebonzes; adad of assyria; deva tat and sammonocadam of siam; alcides of thebes;mikado of the sintoos; beddru of japan; hesus or eros, and bremrillahm, of the druids;thor, son of odin, of the gauls; cadmus of greece; hil and feta of mandaites; gentautand quetzalcoatl of mexico; universal monarch of the sibyls; ischy of formosa; divineteacher of plato; holy one of xaca; fohi and tien of china; adonis, son of virgin lo, ofgre

DION FORTUNE PSYCHIC SELF DEFENSE

ng like as well organised as the spiritualistic sphere. the great orders have their definite contacts and work strictly within them, keeping a firm hand on neophytes; outside the orders there is a good deal of chaos and banditry, and it is unwise to venture far save in the company of an experienced occultist who understands the technique of the methods employed. there are many people for whom the deva kingdom, as the sphere which the elementals share with the nature spirits is sometimes called, has a great fascination, and they try by meditation and ritual to get into touch with it. in my opinion it is decidedly risky for a person who is not an initiate to attempt this work. it is exceedingly apt to lead to mental unbalance, if not to actual obsession. not that the nature contacts are evil

nites with the elements, but his higher self withdraws from incarnation, leaving his body ensouled by a curious kind of intelligent automaton, which deteriorates rapidly. what ever may be the status of the soul that withdraws, that which is left behind is not nice. i feel, therefore, that it must seriously delay and distort the evolution of the human monad if it turns aside into the sphere of the deva evolution. it may well be that some of the creatures whom at first sight we might classify as non-humans are really humans who have had a deva phase in their karmic record. there is a very interesting field of research awaiting the person who systematically investigates the past lives of the weak- minded and the mentally deranged. the pathologies of the element of fire are also rare, though i

that the aimless incendiary and pyromaniac belong to this class. i have never personally had any opportunity of investigating this type of case. algernon blackwood writes of one in his very interesting story "the regeneration of lord ernie" which is published in his volume of short stories entitled incredible adventures. indeed, this author is exceedingly fond of drawing his inspiration from the deva kingdom, and has some most interesting studies of the subject scattered through his books. any organic geographical unit develops something of an oversoul, and where the differentiation is marked, the over soul may become a very definite entity. if there are among the inhabitants of the district any who are sensitive to the unseen, they may form either an affinity or a repulsion for this over

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

istian 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 existence of angels, especially guardian angels, has been a common theme of popular western lore. it has been the subject of numerous christian texts and been championed in metaphysical lore by the likes of flower a. newhouse, founder of chr

ed by esperide and ileana troni. canavese, italy: damanhur editrice, 1997. intrivigne, massimo. damanhur: a magical community in italy. communal studies 16 (1996: 71-84. merrifield, jeff. damanhur: the real dream. london: thorsons, 1998. damaran-nata (or dumbarim nardir) one of the classes of attendants or companions of the hindu devas, whose special duty was to play upon a kind of drum (see also deva-loka) damcar according to rosicrucian legend, damcar was a mystical city of secret arabia, inhabited by a group of adepts. damian, john( master john (ca. 1500) alchemist who first appeared at the court of james iv, king of scotland, as a surgeon around 1500. he was originally from lombardy and practiced surgery in france. he was also employed by james in the practice of alchemy and was later

eveloped an extensive internet presence anchored by the official site at http//www.vega.bg/ beinsa_douno. sources: douno, beinsa. the master speaks: the word of the great white brotherhood. los angeles: sunrise press& books, 1970. reminiscences: talks with the master. los angeles: sunrise press, 1968. the teachings of beinsa douno: pearls of love. glasgow: beyond the rising sun publications, n.d. deva-loka (or daiver-logum) the world of hindu gods, especially indra, also known as swarga. said to be situated between the sun and polar star, it is a region of splendor and magnificence, inhabited by many gods, nature spirits, and angels. devas (or daivers) hindu gods, who inhabit their world of deva-loka. the term derives from the root div (to shine) and may be related to the persian divs. ind

ds, especially indra, also known as swarga. said to be situated between the sun and polar star, it is a region of splendor and magnificence, inhabited by many gods, nature spirits, and angels. devas (or daivers) hindu gods, who inhabit their world of deva-loka. the term derives from the root div (to shine) and may be related to the persian divs. indra was foremost among the ancient hindu gods and deva-loka was his heaven. in later mythology, indra became inferior to agni, vayu, and surya, but remained in power over other gods and spirits. the deva-loka of the gods included many nature spirits and angels. according to theosophical teachings (which partially derive from hinduism) devas constitute the ranks or orders of spirits who compose the hierarchy that rules the universe under the deity

sect said to have borrowed their doctrines from zoroaster. the distinction of sex is a remarkable characteristic of the divs, and its evil results in a system of diabolic superstition may be read in the stories of the ephialtae and hyphialtae, or nightmare. possibly the same in origin as the persian divs, are the devas or daivres of the hindus, who are said to inhabit a world called, after them, deva-loka. there is a brief account of them in n. e. kindersley s specimens of hindoo literature (1794: the daivers perpetually recur in their romances, and other literary works, and are represented as possessing not only material bodies, but as being subject to human frailties. those saints and heroes who may not as yet be considered worthy of the paradises of shivven or of veeshnoo, are represen

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

elementals) according to theosophy, nature spirits have bodies composed of the finer kinds of matter. there are countless hosts of them, divided into seven classes, which, allowing for two unmanifested forms, belong to the ether, air, fire, water, and earth.the last four being called by followers of the kabala, sylphs, salamanders, undines, and gnomes respectively. at the head of each class is a deva or inferior god. nature spirits are said to work in unsuspected ways, sometimes lending their aid to human beings in the form of certain national spiritualist association of churches encyclopedia of occultism& parapsychology. 5th ed. 1092 faculties, while those in the astral world are engaged in the creation of form out of the matter that the outpouring of the logos has quickened, hence they

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

outsiders) bewildering change of names and identities. extraterrestrial earth mission became an international movement. outside the united states, it was particularly successful in australia. the organization s headquarters are now in hawaii. see also: walk-ins further reading melton, j. gordon, 1996. encyclopedia of american religions. fifth edition. detroit, mi: gale research. ayala ayala is a deva, a divine energy, who claims to re p resent the animal kingdom and, beyond that, all that is. she appeared first on fe b ru a ry 2, 1994, to two sedona, arizona, new age women, both of them channelers. su b s e q u e n t l y, she directed other d e vas, including sh i va and gaia, who communicated psychically on the subject of human-animal re l a t i o n s. ayala made her presence known when

mans, whether in this dimension or any other. humans and animals will be reconciled during this time of transition, when people are beginning the process that will take them out of the third physical dimension into higher dimensions. in the meantime, ayala urged human beings to communicate through meditation with animal devas. for example, someone having trouble with ants should visualize the ant deva and express a polite request, first stressing reverence for ants and all they do for the world, then asking the ants to leave the building. if human beings interact with animals in this fashion, there will be no need for environment-damaging poisons or needless slaughter of wild creatures. see also: shiva further reading ayres, toraya, 1997. messages from the animal kingdom. http//www.spiritw

gel of intuitive light, told her that because she had managed to ove rcome your desires of the flesh, he and his colleagues we re giving her back the name she had held in her previous incarnation as a venusian: bright st a r. ever after she went by that name, working at her mission to bring the material and spiritual kingdoms together. ac c o rding to her space friends, the earth would go through deva stating physical and social upheaval in the last years of the twentieth century, but with the help of the space people and their terre s t r i a l associates, the eart h s people will eve n t u a l l y enter a new age of peace, harmony, and spiritual wisdom. see also: contactees; michael further reading steiger, brad, 1976. gods of aquarius: ufos and the transformation of man. new york: harco

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

numerical value in gematria or qabalistic numerology.7 the sudden appearance of the original hebrew was paralleled several hundred years later by the sudden appearance of brahmi sanskrit in the indus valley. sinatic and brahmi have many similar letterforms, and both were replaced by later alphabets claimed in present times to be the originals (i.e. sinatic replaced by ezra and brahmi replaced by deva negari. some qabalists and tantrikas maintain that there is a parent alphabet, called the gan aden alphabet(]da ]g, garden of eden, from which both hebrew and sanskrit are derived. a speculative representation of the gan eden alphabet composed of twentytwo families of letters with an aggregate of seventy members is seen in figure 2.2 on page 59. there is also said to be a gan aden torah, an u

HELENA BLAVATSKY THE KEY TO THEOSOPHY

gical change of races lasting 120,000 years, and that of cassandrus of 136,000, which brought about a complete change in planetary influences and their correlations between men and gods-a fact entirely lost sight of by modern astrologers. deist one who admits the possibility of the existence of a god or gods, but claims to know nothing of either, and denies revelation. an agnostic of olden times. deva (sans) a god, a "resplendent" deity, deva-deus, from the root div "to shine" a deva is a celestial being-whether good, bad or indifferent-which page 150 the key to theosophy- hp blavatsky.txt inhabits "the three worlds" or the three planes above us. there are 33 groups or millions of them. devachan (sans) the "dwelling of the gods" a state intermediate between two earth-lives, and into which

; and in our modern days those who have been initiated by the adepts of mystic lore into the mysterious knowledge, which, notwithstanding the lapse of ages, has yet a few real votaries on earth. isvara (sans) the "lord" or the personal god, divine spirit in man. literally sovereign (independent) existence. a title given to siva and other gods in india. siva is also called isvaradeva, or sovereign deva. iu-kabar zivo gnostic term. the "lord of the aeons" in the nazarene system. he is the procreator (emanator) of the seven holy lives (the seven primal dhyani-chohans or archangels, each representing one of the cardinal virtues, and is himself called the third life (third logos. in the codex he is addressed as the helm and vine of the food of life. thus he is identical with christ (christos) w

kind in an invisible, yet most effective, manner. thus a nirmanakaya is not, as popularly believed, the body "in which a buddha or a bodhisattva appears on earth" but verily one who, whether a chutuktu or a khubilkhan, an adept or a yogi during life, has since become a member of that invisible host which ever protects and watches over humanity within karmic limits. mistaken often for a "spirit" a deva, god himself, etc, a nirmanakaya is ever a protecting, compassionate, verily a guardian, angel to him who is worthy of his help. whatever objection may be brought forward against this doctrine, however much it is denied, because, forsooth, it has never hitherto been made public in europe, and therefore, since it is unknown to orientalists, it must needs be a "myth of modern invention"-no one

ISIS UNVEILED

ch cathedrals. proved, when at last critically examined, to be basalt figures of isis* before the shrine of jupiter ammon were suspended tinkling bells, from the sound of whose chiming the priests deduced their auguries "a golden bell and a pomegranate. round about the hem of the robe" was the result with the mosaic jews* but in the buddhistic system, during the reugious services, the gods of the deva-loka are always invoked and invited to descend upon the altars, by the ringing of bells suspended in the pagodas. the bell of the sacred table of siva at kuhama is described in kaiuua, and every buddhist mh&ra and lamasery has lis bells. we thus see that the bells used by christians come to them directly bota the buddhist tibetans and chinese. the beads and rosaries have the same origin, and

JASMUHEEN THE FOOD OF GODS

ars ago. i was once in an environment where not only was there no food nor water, but the air i was breathing was filled with toxic carbon dioxide fumes that had begun to overwhelm and poison my system. after a few days of this i managed to connect with a large tree and hooking in to its core via a beam of love from my heart and telepathic intelligence to intelligence connection, i asked the tree deva for its support to draw out the poison from my system and to release its nurturing energy as oxygen back to flood into my fields. this occurred in a mutual exchange of energy that was so rewarding that the spirit of the tree then showed me in my inner eye of the support bridges and of dominant fields and invisibility. the shaman among you know that this type of communication and field sensiti

en showed me in my inner eye of the support bridges and of dominant fields and invisibility. the shaman among you know that this type of communication and field sensitivity is common in the theta field where we know and experience that all is one. talking to all of nature with gentleness and love as if it is part of us just as we are part of god, opens the doorways to this field of possibility* a deva is a member of an order of angelic beings who serve the elemental forces of nature. they hold the matrix for the christ consciousness on earth among the nature and human kingdoms. step 16. personally i feel that also connecting our bio-shield to the cosmic nirvana network. c.n.n. is imperative, as like our dow, it truly provides us with an incorruptible network and focus on the common goal wh

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

l levels look upon such a call. it is one of the chief methods of their evolution to be used in work such as this, and they therefore greatly rejoice to respond. 414. that general enumeration by the w.s is quickly followed by the specific questions addressed to each of the officers; and of these the first enquiry as to their situation in the lodge sets the machinery in motion, acts as a call to a deva of the particular type required, who immediately presents himself and acts as a captain of the nature-spirits and elementals who next gather round. the second question and answer in each case, as to the special duty of the officers in question, brings round him these myrmidons of his, and he influences them to arrange themselves as required. for example, when the j.d. is mentioned a thrill sh

the nature-spirits and elementals who next gather round. the second question and answer in each case, as to the special duty of the officers in question, brings round him these myrmidons of his, and he influences them to arrange themselves as required. for example, when the j.d. is mentioned a thrill shoots out through the astral levels, and when he is asked what is his situation in the lodge, a deva, having for his lowest vehicle a body of astral matter (what is called in buddhism a kamadeva, at once steps forward and takes up his position above the head of the j.d. at the same time the attention of a number of nature-spirits wearing bodies of astral matter is aroused, and also a great mass of the elemental essence belonging to the third of the great elemental kingdoms is awakened into a

at is called in buddhism a kamadeva, at once steps forward and takes up his position above the head of the j.d. at the same time the attention of a number of nature-spirits wearing bodies of astral matter is aroused, and also a great mass of the elemental essence belonging to the third of the great elemental kingdoms is awakened into activity. then when the question as to the duties is asked, the deva captain draws round him those astral myrmidons, and arranges them as he needs them, and at the same time seizes upon the floating mass of elemental essence and welds it into thought-forms such as he requires to carry out the work that has to be done. 415. in exactly the same way the s.d. is represented by a deva captain whose lowest vehicle is built of the matter of the lower sub-planes of th

y the s.d. is represented by a deva captain whose lowest vehicle is built of the matter of the lower sub-planes of the mental plane (a rupadeva, and lie employs nature-spirits and elemental essence at his own level. it will be noticed that in each case not only the actual situation and duty of the official are defined, but also his relation to other officials, his part in the work as a whole. the deva captains corresponding to the three principal officers are all what are called in the east arupadevas, and they possess the consciousness and wield the forces of the planes which they respectively represent. it is not easy for us to understand the working of forces at such levels, as they act upon the corresponding principles in man, and those principles are only slightly developed as yet in

ers, for each of them seems to carry something of all possible colours; but it may perhaps be said that a golden hue predominates in the w.j.w. fs sphere, and a strong electric blue in that of the w.s.w. the r.w.m fs light-globe is the brightest of all, glowing equally with rose, gold, blue and green, each of which flashes out into prominence at certain points of the ceremony. it is through these deva representatives of the various officers that the building of the thought-form and the outpouring of the force is really done; but on the physical plane the officer of the lodge should also participate in the work to the extent of his power. if he reaches upward to his deva representative, and allows the force to flow freely through him, blending his will with it as it flows, his higher princi

ious officers that the building of the thought-form and the outpouring of the force is really done; but on the physical plane the officer of the lodge should also participate in the work to the extent of his power. if he reaches upward to his deva representative, and allows the force to flow freely through him, blending his will with it as it flows, his higher principles will become one with that deva; and he will not only be an excellent channel for the divine force, but will himself be greatly helped and streng-thened in the doing of the work. 418. the opening 419. the deva-representative of the r.w.m. is a highly developed and very capable seventh-ray angel, and the moment that he arrives with his cohort of assistant-angels and elementals he takes full charge of the whole of the proceed

this is shown by the emphatic outstretching of the right hand at the level of the shoulder, this being a well-known sign of power and command. 420. immediately after this the r.w.m, acting in the name of t.g.a.o.t.u, declares the lodge duly open, and all the lights are turned fully on. it is not only the physical light which leaps forth at this moment, for as the r.w.m. says the opening words his deva-representative also lifts his staff, and all the seven groups of assistant spirits, which until now have been seen even by clairvoyant sight as merely luminous clouds, flash out into their full brilliancy and their natural beauty of colour. at once also each group is connected by a line of living light with the physical official over which it hovers, and through this line its force is poured

tant spirits, which until now have been seen even by clairvoyant sight as merely luminous clouds, flash out into their full brilliancy and their natural beauty of colour. at once also each group is connected by a line of living light with the physical official over which it hovers, and through this line its force is poured down upon him whenever he is called upon to take part in the ceremony. the deva representative usually remains floating above the regular situation of the official, but as the latter moves about the lodge in the course of his work the line of light never leaves him for a moment, though it becomes more vivid during his activity. 421. just before the lodge is opened, the i.p.m. is escorted by the two d.s with crossed wands to the altar, where he kneels and awaits the exact

e great adept projects a thought-form which is an exact image of himself; just as at a higher level the lord christ projects that thought-form which is called the angel of the presence at every celebration of the holy eucharist. so fully is this thought-form a part of the h.o.a.t.f. that the lodge has the benefit of his presence and his blessing just as though he stood there in physical form. the deva representative of the r.w.m. bows low before the head of his ray, and leaves the direction of affairs in his hands. it will be seen that those of us who know of the existence of this great adept, and of his keen interest in our work, have a great advantage; but it must not be forgotten that every regularly constituted masonic lodge is in charge of a seventh ray angel, however little the brn

xistence of this great adept, and of his keen interest in our work, have a great advantage; but it must not be forgotten that every regularly constituted masonic lodge is in charge of a seventh ray angel, however little the brn. may know about the matter. 424. i have explained how at the moment of the open-ing of the lodge all the assistant angels, nature-spirits and elemental creatures and their deva captains flash out into brilliancy, and stand round ready to spring forward at the word of command. to say that they are ready is far from expressing the fact; they are overflowing with eagerness, like dogs straining at a leash. and now comes the moment for which they have been waiting, for immediately after the return of the i.p.m. to his seat and the display of the tracing-board by the s.d

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

davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. asuras asuras are south asian demons, prominent in both hinduism and buddhism. hinduism is a complex, multilayered tradition that has changed across the several millennia of its existence. in the vedas, india s earliest recoverable religious texts, the term asura is used interchangeably with the word deva, both of which refer to the gods and goddesses of the vedic pantheon. by the time of the epics the ramayana and the mahabharata asura had come to mean demon and deva had come to mean divine. in the new pantheon of classical hinduism, the old vedic gods were demoted to the status of demigods (the devas. the parallel between south asian asuras and western demons is fairly good. in classical hin

take over heaven in their original rebellion and were cast into hell, in south asian mythology the asuras often storm out of the underworld, succeed in taking over heaven, and drive the devas out. the devas then appeal to the high god (usually vishnu, though occasionally shiva or the goddess, who comes to their aid, defeats the asuras, drives them back into the hell worlds, and reestablishes the deva/asura balance of power. one of the factors at work in the hindu religious ecology that distinguishes it from western religions is the assumption of the notion of reincarnation. as this notion was brought to bear on south asian mythology, devas became capable of ignoble actions, which could result in their punishment (their fall) by being reborn as asuras. asuras, on the other hand, unlike wes

the indo-europeans. indo-european was originally a linguistics term referring to the indo-european family of languages. this category of classification was created when it was discovered that almost all of the languages from europe to india were related, indicating a common root language. this family resemblance is evident in similarities of vocabulary. thus, for example, the sanskrit/hindi word deva, which refers to a certain class of gods and goddess, comes from the same root as the english words deity and divine. in order to explain this phenomenon, scholars have postulated that these similarities are the result of a group of peoples, who spoke the original (now lost) indo- european language. these peoples, who called themselves aryans (nobles, originated from the steppes of southern r

LIBER 777

s introduction to kaballah unveiled, para 61. only a hideous fudge (to wit (a) mis-spelling the name as ahija (b) writing each letter out in full and (c) counting h in full as ah rather than the more usual hh) can get this name to add to 666. line 7. asmodai. appears in the apocryphal book of tobit. sometimes also known by the latinised form asmodeus. the name is possibly a modification of aeshma deva, an evil spirit from persian mythology. line 8. belial. said to be the chief of the evil spirits in some late jewish apocalyptic literature (e.g. the testament of the 12 patriarchs, but in the old testament the name was a mere term of abuse meaning masterless or worthless. line 9. lilith. she gets everywhere. line 10. naamah. the sister of tubal-cain (see masonic symbolism; but in the zohar s

LIBER AASH

33. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 4 liber a fash vel capricorni pnevmatici 36. this chain reaches from eternity to eternity, even in triangles.is not my symbol a triangle?.ever in circles.is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the

MORALS AND DOGMA

lar in habits, language, and religion. the earliest indian and persian deities are for the most part symbols of celestial light, their agency being regarded as an eternal warfare with the powers of winter, storm, and darkness. the religion of both was originally a worship of outward nature, especially the manifestations of fire and light; the coincidences being too marked to be merely accidental. deva, god, is derived from the root _div, to shine. indra, like ormuzd or ahura-mazda, is the bright firmament; sura or surya, the heavenly, a name of the sun, recurs in the zend word huare, the sun, whence khur and khorshid or corasch. uschas and mitra are medic as well as zend deities and the amschaspands or "immortal holy ones" of the zend-avesta may be compared with the seven rishis or vedic s

SATANGEL

nd. teaches art and sciences, reads and controls minds, procures love, shows images of anyone regardless of their whereabouts. decarabia (goetia, 69th spirit. marquis commanding 30 legions. appears as a star in a pentacle, assumes human form on command. discovers virtues of birds and precious stones, brings visions of birds. devel (gypsy. the highest being. the word devel is cognate with sanskrit deva, meaning god. diana, dziana, dana, tana (roman, the shining one, etruscan. gyspsy queen of witches all, mother of lucifer. djall (albanian. a name for the devil. cognate with latin, diabolus. djab (haitian. a mercenary spirit with no family or nation. cognate with latin, diabolus. dommiel, dubbiel).once the guardian angel of persia who stood in for gabriel when s/he was in disgrace. patron de

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

t are invoked in the ceremonial working of the various ritual degrees. c.w. leadbetter, a 33rd degree mason and occultist who was allied with annie besant and her theosophical society in the 1920s, is just one of many masonic leaders who have acknowledged the participation of devil spirits. for example, leadbetter says that the ritual for the 30th degree brings forth an angel who is "a great blue deva of the first ray" in the 33rd degree, leadbetter relates, two "splendid fellow workers, spirits of gigantic size as compared to humanity and radiantly white in color are present."19 in fact, leadbetter said that the ritual for the 33rd degree actually links the sovereign grand inspector general of freemasonry with the "spiritual king of the world himself; that mightiest of adepts who stands a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

he spiritual hosts of wickedness in the heavenly places (ephesians 6:12. although buddhism generally rejects a cosmological dualism between good and bad, angels and demons, there is an aspect within the traditional lives of the buddha which echoes the jealousy motif of various entities toward humans. mara, who tempted the awakened one on the night of his enlightenment, is said to be an asura or a deva (a being of light) who was jealous of the power that was about to be bestowed on a human, for to become a buddha would be to achieve spiritual status greater than they possessed. tibetan buddhism borrows its demons from hinduism and adds a number of indigenous entities, who are ambivalent toward the inhabitants of the himalayas, sometimes appearing as fierce and malevolent creatures, other ti

TYSON DONALD SOUL FLIGHT

into seeing whatever they will them to see. the power of these spirits to manipulate human senses is seldom accorded the importance it deserves in accounts of their natures and abilities. another inhuman class of beings sometimes found on the astral planes is the devaswhat we in the west would call angels. theosophists use the term in a more restrictive sense than it is used in the east, where a deva might be any of various types of nonhuman entity. theosophists believe that human beings, when they evolve sufficiently, can if they wish become devas, but that they can also at their discretion bypass the deva state. the last type of astral entity in the theosophical catalog that will be touched on here is the artificially formed entity, which may be created unconsciously or deliberately. th

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

tself in dijovis, just as zeu9 presupposes an older jey? which was actually preserved in the ^olic dialect. these greek and latin words likewise contain the idea of the heavenly god, i.e, a personification of the sky. dium, divum is the vault of heaven, and zeus is the son of heaven, ovpavov vio, ovpduio, zev; awepi vaiwv (see suppl. but apart from 'dyaus, zeus and jupiter' the three common nouns devas (sansk, 6e6divinity; they are related to the first three, yet distinct from them. the lat, deus might seem to come nearest to our tins, zio; but its u, like the o in 6e6, belongs to the flexion, not to the root, and therefore answers to the a in devas^ nevertheless deus too must have sprung from devus, and 6e6
deus might seem to come nearest to our tins, zio; but its u, like the o in 6e6, belongs to the flexion, not to the root, and therefore answers to the a in devas^ nevertheless deus too must have sprung from devus, and 6e6greek word is accounted for by the reaction of the digamma on the initial. in the shortness of their e they both differ from devas, whose e(=ai) grew by guna out of i, so that the lith. dievas comes nearer to it^ but the adjectives 8409 (not from s/io, but rather for sifo) and divus correspond to devas as dives divitis (p. 20) to devatas (deus. this approximation between divus and deus serves to confirm the origin of deus out of devus or divus with short i (see suppl, still more helpful to us is the fact that the edda h

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

may change from line to line, or use a simple mantra, such as: touch me, enfold me, enclose me* when you feel the power reaching a climax, cast the scarves high into the air and hug the tree, pressing your feet down hard to ground your energy and receive healing light from the trunk. if you are working alone, you may feel that in a sense you are not alone but are joining with the tree spirits and devas, the higher forces of nature who will dance with you as you spiral. you may even see their luminous outlines* if you are working in a group, when you feel the power has reached a climax, unclasp your hands and with a final call, above! raise them straight above your head and allow the energies to spiral through the cosmos* then sink down so that your hands and feet are pressing the ground an

specially failure, and for remembering departed loved ones. below, i have given subdivisions for different shades of purple, but in practice they are interchangeable. indigo indigo is for spiritual healing, for psychic awareness and knowledge of past lives and worlds; it is the colour of the seer. lavender lavender is for dreams and connections with others, on a telepathic level, for awareness of devas and other higher nature spirits and for herb wisdom. violet violet is for clairvoyance, mediumship, spirituality and contact with the evolved self, angelic guides, mysticism and peak experiences. purple candles are best used on thursday. pink pink is the colour of venus in her gentler aspects, for family relationships, affection, friendship matters, children and for the growth of new love an

kasha- that represents pure spirit, or perfection. medieval alchemists attempted to create this elusive substance, called the philosopher's stone. it was said to turn base metal into gold and, as an elixir according to the eastern tradition, to cure all ills and offer immortality. these elements form the basis for raising power in formal magick and in less formal spells too and are represented by devas, the guardians of the watchtowers or the four main archangels. earth earth represents midnight, winter and the quarter and direction of the north. it is the most magical of directions. earth is the realm of the actual and material, where magical wishes and intentions find expression and so it is very important. it is also the element invoked for abundance and in prosperity rituals, as well a

ot have meaning. the colour of water is blue and its zodiacal signs are cancer, scorpio and pisces. the four quarters of the circle every magical circle is divided into four quarters that are in ceremonial magick called the watchtowers. the higher essences who protect the quarters are invoked as the guardians, who control and direct the elemental powers. sometimes they are called kings, sometimes devas, or they may be pictured as the four main archangels, michael, gabriel, raphael and uriel. how you perceive your guardians in the ritual circle is up to you. as with all magick, there are disagreements about which archangel represents each element. this is because angels are found in a number of different traditions and religions and so may serve different functions under similar names. prev

ALEISTER CROWLEY MAGICK WITHOUT TEARS

as of necessity been divided into these schools: the nihilist, the monist, and the dualist. i. the last of these is, on the surface, the most plausible; for almost the first thing that we notice on inspecting the universe is what the hindu schools call "the pairs of opposites" this too, is very convenient, because it lends itself so readily to orthodox theology; so we have ormuzd and ahriman, the devas and the asuras, osiris and set, et cetera and da capo, personifications of "good" and "evil" the foes may be fairly matched; but more often the tale tells of a revolt in heaven. in this case "evil" is temporary; soon, especially with the financial help of the devout, the "devil" will be "cast into the bottomless pit" and "the saints will reign with christ in glory 19* you must read the soldi

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ll beings, is the work of those entities who have achieved, who have entered into the fifth kingdom and who have there made their great decision, and that inconceivable renunciation which leads them to stay within the planetary scheme, and thus co-operate with the plans of the planetary logos on the physical plane. to transmit the will of the planetary logos they act as the transmitter to men and devas or angels, of the will of the planetary logos, and through him of the solar logos. each planetary scheme, ours amongst the others, is a centre in the body logoic, and is expressing some form of energy or force. each centre expresses its particular type of force, demonstrated in a triple manner, producing thus universally the three aspects in manifestation. one of the great realisations which

cycle to pass beyond the periphery of the planetary scheme, and participate in the councils of the solar logos. thus they are literally planetary mediators, representing our planetary logos and all that concerns him in the greater scheme of which he is but a part- 25- initiation, human and solar copyright 1998 lucis trust co-operating with these karmic lords are the large groups of initiates and devas who occupy themselves with the right adjustment of: a. world karma, b. racial karma, c. national karma, d. group karma, e. individual karma, and who are responsible to the planetary logos for the correct manipulation of those forces and building agencies which bring in the right egos on the different rays at the correct times and seasons. with all these groups we have little concern, for the

overnment, with planetary politics, and with the founding, direction, and dissolution of racial types and forms. to him is committed the will and purpose of the planetary logos. he knows what is the immediate objective for this cycle of evolution over which he has to preside, and his work concerns itself with making that will an accomplished fact. he works in closer co-operation with the building devas than does his brother, the christ, for to him is given the work of setting the race type, of segregating the groups out of which races will develop, of manipulating the forces which move the earth's crust, of raising and lowering continents, of directing the minds of statesmen everywhere so that racial government will proceed as desired, and conditions be brought about which will produce tho

ary hierarchies(1) chapter vi the lodge of masters the divisions. we have considered somewhat the highest offices in the ranks of the hierarchy of our planet. now we will deal with what we might call the two divisions into which the remaining members are divided. they form literally two lodges within the greater body: a. the lodge, comprised of initiates above the fifth initiation, and a group of devas or angels. b. the blue lodge, comprised of all initiates of the third, fourth, and fifth initiations. below these come a large group of initiates of the first and second initiations, and then the disciples of every grade. the disciples are considered as affiliated with the lodge, but not as literally members of it. finally come those who are on probation, and who hope through strenuous effor

ying out of the plans of the present manu. he acts as the inspirer of the statesmen of the world, he manipulates forces, through the mahachohan, that will bring about the conditions desired for the furthering of racial evolution. on the physical plane those great national executives who have far vision and the international ideal are influenced by him, and with him co-operate certain of the great devas of the mental plane, and three great groups of angels work with him on mental levels, in connection with the lesser devas who vitalise thoughtforms, and thus keep alive the thoughtforms of the guides of the race for the benefit of the whole of humanity- 32- initiation, human and solar copyright 1998 lucis trust the master m. has a large body of pupils under his instruction, and works in conn

anthropic world movements such as the red cross. he occupies himself with various pupils of different masters who can profit by his instruction, and within the last ten years has relieved both the master m. and the master k. h. of a good deal of their teaching work, taking over from them for certain stated times some of their pupils and disciples. he works largely, too, with certain groups of the devas of the ethers, who are the healing devas, and who thus collaborate with him in the work of healing some of the physical ills of humanity. he it was who dictated a large part of that momentous book the secret doctrine, and who showed to h. p. blavatsky many of the pictures, and gave her much of the data that is to be found in that book. the master who concerns himself especially with the futu

ip the veil from the unseen. his is the energy which, through his disciples, is stimulating the psychical research groups everywhere, and he it was who initiated, through various pupils of his, the spiritualistic movement. he has under observation all those who are psychics of the higher order, and assists in developing their powers for the good of the group, and in connection with certain of the devas of the astral plane he works to open up to the seekers after truth that subjective world which lies behind the grossly material. little can be given out anent the two english masters. neither of them takes pupils in the same sense that the master k. h. or the master m. take pupils. one of them, who resides in great britain, has in hand the definite guidance of the anglo-saxon race, and he wo

ing just left the earth, sacrifice their time in heaven to assist in this work. these halls of records are mostly on the lowest levels of the mental plane and the highest of the astral, as they can be there most fully utilised and are most easily accessible- 40- initiation, human and solar copyright 1998 lucis trust initiates receive instruction directly from the masters or from some of the great devas or angels. these teachings are usually imparted at night in small classes, or individually (should the occasion warrant it) in the master's private study. the above applies to initiates in incarnation or on the inner planes. if on causal levels, they receive instruction at any time deemed advisable direct from the master to the ego on causal levels. disciples are taught in groups in the mast

h the aim in view of the more effective controlling of the astral vehicle, and the rendering of greater service to humanity. after this initiation the initiate is taught principally the facts of the astral plane; he has to stabilise his emotional vehicle and learn to work on the astral plane with the same facility and ease as he does on the physical plane; he is brought in contact with the astral devas; he learns to control the astral elementals; he must function with facility on the lower sub-planes, and the value and quality of his work on the physical plane becomes of increased worth. he passes, at this initiation, out of the hall of learning into the hall of wisdom. at this time, emphasis is consistently laid on his astral development, although his mental equipment grows steadily. many

ohans, the bodhisattva, and the manu. he has also to grasp the laws of the three lower planes intellectually, and likewise wield them for the aiding of the scheme of evolution. he studies the cosmic plans and has to master the charts; he becomes versed in occult technicalities and develops fourth dimensional vision, if he has not already done so. he learns to direct the activities of the building devas, and at the same time, he works continually at the development of his spiritual nature. he begins rapidly to co-ordinate the buddhic vehicle, and in its co-ordination he develops the power of synthesis, at first in small measure, and gradually in fuller detail. by the time the fourth initiation is taken the initiate has mastered perfectly the fifth sub-plane, and is therefore adept, to use a

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

f juncture, the fourth great plane, became the sphere within the greater circle which marked the goal for man "aum" said the mighty one, he breathed forth to the fifth, the plane which is the burning-ground, the meeting place for fire. this time a cosmic note is heard beneath the sound systemic. the fire within, the fire without, meet with the fire ascending. the guardians of the cosmic fire, the devas of fohatic heat, watched o'er the forms that formless stood, waiting a point in time. the builders of a lesser grade, devas who work with matter, wrought at the forms. they stood in fourfold order. upon the threefold levels in empty silence stood the forms. they vibrated, they responded to the key, yet useless stood and uninhabited "aum" said the mighty one "let the waters too bring forth" t

een the two passeth in ordered sequence the various coloured flames. the great triangles in their just arrangement hold hid the secret of the wheel of life. the cosmic fire radiates as directed from the second sphere, controlled by the ruler of the merging ray. the cohorts of the third encircling sphere in varied ranks mark out the lesser threes. the wheel of life still moves within the form. the devas of the fourth connect the thirty-five, and blend them with the central forty-nine. above they work, seeking to merge the whole. upward they strive, who in their myriad forms revolve within the wheels of lesser magnitude. the whole is one, yet on the lower spheres only the forms appear. they seem in their divisions more than can be grasped or met. the many circulate. the forms are built, beco

ld: 1. interior fire at the centre of the sphere, those inner furnaces which produce warmth. this is latent fire. 2. radiatory fire. this type of fire might be expressed in terms of physical plane electricity, of light rays, and of etheric energy. this is active fire. 3. essential fire, or the fire elementals who are themselves the essence of fire. they are mainly divided into two groups: a. fire devas or evolutionary entities. b. fire elementals or involutionary entities. later we will elaborate on this when we consider the fire of mind and deal with the nature of the thought elementals. all these elementals and devas are under the control of the fire lord, agni. when considering him and his kingdom the subject can be taken up at greater length. we might here point out, however, that our

e second plane. this distinction is of importance and should be carefully recognised. having, therefore, made the above statements, we can proceed to take up somewhat in greater detail the interior fires of the systems, microcosmic and macrocosmic. division a- the internal fires of the sheaths. i. the three channels- 32- a treatise on cosmic fire copyright 1998 lucis trust ii. fire elementals and devas. i. the three channels for the fire from the very use of the term "sheath" it will be noted that we are considering those fires which manifest through the medium of those externalities, of those veils of substance which hide and conceal the inner reality. we shall not here take up the subject of the sheaths on the higher planes, but simply deal with the fires that animate the three lower veh

matter, the fires of cosmic love and the fires of matter blended. a similar analogy is found in the heat apparent in this second solar system. d. the atom. the inner fires of the atom can likewise be seen functioning along similar lines, their demonstration being already somewhat recognised by science. this being so there exists no necessity for further elaboration.21(19) ii. fire elementals and devas we might now briefly consider the subject of the fire elementals and devas, and then deal with the relation of the personality ray to this internal fire of the system in its threefold manifestation. certain facts are known in connection with the fire spirits (if so they may be termed. the fundamental fact that should here be emphasised is that agni, the lord of fire, rules over all the fire

now briefly consider the subject of the fire elementals and devas, and then deal with the relation of the personality ray to this internal fire of the system in its threefold manifestation. certain facts are known in connection with the fire spirits (if so they may be termed. the fundamental fact that should here be emphasised is that agni, the lord of fire, rules over all the fire elementals and devas on the three planes of human evolution, the physical, the astral, and the mental, and rules over them not only on this planet, called the earth, but on the three planes in all parts of the system. he is one of the seven brothers (to use an expression familiar to students of the secret doctrine) who each embody one of the seven principles, or who are in themselves the seven centres in the bod

important matter. as the nature and functions of the etheric body of man assume their rightful place in the thought of the world and as it is realised that the etheric is the most important of the two physical bodies, man will be brought into closer conscious contact with the other evolutions that evolve in etheric matter just as he does in a dense physical body. there are certain large groups of devas, called "the devas of the shadows" or the violet devas, who are closely allied with the evolutionary development of man's etheric body, and who transmit to him solar and planetary radiation. the etheric body of man receives prana in different ways and of different kinds, and all these ways bring him into touch with varying entities. 1. solar prana. this is that vital and magnetic fluid which

pondence of the physical organ, the spleen, and from thence forcibly transmitted into the spleen itself. these golden hued pranic entities are in the air above us, and are specially active in such parts of the world as california, in those tropical countries where the air is pure and dry, and the rays of the sun are recognised as being specially beneficial. relations between man and this group of devas are very close, but fraught as yet with much danger to man. these devas are of a very powerful order, and, along their own line, are further evolved than man himself. unprotected man lies at their mercy, and in this lack of protection, and man's failure to understand the laws of magnetic resistance, or of solar repulsion comes, for instance, the menace of sunstroke. when the etheric body and

volution somewhat more correctly and recognise their work along certain lines in connection with the sun and realise that they represent the feminine pole as they themselves represent the masculine (the fourth creative- 51- a treatise on cosmic fire copyright 1998 lucis trust hierarchy being male)39(35) they will comprehend the mutual relationship, and govern that relationship by law. these solar devas take the radiatory rays of the sun which reach from its centre to the periphery along one of the three channels of approach, pass them through their organism and focalise them there. they act almost as a burning glass acts. these rays are then reflected or transmitted to man's etheric body, and caught up by him and again assimilated. when the etheric body is in good order and functioning cor

good order and functioning correctly, enough of this prana is absorbed to keep the form organised. this is the whole object of the etheric body's functioning, and is a point which cannot be sufficiently emphasised. the remainder is cast off in the form of animal radiation, or physical magnetism all terms expressing the same idea. man therefore repeats on a lesser scale the work of the great solar devas, and in his turn adds his quota of repolarised or remagnetised emanation to the sumtotal of the planetary aura. 2. planetary prana. this is the vital fluid emanated from any planet, which constitutes its basic coloring or quality, and is produced by a repetition within the planet of the same process which is undergone in connection with man and solar prana. the planet (the earth, or any othe

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

nd thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him. rule five three things engage the solar angel before the sheath of the one who thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for triple service. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master. rule seven the dual forces of the plane whereon the vital power must be sought are seen; the two paths face the solar angel; the poles vibrate. a choice confronts the one who meditates. rule eight the agnisuryans respond to the sound. the waters ebb and flow. let the magician guard himself from

to our own planetary existence and eventually, to our solar system. in the vegetable kingdom, the effect will be the demonstration of increased beauty and diversity, and the evolution of new species with an objective impossible to explain to those not yet initiate. the production of nutritive forms which will serve the needs of- 59- a treatise on white magic copyright 1998 lucis trust the lesser devas and angels will be one of the results. in the animal kingdom the effect will be the elimination of pain and suffering and a return to the ideal conditions of the garden of eden. when man functions as a soul, he heals; he stimulates and vitalizes; he transmits the spiritual forces of the universe, and all harmful emanations and all destructive forces find in the human kingdom a barrier. evil

n attentively for the sound that "soundeth in the silence" of the interlude. at the same time think of yourself as the soul, the imposer of rhythm, and the voice that speaks. this is something which can be acquired by practice by each of you. discover the serpent of illusion by the help of the serpent of wisdom and then will the sleeping serpent mount upwards to the place of meeting. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master- 123- a treatise on white magic copyright 1998 lucis trust the work of the eye the work of the eye we have for consideration now one of the simplest of the rules for magic yet at the same time one of the most practical, and one upon which the entire success of all magical work depends. i would li

o his impression. a slight hint, a pointed finger, a hurried suggestion, may be all that he has time to give, and each disciple must be upon the watch. the pressure upon them is great now that they are moving closer to the physical plane. more souls are conscious of them than when they worked on mental levels only and they also, working on denser planes, are finding conditions more difficult. the devas and disciples, aspirants and those upon the probationary path are being gathered around them now and are being organized into groups with special work assigned. some souls can work only in mass formation, banded together and unified by a common aspiration. such are the majority of christians, for instance, in the churches. these, knowing not the laws of occultism, and only sensing the inner

gathered around them now and are being organized into groups with special work assigned. some souls can work only in mass formation, banded together and unified by a common aspiration. such are the majority of christians, for instance, in the churches. these, knowing not the laws of occultism, and only sensing the inner truth, work on broad lines of preparation. they are aided by bands of lesser devas or angels who suggest, guide and control. others more advanced work in smaller groups. they idealize more and in them you see the thinkers and leaders of social reform, of humanitarian regeneration and of church leadership, either christian or oriental. the higher devas guide them, the blue and yellow devas, as the former group are guided by the blue and rose. back of them stand the still mo

devas, as the former group are guided by the blue and rose. back of them stand the still more advanced the aspirants, probationers and disciples of the- 204- a treatise on white magic copyright 1998 lucis trust world. they work singly or in twos or threes and never in groups exceeding nine the occult significance of these numbers being necessary to the success of their work. great white and gold devas attend their labours. back again of these three groups stand the masters and the devas of the formless levels a great brotherhood, pledged to serve humanity. movements are being set on foot to transmute, if possible, the labours of destruction into constructive work. the time is critical, for a pause has come in the work of the destroyers. there is opportunity for the tide to turn and for th

planes by the mahachohan of one of the powerful talismans of the seventh ray. the spirit of the earth, it might be noted, is of slow and gradual arousing. he is on the involutionary arc and passes on to the evolutionary in some dim and distant future. therefore, he will not carry us with him. he but serves our purpose now, offering us a home within his body, yet remaining dissociated from us. the devas of the ethers from this very stimulation are consequently hastening forward in evolution and approximating also nearer to their ideal. in all i have said anent the etheric body of men, anent the planet, anent the spirit of the earth, the crux of the whole situation lies in the fact that the five rays at this time have the seventh ray as their predominating ray. the seventh ray is the ray tha

ery stimulation are consequently hastening forward in evolution and approximating also nearer to their ideal. in all i have said anent the etheric body of men, anent the planet, anent the spirit of the earth, the crux of the whole situation lies in the fact that the five rays at this time have the seventh ray as their predominating ray. the seventh ray is the ray that controls the etheric and the devas of the ethers. it controls the seventh sub-plane of all planes but it dominates at this time the seventh sub-plane of the physical plane. being in the fourth round also, when a ray comes into definite incarnation, it not only controls on planes of the same number but has a special influence on the fourth sub-plane. note how this works at this time in the three worlds: 1. the fourth ether, th

riginal instigators still remain with us. the work (impulsive and controlling) lies now in the hands of three groups of lives, if it may be so expressed: a. in the hands of those of our earth humanity who have equipped themselves so as to serve. b. in the hands of certain existences who have come into our earth scheme of evolution from other planetary schemes. c. in the hands of a large number of devas of superhuman evolution. these in their aggregate, form the occult hierarchy of the planet, working in three main divisions, and in seven groups as outlined in many theosophical books and summarized in initiation, human and solar. 3. in the very early stages, this hierarchy was called by various names; among others it was called the temple of ibez. 4. let us consider the founding of the temp

few things can be noted about this section of energies and about the next, for this is a series of instructions for the aspirant and not a treatise on energy. solar energies: emanating from: a. the physical sun. b. cosmic sources. in all thoughts concerning these energies it should be remembered that they are passed to us through, or rather constitute the bodies of, certain lives whom we call the devas, in their greater and lesser groups, and that therefore we are all the time working in the bodies of lives and hence- 225- a treatise on white magic copyright 1998 lucis trust influencing them. some of you therefore who have made a study of a treatise on cosmic fire may find it of value to note the following items of information: 1. the lowest types of devas or builders on the evolutionary p

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

now into the violet of what we term the ceremonial ray. what do these words mean? simply that the great musician of the universe is moving the keys, is sounding another note and thus bringing in another turn of the wheel, and swinging into the arc of manifestation the ray of violet, the great note g. these rays bring with them in every kingdom in nature all that is attuned to them: human beings, devas of order high or low, elementals of a desirable or undesirable nature, flowers, fruits, and vegetable life of a certain kind, and animals and forms of varying species. it is the passing out of a ray that signals the ultimate extinction of some particular form, some type of animal life, and leads to some vegetable aspect coming to an end. hence the confusion among the scientists at this time

or knowledge unite their forces with those of humanity, for the progression of the two evolutions. they have much to impart anent colour and sound, and their effect upon the etheric bodies of men and animals. when that which they have to give is apprehended by the race, physical ills will be nullified and attention will be centred upon the infirmities of the astral or emotional body. these violet devas of the four ethers form, as you may imagine, four great groups with seven subsidiary divisions. these four groups work with the four types of men now in incarnation, for it is a statement of fact that at no time in this round are more than four types of men in incarnation at any one time. four rays dominate at any given period, with one in excess of the other three. i mean by this, that only

more than four types of men in incarnation at any one time. four rays dominate at any given period, with one in excess of the other three. i mean by this, that only four rays are in physical incarnation; for on the plane of the soul all seven types are of course found. this idea is brought out in the four castes in india, and you will find that these four are found universally. the four groups of devas are a band of servers to the lord, and their special work is to contact men and to give them definite and experimental teaching. they will instruct in the effect of colour in the healing of disease, especially the effect of the violet light in the lessening of human ills and in the cure of those physical plane sicknesses which have their origin in the etheric body or double. they will teach

this the web that divides the physical plane from the astral plane will be discovered by the scientists, and its purpose will eventually be acknowledged. with that discovery will come the power to penetrate the web, and so link up consciously with the astral body. another material unification will have been accomplished. then what else will occur, and what will be the method of approach to these devas? more and more, during the next fifteen years, will men receive definite teaching, often subconsciously, from devas to whom they are linked. this will be done telepathically at first. doctors today get much information from certain devas. there are two great devas belonging to the green group on mental levels who assist in this work, and some physicians get much knowledge subjectively from a

me i: esoteric psychology i copyright 1998 lucis trust by what means will their presence be realised and their powers employed? first of all, by a definite development of the human eye, which will then see that which is now unseen. it will be a change within the eye, and not a form of clairvoyance. next, by a steady experimentation with invocations, and through their use the method of calling the devas will be discovered. this development must be approached with caution, for to the unprotected it leads to disaster. hence the necessity to inculcate pure living, the learning of protective invocations and formulas, and the power of the church and of masonry to protect. forget not that evil entities exist on other planes than the physical, that they can respond to analogous vibrations, and tha

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

loss or poverty. the form decays, the other forms retire, and that which is required to nourish and keep strong the outer, lacks. but lacking also will and planned intent, they feel no aggravation and know not clear revolt" a word about pain might be in place here, though i have naught of an abstruse nature to communicate anent the evolution of the human hierarchy through the medium of pain. the devas do not suffer pain as does mankind. their rate of rhythm is steadier although in line with the law. they learn through application to the work of building and through incorporation into the form of that which is built. they grow through appreciation of and joy in the forms built and the work accomplished. the devas build and humanity breaks and through the shattering of the forms man learns

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

are called "the triads" for they hold in themselves the potencies of triple evolution, mental, psychical, and spiritual. these triads of life are inherently the three persons of the trinity and the flower of the earlier system from a certain angle. from another angle, when studied as the "flower of the earlier eight" they are the eightfold points awaiting opportunity to flame forth. they are the devas who are ready for service, which is to give to another hierarchy certain qualities which are lacking. this hierarchy is regarded as the great donors of immortality whilst- 24- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust themselves "standing aloof from incarnation" lords of sacrifice and love are they, but they cannot pass out of the logoic etheric

n the building of the divine form. for purposes of clarification and of generalisation, it might be noted that the seventh hierarchy is the life or energy found at the heart of every atom, its positive aspect, and the sixth hierarchy is the life of the forms of all the etheric bodies of every tangible object. the function of this hierarchy is well described in the words of the old commentary "the devas hear the word go forth. they sacrifice themselves and out of their own substance they build the form desired. they draw life and the material from themselves, and yield themselves to the divine impulse" a treatise on cosmic fire, pages 1196-1207 tabulation iii i. dynamic energy. electric fire cancer 1. sirius. saturn. fifth creative hierarchy capricorn (the 8th unknown) the cardinal cross- 3

e of force between atoms (c.f. 1029) 9 "there must also be borne in mind the play of energy which emanates from any one of the twelve constellations or signs of the zodiac, with which astrology concerns itself. this type of force is primarily concerned with planetary stimulation, with the planetary logoi, and is hidden in their cyclic karma a karma which will incidentally involve those monads and devas which form their bodies and centres (c.f. 1052) 10 "these three groups of solar bodies (the great bear, the pleiades and sirius) are of paramount influence where the spiral cyclic activity of our system is concerned. just as in the human atom, the spiral activity is egoic and controlled from the egoic body, so in connection with the solar system these three groups are related to the logoic s

is an inferior body (ii. 48) 8 "the moon is the mind and the sun is the understanding (ii. 675. note (quoting shankaracharya) 9 "the moon is a dead planet from which all the principles are gone. it is a substitute for a planet which seems to have disappeared from view (iii. 459) references in a treatise on cosmic fire 10 "the moon is dead and cannot support life because humanity and the building devas have been removed from its sphere of influence (93) 11 "the moon is in process of disappearance and only a decaying body is left. the life of the second logos and the first logos have been withdrawn and only the latent life of matter itself remains (415- 392- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 12 "the moon was: a. the place of systemic fai

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ar and as perfect for study, as would some exquisite masterpiece in oils hung upon the wall of a private art gallery. the picture cannot be taken away, but the viewer may study and describe, and the artist might copy, although the color effects are utterly beyond any possibility of complete reproduction in dense physical matter. mrs. bailey has also been shown seven great figures of the angels or devas of the seven globes of the earth chain, which later may be incorporated in the second edition. extracts from the ancient manuscripts, and the reading of certain stanzas and data in the hierarchical archives have been also shown to mrs. bailey and roughly translated by her and corrected by the tibetan. a knowledge of the ancient language is not necessary in this work, as the most ancient manu

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

. the length of the cycles and their determining cause are a deep mystery and are specifically related to the various kingdoms in nature, and to the species and types and forms within those aggregates of living processes. these cycles are known as yet only to the masters and to those initiates to whom is given the task of promoting the evolutionary process within the subhuman kingdoms, and to the devas whose task it is to control the process. as you well know, the great distinction between the human kingdom in the three worlds and the other kingdoms in nature is the factor of freewill. in the matter of death, this freewill has, in the last analysis, a definite relation to the soul; the will of the soul is either consciously or unconsciously followed, where the decision of death is concerne

in the "healing of the nations" as it is expressed in the bible. this is a true statement of an imminent fact. this healing will be brought about if men of goodwill everywhere measure up to their opportunity; if the work of the christ and of his helpers is brought more definitely to the attention of the general public, and if there is an inner relaxation in the world of men which will permit the devas to work. it is their readiness and their response to the near approach to the christ which many consecrated servers are subjectively sensing, and which has somewhat perplexed them. the devas can only be sensed and felt: they cannot be approached by humanity as yet through the medium of the thought world and the use of the mechanism of thought in man. there is no danger involved for the serve

ey are carefully studied and logically extended. d. by the transmutation of the violet into the blue. this we cannot enlarge on. we simply make the statement, and leave its working out to those students whose karma permits and whose intuition suffices. e. by the withdrawal of the life, the form should gradually dissipate. the reflex action here is interesting to note, for the greater builders and devas who are the active agents during manifestation, and who hold the form in coherent shape, transmuting, applying and circulating the pranic emanations, likewise lose their attraction to the matter of the form, and turn their attention elsewhere. on the path of out-breathing (whether human, planetary or logoic) these building devas (on the same ray as the unit desiring manifestation, or on a co

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ion of the hierarchy copyright 1998 lucis trust the master k.h, the chohan on the teaching ray and he who will be the next world teacher, is already active in his line of endeavour. he is attempting to transmute the thoughtform of religious dogma, to permeate the churches with the idea of the coming, and bring to a sorrowing world the vision of the great helper, the christ. he works with the rose devas and with the blue devas on astral levels, with the wise help of the great guardian angel of that plane, called (in hindu terminology) the lord varuna. the activity of the astral plane is being much intensified and the angels of devotion, in whom the aspect of divine love is pre-eminent, work with the astral bodies of all those who are ready to strengthen and redirect their spiritual aspirati

s and organisers of the people. his interests lie with all those who, with unselfish intent, strive after the ideal, and who live for the helping of others. the master jesus works especially with the masses of the christian people who inhabit the occidental countries, and who gather in the churches. he is distinctively a great leader, an organiser, and a wise general executive. a special group of devas work under his command, and his connection with all true church leaders and executives is very close. he acts ceaselessly on the inner esoteric council of the churches, and with him the groups of violet angels cooperate. in church matters he himself carries out the behests of the christ, saving him much and working as his intermediary. this will seem logical to you, for his destiny is closel

superior knowledge unite their forces with those of the christ and his disciples for the helping of the race. they have, for instance, much to communicate anent colour and sound, and the effect of these two forces on the etheric bodies of men and animals and flowers. when what they have to impart is apprehended by the race, physical ills and sickness will be offset. the group of violet angels or devas who work on the four etheric levels will be especially active and they will work in the four main groups of men who are in incarnation at any given time. four rays dominate at any period, with one of the four more potent than the other three. you have this idea symbolised in the four castes in india and you will find also that these four castes are found universally throughout the planet. th

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

- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust blotting out all form. then at the place of tension, and at that darkest point let the group see a point of clear cold fire, and in the fire (right at its very heart) let the one initiator appear whose star shone forth when the door first was passed. rule x. for applicants: the army of the voice, the devas in their serried ranks work ceaselessly. let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the army works within the veils of maya. for disciples and initiates: the rules for work within the veils of maya are known and have been used. let the group widen all the rents within those veils and thus let in the light. let the army of the voice be

demanded by the descending life and its dynamic activity. we are therefore dealing with the precipitated aspect of divine evolutionary process. we are concerned with the relation of the army of the voice to the sound which conditions evolution, and with the supervisory work of the hierarchy as it sustains the work of the soul to be found within all forms built by the army of the voice and by the devas in their serried ranks. the supervisory, directive work of the hierarchy, carried forward by the masters and their groups and by the initiates within those groups, is seldom considered; it is, however, a work of major importance and is one definitely referred to in this rule. fundamentally, the task set before the hierarchy is to "let in the light; but this time not in the sense of revelatio

then the word, and lastly growth. healing a centre of violet, orbed by yellow, melts into red. yellow develops and protects. it ensheaths- 500- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the nucleus. when you attain the significance of violet, the laws of health and magnetic alleviation will be no longer sealed. the seal is being loosed by the devas of the shadows; the yellow approaches the violet and the red progresses. the ranks approach and cooperation is possible. in loosening the seal the gateway opens. these three are the great helpers and in their hands lies knowledge for the next generation. approach. the hidden portal an immense cone of fire is seen in the midst of an arid desert. a man stands in front of the scene in an attitu

BLAVATSKY H P ANTHROPOGENESIS

s* it is said "in this manner, maitreya, jyotsna (dawn, ratri (night, ahan (day, and sandhya (evening twilight) are the four bodies of brahma (p. 81, vol. i, wilson's translation. as parasara explains it, when brahma wants to create the world anew and construct progeny through his will, in the fourfold condition (or the four orders of beings) termed gods (dhyan chohans, demons (i.e, more material devas, progenitors (pitris) and men "he collects yoga-like (yuyuje) his mind" strange to say, he begins by creating demons, who thus take precedence over the angels or gods. this is no incongruity, nor is it due to inconsistency, but has, like all the rest, a profound esoteric meaning, quite clear to one free from christian theological prejudice. he who bears in mind that the principle mahat, or i

s the best of satan. it is true that the nature of[[vol. 2, page] 63 who are the "flames? michael depends upon that of his creator and master. who the latter is, one may find out by carefully studying the allegory of the "war in heaven" with the astronomical key. as shown by bentley, the "war of the titans against the gods" in hesiod, and also the war of the asuras (or the tarakamaya) against the devas in puranic legend, are identical in all save the names. the aspects of the stars show (bentley taking the year 945 b.c. as the nearest date for such conjunction) that "all the planets, except saturn, were on the same side of the heavens as the sun and moon" and hence were his opponents. and yet it is saturn, or the jewish "moon-god" who is shown as prevailing, both by hesiod and moses, neith

he originals of the campanile column of san marco, at venice, of the rochester cathedral, and of the modern duomo of milan. all of these steeples, turrets, domes, and christian temples, are the reproductions of the primitive idea of the lithos, the upright phallus (vol. ii, p. 5) nevertheless, and however it may be, the fact that all these hebrew elohim, sparks, and cherubs are identical with the devas, rishis and the fires and flames, the rudras and the forty-nine agnis of the ancient aryas, is sufficiently proven by and in the kabala[[footnote(s* zohar iii, 290a, quoted in isaac myer's qabbalah, p. 387[[vol. 2, page] 86 the secret doctrine. stanza iv. creation of the first races (14) creation of men (15) they are empty shadows (16) the creators are perplexed how to create a thinking man

s vaivasvata period (see vayu purana, besides other names for each age. but they are identical with the manasa or rajasas, and these with our incarnating dhyan chohans. they are all classes of the gnanadevas. yes; besides those beings, who, like the yakshas, gandharvas, kinaras, etc, etc, taken in their individualities, inhabit the astral plane, there are real devagnanams, and to these classes of devas belong the adityas, the vairajas, the kumaras, the asuras, and all those high celestial beings whom occult teaching calls manaswin, the wise, foremost of all, and who would have made all men the self-conscious spiritually intellectual beings they will be, had they not been "cursed" to fall into generation, and to be reborn themselves as mortals for their neglect of duty- stanza iv (continued

, etc, etc, all of which refer to adepts and initiates[[vol. 2, page] 95 what prometheus symbolized. they who became the first race, and thus shared its destiny and further evolution. they would not, simply because they could not, give to man that sacred spark which burns and expands into the flower of human reason and selfconsciousness, for they had it not to give. this was left to that class of devas who became symbolised in greece under the name of prometheus, to those who had nought to do with the physical body, yet everything with the purely spiritual man (see part ii of this volume "the fallen angels; also "the gods of light proceed from the gods of darkness) each class of creators endows man with what it has to give: the one builds his external form; the other gives him its essence

see in evolution the work of the "great unknown cause" in its phenomenal and illusive aspects[[vol. 2, page] 108 the secret doctrine. predecessor; as each root-race adds the characterizing sense of the preceding race. the same is true in the septenary creation of man, who evolves gradually in seven stages, and on the same principles, as will be shown further on. thus, while gods or dhyan chohans (devas) proceed from the first cause- which is not parabrahm, for the latter is the all cause, and cannot be referred to as the "first cause- which first cause is called in the brahmanical books jagad-yoni "the womb of the world" mankind emanates from these active agents in kosmos. but men, during the first and the second races, were not physical beings, but merely rudiments of the future men: bhut

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

enly adam) was created by the ten sephiroth of the jetziric world, and by the common power they (the seven angels of a still lower world) engendered the earthly adam. first samael fell, and then deceiving) man, caused his fall also (b) the sentence "they were the shadows of the shadows of the lords" i.e, the progenitors created man out of their own astral bodies, explains an universal belief. the devas are credited in the east with having no shadows of their own "the devas cast no shadows" and this is the sure sign of a good holy spirit. why had they "no fire or water of their own* because (c) that which hydrogen is to the elements and gases on the objective plane, its noumenon is in the world of mental or subjective phenomena; since its trinitarian latent nature is mirrored in its three[[

oceanic tribes- are meant "they were not ready" signifies that the karmic development of these monads had not yet fitted them to occupy the forms of men destined for incarnation in higher intellectual races. but this is explained later on (c) the zohar speaks of "black fire" which is absolute light-wisdom. to those who, prompted by old theological prejudice, may say "but the asuras are the rebel devas, the opponents of the gods- hence devils, and the spirits of evil" it is answered: esoteric philosophy admits neither good nor evil per se, as existing independently in nature. the cause for both is found, as regards the kosmos, in the necessity of contraries or contrasts, and with respect to man, in his human nature, his ignorance and passions. there is no devil or the utterly depraved, as

ful with bones, the lords of wisdom said "now shall we create (a. why "now- and not earlier? this the following sloka explains- 27 (then) the third (race) became the vahan (vehicle) of the lords of wisdom. it created sons of "will and yoga" by kriyasakti (b, it created them, the holy fathers, ancestors of the arhats (a) how did they create, since the "lords of wisdom" are identical with the hindu devas, who refuse "to create? clearly they are the[[footnote(s* the evolutionist professor schmidt alludes to "the fact of the separation of sexes, as to the derivation of which from species once hermaphrodite all (the believers in creation naturally excepted) are assuredly of one accord" such indeed is the incontestable evidence drawn from the presence of rudimentary organs (cf, his "doctrine of

BLAVATSKY H P COSMOGENESIS

ctated it to the sons of light, in central asia, at the very beginning of the 5th (our) race; for there was a time when its language (the sen-zar) was known to the initiates of every nation, when the forefathers of the toltec understood it as easily as the inhabitants of the lost atlantis, who inherited it, in their turn, from the sages of the 3rd race, the manushis, who learnt it direct from the devas of the 2nd and 1st races. the "illustration" spoken of in "isis" relates to the evolution of these races and of our 4th and 5th race humanity in the vaivasvata manvantara or "round; each round being composed of the yugas of the seven periods of humanity; four of which are now passed in our life cycle, the middle point of the 5th being nearly reached. the illustration is symbolical, as every

raced both through the course of natural evolution to pure light condensing gradually into form, hence becoming matter or evil. it was left with the early and ignorant christian fathers to degrade the philosophical and highly scientific idea of this emblem (the dragon) into the absurd superstition called the "devil" they took it from the later zoroastrians, who saw devils or the evil in the hindu devas, and the word evil thus became by a double transmutation d'evil in every tongue (diabolos, diable, diavolo, teufel. but the pagans have always shown a philosophical discrimination in their symbols. the primitive symbol of the serpent symbolised divine wisdom and perfection, and had always stood for psychical regeneration and immortality. hence- hermes, calling the serpent the most spiritual

g "the husband of his mother" the goddess mout, or mut, is addressed as "our lady" the "queen of heaven" and of "the earth" thus "sharing these titles with the other mother goddesses, isis, hathor, etc (maspero[[vol. 1, page] 92 the secret doctrine. and kanya, the virgin "uma-kanya" being her esoteric name, and meaning the "virgin of light" astral light in one of its multitudinous aspects (c) the devas, pitris, rishis; the suras and the asuras; the daityas and adityas; the danavas and gandharvas, etc, etc, have all their synonyms in our secret doctrine, as well as in the kabala and the hebrew angelology; but it is useless to give their ancient names, as it would only create confusion. many of these may be also found now, even in the christian hierarchy of divine and celestial powers. all t

eptenary. the sparks of the seven are subject to, and the servants of, the first, second, third, fourth, fifth, sixth, and the seventh of the seven (a. these("sparks) are called spheres, triangles, cubes, lines, and modellers; for thus stands the eternal nidana- the oiha- hou (the permutation of oeaohoo (b (a) this sloka gives again a brief analysis of the hierarchies of the dhyan chohans, called devas (gods) in india, or the conscious intelligent powers in nature. to this hierarchy correspond the actual types into which humanity may be divided; for humanity, as a whole, is in reality a materialized though as yet imperfect expression thereof. the "army of the voice" is a term closely connected with the mystery of sound and speech, as an effect and corollary of the cause- divine thought. as

nciples. from a cosmic point of view, fohat taking "five strides" refers here to the five upper planes of consciousness and being, the sixth and the seventh (counting downwards) being the astral and the terrestrial, or the two lower planes (b "four winged wheels at each corner. for the four holy ones and their armies (hosts. these are the "four maharajahs" or great kings of the dhyan-chohans, the devas who preside, each over one of the four cardinal points. they are the regents or angels who rule over the cosmical forces of north, south[[footnote(s* the four aspects are the body, its life or vitality, and the "double" of the body, the triad which disappears with the death of the person, and the kama-rupa which disintegrates in kama-loka[[vol. 1, page] 123 the secret of the elements. east a

sides of the pyramids, etc, etc. of these elements and their points the four maharajahs were the regents and the directors. if the student would know more of them, he has but to compare the vision of ezekiel (chap. i) with what is known of chinese buddhism (even in its exoteric teachings; and examine the outward shape of these "great kings" in the opinion of the rev. joseph edkins, they are "the devas who preside each over one of the four continents into which the hindus divide the world* each leads an army of spiritual beings to protect mankind and buddhism. with the exception of favouritism towards buddhism, the four celestial beings are precisely this. they are the protectors of mankind and also the agents of karma on earth, whereas the lipika are concerned with humanity's hereafter. a

unt meru as "the exalted mass of glory, the venerable haunt of gods and heavenly choristers. not to be reached by sinful men. because guarded by serpents" they are called the avengers, and the "winged wheels" their mission and character being explained, let us see what the[[footnote(s* the hindus happen to divide the world into seven continents, exoterically as esoterically; and their four cosmic devas are eight, presiding over the eight points of the compass and not the continents (compare "chinese buddhism" p. 216[[vol. 1, page] 127 the dragons of secret wisdom. christian bible-interpreters say of the cherubim "the word signifies in hebrew, fullness of knowledge; these angels are so called from their exquisite knowledge, and were therefore used for the punishment of men who affected divi

iritual, the intellectual, and the physical evolutions. these three are the finite aspects or the reflections on the field of cosmic illusion of atma, the seventh, the one reality. 1. the monadic is, as the name implies, concerned with the growth and development into still higher phases of activity of the monad in conjunction with- 2. the intellectual, represented by the manasa-dhyanis (the solar devas, or the agnishwatta pitris) the "givers of intelligence and consciousness* to man and- 3. the physical, represented by the chhayas of the lunar pitris, round which nature has concreted the present physical body. this body serves as the vehicle for the "growth (to use a misleading word) and the transformations through manas and- owing to the accumulation of experiences- of the finite into the

proportion are those taught anciently at initiations, if he would acquaint himself with the truly divine art, and understand the deep esoteric significance hidden in every rule and law of proportion. no man descended from a palaeolithic cave-dweller could ever evolve such a science unaided, even in millenniums of thought and intellectual evolution. it is the pupils of those incarnated rishis and devas of the third root race, who handed their knowledge from one generation to another, to egypt and greece with its now lost canon of proportion; as it is the disciples of the initiates of the 4th, the atlanteans, who handed it over to their cyclopes, the "sons of cycles" or of the "infinite" from whom the name passed to the still later generations of gnostic priests "it is owing to the divine p

and exclusive god who rejoices and feels wrathful, is pleased with sacrifice, and is more despotic in his vanity than any finite foolish man. man, as shown in book ii, being a compound of the essences of all those celestial hierarchies may succeed in making himself, as such, superior, in one sense, to any hierarchy or class, or even combination of them "man can neither propitiate nor command the devas" it is said. but, by paralyzing his lower personality, and arriving thereby at the full knowledge of the non-separateness of his higher self from the one absolute self, man can, even during his terrestrial life, become as "one of us" thus it is, by eating of the fruit of knowledge which dispels ignorance, that man becomes like one of the elohim or the dhyanis; and once on their plane the spi

BLUE EQUINOX

verse teaches the concentration of the kundalini in the ajna cakra .breath. is that which goes to and fro, and refers to the uniting of shiva with sakti in the sahasrara (see the equinox) the equinox 20 38 .tis only then thou canst become a .walker of the sky. who treads the winds above the waves, whose step touches not the waters. this partly refers to certain iddhi, concerning understanding of devas (gods, etc; here the word .wind. may be interpreted as .spirit. it is comparatively easy to reach this state, and it has no great importance. the .walker of the sky. is much superior to the mere reader of the minds of ants. 39. before thou set.st thy foot upon the ladder.s upper rung, the ladder of the mystic sounds, thou hast to hear the voice of thy inner god in seven manners. the word .se

more continuous and more untiring energy. 31. the blessed ones have scorned to do so. the lion of the law, the lord of mercy, perceiving the true cause of human woe, immediately forsook the sweet but selfish rest of quiet wilds. from aranyani he became the teacher of mankind. after julai had entered the nirvana, he preached the equinox 46 on mount and plain, and held discourses in the cities, to devas, men and gods. reference is here made to the attainment of the buddha. it was only after he had abandoned the ascetic life that he attained, and so far from manifesting that attainment by nonaction, he created a revolution in india by attacking the caste system, and by preaching his law created a karma so violent that even today its primary force is still active. the present .buddha. the mas

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

to line, or use a simple mantra, such as: touch me, enfold me, enclose me* when you feel the power reaching a climax, cast the scarves high into the air and seite 23 wicca01.txt hug the tree, pressing your feet down hard to ground your energy and receive healing light from the trunk. if you are working alone, you may feel that in a sense you are not alone but are joining with the tree spirits and devas, the higher forces of nature who will dance with you as you spiral. you may even see their luminous outlines* if you are working in a group, when you feel the power has reached a climax, unclasp your hands and with a final call, above! raise them straight above your head and allow the energies to spiral through the cosmos* then sink down so that your hands and feet are pressing the ground an

pecially failure, and for remembering departed loved ones. below, i have given sub-divisions for different shades of purple, but in practice they are interchangeable. indigo indigo is for spiritual healing, for psychic awareness and knowledge of past lives and worlds; it is the colour of the seer. lavender lavender is for dreams and connections with others, on a telepathic level, for awareness of devas and other higher nature spirits and for herb wisdom. violet violet is for clairvoyance, mediumship, spirituality and contact with the evolved self, angelic guides, mysticism and peak experiences. purple candles are best used on thursday. pink pink is the colour of venus in her gentler aspects, for family relationships, affection, friendship matters, children and for the growth of new love an

kasha- that represents pure spirit, or perfection. medieval alchemists attempted to create this elusive substance, called the philosopher's stone. it was said to turn base metal into gold and, as an elixir according to the eastern tradition, to cure all ills and offer immortality. these elements form the basis for raising power in formal magick and in less formal spells too and are represented by devas, the guardians of the watchtowers or the four main archangels. earth earth represents midnight, winter and the quarter and direction of the north. it is the most magical of directions. earth is the realm of the actual and material, where magical wishes and intentions find expression and so it is very important. it is also the element invoked for abundance and in prosperity rituals, as well a

ot have meaning. the colour of water is blue and its zodiacal signs are cancer, scorpio and pisces. the four quarters of the circle every magical circle is divided into four quarters that are in ceremonial magick called the watchtowers. the higher essences who protect the quarters are invoked as the guardians, who control and direct the elemental powers. sometimes they are called kings, sometimes devas, or they may be pictured as the four main archangels, michael, gabriel, raphael and uriel. how you perceive your guardians in the ritual circle is up to you. as with all magick, there are disagreements about which archangel represents each element. this is because angels are found in a number of different traditions and religions and so may serve different functions under similar names. prev

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

incarnate to help humanity get out of prison? it is certainly a possibility. the native american tribe, the iroquois, have a legend of an iroquois maiden marrying the chief of the sky people. the geologist, christian o'brien, suggested that hebrew and sumerian texts refer to a race of beings known as the 'shining ones, a term he connects with the hebrew word, elohim. it is no coincidence that the devas from the sanskrit and the angels of christianity are also 'shining ones. the incas of peru referred to 'shining ones' too. o'brien says that it was the beings known as the elohim which created modern humanity from early human forms through genetic manipulation. he adds that some of them, the 'watchers' in the book of enoch, mated with humans and he believes that the alleged founders of the s

DION FORTUNE MYSTICAL QABALA

kening these centres of manifestation to the centres that exist in the human body, an exact analogy. these chakras are the primum mobile or first swirlings, the sphere of the zodiac, the seven planets, and the elements taken together-ten in all. 19. it will be seen from the foregoing that each sephirah will therefore consist, firstly, of its mundane chakra; secondly, of an angelic host of beings, devas or archons, principalities or powers, according to the terminology used; thirdly, an arch-angelic consciousness, or throne; and fourthly, a special aspect of the deity. god as he is, in his entirety, being hidden behind the negative veils of existence, incomprehensible to unenlightened human consciousness. 20. the sephiroth may justly be considered macrocosmic, and the paths microcosmic; for

DION FORTUNE PSYCHIC SELF DEFENSE

a citizen at all and take his place in organised society, is upset by the elemental contacts according to the proportion of repression to compromise in his make-up. compromise is the normal lot of humanity; repression is the pathology of compromise. the person who has managed to effect a working compromise between the different elements of his nature can afford to allow himself a holiday with the devas without doing any body any harm; but the person who is repressed will find that they disagree with him actively because they are having the same effect upon him that a drastic psycho-analysis would have. we hear sometimes of the tragedy that results from taking the last dose in a bottle of tonic of which arsenic is one of the ingredients. this is due to the fact that the bottle has not been

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rs from that of his more advanced fellows. the less advanced body does not travel far from his immediate surroundings, while the more mature one may perform useful, helpful work for the benefit of humanity. furthermore, note that disembodied people are not the only inhabitants of the astral world, for very many of its inhabitants are said to be of an altogether nonhuman nature.lower orders of the devas, or angels; and nature-spirits, or elementals, both good and bad, such as fairies, which are just beyond the powers of human vision; as well as demons, present to alcoholics in delirium tremens. following physical death, the astral world is said to contain both heaven and hell as these are popularly conceived. the astral world is comprised of seven divisions which correspond to the seven div

ue the case. geoffrey hodson, a medium who visited elsie and frances in cottingley in august 1921 and whose account was included in doyle s book, published his own book on the subject. in fairies at work and play (1925) hodson cites the cottingley fairy photos as evidence that fairies exist. his book also describes other sightings of brownies, elves, gnomes, manikins, undins, sea spirits, sylphs, devas, and nature spirits. that same year doyle wrote a letter to the northern whig and belfast post in which he blasted an allusion to the fairy photographs as if they had been in some way explained or discredited. he declared this is not so, and reviewed the evidence that supported their veracity, including the letter that appeared in the cape argus, and the unquestioned honesty of the girls. al

are vast and their functions are not all known to mankind, though generally these functions may be said to be connected with the evolution of systems and of life. of devas there are three kinds.bodiless devas, form devas, and passion devas. bodiless devas belong to the higher mental world; their bodies are composed of mental elemental essence, and they belong to the first elemental kingdom. form devas belong to the lower mental world; while their bodies are composed also of mental elemental essence, they belong to the second elemental kingdom. passion devas belong to the astral world and their bodies are composed of astral elemental essence. devas are superlatively great and glorious creatures; they have vast knowledge and power, are calm yet irresistible, and are in appearance altogether

o the lower mental world; while their bodies are composed also of mental elemental essence, they belong to the second elemental kingdom. passion devas belong to the astral world and their bodies are composed of astral elemental essence. devas are superlatively great and glorious creatures; they have vast knowledge and power, are calm yet irresistible, and are in appearance altogether magnificent. devas at findhorn devas came into western thought in a powerful way at the new age community of findhorn. in 1963, while struggling to survive in the trailer camp that would later become the community site, peter and eileen caddy and dorothy maclean were gardening. in her meditations that spring, maclean s attention was called to the presence of the forces of nature. she was told to cooperate with

rothy maclean were gardening. in her meditations that spring, maclean s attention was called to the presence of the forces of nature. she was told to cooperate with nature by thinking about the higher nature spirits, the spirits of different forms from the clouds to the varieties of different plants. getting over some initial skepticism, she made contact and began to receive instructions from the devas that allowed them to produce a spectacular garden in the spartan conditions of northern scotland. over the next few years hundreds of messages were received and published from the devas which also began to articulate a philosophy of the wholeness of creation. encyclopedia of occultism& parapsychology. 5th ed. devas 407 sources: findhorn community. the findhorn garden. new york: harper& row

c, as elemental essence, and this is the first elemental kingdom. what we may call the inhabitants of this kingdom are the higher order of angels. having functioned sufficiently long in the higher mental world, the life wave now presses down to the lower level of that world, where it appears as the second elemental kingdom, the inhabitants of which are some of the lower orders of angels, the form devas. again pressing down, the life wave manifests itself in the astral world, forming the third elemental kingdom, the inhabitants of which are the lowest orders of angels, the passion devas. it then enters the physical world and, in the fourth elemental kingdom, ensouls the etheric part of minerals with the elementary type of life that these possess. the middle of this kingdom represents the fa

ssages from various spiritual entities, or both. eileen and peter caddy and a friend, dorothy mclean, had settled at a small trailer court near the village of findhorn outside inverness, scotland, during a period of financial lack. through 1963 and 1964 they survived in part by gardening. during this period eileen caddy regularly channeled messages from what were believed to be nature spirits, or devas, and encyclopedia of occultism& parapsychology. 5th ed. findhorn community 561 when their advice was followed the garden blossomed abundantly. in 1965 peter caddy attended a meeting of other spiritual group leaders organized by george trevelyan, later the founder of the wrekin trust. the visit with trevelyan became a catalyst for the formal organization of the findhorn community, which was t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

nflict with harmonious balance. the name perelandra has also been given to a garden established by machaelle small wright and clarence wright covering some twenty-two acres near jeffersonton, virginia. the garden is the showpiece of the wrights center for nature research, which seeks to harmonize the forces of nature in a joint creative process between the wrights, nature spirits (or fairies) and devas (divine intelligences. perelandra has been compared to the experimental findhorn community, scotland, u.k, which has also claimed gardening success due to cooperation between human beings and nature spirits. in fact, books on findhorn stimulated the wrights to experiment with perelandra. machaelle wright believes that devas are the architects of growth in nature: if they are contacted throug

ngs and nature spirits. in fact, books on findhorn stimulated the wrights to experiment with perelandra. machaelle wright believes that devas are the architects of growth in nature: if they are contacted through meditation, they will facilitate harmonious growth, communicating instructions for seed choice and planting, arrangement of intervening space, and other data. wright distinguishes between devas and nature spirits. the latter are more dense in vibration and closer to the earth, whereas the devas guide the overall development of plant forms. perelandra is laid out in eighteen concentric circles, the innermost circle being a herb ring with a large quartz crystal in the center. the garden does not use chemical or organic repellents of any description, but produces unusually attractive

s the expression of a being called the logos, the word of god, or the solar deity, who permeates it and exists above it and outside it. below this solar deity are his seven ministers, called planetary spirits, whose relation to him is like that of the nerve centers to the brain, so that all his voluntary acts come through him to them. under them are vast hosts or orders of spiritual beings called devas, or angels, who assist in many ways. this world is ruled by a great official who represents the solar deity, who is in absolute control of all the evolution that takes place upon this planet. when a new religion is to be founded, this being either comes or sends pupils to institute it. in the earlier stages of the development of humanity the great officials of the hierarchy are provided from

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e for her in terms of her job responsibilities, ayala insisted that that was the only time the communication could be effected, owing to the vagaries of planetary vibrations. she said, we will meet you in your dreamtime, and you will be more aware of what your role is in the inter-planetary con- 36 avinash nection with all that is. there is an energy that needs to form. we have to contact all the devas, and it is not always up to us just which time we can do this. for the next two days ayala communicated with ayres before relinquishing her spot to another entity, shiva, the blood, the muscle, fur, bone, and spirit of animals. ayala told ayres that animals are evolving spirits just as human beings are. once love and trust had existed between people and animals. then the ice ages came, and a

GILBERT THE MAGICAL MASON

eneration, before the era arrived when they could be recorded in any script now comprehensible. in addition to this form of history, the world has at intervals received inspiration and enlightenment from great beings who have dwelled among men, and who appear to have been in truth messengers from the creative divinity who is over all, or from his emanations, whether they may be called archangels, devas or gods; some of these appear to have taught forms of religion, some ethics and morality, and others important truths of nature. may we so think of zoroaster, of gautama the288themagicalmasonbuddha, of hermes trismegistus of egypt, of lao tze and confucius, of pythagoras, of socrates and plato, of st paul and of st john the divine: may we above all speak of the divine incarnation of the chri

alterations to have occurred in the east; in persia with zoroaster, in india with the promulgation of the vedas, in egypt with the osirian myth, and with moses, david and solomonamong the jews, we have seen spiritual developments,butin each case the search for purity of conduct faded out after a few centuries. india, indeed, notwithstanding that hinduism degenerated into a faith which recognised devas and spirits of every type or debasement, seems alwaysto have produced a stream of learned rishis- men who handed down to their posterity some fragments of the primeval learning concerning the origin, structure and destiny of the world and of its inhabitants. india, too, had a second period of enlightenment by the life and doctrines of gautama the buddha. from the pundits of india our ninetee

HELENA BLAVATSKY THE KEY TO THEOSOPHY

n the efficacy of prayer. a. it is explained by that other fact that prayer has several other meanings besides that given it by the christians. it means not only a pleading or petition, but meant, in days of old, far more an invocation and incantation. the mantra, or the rhythmically chanted prayer of the hindus, has precisely such a meaning, as the brahmins hold themselves higher than the common devas or "gods" a prayer may be an appeal or an incantation for malediction, and a curse (as in the case of two armies praying simultaneously for mutual destruction) as much as for blessing. and as the great majority of people are intensely selfish, and pray only for themselves, asking to be given their "daily bread" instead of working for it, and begging god not to lead them "into temptation" but

hooses, that postmortem condition in preference to the dharmakaya or absolute nirvanic state. he does this because the latter kaya separates him forever from the world of form, conferring upon him a state of selfish bliss, in which no other living being can participate, the adept being thus precluded from the page 163 the key to theosophy- hp blavatsky.txt possibility of helping humanity, or even devas. as a nirmanakaya, however, the adept leaves behind him only his physical body, and retains every other principle save the kamic, for he has crushed this out forever from his nature during life, and it can never resurrect in his postmortem state. thus, instead of going into selfish bliss, he chooses a life of self-sacrifice, an existence which ends only with the life cycle, in order to be en

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

a buddhist scripture, to save mankind from further and far greater misery and sorrow. 218. there is a similar dual interpretation also for the four tassels which appear in the corners of the border. in masculine masonry they are usually considered to mean temperance, fortitude, prudence and justice; their significance is always interpreted as ethical. but they stand also for four great orders of devas connected with the elements earth, water, air and fire, and their great rulers, the four devarajas, agents of the law of karma, which is always balancing and adjusting the affairs of man, and seeing that there is no injustice between living creatures in god fs universe, just as there is no maladjustment in the relations of material substances and bodies. at the initiation of candidates in co

gthe evolution of life h in the hidden side of things, vol. i, p. 116 (1st edition) and just as our line of progress passes through the vegetable kingdom, the animal kingdom and the human kingdom, and then carries us on to the superhuman developments of adeptship, so does that parallel evolution run through the various elemental kingdoms, the kingdom of the nature-spirits, and then the kingdom of devas or angels. there are many levels of intelligence and holiness in this great angelic kingdom; and while it stretches upwards to heights far above those at present attainable by human beings, it has also members who are hardly at a higher level than our own(*in the course of involution the second great outpouring of divine life descends from the second logos into the matter already vivified by

need forces of all these different levels, and each officer of a masonic lodge has, besides his duties on the physical plane, the function of representing one of these levels, and acting as a focus for its special energies. the arrangement made by the founders of freemasonry is that the enumeration of the officials and the recitation of their positions and duties shall act as an evocation of the devas or angels belonging to and working on those respective levels. the fact that thousands of r.w.m.s have asked the appointed questions without the faintest idea of producing an effect in unseen worlds has not deprived them of angelic assistance which, if they had known of it, would have astounded them beyond expression, and probably even terrified them. 399. so the spirit turns again to the in

h we have called elementals, existing on the downward arc of evolution on each of these levels, will and do respond to the invocation which is employed in this closely condensed formula of opening. the enumeration of the officials in answer to the earlier questions of the r.w.m. is in the nature of a call to attention- a call which reverberates through these different kingdoms of nature- and lets devas, nature-spirits and elementals know that an opportunity is about to be offered to them. for that, remember, is the way in which these creatures at all levels look upon such a call. it is one of the chief methods of their evolution to be used in work such as this, and they therefore greatly rejoice to respond. 414. that general enumeration by the w.s is quickly followed by the specific questi

in the true mysteries; it was symbolized by utter silence in the mysteries of egypt and greece; in freemasonry it is kept in memory in the silence of the third symbolical journey. 513. at this point the journeys end. no further elementals or portals are mentioned in the ceremony, though there are seven orders in all, and many ancient peoples have recognized them in their worship by bowing to the devas of the n, s, e. and w, the zenith, the nadir and the centre of all. the candidate is not going beyond that particular region of the astral plane on this occasion; he is merely being introduced to a world which he will have to visit many times before he can traverse it readily, and live and work there with perfect ease. in this stage of his career he symbolizes the pupil on the probationary p

al catholic church or in the earlier degrees of co-masonry know that the chief object of those great organizations is to draw down spiritual influence from on high, and to radiate it out upon the surrounding world in a form in which that world can readily assimilate it. but in each of those bodies the actual work of radiation, of distribution, is done by non-human entities- by the great angels or devas whom we invoke- our part in the work being rather the provision of the material which they employ. ours is the intensity of the devotion and of life and good will which calls down the response from the logos; theirs is the labour of sorting out, of classifying and directing the manifold varieties of that divine response, and applying it where it is most needed. 809. but now in this work of t

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

and that ingram ritual abuse case 125 this tripartite division was reflected in their myth system.according to one line of thought, in at least some branches of the indo-european family two distinct groups of divinities were worshiped by two different social groups. in the persian/indian wing of the indo-europeans, these two groups were termed ahuras (persian)/asuras (indian) and daevas (persian)/devas (indian. for ultimately unknowable reasons, but perhaps arising out of some kind of ongoing conflict between the two social divisions, the ahuras became the angels and the daevas the demons in zoroastrianism, and the devas became demigods and the asuras became demons in hinduism. this confusion is reflected in modern english, in which the term divinity and the term devil derive from the same

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

pre-industrial forefathers were certainly not permitted to enjoy.the main reason why the underclass was extended the privilege of education was toprevent their uprising in the miasma of the postwar era. after the first world war, therewas great social unrest among the people and the youth in particular. this was felt inthe upper echelons. millions were dead and millions had suffered. cities were devas-tated and economies were shattered. the future was uncertain and the vision of thepast had changed forever. the comrade-less hero returned to find that little hadchanged when it came to daily existence (see or read, to serve them all my days,oh! what a lovely war, loneliness of the long distance runner, the cinder path,and the poem, the motorbike, by ted hughes).meet the new boss..same as th

MORALS AND DOGMA

shepherds of the punjaub, then called the country of the seven rivers, to whose intuitional or inspired wisdom (veda) we owe what are perhaps the most ancient religious effusions extant in any language, apostrophized as living beings the physical objects of their worship. first in this order of deities stands indra, the god of the "blue" or "glittering" firmament, called devaspiti, father of the devas or elemental powers, who measured out the circle of the sky, and made fast the foundations of the earth; the ideal domain of varouna "the all-encompasser" is almost equally extensive, including air, water, night, the expanse between heaven and earth; agni, who lives on the fire of the sacrifice, on the domestic hearth, and in the lightnings of the sky, is the great mediator between god and m

PHILIP NEIL MYTHS LEGENDS EXPLAINED

of the ocean 108 the churning of the ocean one day, the indian gods gathered on mount meru, the navel of the world, to discuss how to gain the amrita, or elixir of immortality, which was hidden deep in the ocean. at the god vishnu s suggestion (see pp. 110 11, they decided to try to churn it out, using vasuki the snake as a rope, and mount mandara, set on top of a giant tortoise, as a paddle. the devas, the gods friendly to humankind, seized vasuki at one end, and the asuras (or anti-gods) seized him at the other. as each side pulled, the paddle turned this way and that, churning the ocean, which soon became milky and turned into butter. the gods continued churning and gradually fourteen precious things came forth, including the sun, the moon, vishnu s wife lakshmi, and finally, dhanvantar

uki at one end, and the asuras (or anti-gods) seized him at the other. as each side pulled, the paddle turned this way and that, churning the ocean, which soon became milky and turned into butter. the gods continued churning and gradually fourteen precious things came forth, including the sun, the moon, vishnu s wife lakshmi, and finally, dhanvantari, the god s physician, carrying the amrita. the devas and the asuras clamored to taste it but vishnu tricked the asuras out of drinking it, and only rahu, the grasper, a monstrous demon, had a sip. to prevent the whole of him from achieving immortality vishnu cut off his head. this remained immortal and declared war on the moon god, soma, alternately swallowing and regurgitating him, in an attempt to find more of the immortal elixir (also calle

ing to the holy book rig veda, there was neither being nor non-being, just darkness swathed in darkness. this is usually described as a primal ocean, on which the world egg floated. gifts of the ocean the ocean yielded many gifts including the sacred parijati tree, which perfumed the whole world with its blossoms, and airavata, the colossal white elephant (on the left, the mount of the god indra. devas the devas, holding onto the tail of the snake vasuki, are the gods. there are usually said to be 33 of them. their home is on mount meru. brahma brahma, one of the major gods, has four heads. he used to have five, but shiva cut one of them off when brahma claimed to be his superior. tortoise vishnu took the form of the tortoise kurma to help the gods retrieve lost treasures from the ocean; h

s of good fortune. also known as padma, the lotus, she is one of the beings born from the churning of the ocean. others include chandra, the moon god, and varuni, the goddess of wine. in the holy book, rig veda, it is said of amrita (or soma, we have drunk soma, we have become immortal, we have entered into the light, we have known the gods. soma was a plant-based hallucinogen. cheated demons the devas persuaded the asuras to help them churn the ocean by promising that they, too, would share in the elixir of life but this was a trick, and only one of the asuras, rahu, got so much as a sip. for this, vishnu sliced off his head with his discus. upturned mountain the gods uprooted mount mandara to use as their churning stick. afterward, when the devas had beaten the enraged asuras in battle

but this was a trick, and only one of the asuras, rahu, got so much as a sip. for this, vishnu sliced off his head with his discus. upturned mountain the gods uprooted mount mandara to use as their churning stick. afterward, when the devas had beaten the enraged asuras in battle, the gods replaced the mountain in the himalayas. asuras the anti-gods known as asuras were the enemies of the gods, or devas. the two groups are locked in constant warfare, but neither side can triumph. asura originally meant god, but mutated to mean demon. world snake the serpent vasuki, with which the gods churned the ocean, is the king of all the serpents or nagas. he is also known as shesha and ananta. he lives in the primal ocean, wrapped around the earth, and serves as a bed for the god vishnu. one thousand

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

gic cords" of specific color are worn on the wrist as miracle-working bracelets; magic water is used to heal; magic symbols are objects of trance-like mediation; and mantralike chants are repeated over and over. the 22 letters of the hebrew alphabet are touted as religious idols of great magical powers. even their shapes are studied and accorded supernatural powers. angels, archangels, grimoires, devas, and elementals are worshipped and feared. there are "gods" and more "gods" but only a mysterious, hazy supreme deity behind everything. this supreme deity is a pantheistic god who fills up the whole universe. in fact, he is the macrocosm, the universe. of course, as in all illuminist magic, there's the double-minded theology of "as above, so below" the insidious lie that black is white and

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

f silbury hill. she likened the doubleringed circle with 33 scroll-like bands between the rings to a beltane wheel, an ancient symbol used at celtic fire festivals on may day. pringle has not been alone in suggesting that a nonhuman intelligence is perpetrating these mysterious manifestations, perhaps a familiar nonhuman intelligence, such as that group of beings commonly called fairies, elves or devas, which has played a significant role in the myths and legends of every planetary culture for centuries. on july 19 21, 2002, a three-day conference of leading crop circle investigators was held in somerset, england. andy thomas, an organizer of the meeting, commented that his 11 years of experience in investigating the enigma had convinced him of only one thing that not all the circles were

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