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e of the higher self. from this it results that the magnum opus propounded in this work is: by purity and self-denial to obtain the knowledge of and conversation with one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servants in all material matters. this, then, is the system of the secret magic of abra-melin, the mage, as taught by his disciple abraham the jew; and elaborated down to the smallest points. except in the professed black magic grimoires, the necessity of the invocation of the divine and angelic forces to control the demons is invariably insisted upon in the operations of evocation described and taught in mediaeval magical manuscripts and published works. so that it is not so much, as i have before said, this circums

udent man may fall if he be not defended and guided by the angel of the lord, who aided me, and prevented me from falling into such a state of wretchedness, and who led me undeserving from the mire of darkness unto the light of the truth. i have known and felt the effects of the goodness of the wise abraha melin,27 who of his own free will, and before i had asked him so to do, accepted me for his disciple. and before that i had declared my wish unto him he would accomplish and fulfil my desire; and all that i wished to obtain from him he knew before i could open my mouth. also he recounted to me all that i had seen, done, and suffered from the time of my father s death down to this moment; and this in words obscure and as it were prophetic, which i did not then comprehend, but which i unde


book of lies get any book for free on: www.abika.com 44 master, but the vehicle of it [46] commentary( iota-eta) the 18th key of the tarot refers to the moon, which was supposed to shed dew. the appropriateness of the chapter title is obvious. the chapter must be read in connection with chapters 1 and 16. i the penultimate paragraph, vindu is identified with amrita, and in the last paragraph the disciple is charged to let it have its own way. it has a will of its own, which is more in accordance with the cosmic will, than that of the man who is its guardian and servant. book of lies get any book for free on: www.abika.com 45 [47] 19 kappa-epsilon-phi-alpha-lambda-eta iota-theta the leopard and the deer the spots of the leopard are the sunlight in the glade; pursue thou the deer stealthily


onsensus of experience as to the correlation of the various beings of the hierarchy with the observed facts of magick. in the simple matter of astral vision, for example, one striking case may be quoted. without telling him what it was, the master therion once recited as an invocation sappho's "ode to venus" before a probationer of the a. a. who was ignorant of greek, the language of the ode. the disciple then went on an "astral journey" and everything seen by him was without exception harmonious with venus. this was true down to the smallest detail. he even obtained all the four colour-scales of venus with absolute correctness. considering that he saw something like one hundred symbols in all, the odds against coincidence are incalculably great. such an experience (and the records of the

e worked up to such a pitch of excitement that the whole assembly developed a furious form of hysteria. the comparatively intelligible cries of "glory" and "hallelujah" no longer expressed the situation. somebody screamed out "ta-ra-ra-boom-de-ay, and this was taken up by the whole meeting and yelled continuously, until reaction set in. the affair got into the papers, and some particularly bright disciple of john stuart mill, logician and economist, thought that these words, having set one set of fools crazy, might do the same to all the other fools in the world. he accordingly wrote a song, and produced the desired result. this is the most notorious example of recent times of the power exerted by a barbarous name of evocation. a few words may be useful to reconcile the general notion of c

of abramelin may be burnt in large quantities. dittany of crete is also a valuable medium. both these incenses are very catholic in their nature, and suitable for almost any materialization. but the bloody sacrifice, though more dangerous, is more efficacious; and for nearly all purposes human sacrifice is the best. the truly great magician will be able to use his own blood, or possibly that of a disciple, and that without sacrificing the physical life irrevocably<sacrifice during invocation, however, it may be said without fear of contradiction that the death of the victim should coincide with the supreme invocation. weh addenda: a sworn testimony by crowle

s, understanding these difficulties, have taken the god-almighty attitude about the matter. if you go to a hindu teacher, he treats you as less than an earthworm. you have to do this, and you have to do that, and you are not allowed to know why you are doing it<adept is indeed a blessing to the disciple, not because he is able to guide the pupil "aright" in the particular path which happens to suit his personality, but because he can compel the beginner to grind away at the weariest work and thus acquire all-round ability, and prevent him from picking out the plums which please him from the pie of knowledge, and making himself sick of a surfeit of sweets to the neglect of a balanced diet

influences<mind, such annoyances become negligible> a retired situation, simple food eaten in great moderation at the conclusion of the practices of morning and afternoon, and on no account before practising. bodily health is almost essential, and should be most carefully guarded (see liber clxxxv "task of a neophyte. a diligent and tractable disciple, or the practicus of the zelator, should aid him in his work. such a disciple should be noiseless, patient, vigilant, prompt, cheerful, of gentle manner and reverent to his master, intelligent to anticipate his wants, cleanly and gracious, not given to speech, devoted and unselfish. with all this he should be fierce and terrible to strangers and all hostile influences, determined and vigo


t was in the sun and moon, he admitted; it was in the son of heaven and in the superior man (not george nathaniel curzon, however. it was in the blossoms of springtide, and in the chilling winds that swept over from siberia, and in the wild geese that it bore southward when their instinct bade them. in short, the catalogue began to look is if it were going to extend indefinitely; and an impatient disciple, pointing to certain traces left by a mule in its recent passage, asked "and is the tao also in that" the master nodded, and echoed "also in that. then what becomes of this privileged "us? we are obliged to extend it to include everything. then, as we have just seen "god" also is unfettered by definitions. net result "god within us" means precisely nothing at all. and so it does, by bradm


tural sons, daughters, fathers, and so on. but i leave it. i am content my work will have been well done if this trifling essay be accepted as a just instalment towards a saner criticism of our holiest writers, a juster appreciation of the glories of our greatest poet, a possibly jejune yet assurdly historic attempt to place of the first time william shakespeare on his proper pedastal as an early disciple of mr. george bernard shaw; and by consequence to carve myself a little niche in the same temple: the smallest contributions will be thankfully received. notes to ascension day 1. i flung out of chapel.1 browning, xmas eve, iii. last line. 3. venus bower and osiris tomb.2 crowley, tannha user. 5. god.3 hebrew \yhla, gen. iii. 5. 5. gods.4 hebrew \yhla, gen. iii. 5. the revisers, seeing th

! 86. o erleaps itself and falls on the other. 27 macbeth, i. vii. 27. 92. english.28 this poem is written in english. 94. i cannot write.29 this is not quite true. for instance: this, the opening stanza of my masterly poem on ladak, reads- the way was long, and the wind was cold: the lama was infirm and advanced in years; his prayer-wheel, to revolve which was his only pleasure, was carried by a disciple, an orphan. there is a reminiscence of some previous incarnation about this: european critics may possibly even identify the passage. but at least the tibetans should be pleased* they were; thence the pacific character of the british expedition of 1904. a.c. notes 53 97. while their buddha i attack.30 many buddhists think i fill the bill with the following remarks on pansil. unwilling as


rds. but it will fail to convince or convert you all the same, if your dumb intuitions are opposed to its conclusions. if you have intuitions at all, they come from a deeper level of your nature than the loquacious level which rationalism inhabits "the varieties of religious experience" p. 73. the rationalists who will slay the magic of darwin; so that four hundred years hence perchance will some disciple of lamarck 151 be torn to pieces in the rooms of the royal society by the followers of haeckel, just as hypatia, that disciple of plato, was torn to pieces in the church of christ by followers of st. john. we have nothing to say against the men of science, we have nothing to say against the great mystics- all hail to both! but such of their followers who accepted the doctrines of either t


nd in that joining (of dhyana) together there is "no passage longer "the absolute identity "from subject to object" but this is of the beholder and the vision" the godhead "pentecost" 1904 "the most secret, most holy "if a single state of consciousness temple, into which god and the persist unchanged for a period soul go in (sic! i don't acknowledge exceeding a very few seconds, its mr waite as a disciple in grammar) duality is annihilated" and only one comes out "science and buddhism" 1904. the object("scil" of meditation) disappears; in its stead arises a great glory, characterised by a feeling of calm, yet of intense, unimaginable bliss. it might be absurd to assert that either subject or object disappears in dhyana to the disadvantage of the other "time" 1906. he (the black magician) w

te lord of light and love breaks on the soul like dawn. in that fire the soul burns up. 141 one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality "aha" 1909 "lie open, a chameleon cup, and let him suck thine honey up" ib. dozens and scores of other parallel passages could be adduced; but i have sat up half the night already. it follows that "either" mr waite is a disciple of my own "or "the devil is quoting holy writ" i'll risk a bob that he would rather be the devil! aleister crowley_ x-rays on ex-probationers rats leave sinking ships; but you cannot be sure that a ship will sink because you see a rat running away from it. the captain may have given orders about it_ persecution is like keating's powder. it does not injure the most delicate skin, but it re


re is no need of these toys. 12.0. the pose over. on this second sitting, practically no thoughts arose at all to cloud the sun; but a curious feeling that there was something more to come. possibly the proof, that i had demanded, the writing on the lamen 12.40. chez lavenue. certain practical considerations suggest themselves. one would have been much better off with a proper magical cabinet, a disciple to look after things, proper magical food ceremonially prepared, a private garden to walk in and so on. but at least it is useful and important to know that things can be done at a pinch in a great city and a small room. 1.14. the lunch is good; the kidneys were well cooked; the tarte aux fraises was excellent; the burgundy came straight from the vat of bacchus. the coffee and cognac are


e term "financial fraud" 65 d.d.c.f.'s "hermetic" wife: for a more correct account see "the humanitarian" vol. xvi. no. 2 "isis-worship in paris" 66 from this wonderful piece of logic one might be permitted to mistake n. for a member of the rationalistic press association. but he was only a 5= 6. that his actions may be meant to place his followers between the horns of a rational dilemma. 265 the disciple who can recognize christ in the darkness that surrounds the cross, he is a true disciple. p. suspended judgment on d.d.c.f. till he had proved that he had pledged his honour, to excuse a maniacal assault upon a saint of god, frater i.a. it is permissible for a great musician to improvise in some great masterpiece he may be playing; but it is not permissible for a student to say that he ca


entrancing, especially chapter i "on the doctrine of the indestructibility of matter" and chapters v. and vi "on the infinite" and "on the fourth dimension" in the first chapter mr. redgrove tries to prove that though matter "cannot" be destroyed, its form can be so utterly changed that it can no longer be treated as such. he illustrates his theory by quoting sir oliver 11 weh note: pos "devil's disciple? lodge's "knot tied in a bit of string" so long as the knot is, matter is; but when once the knot is untied, though the string remains, the knot vanishes. this, however, is a most fallacious illustration, for, as gustave le bon has shown, the destruction of matter implies more than a mere change of "form; it is an annihilation of gravity itself, and therefore of substance as we understand

devil in the most unlikely places, and declare that the only remedy against his craft and his cunning is total immersion in tonic-water and pine-apple syrup. f. an interpretation of genesis. by theodore powys. this is a most mystical interpretation of the most beautiful of the books of the old testament. it consists of a dialogue between the lawgiver of israel and zetetes, who is not exactly the disciple, but rather the interpreter of the master's words. thus it commences "the law-giver of israel "in the beginning the truth created the heaven and the earth "zetetes "the life that is within and the life that is without, are not these the heaven and the earth that the truth created" whether the author intends to weave into his interpretation the doctrines of the qabalah we are not certain

nly one man in the world who knew_ and he has forgotten" why, mr. waite, your method is not even original. when sir mahatma agamya paramahansa guru swamiji (late of h. m. prisons, thanks to the unselfish efforts of myself and a friend) was asked "and what of the teaching of confucius_ or any one else that the boisterous old boy had never heard of_ he would reply contemptuously "oh, him? he was my disciple" and seeing the hearer smile would add "get out you dog, you a friend of that dirty fellow crowley. i beat you with my shoe. go away! get intellect! get english" until an epileptic attack supervened. mr. waite, like marie corelli, in this as in so many other respects, brags that he cares nothing for criticism, so he won't mind my making these little remarks, and i may as well go on. he ha


il_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the promise of joy, as the only thing comprehensible by him, although pain and joy are transcended even in early visions. ananda (bliss_ and its opposite_ mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept


matter if a patient believes in calomel or not. the physician administers it, and even if the patient be a most hostile christian scientist, the result is certain. similarly with pr n y ma, the guru gives his chela a certain exercise, and as surely as the calomel voided the noxious matter from the intestines of the sufferer, so will the pr n y ma void the capricious thoughts from the mind of the disciple. 295 by discovery here we mean individual experiment resulting in personal discovery; another person's discovery only begets illusion and comment. individual discovery is the only true discovery worth consideration. 296 nearly all the masters have been cautious how they handled this power; generally refusing to expend it at the mere caprice of their followers or opponents. the siddhis are

ake. tigers tear up sheep, go away. no good, get intellect. get english. no more" the three then departed, and i was left alone with the blessed one. neither of us spoke for about ten minutes, then at length, after a go or two at his snuff-box, he gave a loud grunt, to which i replied in a solemn voice "o mahatma, what is truth "no truth! all illusion" he answered "i am that master, you become my disciple; i show you all things; i lead you to the ultimate reality. the supreme stage of the highest. the infinite ultimatum. the unlimited omniscience of eternal wisdom- all this i give you if you have faith in me" as faith is exceedingly cheap in this country, i offered him unlimited oceans of it; and at this he seemed very please, and laughed "ha! ha! you make good tiger cub. you tear sheep up

to the door "is no good" and the, without further hesitation, he entered upon a veritable don juan description of his earthly adventures. this i thought strange of so sober-minded a saint, and so put to him several questions concerning the vedanta philosophy, and its most noted exponents, to see what he really did know "do you know swami vivekananda" i asked. 285 ha, he replied "he no good, he my disciple, i am the master "and swami dayanand sarasvati" i continued. the same answer was vouched to me, although this latter teacher had died at the age of seventy, forty yeas ago. thinking it about time to change the conversation, i said "o thou shower from the highest! tell thy grovelling disciple what then "is" a 'lie "ha" he replied "it is illusion, this truth that has been diverged from its

ere to arise the water might possibly flow into the ship and sink it, he roared out "no! no. get english. get intellect! see! see! de vind vill fill de ship and blow it out of de vater and take it across over de vaves- since this now becomes public property there probably will be a slump in turbines! it was towards the close of last october, when i received from a friend of mine- also a so-called disciple- a letter in which he wrote "there was a devil of a row at 60 last night. m: pressed me to come to his weekly entertainments; so i 288 came. he urged me to speak; so i spoke. he then revealed his divine self in an exceptionally able manner; i refrained from revealing mine. his divine self reminded one rather of a 'navvy's saturday night, by battersea burns" he further urged me to go and s

man would resume his prayer, alas! his turban was no longer there. in rushed mohammed, hassan, and husein "see! there he goes, the bastard of a swine. hasten, and catch him" but the good man went with melancholy pace and sad intent unto the burying-ground without the wall; and there he sat, stern and funereal, wrapped in deep thought from any outward sense, a monument of earnest patience "sire (a disciple dared at length to say "that wicked person took another way "wide is the desert" said the saintly seer "but this is certain, that he must come here" aleister crowley. 291 shelley. by francis thompson. with an introduction by the rt. hon. george wyndham. burns and oates. we would rather not refer to the rt. hon. george wyndham in a paper of this character. let us deal with francis thompson


es to jettison his wretched cargo, or even to man the pumps of doubt, because the final result is declared by his philosophy to be unknowable. if any one cause be unknowable, be it first or last, then all causes are unknowable. the will to create is denied, the will to annihilate is denied, and finally the will to act is denied. propositions perhaps true to the master, but certainly not so to the disciple. because titian was a great artist and rodin is a great sculptor, that is no reason why we should abolish art schools and set an embargo on clay. if the will to act is but a mirage of the mind, then equally so is the will to differentiate or select. if this be true, and the chain of cause and effect is eternal, how is it then that cause a produces effect b, and cause b effect c, and cause

tha or raja yogas, it will be necessary to explain the conditions under which yoga should be performed. these conditions being the conventional ones, each individual should by practice discover those more particularly suited to himself. i "the guru" before commencing any yoga practice, according to every hindu book upon this subject, it is first necessary to find a guru,49 to teacher, to whom the disciple (chela) must entirely devote himself: as the "shiva sanhita" says: 11. only the knowledge imparted by a guru is powerful and useful; otherwise it becomes fruitless, weak and very painful. 12. he who attains knowledge by pleasing his guru with every attention, readily obtains success therein. 13. there is not the least doubt that guru is father, guru is mother, and guru is god even: and as

ul and useful; otherwise it becomes fruitless, weak and very painful. 12. he who attains knowledge by pleasing his guru with every attention, readily obtains success therein. 13. there is not the least doubt that guru is father, guru is mother, and guru is god even: and as such, he should be served by all, with their thought, word and deed.50 ii. place "solitude and silence" 48 in bhakta yoga the disciple usually devotes himself to his guru, to whom he offers his devotion. the guru being treated as the god himself with which the chela wishes to unite. eventually "he alone sees no distinctions! the mighty ocean of love has entered unto him, and he sees not men, animals and plants or the sun, moon and the stars, but beholds his beloved everywhere and in everything. vivek nanda "bhakti yoga"

rine all things. in detail the differences between buddhism and the yoga are verbal; in essence, man, at this stage, becomes the lover of the world, and love is the wand of the magician, that wand which conquers and subdues, vivifies, fructifies and replenishes the worlds, and like the cad uceus of hermes it is formed of two twining snakes. v "right livelihood" up to this stage man has been but a disciple to his holy guardian angel, but now he grows to be his equal, and in the flesh becomes a flame-shod adept whose white feet are not soiled by the dust and mud of earth. he has gained perfect control over his body and his mind; and not only are his speech and actions right, but his very life is right, in fact his actions have become a temple wherein he can at will 146 withdraw himself to pr


the song of young desire' and that kind of poppycock "london opinion "a competent master of words and rhythms. his esoteric style is unreasonably obscure from an intelligent plain poetry-lover's standpoint "morning leader "a charming volume of poems. pagan glamour. passion and vigour 'sigurd's songs' are commendable for dealing with the all too largely neglected scandinavian theology. a scholarly disciple. the entire volume is eminently recommendable "jewish chronicle "a gorgeous rhapsody. fortunately, there are the police. on the whole, we cannot help regretting that such splendid powers of imagination and expression are flung away in such literary rioting "light "sometimes of much beauty of rhythm and phrase-"times "poets who have any originality deserve to be judged by their own standar

welcome the unsealing. the freemasons too in their higher grades, which have more or less reached us through the rosicrucians, have very strong allusions to the apocalypse, and may profit by it, and this refers to several systems practised throughout the world. thus the order of heredom (harodim) rosy cross, which has an unchanged ritual from 1740, at least, draws upon dionysius the areopagite, a disciple of st paul, and it has also a rhythmetical description of the new jerusalem. again, two entire degrees of the scottish rite of 33 degree are drawn from the apocalypse, and certainly entered the rite before 1758, and seem as if they were drawn bodily from the rosicrucian militia of the cross: i allude to the 17 degree knight of the east and west, and the 19 degree of grand pontiff, which t


rom the city wh remin ed her of her own beginnings. she looked after his physical needs but the antipathy was mutual and alex steered clear of her. before long he was enrolled in the boy scout troop led by his foster uncle. in the fields and woods alex saw for the first time living examples of the plants in his grandmother's book. they were happy days, for uncle louie was delighted with his small disciple. one autumn day alex was taken on a picnic to the top of pendle hill, a local beauty spot. although it was sunny, he shivered as he stood on the bare hillside. emanations of previous ages chilled him to the bone; the breeze moaned in his heart and he longed to be alone that he might try to understand .its meaning. uncle louie knew none of this 'look at the view, lad' he pointed out the mi


se facts, and to cultivate the ability to recognise the hierarchical vibration as it demonstrates through the medium of disciples in the most unlikely places and groups. one point should here be stated in connection with the work of the masters through their disciples, and it is this. all the various schools of thought which are fostered by the energy of the lodge are, in every case, founded by a disciple, or several disciples, and upon these disciples, and not upon the master, lies responsibility for results and the consequent karma. the method of procedure is somewhat as follows: the master reveals to a disciple the objective in view for an immediate little cycle, and suggests to him that such and such a development would be desirable. it is the work of the disciple to ascertain the best

hoosing the right co-workers, for handing on the work to those best fitted, and for clothing the teaching in a presentable garb. all that the master does is to look on with interest and sympathy at the endeavour, as long as it holds its initial high ideal- 31- initiation, human and solar copyright 1998 lucis trust and proceeds with pure altruism upon its way. the master is not to blame should the disciple show lack of discrimination in the choice of co-workers, or evidence an inability to represent the truth. if he does well, and the work proceeds as desired, the master will continue to pour his blessing upon the attempt. if he fails, or his successors turn from the original impulse, thus disseminating error of any kind, in his love and in his sympathy the master will withdraw that blessin

subject without the- 38- initiation, human and solar copyright 1998 lucis trust slightest difficultly. thirdly: instruction is given in what might be termed synthesis. this information is only possible as the intuitional vehicle co-ordinates. it is really the occult apprehension of the law of gravitation or attraction (the basic law of this, the second solar system) with all its corollaries. the disciple learns the meaning of occult cohesion, and of that internal unity which holds the system as a homogeneous unit. the major part of this instruction is usually given after the third initiation, but a beginning is made early in the training. masters and disciples. disciples and advanced egos on the probationary path receive instructions at this particular time for two special purposes (a) to

ivate 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 master's ashram, or classroom, at night, if in incarnation. apart from these regular gatherings, in order to receive direct teaching from the master, a disciple (for some specific reason) may be called to the master's study for a private interview. this occurs when a master wishes to see a disciple for commendation, warning, or to decide if initiation is desirable. the major part of a disciple's tuition is left in the hands of some initiate or more advanced disciple, who watches over his younger brother, and is responsible to the master for his p

ed some of their most promising pupils to some other masters, drafting them into small groups for a brief period. the experiment is being tried of intensifying the teaching, and of subjecting disciples, not initiates, to the frequent strong vibration of a master. it involves risk, but, if the experiment proves successful, will tend to the greater assisting of the race. chapter viii discipleship a disciple described. a disciple is one who above all else, is pledged to do three things: a. to serve humanity. b. to co-operate with the plan of the great ones as he sees it and as best he may. c. to develop the powers of the ego, to expand his consciousness until he can function on the three planes in the three worlds, and in the causal body, and to follow the guidance of the higher self and not


e silence- 132- initiation, human and solar copyright 1998 lucis trust endnotes 1 key to diagram of solar and planetary hierarchles the solar hierarchy the solar logos the solor trinity or logatcopyright 1998 lucis trust a treatise on cosmic fire by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust dedicated with gratitude to helena petrovna blavatsky, that great disciple who lighted her torch in the east and brought the light to europe and america in 1875 "to the god who is in the fire and who is in the waters; to the god who has suffused himself through all the world; to the god who is in summer plants and in the lords of the forest; to that god be adoration, adoration" sh vet upanishad, ii.17. introduction the story of the many years of telepathic work

ths imparted are so partial and subject to later revelation and expansion that this fact, if constantly remembered, will give us a second much-needed safeguard against that quality of the concrete mind which constantly tends to produce sectarianism. at the very beginning of the joint effort and after careful consideration it was decided between the tibetan (d.k) and a.a.b. that she as the working disciple on the outer plane should shoulder as much as possible of karmic responsibility on that plane, and that the teaching should go to the public over her signature. this involved the burden of leadership in the esoteric field and precipitated attack and condemnation from persons and organisations whose positions and activities were more piscean and authoritarian. the entire platform upon whic

lived and its practical usefulness in solving the problems of humanity. heretofore, advanced esoteric teaching has almost invariably been obtainable only by the student s acceptance of the authority of the teacher, varying degrees of personal obedience to that teacher and pledges of secrecy. as the new aquarian dispensation progresses these limitations will disappear. the personal relation of the disciple to the master remains, but already discipleship training has been attempted in group formation. the record of one such experiment and attempt to use this new age method has been made available to the public in the book entitled discipleship in the new age, which gives the direct personal instructions by the tibetan to a selected group. in a treatise on cosmic fire the tibetan has given us

attempt to use this new age method has been made available to the public in the book entitled discipleship in the new age, which gives the direct personal instructions by the tibetan to a selected group. in a treatise on cosmic fire the tibetan has given us what h. p. blavatsky prophesied he would give, namely the psychological key to the cosmic creation. h.p.b. stated that in the 20th century a disciple would come who would give the psychological key to her own monumental work the secret doctrine on which treatise the tibetan worked with her; and alice a. bailey worked in complete recognition of her own task in this sequence. foster bailey tunbridge wells december 1950 foreword this "treatise on cosmic fire' has a fivefold purpose in view- 3- a treatise on cosmic fire copyright 1998 luci

rstand by the fifth principle is but the expression on the causal plane of that force or energy which emanates from the logoic causal body on the fifth cosmic plane, via the logoic correspondence to the mental unit (these correspondences involve a concept far in advance of what is possible even to an initiate at this time. in the fifth round, the inner significance may become more apparent to the disciple. as the logoic will is gradually transmuted into desire and thus the physical incarnation is produced, a tremendous downflow of vitalising force from the fifth cosmic plane takes place, until it arrives at our fifth plane, the mental. this force it is which at the correct cyclic moment causes certain eventualities in time and space and in the three worlds, his dense physical body. the fir


and means which when followed make a man "perfect even as your father in heaven is- 3- the light of the soul copyright 1998 lucis trust perfect" step by step there is unfolded for us a graded system of development, leading a man from the stage of average good man, through those of aspirant, initiate and master on to that exalted point in evolution at which the christ now stands. john, the beloved disciple, has said that "we shall be like him, for we shall see him as he is" and the revelation of the soul to man in physical plane incarnation works ever the great transformation. christ himself has said that "greater works than i do shall ye do" holding out to us the promise of the "kingdom, the power and the glory" provided our aspiration and endurance suffice to carry us along the thorny way

take care that the window through which he gazes transmits the light of the sun. if he use it in the early dawn (of his endeavor. a. b) let him remember that the orb is not yet risen. the clear cut outlines cannot be perceived, and wraiths and shadows, gloomy spaces and areas full of darkness as yet confuse his vision" at the close of this sentence is found a curious symbol, which conveys to the disciple's mind the thought of "keep silent and reserve your opinion" 8. incorrect knowledge is based upon perception of the form and not upon the state of being. this sutra is somewhat difficult to paraphrase. its significance consists in this: knowledge, deduction and a decision which is based upon externals, and upon the form through which any life in any kingdom of nature is expressing itself

e stages relate to soul activities, to egoic realisation and not to the reactions of the lower man and the physical brain. 1. belief. on his own plane the soul rehearses a condition analogous to the belief of the aspirant in the soul or christ aspect, only in this case the objective is the realisation of that which the christ or soul is seeking to reveal, the spirit or father in heaven. first the disciple arrives at a realisation of the angel of his presence, the solar angel, ego or soul. this is the achievement of the previous group. then the presence itself is later contacted and that presence is pure spirit, the absolute, the father of being. the self and the not-self have been known by this group of initiates. now the vision of the not-self dims and passes away and only spirit is known

tion of the stages and grades there comes to the aspirant, not only an understanding of what is his immediate problem and of where he stands, but also an appreciation of the beauty of the entire scheme. 21. the attainment of this stage (spiritual consciousness) is rapid for those whose will is intensely alive. this would naturally be so. as the will, reflected in the mind, becomes dominant in the disciple, he has awakened that aspect of himself which is en rapport with the will aspect of the logos, the first or father aspect. the lines of contact are as follows: 1. monad or the father in heaven, the will aspect, 2. atma or spiritual will, the highest aspect of the soul, 3. the mental body or intelligent will, the highest aspect of the personality, 4. the head centre. this is the line follo

e, being (as is easily seen) the sum total of all states of consciousness. he is the soul of all things, and the soul of the atom of matter as well as the souls of men are a part of his infinite realisation. the soul of the human being is potentially the same, and as soon as the consciousness ceases to identify itself with its vehicles or organs, the germ of all knowledge begins to expand. in the disciple, the adept, master or mahatma, in the christ, the buddha, and in the lord of the world, who is mentioned in the bible as the ancient of days, this "germ of all knowledge" can be seen at differing stages of unfoldment. god consciousness is theirs, and they pass from one initiation to another. at each stage a man is a master but ever beyond the point attained another possible expansion beco


ite knowledge of the technique of the method. this, with the unremitting pressure of the will is all that is needed, and this is possible for every reader of this book. chapter ten the need for care in meditation- 104- from intellect to intuition copyright 1998 lucis trust "a clean life, an open mind, a pure heart, an eager intellect, an unveiled spiritual perception, a brotherliness for one's co-disciple, a readiness to give and receive advice and instruction..a willing obedience to the behests of truth..a courageous endurance of personal injustice, a brave declaration of principles, a valiant defence of those who are unjustly attacked, and a constant eye to the ideal of human progression and perfection which the secret science depicts; these are the golden stairs up the steps of which th


ourselves to the technique of meditation, to the discipline of right daily living and to the influence of the pure motive of service- 117- from intellect to intuition copyright 1998 lucis trust endnotes 1 carpenter, edward, the art of creation, p. 7. 2 overstreet, h.a, the enduring quest, p.271 3 wilhelm, richard, and jung, t copyright 1998 lucis trust a treatise on white magic or the way of the disciple by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust- 1- copyright 1998 lucis trust rules for magic rule one the solar angel collects himself, scatters not his force, but, in meditation deep, communicates with his reflection. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is thrown upward; the greater ligh

ould be dealt with here, prior to any further expansion of our subject. in the treatise on cosmic fire and in the above passage it frequently appears that teaching is carried forward to a certain point and then dropped with the statement that, owing to- 16- a treatise on white magic copyright 1998 lucis trust the point in evolution of the average man, his reaction to truth and the reaction of the disciple-student or the initiate will differ. this is necessarily so; each will read into the words his own state of consciousness; each will fail to interpret in terms of the more advanced reaction of those on a higher stage of the ladder of evolution. the average reader, however, objects to being forced to recognise wider points of view than his own, and the phraseology which says "it is needles

ent was two-fold. as the soul assumed control, via the mind, so the brain became responsive to the soul. man was awakened to a knowledge of himself as he really was and to the three worlds of his normal evolution; later he became group conscious and was no longer a separated individual. as the soul is brought under the dominance of the spirit, an analogous two stages are likewise seen: first, the disciple becomes aware not only of his group and allied groups, but his consciousness is expanded until it might be called planetary consciousness. secondly, he begins to merge that planetary awareness into something more synthetic still, and gradually develops the consciousness of the greater life which includes the planetary life as man includes in his physical expression such living organisms a

, working under some one master who represents to him the hierarchy. the hierarchy might be defined as the sum total of those sons of men who are no longer centered in the individualised self-consciousness, but who have entered into a wider realisation, that of the planetary group life. there are stages in this realisation, mounting all the way from that tiny group recognition of the probationary disciple up to the completed group awareness of the life in whom all forms have their being, the consciousness of the planetary logos, that "spirit before the throne" who manifests through the form of a planet, as man manifests through his form in the human kingdom- 24- a treatise on white magic copyright 1998 lucis trust the soul therefore may be regarded as the unified sentiency and the relative

rlds (corresponding to the solid, liquid and gaseous aspects of the strictly physical body of man) to the higher planes in the solar system, linking thus the mental to the buddhic and the mind to the intuitional states of consciousness. rule one the solar angel collects himself, scatters not his force but, in meditation deep, communicates with his reflection some basic assumptions. the way of the disciple- 32- a treatise on white magic copyright 1998 lucis trust rule one some basic assumptions we are entering upon a course of study wherein the entire tendency will be to throw the student back upon himself, and thus upon that larger self which has only, in most cases, made its presence felt at rare and highly emotional intervals. when the self is known and not simply felt and, when the real


growth, hitherto unknown, should be attained, a certain degree of detachment from form should be achieved, and a certain preparation should be undergone which would lead to a liberation from the form life. the idea that a renewed effort towards the goal of spiritual light is the cause of trouble or precipitates disaster is not a statement of fact. the extent of the discipline to be undergone by a disciple is settled and known by his soul before he even takes a body; it is determined by law. it is this problem of energy units and their mutual interplay which underlies the entire subject of the rays which we shall seek to investigate. every group in the world is a nucleus for the focussing and interplay of the seven types of force, just as every human being is also a meeting place for the se

ul have here a fitting place, wherein he says "let this mind be in you which was also in christ" and adds in another place that christ had made "in himself, of twain, one new man. it is through the mind that theory is formulated, truth distinguished and deity apprehended. when we are more advanced upon the path, we shall see naught but spirit everywhere, and the aphorism, enunciated by that great disciple, h.p.b, that "matter is spirit at the lowest point of its cyclic activity" and "spirit is matter on the seventh plane" or the highest, will be a realised fact in our consciousness. it is as yet but an intellectual phrase which means little except the enunciation of a truth, incapable of proof. everything is an expression of a spiritual consciousness, which spiritualises by its inherent li

s names, as follows: 1. the lord of power or will. this life wills to love, and uses power as an expression of divine beneficence. for his body of manifestation he uses that planet for which the sun is regarded as the esoteric substitute. 2. the lord of love-wisdom, who is the embodiment of pure love, is regarded by esotericists as being as close to the heart of the solar logos as was the beloved disciple close to the heart of the christ of galilee. this life instils into all forms the quality of love, with its more material manifestation of desire, and is the attractive principle in nature and the custodian of the law of attraction, which is the life-demonstration of pure being. this lord of love is the most potent of the seven rays, because he is on the same cosmic ray as the solar deity

as follows: o.o.o. or o.o..o or o..o.o, thus portraying the separateness of the three aspects. the union, then, of the aspects of appearance quality purpose or life, results in an abstraction from the appearance, and therefore the end of phenomenal existence. ponder on the simple arrangement of these signs, for they portray your life and progress: unevolved man .o o o. appearance, quality, life. disciple .o o .o.appearance quality .life. initiate .o..o o.appearance. quality life. finally. within the circle of infinity. this is true of the human being, of the christ in incarnation; it is equally true of the cosmic christ, of god incarnate in the solar system. in the system a similar fusion and blending is going on, and the separated aspects are entering into an evolutionary relationship, r

e, there are the intermediate stages composed of those who are on their way to a transitional accomplishment. the work before all students of this treatise on the seven rays is the fusion of quality and appearance, and therefore they need to study the nature of that quality in order to produce a true appearance. in the ancient rules given to mystics in atlantean times we find these words "let the disciple know the nature of his lord of love. seven the aspects of the love of god- 29- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust seven the colours of that manifesting one; sevenfold the work; seven the energies and sevenfold the path back to the centre of peace. let the disciple live in love, and love in life" in those olden days no thought of purpos


the suffering of the lower nature as he detaches his interest from secondary things and the non-essentials, and centres it upon the higher realities. through the practice of discrimination the mind learns to select the good, the beautiful and the true. these three practices, leading to a changed attitude towards life and reality, will, when held sanely, bring in the rule of wisdom and prepare the disciple for the christ life. upon this racial teaching follows the work of the christ with humanity, resulting in an understanding of the value of the individual and his self-initiated efforts at release and illumination, with the final objective of group love and group good. we learn to perfect ourselves in consonance with christ's injunction "be ye therefore perfect,"11 in order to have somewha

at expression of divine life which we can call the fifth kingdom in nature. but it cannot yet be generally perceived. it is through the process of initiation that this world stands revealed. before initiation can be given, the significance of the above ideas must be grasped, and certain great developments are necessarily presupposed. these requirements can be seen working out in the life of every disciple at this time, and, for those who have eyes to see, they can be seen actively bringing changes in the race. aspiration is a basic requirement, both in the individual and in the race. today humanity aspires to great heights, and this aspiration is responsible for the great national movements seen in so many countries. at the same time, individual disciples are striving anew towards illumina

uch a characteristic of aspirants in the past, has to be transcended and transmuted into love of man and a sharing in the "fellowship of christ's sufferings."25 self must be lost to sight in service. service is rapidly becoming the keynote of the time, and one of the incentives in racial endeavour. the meeting of disaster and the undergoing of painful experiences is ever the lot of the individual disciple. it is becoming obvious that the world disciple, humanity itself, is now deemed worthy of such a testing. this universality of difficulty, in every department of human life and excluding no group, indicates that mankind as a whole is being prepared for initiation. there is purpose underlying what is happening today. the birth pangs of the christ within the race have begun, and the christ

st will be born in the "house of bread (which is the meaning of the word "bethlehem. the implications of our present world pain and suffering are too obvious to need further explanation. there is purpose underlying all world affairs at this time, and there is reward at the end of the way. some day, sooner perhaps than many may think, the portals of initiation will open wide to the suffering world disciple (as they have ever opened in the past to individuals, and humanity will enter into a new kingdom and stand before that mysterious presence whose light and wisdom shone forth before the world through the person of christ, and whose voice was heard at each of the five crises through which christ passed. then will mankind enter into the world of causes and of knowing. we shall dwell in the i

eady for another initiation; we are on the point of widening our horizon, and passing through an open door into a larger room. all that is transpiring is no indication of failure, of senseless confusion and blind upheaval. it is rather a process of temporary destruction for further rebuilding, and is but a correspondence in the racial life to those tests and trials which are always the lot of the disciple preparing for initiation. for this, christianity has prepared numbers of the race. the new interpretation and the next revelation are imminent- 23- from bethlehem to calvary copyright 1998 lucis trust this coming revitalisation of the essential and inner nature of humanity, with the consequent reorganisation of world affairs and of human life, is already sensed and awaited by the thinkers


eme materialistic school erroneously supposes that man's quality is determined by his mechanism, whereas the reverse condition is the determining factor- 5- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust disciples have the problem of expressing the duality of love and will through the personality. this statement is a true enunciation of the goal for the disciple. the initiate has the objective of expressing the will of god through developed love and a wise use of the intelligence. the above preamble lays the ground for the definition of the three stages of egoic growth. what, therefore, is individualisation from the standpoint of the psychological unfoldment of man? it is the focussing of the lowest aspect of the soul, which is that of the creati

ray "the ray of persistent and magnetic grasp, as it is occultly called, begins to become more active; in the brain of the man who is a developed personality, an increased awareness of vibration is set up. there are many degrees and stages in this experience, and they cover many lives. the personality ray and the egoic ray at first seem to clash, and then later a steady warfare is set up with the disciple as the onlooker and dramatic participator. arjuna emerges into the arena of the battlefield. midway between the two forces he stands, a conscious tiny point of sentient awareness and of light. around him and in him and through him the energies of the two rays pour and conflict. gradually, as the battle continues to rage, he becomes a more active factor, and drops the attitude of the detac

on. when the ray of the soul focusses itself fully through him, and all his centres are controlled by that focussed soul ray, then he becomes the transfigured initiate, and takes the third initiation. the ray of the personality is occultly "extinguished" or absorbed by the ray of the soul, and all the potencies and attributes of the lower rays become subsidiary to and colored by the soul ray. the disciple becomes a "man of god, a person whose powers are controlled by the dominant vibration of the soul ray and whose inner, sensitive mechanism is vibrating to the measure of that soul ray which in its turn is being itself reoriented to, and controlled by, the monadic ray. the process then repeats itself: 1. the many rays which constitute the lower separative man are fused and blended into the

as simply aspects of still greater truths, and when the greater truth is grasped, the significance and the interpretation of its formerly important part is seen to be widely different to what has supposed. this must never be forgotten by any who may read this treatise on the seven rays. an initiate, reading the three words we have been considering, has a very different idea about them than has a disciple or a person who has never thought or studied along these lines, and to whom our vocabulary is novel and strange, conveying little meaning, and that usually quite incorrect. in individualisation, the life of god which has been subjected to the processes of growth, stimulation and development in the three lower kingdoms, becomes focussed in the fourth kingdom in nature, the human, through t

ndividuality is inevitably forced upon us. we are treading the way of loneliness, and must learn eventually that we are essentially neither ego nor non-ego. complete detachment and discrimination must finally lead us to a condition of such complete aloneness that the horror of the great blackness will settle down upon us. but when that pall of blackness is lifted and the light again pours in, the disciple sees that all that was grasped and treasured, and then lost and removed, has been restored, but with this difference that it no longer holds the life imprisoned by desire. we are treading the way that leads to the mountain top of isolation, and will find it full of terror. upon that mountain top we must fight the final battle with the dweller on the threshold, only to find that that too i


esoteric psychology ii copyright 1998 lucis trust endnotes 1 the material for this chapter was written prior to the declaration of war in 1939- 450- a treatise on the seven rays- volume ii: esoteric psychology acopyright 1998 lucis trust discipleship in the new age- volume i by alice a. bailey copyright 1944 by lucis trust copyright renewed 1972 by lucis trust dedicated to regina keller a fellow-disciple who for more than twenty years has walked with me upon the way foreword this book is in many ways unique. nothing like it has before been published, as far as i know. it contains two series of talks by one of the masters of the wisdom to some members of his inner group, and also a series of personal instructions, given by him to a group of his disciples. many of these people were unknown

age will be fitted to their more advanced development. the evolutionary progress from century to century presents a steadily ripening and developing human mind upon which the master can work. the standard of discipleship is consequently as steadily rising. this, in itself, demands a new approach, a wider presentation of truth and the permitting of a greater freedom of action upon the part of the disciple. the time element is also different. in the old days, the master gave his disciple a hint or a point upon- 1- copyright 1998 lucis trust which to ponder and meditate or he might indicate some need for changed habits of thought. then the disciple went away sometimes for years or an entire lifetime and reflected and thought and attempted to alter his attitudes without any particular sense o

ch to ponder and meditate or he might indicate some need for changed habits of thought. then the disciple went away sometimes for years or an entire lifetime and reflected and thought and attempted to alter his attitudes without any particular sense of pressure. today, in our speedier times and when the demand of humanity for help is so outstanding, the hint has given place to explanation and the disciple is trusted with information, hitherto withheld. he is regarded as having reached a stage in his unfoldment at which he can make his own decisions and proceed with rapidity, if he so chooses. certain definite reasons have prompted me to make these instructions available for aspirants everywhere after requesting permission from those who received them. one is the need to bring to the attent

th kingdom into the fifth can be brought about consciously, scientifically and with the full consent and cooperation of the aspirant. the day has now come when belief can (and does) give place to knowledge a knowledge gained through the acceptance of a hypothesis in the first place, a conviction that this hypothesis is backed by adequate testimony and planned experience. the reasoning mind of the disciple can then take the successes and failures he encounters in his training and learn the intended lessons; he finds that progress upon the path brings a man into closer, conscious touch with those who have walked this way before and that the way into the hierarchy is a way of discipline, of increasing enlightenment, of service to his fellowmen and of a growing responsiveness to contacts and t

ng. a second reason for publishing this book is the need to change the point of view of the general public as to the nature of these masters who take pupils and who, whilst giving them the training needed to enable them to take initiation (as it is called, reach the mass of men through their means. so much stupidity has been demonstrated in writing and talking about the relationship of master and disciple that it was felt both by me and this group of disciples that the sanity, the breadth of vision, the lack of authority, and the understanding evidenced by a member of the hierarchy could do nothing but good. we found also that he was quite ready for his instructions to be made public. a third reason was the desire to make clear a point which is continually emphasised by the tibetan as it i


ast history, and to its own deeds and enactments, is closely related to every other nation, and of this fact the u.s.a. is perhaps more expressive than many, because its nationals have come from all the known races. isolationism was defeated even before it reared its ugly head because the people of america are international by origin and background. humanity, as has been said before, is the world disciple; the impulse behind the disintegration of the old world forms is a spiritual one. the spiritual life of humanity is now so strong that it has disrupted all present forms of human expression. the world of the past has gone and gone forever, and the new world of forms has not yet made its appearance. its construction will be distinctive of the emerging creative life of the spirit of man. th


oke were few and simple and all men can understand them, but their significance has been largely lost in the intricate legalities and discussions of st. paul, and in the lengthy disputation of theological commentators since christ lived and left us or apparently left us. yet today christ is nearer to humanity than at any other time in human history; he is closer than the most aspiring and hopeful disciple knows, and can draw closer still if what is here written is understood and brought to the attention of men everywhere. for christ belongs to humanity, to the world of men, and not alone to the churches and religious faiths throughout the world. around him in that high place on earth where he has his abiding place are gathered today all his great disciples, the masters of the wisdom, and a

of that spiritual accomplishment. not only are all those who are functioning consciously in the kingdom of god aware of his plans, but those great spiritual beings who live and dwell in the "father's house" in the "centre where the will of god is known" are also mobilised and organised to assist his work. the spiritual line of succession from the throne of the ancient of days down to the humblest disciple (gathered with others at the feet of the christ) is today focussed on the task of helping humanity. the great moment for which he has so patiently waited has almost arrived; the "end of the age" to which he referred when speaking to his small group of disciples "lo! i am with you all the days even unto the end of the age" has come. today he stands and waits, knowing that the hour has come

ving insight into the minds of those who implement the divine will and are the engineers of humanity's future. let us, therefore, try and appreciate not only the opportunity which christ has to help us (which is the usual presentation, but let us look also at the crises and problems with which he is confronted as he faces the work which he must do. i. the crises of the christ in the life of every disciple, particularly of those who face certain great expansions of consciousness, a point of crisis will come about. in that point of crisis, decisions are voluntarily or involuntarily made; having made them, the disciple then stands at a point of tension, with the decision behind him and the next step to be taken becoming clearer to his mental perception, and influencing his attitude to the fut

urishing the cells of the body. this life is found within each atom of substance as the central point of living light. 2. as livingness, seen as love and light within the heart. when this livingness is present and expressing itself, the human atom becomes a part of the spiritual hierarchy. 3. as life more abundantly. this life can be known as light, love and power within and above the head of the disciple of the christ. this abundant life enables him to cooperate, not only with humanity and with the spiritual hierarchy, but also with shamballa itself the centre of life in its purest essence. if we say that life is the livingness which enables, the words are relatively meaningless, are they not? if, however, the livingness is referred to the physical plane life, to the spiritual life of the

isciple of the christ. this abundant life enables him to cooperate, not only with humanity and with the spiritual hierarchy, but also with shamballa itself the centre of life in its purest essence. if we say that life is the livingness which enables, the words are relatively meaningless, are they not? if, however, the livingness is referred to the physical plane life, to the spiritual life of the disciple and to the living purpose of god, then some faint concept may come of the wonder of- 45- the reappearance of the christ copyright 1998 lucis trust the work undertaken by the christ in the past, and foreseen by him as his future responsibility. christ can draw upon the energies which are defined by the phrase "life more abundantly" because they will set loose (in the aquarian age) in a new


anely and disinterestedly he used this type of force for the attainment of first ray objectives. it might be apposite here to point out that such first ray exponents of force are often misunderstood and hated. they may and often do misuse the energy available but they also use it constructively within the desired limits of the immediate plan. i would also like to state that the lot of a first ray disciple is hard and difficult. there are disciples of shamballa just as there are disciples of the- 8- the destiny of the nations copyright 1998 lucis trust hierarchy and this is a fact hitherto not recognised and never as yet referred to in the current writings on occult subjects. it is wise and valuable to remember this. they are powerful, these disciples of shamballa, headstrong and often crue

e potentialities. in the appearance of the christ, the divine ideal for the race, as a whole, was presented for the first time. other and earlier sons of god presented diverse divine qualities and attributes, but in three of them a certain perfection of presentation was achieved which (as far as this present world period is concerned) can never be surpassed. these three are: hercules, the perfect disciple but not yet the perfected son of god; the buddha- 20- the destiny of the nations copyright 1998 lucis trust the perfect initiate, having reached illumination but not yet having developed to perfection all the attributes of divinity; the christ, the absolutely perfect expression of divinity for this cycle and, therefore, the teacher alike of angels and of men. that ahead of the race may li

ay reaching full expression. in them, idealism, love-wisdom and indomitable will stood forth in all their divine power. it might be of interest to you to know just what rays controlled these sons of god: hercules, the sun-god, had a first ray soul, a second ray personality and a sixth ray astral body. these potencies and energies sufficed to carry him through all the trials and the labours of the disciple. the buddha had a second ray soul, a first ray personality and a sixth ray mind a very rare phenomenon. the christ had a second ray soul, a sixth ray personality (which accounted for his close relationship with the master jesus, plus a first ray mind. these three all embodied the essences of the spiritual life and all of them were enabled to set their seal upon history and upon the hearts

of these expansions of consciousness is as follows: 1. the world of psychical living. this requires the recognition, by the brain consciousness, of the need for mental and spiritual control, as the first step. 2. the world of mental unfoldment. 3. the world of the soul or ego, the individualised man. when these recognitions are established in the aspirant, then there comes the recognition by the disciple of the master who should guide him. 4. the control of the physical plane life by the soul. 5. the functioning and the utilisation of the psychic powers and their place and part in the field of intelligent service. 6. the interpretative faculty of the illumined mind. 7. an inspired creative life upon the physical plane. in that development of the racial consciousness, the process does not

plane. in that development of the racial consciousness, the process does not necessarily follow the above seven stages and sequence. this is owing to the stimulation and consequent sensitising of the form aspect through the increased radiation and potency of the dynamic new group of world servers; their ranks are filled by those who have passed, or are passing, through the stages of aspirant and disciple, thus learning to serve. psychic unfoldment in the masses parallels the spiritual unfoldment of advanced humanity. this can be seen going on today on a large scale everywhere and it accounts for the tremendous growth of the spiritualistic movement and for the enormous increase in the lower psychic powers. old atlantean magic and the lower psychism are upon us again in the great turning of


terest in the due interpretation of life forms and their meaning. also, too much academic interest in symbols may presuppose a tortuous and intricate mind which loves design and line and form and numerical relationships, but which misses entirely the significance of meaning. the balancing in the mind of form and concept, of expression and quality, of sign and meaning is vital to the growth of the disciple and the aspirant. the great need for most students is to arrive at meaning and to work with ideas and concepts. this activity will necessitate the use of the mind to understand, to grasp and to interpret. it requires the development of that mental sensitivity which will enable its possessor to respond to the vibrations of what we call the universal mind, the mind of god, the instigator of

in the endeavour to work thus on the astral plane, holding simultaneously the attitude of the observer on the high plane of the soul. no constructive work and no service of vital importance can be rendered in this difficult sphere of activity unless there is this detached and liberated attitude. you are to work in one of the most difficult spheres of activity perhaps the most difficult to which a disciple can be called and hence the advisability of working there in group formation. i cannot emphasise too strongly that you are to work as a group and not as individuals. three great events are immanent in the world consciousness today: 1. the growth and understanding of telepathic work- 12- glamour: a world problem copyright 1998 lucis trust 2. a comprehension and scientific investigation of

usually regarded as presenting the final test of man's courage, and as being in the nature of a gigantic thoughtform or factor which has to be dissipated, prior to taking initiation. just what this thoughtform is, few people know, but their definition includes the idea of a huge elemental form which bars the way to the sacred portal, or the idea of a fabricated form, constructed sometimes by the disciple's master to test his sincerity. some regard it as the- 14- glamour: a world problem copyright 1998 lucis trust sum total of a man's faults, his evil nature, which hinders his being recognised as fit to tread the path of holiness. none of these definitions, however, give a true idea of the reality. i would point out here that (generally speaking) these four expressions are four aspects of

both glamour and illusion are realised on etheric levels. it is that vital unthinking emotional mess (yes, brother of old, that is the word i seek to use) in which the majority of human beings seem always to live. the dweller on the threshold is illusion-glamour-maya, as realised by the physical brain and recognised as that which must be overcome. it is the bewildering thoughtform with which the disciple is confronted, when he seeks to pierce through the accumulated glamour of the ages and find his true home in the place of light. the above are necessarily only generalisations, and the result also of the activity of the analytical mind, but they serve to embody a part of the problem in words and to convey to your minds a definite thoughtform of what we shall later discuss in detail. as to

ing to your minds? the cause lies far back in the consciousness of the "imperfect gods" does that sentence really mean aught to you? but little, i fear. we must descend into the realm of greater practicality and only deal with the matter as far as it concerns humanity. planetary illusion will later be briefly dealt with, but the immediate problem before man and the significant contribution of the disciple is the dissipation of much of the glamour in which mankind is immersed and which, during the coming aquarian age, will largely disappear in connection with the astral life of the race. the point i would here make is to call attention to the fact that it is in meditation and in the technique of mind control that the thinkers of the world will begin to rid the world of illusion. hence the i


n) until it registered in the brain of colonel house. he, not recording the source (of which he was totally- 3- telepathy and the etheric vehicle copyright 1998 lucis trust unaware, passed it on in turn to that sixth ray aspirant, called woodrow wilson. then, fed by the wealth of analogous ideas in the minds of many, it was presented to the world. it should be borne in mind that the function of a disciple is to focus a stream of energy of some special kind upon the physical plane where it can become an attractive centre of force and draw to itself similar types of ideas and thought currents which are not strong enough to live by themselves or to make a sufficiently strong impact upon the human consciousness. in union is strength. this is the second law governing telepathic communication. t

uals, telepathic communication is a. between soul and soul. b. between mind and mind. c. between solar plexus and solar plexus, and therefore purely emotional. d. between all these three aspects of energy simultaneously, in the case of very advanced people. 3. telepathic communication is also- 8- telepathy and the etheric vehicle copyright 1998 lucis trust a. between a master and his disciples or disciple. b. between a master and his group and a group or groups of sensitives and aspirants on the physical plane. c. between subjective and objective groups. d. between the occult hierarchy and groups of disciples on the physical plane. e. between the hierarchy and the new group of world servers in order to reach humanity and lift it nearer the goal. this concerns the new science of group telep

e bible in connection with the greatest sensitive humanity has ever produced, the christ. there he is referred to as "a man of sorrows and acquainted with grief" but in this condition no personal sorrow or grief is involved. it is simply the consciousness of the sorrow of the world and the weight of grief under which humanity struggles "the fellowship of christ's suffering" is the reaction of the disciple to the same world condition. this is the true "broken heart" and is as yet a very rare thing to find. the usual broken heart is literally a disrupted solar plexus centre, bringing complete demolition of what is occultly called "the centre of feeling" and consequently the wrecking of the nervous system. it is really brought about by a failure to handle conditions as a soul. two other group

when a man can begin, as a soul, to respond to other souls and their impacts and impressions, then he is rapidly becoming ready for the processes which lead to initiation. there are two other groups of telepathic possibilities which i would like to list for you. they are possibilities only when the four above-mentioned groups of telepathic impression are beginning to form a conscious part of the disciple's experience. 5. telepathic work between soul and mind. this is the technique whereby the mind is "held steady in the light" and then becomes aware of the content of the soul's consciousness, an innate content, or that which is part of the group life of the soul on its own level, and when in telepathic communication with other souls, as mentioned under our fourth heading. this is the true

whereby the mind is "held steady in the light" and then becomes aware of the content of the soul's consciousness, an innate content, or that which is part of the group life of the soul on its own level, and when in telepathic communication with other souls, as mentioned under our fourth heading. this is the true meaning of intuitional telepathy. through this means of communication the mind of the disciple is fertilised with the new and spiritual ideas; he becomes aware of the great plan; his intuition is awakened. one point should here be borne in mind, which is oft forgotten: the inflow of the new ideas from the buddhic levels, thus awakening the intuitional aspect of the disciple, indicates that his soul is beginning to integrate consciously and definitely with the spiritual triad, and t


planetary have a definite effect upon all the lives in all forms in all kingdoms of nature. nothing can escape these radiatory and magnetic influences. the goal of evolution for humanity is to become consciously and livingly aware of the nature of these energies and begin to know them and to use them. this is the field of occultism as the hierarchy has always told men. it might be stated that the disciple has to become consciously aware of the planetary influences and begin to use them for the carrying out of soul purpose. the initiate has to be aware of the zodiacal influences which emanate from outside of the solar system altogether. these can be recognised as a. a vibration, registered in one or other of the seven centres. b. a revelation of a particular type of light, conveying a speci

ich inform our solar system with the twelve constellations which compose our zodiac. secondly, that we have necessarily to study these energies and their interplay from the angle of their effect upon the planet, and incidentally, their effect upon the forms in the various kingdoms of nature and particularly in connection with the fourth kingdom, the human, and with individual man average man, the disciple and the initiate. we shall enter into no definitions in connection with technical astrology, nor shall i use the many technical terms. if, in the presentation of this vast subject, and in the process of indicating the attitude of the ageless wisdom to this new and coming (yet very ancient "science of effective energies" as it has been called, i may present a new approach, or point out an

th) unknown the mutable cross all the above energies are called into play as far as man is concerned during the major initiations and upon the path of initiation. ii. magnetic energy. s olar fire 4. the 7 solar taurus systems. m ars. third creative hierarchy scorpio (the 10th) unknown the fixed cross all the above energy is called into play as far as man is concerned whilst he is in training as a disciple and upon path of discipleship. note: it is not revealed through which signs of the zodiac the first or twelfth creative hierarchy pours forth its energy. before continuing with the analysis of the tabulations and showing the inter-relations existing in this particular zodiacal cycle between the twelve signs of the zodiac and the twelve planets, there are certain things which i would like

etrogrades through the signs and appears to pass through the constellations from aries to taurus. but this is all part of the great illusion. 2. the wheel of life and the path of man, the divine or spiritual soul, as he passes through the signs of the zodiac according to the mode studied by the esoteric astrologer. this is the path of reality as the other is the path of illusion. this carries the disciple around the path from commencement in aries to consummation in pisces. the present method is based upon the temporary truth that ordinary man is subject to the illusory nature of manifestation and "as he thinks, so is he" when, however, he becomes hercules, the sun god (or solar angel, he begins to reverse the process (again only apparently) and a definite reorientation takes place. the te

harts are noted the pattern which emerges when "soul and personality are brought together" and present conditions, possible developments and relationships, and the immediate future objective appear with clarity. 3. the horoscopes of disciples. the masters do not study the charts of ordinary undeveloped man. there is no profit in so doing. this involves again the study of the two horoscopes of the disciple under inspection one of the soul and the other of the personality. again the process of superimposition is utilised. in one horoscope, the new orientation and the embryonic reorganised inner life will be noted and studied, and in the other the outer life and its conformity or non-conformity to inner conditions will be the subject of attention. thus the life pattern will emerge, possibilit


i was thirty-five) i had indications of the supervision and interest of this individual. then in 1915 i discovered who he was and that other people know him. from then on the relationship has become closer and closer until today i- 23- the unfinished autobiography copyright 1998 lucis trust can, at will, contact him. this willingness to be contacted on the part of a master is only possible when a disciple is also willing never to avail himself of the opportunity except in moments of real emergency in world service. i found that this visitor was the master k. h, the master koot hoomi, a master who is very close to the christ, who is on the teaching line and who is an outstanding exponent of the love-wisdom of which the christ is the full expression. the real value of this experience is not

ddha. i had a sense of recognition. i knew at the same time that in no way was our christ belittled. i got a glimpse of the unity and of the plan to which the christ, the buddha and all the masters are eternally dedicated. i realised for the first time, though in a dim and uncertain manner, the unity of all manifestation and that all existence the material world, the spiritual realm, the aspiring disciple, the evolving animal and the beauty of the vegetable and mineral kingdoms constituted one divine and living whole which was moving on to the demonstration of the glory of the lord. i grasped faintly that human beings needed the christ and the buddha and all the members of the planetary hierarchy, and that there were happenings and events of far greater moment to the progress of the race t

shake to attract my attention. then he said in his curious english "missy baba, listen. millions of people here. millions, all the time long before you english came. same god loves me as loves you" i have since often wondered who he was and have asked myself whether my master k. h. had used him to break the shell of formalism in me. this old bearer looked and acted like a saint and probably was a disciple. again i was faced with the same problem with which jessie duncan had confronted me the problem of the love of god. what had god done about the millions of people down the ages, throughout the entire world, before christ came? had they all died unsaved and gone to hell? i knew the trite argument that christ, during the three days whilst his body was in the tomb went and "preached to the s

he had to say. he told me not to be unduly troubled; that i had been under observation and was doing what he wanted me to do. he told me that things were planned and that the life work which he had earlier outlined to me would start, but in a way which i would not recognise. he offered me no solution for any of my problems and he did not tell me what to do. the masters never do. they never tell a disciple what to do or where to go, or how to handle a situation, in spite of all the bunk talked by nice, well meaning devotees. the master is a busy executive and his job is world direction. he never runs around talking sweet platitudes to perfectly mediocre people whose influence is nil and whose power to serve is undeveloped. i mention this because this is one of the things which need debunkin

nd not reactionary and exclusive. if god is god, then his divinity will adapt itself to the emerging divinity of the sons of god, and a son of god today may be a very different expression of divinity from a son of god five thousand years ago. you will see, therefore, how my whole spiritual horizon was opening up. there was light in the heavens and i was no longer an isolated, deserted, struggling disciple, sure of nothing and with nothing to do as far as i could see. it was slowly dawning on me that i was one of a great company of brothers. it was becoming clear to me that i could co-operate with the plan if i wanted to, find those who in other lives had worked with me, see to it that what i sowed was good and find my place in christ's work. i could endeavour to approach a little closer to


at every form is a part of a still greater form, and that we do indeed "live and move and have our being" within the body of god (as st. paul expresses it) we, as integral parts of the fourth kingdom in nature, share in this general limitation and imperfection. more than this general premise is beyond our powers to grasp and to express, for the general mental equipment of the average aspirant and disciple is inadequate to the task. such terms as "cosmic evil, divine imperfection, limited areas of consciousness, the freedom of pure spirit, divine mind" which are so freely bandied about by the mystical and occult thinkers of the time: what do they really mean? the affirmations of many schools of healing as to ultimate divine perfection, and the formulation of their beliefs in the real freedo

; and again, in other cases, the healer should seek to be only a transmitter of pranic energy to the etheric body of the patient, via his own etheric body. how many healers are really consciously aware of the focus of the consciousness or the life force in the patient with whom they may be concerned? how many realise anything of the type of healing which it is possible and necessary to apply to a disciple? how few realise that no disciple, for instance, can place himself in the hands of the average magnetic healer or radiatory worker, or psychological expert of any kind! a disciple dare not subject himself to the auric emanations of any chance healer, nor put himself in the power of the inexperienced academic psychologist, no matter how prominent he may be. he may, however, subject himself

e other three energies are being increasingly subordinated to this higher type of control. it should be borne in mind that there are two other types of energy with which to reckon, when considering intelligent man. 1. the energy which is composed of the fused and blended forces of a coordinated personality. 2. the energy of the physical plane itself, which is finally identified by the aspirant or disciple, and becomes so utterly negated that eventually it constitutes one of the major factors in the release of the centres. finally the time comes when the initiate works simply with three types of energy whilst expressing himself in incarnation: the energy of life itself, the negative energy of the personality, and the positive energy of the soul. thus he is an expression in conscious manifes

k upwards in the undeveloped man, but are turned upwards in the case of the developed, so there are conditions in the astral body analogous to this. in the case of the highly evolved man, of the initiate or the master, the astral body is steadily oriented towards the soul. in the mystic, the- 26- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust aspirant and the disciple, the process of thus definitely changing the direction of the forces is going on and producing, therefore, a temporary chaos. 4. the astral body of man, being the latest to develop (the physical and the etheric being the first two in order of time) is still the most alive and potent. it reached its acme of development in late atlantean days and its potency is still great, constituting the

then give you the effects of that working through, as they take the form owing to man's wrong use of them of disease and the many varying disorders to which man is prone. with their cure we are not at this time concerned. i am here simply laying down the structure of fact upon which we can later base our conclusions. we shall, in this connection, only consider the average man. the problems of the disciple will be dealt with under part i.4. i pointed out earlier that the three major groups of diseases for the masses are 1. tuberculosis. 2. the social diseases, as they are called: the venereal diseases and syphilis. 3. cancer. to these we must add two other groups of disease which predominantly affect those who are a little above the average and whose general level of intelligence is higher


crimination and true sensitivity to the vision, so that he can build true to the purpose of his soul and produce upon the earth that which will be his contribution to the whole. it is right here that the work of modern education has to begin. not yet can man work with intelligence in the world of ideas and of patterns; not yet is he sensitive to the true spiritual values. this is the goal for the disciple, even though the masses cannot yet function on these levels. the first thing that must be done is to train the child- 20- education in the new age copyright 1998 lucis trust in the correct use of the discriminating faculty and in the power of choice and of directed purpose. he must be brought to a truer understanding of the underlying purpose of being, and be led to work with wisdom in th

al integration, which is their goal; the fruits of their labour will be seen in the third and final solar system. their activity will produce a great spiritual and planetary fusion, of which the fusion of personality and soul (at a certain point upon the path of evolution) is the symbol in the microcosmic sense. you can see by this the close relation between the work of the individual aspirant or disciple as he redeems, salvages and purifies his threefold body of manifestation and the work of the planetary logos as he performs a similar task in connection with the "three periodical vehicles" through which he works: his personality vehicle, his soul expression and his monadic aspect. by means of all that i have said you will realise that i am endeavouring to take the vagueness out of the wo

tres, as many students think. esotericism really is training in the ability to function freely in the world of meaning; it is not occupied with any aspect of the mechanical form; it is occupied entirely with the soul aspect the aspect of saviour, redeemer and interpreter and with the mediating principle between life and substance. this mediating principle is the soul of the individual aspirant or disciple (if one may use such misleading wording; it is also the anima mundi in the world as a whole. esotericism therefore involves a life lived in tune with the inner subjective realities; it is only possible when the student is intelligently polarised and mentally focussed; it is only useful when the student can move among these inner realities with skill and understanding. esotericism- 48- edu

tween the personality and the soul. c. produce an eventual continuity of consciousness. meditation is essentially the science of light, because it works in the substance of light. one branch of it is concerned with the science of visualisation because, as the light continues to bring revelation, the power to visualise can grow with the aid of the illumined mind, and the later work of training the disciple to create is then made possible. it might be added here that the building of the second half of the antahkarana (that which bridges the gap in consciousness between the soul and the spiritual triad) is called the science of vision, because just as the first half of the bridge is built through the use of mental substance, so the second half is built through the use of light substance. 3. t


is not to help the student to get into an ashram or to contact a master. the purpose of the arcane school is, and always has been, to help the student to move forward more quickly on the path of discipleship. it does not deal either with the problems incident to the probationary path nor of the path of initiation. the master djwhal khul has stated that in the new age the field of training for the disciple is in the new group of world servers. the decision to publish the record (or most of it) was an unexpected development to the tibetan but welcomed by him. he said that this act attracted the attention of other members of the hierarchy. the appearance of the first volume has already proved a major addition to the entire esoteric field, especially in terms of what modern discipleship really

egration and the activity of the divine nature in each of you is more definitely vital than before. i do not say that it is as yet in full right outer expression. it can and does produce at times a surface turmoil, but this, if rightly handled, need cause no true disturbance. give to each other real love in the times that lie ahead, for it is the fusing and illuminating element in the life of the disciple. let not your love remain theoretical, but give that true understanding which ignores mistakes, recognises no barriers, refuses all separating thoughts, and surrounds each other with that protecting wall of love that meets all need wherever possible physical, emotional and mental. it is this which blends the group into one organised whole, which the masters of the wisdom can use in the se

nd to unite all into a band of brothers moving forward into the light? is the spiritual will of the individual personalities of such strength that it negates the personality relation and leads to spiritual recognition, spiritual interplay and spiritual relation? it is only in consideration of these fundamental effects of standing as a group in the "head's clear light" that it is permissible for a disciple to bring into the picture personal sensitivities of thought, and this only because of a group temporary limitation. i have pointed out along what lines there has been failure, not because i seek to put the emphasis upon failure or to enlarge upon it, but because clarity of thought and of vision is necessary if the work is to go forward in a reorganised and more vital manner. if this new s

al group meditation, and the other to that meditation which i feel will enable you to function as an integrated personality, fused and blended in consciousness with the soul. this will lead the group as a whole to function correctly, because the individual group units are aligned and rightly adjusted- 6- discipleship in the new age- volume ii copyright 1998 lucis trust why is it necessary for the disciple to intensify his inner link with his teacher? not because the teacher is his master, not because the disciple is subjected to the imposition by the master of any subjective control, not because of any special privilege in the matter, but because if a student's mind is in true rapport with the teacher, then that student himself can become a source of inspiration to his fellow students; if

student's mind is in true rapport with the teacher, then that student himself can become a source of inspiration to his fellow students; if he is thinking with clarity along the line of his chosen theme (note the word "chosen, then he too can teach. a master looks at each member of his group from the angle of their usefulness in the general group service. the contribution of each may differ; one disciple may have achieved much along the lines of clear thought and an impersonal attitude; his usefulness to the group can be that, and the master will seek to train him still more along these two lines. what is it therefore which prevents a disciple, as an individual, from having direct approach and direct contact with a master without being dependent upon a senior disciple as an intermediary?


forming entity, nor do they know how to carry on this work in such a way that never for a moment are they unaware of what they themselves are doing and the purpose of their activity. definitely and with purpose they lend their body temporarily to another soul for service, preserving their own integrity all the time. the highest expression of this type of activity was the giving of his body by the disciple jesus for the use of the christ. it is in the word service that the whole story lies, and the safeguard. when this true mediumship is better understood, we shall have the medium passing out of his body in full waking consciousness through the orifice at the top of his head, and not, as is now the case in the majority of instances, through the solar plexus, with no preservation of awarenes

, would profit by a more intelligent training and by a more accurate understanding of the technique of their work and the organisation of their bodies. they would then be better channels and more dependable intermediaries. above all, let the psychics in the world today grasp the necessity of controlling and of not being controlled; let them realise that all that they do can be done by any trained disciple of the ageless wisdom should the occasion warrant it, and circumstances justify such an expenditure of force. psychics are easily deceived. for example, it is of course obvious that on the astral plane there is a thoughtform of myself, your tibetan brother. all who have received the disciples' degree monthly instructions, all who read the books which i have sent out into the world with th

n 4. the consecrated, loving heart. the expression of these three- 62- the externalisation of the hierarchy copyright 1998 lucis trust this is the personality and individual correspondence to the broader picture and the world factors and the wider undertakings with which humanity is at this time faced. just as in the life of the individual a man is confronted with the opportunity to function as a disciple in training with a view to initiation, so today humanity is faced in the same way with a similar situation and possibilities. the higher correspondence with which the hierarchy is occupied at this time, and of which the outline just given is an inadequate analogy, is as follows: 1. the intellectual centre, humanity, receptive, ready and expectant. 2. the spiritual centre, the hierarchy, p

y more potent; secondly, to the activity of those who form part of the key groups; they will themselves form corresponding groups of nine, or seven or five, and thus there will be a gradual spreading throughout the world of an esoteric network. for this the majority are not yet ready, but i would have you bear it in mind. true interest and acceptance of that which is indicated as essential to the disciple and to the work must first of all be patiently evidenced. i have used the word "subjective" a great deal in my writings; i have done this in an effort to shift the focus of attention to that which lies below the surface. this refers, in the case of aspirants, to the subjective synthesis in the three worlds and not to the astral and mental planes per se, or specifically to egoic levels. if

on, but if that which germinates does not eventually appear in objective manifestation the activity is then abortive. the influence of these new groups is due to the close inner relation demonstrated through uniform thinking and a recognised unity of purpose. it is for this reason (a truly scientific one in its nature) that i have emphasised so strongly the ordinary characteristics of the trained disciple, which are non-criticism, sensitivity and love. where these are lacking, this simultaneous oneness and directed thought and this "group aroma (as it is esoterically called, though the word i am attempting to translate is more adequate than the above) become impossible. i have not been interested in the elimination of hindering faults for the individual's sake, but for the carrying forward


lords" will become increasingly powerful and the solar lord correspondingly less august. two: the man will find himself surrounded in time with thoughtforms of a lower order (from the standpoint of the soul) and before he can penetrate into the arcana of wisdom and find his way into the master's world he will have to dispel the clouds of thoughtforms which he has attracted to himself. unless the disciple learns that aspiration and self-discipline must proceed side by side, he will find that the spiritual energy he may appreciate and contact will only serve to stimulate the latent seeds of evil in his nature and thereby demonstrate the exactitude of the truth that the great lord taught when he pictured the man who swept his house, cast out seven devils and eventually was in a worse conditi

cal. the fact that tremendous and unusual upheavals are taking place in the kingdoms of nature is attributed by men to other men or to certain forces generated by human thinking, frailty and ambition. is it not possible that these changes are being brought about as the result of certain profoundly important happenings upon inner planes of such advanced states of consciousness that all the average disciple can know about them is their word symbols and their much deleted effects if i may use such a phrase to describe the happenings which are rending humanity today. the evil that is being wrought today on earth, by certain evil members of the human family, are effects of their response to the inflaming energies and indicate their basic wickedness and their prompt reaction to that which is cou

ality of the new age and will inaugurate the aquarian phase of planetary history. i would now like to bring into a close relation the earlier imparted rules for applicants and the new rules for disciples, embodying the new group activity and group discipleship, resulting in group initiation. these rules are fourteen in number. today i will simply give you, first of all the rule for the individual disciple, and then its higher corresponding rule for groups in preparation for group initiation, reminding you that such groups are ever composed of those who have taken the first initiation, and the name of these is legion. they are to be found in every country. there are not, however, so many who are ready for the new era of group initiation. rule i. for applicants: let the disciple search withi

k. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. behind the group there stands the door. before them opens out the way. together let the band of brothers onward move out of the fire, into the cold, and toward a newer tension. rule ii. for applicants: when application has been made in triple form, then let the disciple withdraw that application and forget it has been made- 12- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust for disciples and initiates: the word has now gone forth from the great point of tension: accepted as a group. withdraw not now your application. you could not, if you would; but add to it three great demands and forward move. let there

rom the great point of tension: accepted as a group. withdraw not now your application. you could not, if you would; but add to it three great demands and forward move. let there be no recollection and yet let memory rule. work from the point of all that is within the content of the group's united life. rule iii. for applicants: triple the call must be and long it takes to sound it forth. let the disciple sound the call across the desert, over all the seas and through the fires which separate him from the veiled and hidden door. for disciples and initiates: dual the moving forward. the door is left behind. that is a happening of the past. let the cry of invocation issue forth from the deep centre of the group's clear cold light. let it evoke response from the bright centre, lying far ahead


, three times the sun recedes; at time the fourth the work is done, and naught is left save flame primordial. that flame absorbs, revolves, receives, and remains. when all that is has traversed the flame, then time is nvialice bailey& djwhal khul the labors of hercules- table of contents the zodiac the purpose of this study (foreword) the nature of discipleship astrological connotations the world disciple today key thoughts hercules the disciple- the myth elaboration of the myth labor i the capture of the man-eating mares the myth the meaning of the myth the sign the three initial impulses in aries the sign of the mind constellations in aries the crux of the test labor ii the capture of the cretan bull the myth the meaning of the labor four symbolic words the story of the labor the theme o

the capture of the man-eating mares the myth the meaning of the myth the sign the three initial impulses in aries the sign of the mind constellations in aries the crux of the test labor ii the capture of the cretan bull the myth the meaning of the labor four symbolic words the story of the labor the theme of illumination the theme of sex significance of the constellations nature of the tests the disciple and sex labor iii- part 1 gathering the golden apples of the hesperides the myth the nature of the test- 1- the symbols labor iii- part 2 gathering the golden apples of the hesperides the field of the labor the three symbolic constellations the lesson of the labor labor iv- part 1 the capture of the doe or hind the myth synthesis of the signs meaning of the story labor iv- part 2 the capt

concluding cycle of initiation meet with a ready response from every aspiring man. in the life and work of jesus the christ, that radiant and perfected son of god, who "has entered for us within the veil, leaving us an example that we should follow his steps, we have portrayed the five stages of the path of initiation, which are the climaxing episodes for which the twelve labors have prepared the disciple. the oracle has spoken, and down the ages the word has sounded forth: man, know thyself. this knowledge is the outstanding attainment upon the path of discipleship, and the reward of all the work done by hercules. the nature of discipleship it might be of value here if we considered briefly the nature of discipleship. it is a word in constant use among aspirants in christian lands, as in

d" it is a process of refining, of sublimation and of transmutation, carried steadily forward until at length the mount of transfiguration and of illumination is attained. the hidden mysteries and the forces, latent in human beings, need to be discovered and require to be utilized in a divine manner and in line with divine purpose, intelligently apprehended. when they have thus been utilized, the disciple finds himself en rapport with the universal and similar divine energies and powers, underlying the operations of the natural world. thus he becomes a worker under the plan of evolution and a cooperator with that great "cloud of witnesses, who through the power of their onlooking, and the result of their attainment, constitute the thrones, principalities and powers through the medium of wh

jective state did hercules arrive at this knowledge. in the physical body, handicapped and limited by the tendencies conferred on him by the sign in which he performed the labor, he attained understanding of his own essential divinity. through the overcoming of form and the subjugation of matter, a picture is given us of an unfolding divine self-realization. in the study therefore of hercules the disciple, and of christ, the world savior, we have an entire pictorial presentation of the final stages of unfoldment which lie ahead of all of us. the five great initiations as portrayed for us in the history of jesus the christ are not dealt with here, but form the subject of another book (from bethlehem to calvary) as we study the story of hercules and go with him through his twelve labors, pas


l glorified god; saying 'holy, holy, holy lord, heaven and earth are full of thy glory.)the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 1 of 12 8/16/2006 5:17 pm the apocryphon of john (long version) translated by frederik wisse the teaching of the savior, and the revelation of the mysteries and the things hidden in silence, even these things which he taught john, his disciple. and it happened one day, when john, the brother of james- who are the sons of zebedee- had come up to the temple, that a pharisee named arimanius approached him and said to him "where is your master whom you followed" and he said to him "he has gone to the place from which he came" the pharisee said to him "with deception did this nazarene deceive you (pl, and he filled your ears with li


that contain the teachings. one other way that treasures are concealed is by the use of..kin.-script, a series of characters that look tibetan but are illegible upon closer examination (figure 2. a few of these characters may be discovered on a small piece of parchment that signifies a treasure. only a treasure-revealer can decipher these few letters, which recall his or her previous memory as a disciple of padmasambhava. the terma is then composed by the treasure-revealer, having come forth from memory and residing initially in the small code of..kin.-script. in this way, all termas are really mentally encoded texts that are then remembered. these treasures are believed to be buried by yeshe tsogyal (ye shes mtsho rgyal, padmasambhava s consort, and are deciphered by treasure-revealers w

ng deutsen is important for further popularizing buddhism in tibet. part of this process involved his inviting padmasambhava to tibet in order to establish the first tibetan buddhist monastery, samy .36 aside from being tibet s oldest monastery, samy is famous for a debate that took place there at the end of the eighth century. this debate was between indian buddhists represented by..ntarak.ita s disciple kamala..la, who propounded that the "gradualist" way of vajray.na was the correct path to enlightenment, and chinese buddhists represented by the chinese chan master hvashang mah.y.na, who represented the "spontaneous" enlightenment tradition. there is actually some dispute as to who won, but tradition holds that kamala..la defeated hvashang, thus resulting in the full adoption of vajray

first day of the sixth month, analyze it. on the second day, while understanding its oral instruction [also] understand it as the basis of belief in the drawing. this should be kept secret. colophon (319.6-320.1 [320] this was revealed from a treasure [text] by ngari pa.chen, the lotus king, powerful emanation of wisdom. 450 "fully-manifested one".skt. vairocana. 451 skt. vidy.dhara. 452 a close disciple of guru rinpoche who attained accomplishment through the tamdrin practice and was later incarnated within the karmapa (kar ma pa) lineage. born into the nganlam clan in the phen valley, he took ordination from .antarak.ita in the first group of seven tibetan monks. having received the transmission of tamdrin from padmasambhava, he practiced in solitude and reached the level of a vidy.dhar

n brothers are certain to arise in reality. with respect to that, one should strive to offer and praise without fear [329] when one entrusts the dharma teachings, create a great red offering mansion. on the peak, arrange the seven pure food offerings for the might demons adorned with red banners. disperse the choicest of the pure [offerings] and the drink offerings, and entrust these actions. the disciple said "because [these offerings] are red and increase by means of the desire to accomplish powerful actions for the lama, offer gifts of turquoise and conch shell as lineage, grain as riches, and weapons as power. kyai! because the victory of the wrathful venerable lama is similar to the actions of the haughty ones, having performed the binding of the oral vow, request to look after the vo

n sbyor yan lag bcu (1) the abode which is established wherever (gang du sgrub pa i gnas (2-4) the three essential natures (de nyid gsum (5-7) the three meditative concentrations (bsam gtan gsum (8) the ritual which engages in mantra practice (sngags sgrub pa la jug pa i cho ga (9) the ritual of burnt offerings (sbyin sreg gi cho ga, and (10) the ritual of empowerment (dbang bskur gyi cho ga. 177 disciple generates the great glorious one and the wisdom being dissolves into that. burn incense and perform a lot of music. place the offering on top of the head "hr. the emanation body from within the inherent dharma body is the lord of the haughty ones of splendid, wrathful faces. he declared ardently in horse language to tame the obstacle demons and violator demons. may one obtain the supreme


nzas, where they have distinct appellations of their own, besides being called "fathers" and "progenitors* it is erroneous to take literally the worship of the human bodhisattvas, or manjusri. it is true that, exoterically, the mahayana school teaches adoration of these without distinction, and that huien-tsang speaks of some disciples of buddha as being worshipped. but esoterically it is not the disciple or the learned manjusri personally that received honours, but the divine bodhisattvas and dhyani buddhas that animated (amilakha, as the mongolians say) the human forms* the author of this work is augustus le plongeon. he and his wife are well known in the united states for their untiring labours in central america. it is they who discovered the sepulchre of the royal kan coh, at cichen-i

ties and localities called "fabulous" are on the list of future discoveries, how many more personages regarded as mythical* will one day become historical, those alone can tell who read the decrees of fate in the astral light. as the tenets of the eastern doctrine, however, have always been kept secret, and as the reader can hardly hope to be shown the original texts unless he becomes an accepted disciple, let the greek and latin scholar turn to the original texts of hermetic literature. let him, for one thing, read carefully the opening pages of the pymander of hermes trismegistus; and then he will see our doctrines corroborated in it, however veiled its text. there also he will find the evolution of the universe, of our earth (called "nature" in pymander) as of everything else, from the

alled now* this expression "petrified" instead of "ossified" is curious. the "back eye" which is of course the pineal gland, 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 p

s prince (isis-osiris) built cities in egypt, stopped the overflowing of the nile; invented agriculture, the use of the vine, music, astronomy, and geometry" when abul-feda says in his "historia anteislamitica (fleisher, p. 16) that the sabean language was established by seth and edris (enoch- he means by "sabean language" astronomy. in the "melelwa nohil (ms. 47 in nic. cat) hermes is called the disciple of agathodaemon. and in another account (see col. vyse's 2nd vol. of the "pyramids of ghizeh" p. 364, ms. 785, uri's cat) agathodaemon is mentioned as a "king of egypt" celepas geraldinus gives curious traditions about henoch. he calls him the "divine giant" in the "book of the various names of the nile" the same author (the historian ahmed-ben-yusouf eltiphas) tells us of the belief amon

our own esoteric doctrine. in their secret computations, the japanese have the same figures in their cycles. as to the brahmins, their puranas and upanishads are a good proof of it. the latter have passed entirely into gnostic literature; and a brahmin needs only to read pistis sophia* to recognize his forefathers' property, even to the phraseology and similes used. compare: in pistis sophia the disciple says to jesus "rabbi, reveal unto us the mysteries of the light (i.e, the "fire of knowledge or enlightenment. forasmuch as we have heard thee saying that there is another baptism of smoke, and another baptism of the spirit of holy light" i.e, the spirit of fire "i baptize you with water, but. he shall baptize you with the holy ghost and with fire" says john of jesus (matt. iii. 2; meanin


the care of uninitiated lamas and mongolian innovators. thus the reader is asked to bear in mind the very important difference between orthodox buddhism- i.e, the public teachings of gautama the buddha, and his esoteric budhism. his secret doctrine, however, differed in no wise from that of the initiated brahmins of his day. the buddha was a child of the aryan soil; a born hindu, a kshatrya and a disciple of the "twice born (the initiated brahmins) or dwijas. his teachings, therefore, could not be different from their doctrines, for the whole buddhist reform merely consisted in giving out a portion of that which had been kept secret from every man outside of the "enchanted" circle of temple- initiates and ascetics. unable to teach all that had been imparted to him- owing to his pledges- th

one glimpse into the mystery. happy he, who understands the whole" the same may be said of the whole esoteric system. one turn of the key, and no more, was given in "isis" much more is explained in these volumes. in those days the writer hardly knew the language in which the work was written, and the disclosure of many things, freely spoken about now, was forbidden. in century the twentieth some disciple more informed, and far better fitted, may be sent by the masters of wisdom to give final and irrefutable proofs that there exists a science called gupta-vidya; and that, like the oncemysterious sources of the nile, the source of all religions and philosophies now known to the world has been for many ages forgotten and lost to men, but is at last found. such a work as this has to be introd

the following questions and answers "what is it that ever is "space, the eternal anupadaka "what is it that ever was "the germ in the root "what is it that is ever coming and going "the great breath "then, there are three eternals "no, the three are one. that which ever is is one, that which ever was is one, that which is ever being and becoming is also one: and this is space "explain, oh lanoo (disciple "the one is an unbroken circle (ring) with no circumference, for it is nowhere and everywhere; the one is the boundless plane of the circle, manifesting a diameter only during the manvantaric periods; the one is the indivisible point found nowhere, perceived everywhere during those periods; it is the vertical and the horizontal, the father and the mother, the summit and base of the father

chings, has fallen[[footnote(s* the natures of the seven hierarchies or classes of pitris and dhyan chohans which compose our nature and bodies are here meant[[vol. 1, page] 190 the secret doctrine. into an error. neither was the difference between the "rounds" and the "races" sufficiently defined in the letters received, nor was there anything of the kind required before, as the ordinary eastern disciple would have found out the difference in a moment. moreover, to quote from a letter of the master's (188 "the teachings were imparted under protest. they were, so to say, smuggled goods. and when i remained face to face with only one correspondent, the other, mr, had so far tossed all the cards into confusion, that little remained to be said without trespassing upon law" theosophists "whom

ive keeping of the temple-brahmins- while no one else had the right to study or even read them outside of the sacred caste. then came gautama, the prince of kapilavastu. after learning the whole of the brahmanical wisdom in the rahasya or the upanishads, and finding that the teachings differed little, if at all, from those of the "teachers of life" inhabiting the snowy ranges of the himalaya* the disciple of the brahmins, feeling indignant because the sacred wisdom was thus withheld from all but the brahmins, determined to save the whole world by popularizing it. then it was that the brahmins, seeing that their sacred knowledge and occult wisdom was falling into the hands of the "mlechchhas" abridged the texts of the upanishads, originally containing thrice the matter of the vedas and the


t of all those thoughts. he will get samadhi upon that original thought, and this will be a terrible enemy to his progress. 4. the mind is the great slayer of the real. in the word .mind. we should include all phenomena of mind, including samadhi itself. any phenomenon has causes and produces results, and all these things are below the .real. by the real is here meant the nibbanadhatu. 5. let the disciple slay the slayer. for. this is a corollary of verse 4. these texts may be interpreted in a quite elementary sense. it is of course the object of even the beginner to suppress mind and a!l its manifestations, but only as he advances will he discover what mind means. 6. when to himself his form appears unreal, as do on waking all the forms he sees in dreams; this is a somewhat elementary res

he silence. cannot be interpreted in words. what follows is only its utterance in respect of the path itself. 14. if thy soul smiles while bathing in the sunlight of thy life; if thy soul sings within her chrysalis of flesh and matter; if thy soul weeps inside her castle of illusion; if thy the voice of the silence 11 soul struggles to break the silver thread that binds her to the master; know, o disciple, thy soul is of the earth. in this verse the student is exhorted to indifference to everything but his own progress. it does not mean the indifference of the man to the things around him, as it has often been so unworthily and wickedly interpreted. the indifference spoken of is a kind of inner indifference. everything should be enjoyed to the full, but always with the reservation that the

e craftsman, is therefore the best translation. the word has degenerated under puritan foulness. 15. when to the world.s turmoil thy budding soul lends ear; when to the roaring voice of the great illusion thy soul responds; when frightened at the sight of the hot tears of pain, when deafened by the cries of distress, thy soul withdraws like the shy turtle within the carapace of selfhood, learn, o disciple, of her silent .god. thy soul is an unworthy shrine. the equinox 12 this verse deals with an obstacle at a more advanced stage. it is again a warning not to shut one.s self up in one.s own universe. it is not by the exclusion of the non-ego that saintship is attained, but by its inclusion. love is the law, love under will. 16. when waxing stronger, thy soul glides forth from her secure re

up in one.s own universe. it is not by the exclusion of the non-ego that saintship is attained, but by its inclusion. love is the law, love under will. 16. when waxing stronger, thy soul glides forth from her secure retreat; and breaking bose from the protecting shrine, extends her silver thread and rushes onward; when beholding her image on the waves of space she whispers .this is i .declare, o disciple, that thy soul is caught in the webs of delusion. an even more advanced instruction, but still connected with the question of the ego and the non-ego. the phenomenon described is perhaps atmadarshana, which is still a delusion, in one sense still a delusion of personality; for although the ego is destroyed in the universe, and the universe in it, there is a distinct though exceedingly sub

is destroyed in the universe, and the universe in it, there is a distinct though exceedingly subtle tendency to sum up its experience as ego. these three verses might be interpreted also as quite elementary; v. 14 as blindness to the first noble truth .everything is sorrow; v. 15 as the coward.s attempt to escape sorrow by retreat; and v. 16 as the acceptance of the astral as sat. 17. this earth, disciple, is the hall of sorrow, wherein are set along the path of dire probations, traps to ensnare thy ego by the delusion called .great heresy. develops still further these remarks. 18. this earth, o ignorant disciple, is but the dismal entrance leading to the twilight that precedes the valley of true light.that light which no wind can extinguish, that light which burns without a wick or fuel


from theism to pantheism in 900 bc (james: 1963..pg 77) 800- the iliad and the odyssey were recited by a blind poet named homer; hesiod: works and days, theogony; upanishads 751 rome was founded 740 o.t. book of isaiah. 628-551 zarathustra/zoroaster 600- taoism (or daoism) is established in china as a religion by the legendary lao-tzu 580- 530 pythagoras was initiated into the egyptian mysteries (disciple of anaximander) 560 buddha was born c. 550? bon was introduced to tibet when there occurred a mass migration of iranians from sogdhiana in north-east iran to the northern parts of tibet. they brought with them an ancient form of polytheistic mithraism and the araimic alphabet. 550- the celts invade the island of britain. 535 bc pythagoras sets up esoteric colony near crotona in southern i

ism. 1501-1575 girolamo cardano 1502-1594 foix, francois de- comte de candale 1503-1566 nostradamus 1505 lefevre d etaples brought out in france for the first time in one volume ficino s pimander, and the asclepius, which also included ludovico lazarelli s crater hermetis (written before 1494 and modelled upon corpus hermeticum iv, which describes the passing on of divine knowledge from master to disciple 1507-1568 johannes oporinus frater to guillaume postel; had paracelsus for a patron to whom he was an apprentice, professor of greek at basel and a very influential publisher. 1507 symphorien champier liber de quadruplici vita contained l. lazzarelli's latin translation of ch xvi, xvii and xviii. 1509 jacques lef vre d'etaples, psalterium quintuplex, gallicum, romanum, hebraicum, vetus, c

mpany of the emperor rudolph ii (the son of maximilian ii. william schaw was appointed master of works for all royal building projects for king james vi (later to become james i of england. 1584-1653 johann valentin andreae 1584 edward kelley's vision of four castles john dee and edward kelley in cracow bruno's expulsion of the triumphant beast published. in london, alexander dickson the scottish disciple of bruno, published a book on the hermetic art of memory: on the shadow of reason and judgement. hermetic concepts later become an influence on scottish mason craft perhaps via dic(k)son through william schaw's statutes. 1585 petrus bongus mysticae numerorum asserts pythagoras derived from the cabbalists 1586-1652 pietro della valle. travelled extensively in the levant (1614-26, bringing

of christian rosenkreutz. philosophical letters of michael sendivogius were most probably written from brussels and were addressed to a new member of the society of unknown philosophers of cabala("novo cabalae philosophorum incognuorum dignissimo sodali) in france..linked itself to "les freres d orient" created in constantinople in 1090. the teachings of this society were conveyed from teacher to disciple and the their principle unifying form was the distinction of receiving "the initiation" which gave them the right to be known as "unknown superiors" or "superieurs inconnus" or s.i. as it is written"-mark stavish. there were printed editions of them in french, german and latin. james bonaventure hepburn published at rome his virga aurea "the heavenly golden rod of the blessed virgin mary


more i examined my self, that in my head there was nothing but gross misunderstanding, and blindness in mysterious things, so that i was not able to comprehend even those things which lay under my feet, and which i daily conversed with, much less that i should be born to the searching out and understanding of the secrets of nature, since in my opinion nature might everywhere find a more virtuous disciple, to whom to entrust her precious, though temporary and changeable, treasures. page 3 i found also that my bodily behaviour, and outward good conversation, and brotherly love towards my neighbour, was not duly purged and cleansed. moreover the tickling of the flesh manifested itself, whose affection was bent only to pomp and bravery, and worldly pride, and not to the good of mankind: and i


ear, he stole some clothes and sandals 97 monkey and went out to search for the secret of immortality. everywhere he went, he imitated human speech and manners, but people just laughed at his strange costume: a red dress, a yellow sash, and black shoes. for ten years, he wandered from village to village until finally he found the cave of an immortal. after much pestering, monkey was accepted as a disciple of this holy man. from the immortal, monkey learned to study the taoist teachings, and to write and speak properly. he had to sweep the cave floor, gather firewood, fetch water, and tend the garden. after awhile, monkey learned many tricks from the immortal. now he could transform himself into seventy-two different trees, animals, and rocks. after much persuasion, the immortal also taught


the global elite largely controlled by the rothschilds. leon trotsky, who had been living in new york after being expelled from germany, left for petrograd, russia, on the ss kristianiafjord on march 26th 1917, with $10,000 given to him by the rockefellers.15 in his hand was a united states passport arranged for him by president woodrow wilson. jennings c. wise says in his study, woodrow wilson: disciple of revolution "historians must never forget that woodrow wilson, despite the efforts of the british police, made it possible for leon trotsky to enter russia with an american passport".16 this happened at a time when the us authorities were supposed to be tightening their checks on potential revolutionaries entering russia on united states passports! but who controlled wilson? the elite's

empt foundations reported in 1954. it was named after its chairman, representative b. carroll reece, of tennessee. 14 the new order, our secret rulers, p35 15 the new order, our secret rulers, p76. the rockfellers have made unthinkable amounts of money by exploiting russia and the soviet union and manipulating their men into place, such as president gorbachev. 16 jennings c. wise, woodrow wilson: disciple of revolution (paisley press, new york, 1938) 17 quoted by anthony c. sutton in wall street and the bolshevik revolution (morley, australia, 1981) p32-33 18 ibid 19 the more widely accepted spelling is bronstein. 20 wall street and the bolshevik revolution, p39 21 john foster dulles, american red cross (harper, new york, 1950) 22 wall street and the bolshevik revolution, p78 23 carroll qu

ays, and babaji francesco. creme adds that if "jimmy carter lives long enough, i believe he will become a member of a 'group of wise men' which will function as the future ruling committee of the united states. the trilateral commission will be delighted, i'm sure, and what's this about a "ruling committee? whatever happened to democracy? mind you, an article in the magazine tells us that..a true disciple will apply himself to his 'indicated task' with all the energy at his disposal, forgetful of his own personality, with the one purpose of contributing all that lies within him towards serving and the realisation of the plan. this must inevitably also lead to his own progress- not towards self-satisfaction, but by evoking dormant capacities that will mould him into an ever more efficient i


ys, was fused into "peter" when christianity was founded in rome in the form we know it today- janus was eannus, a name for nimrod in babylon. even in the early years of the roman church, which was supposed to have been founded on the "rock" of peter, there is no mention of this guy. he was added to the story as the priesthood continued to put the whole fantasy together. the name andrew, another "disciple, has the same basic meaning as pater, petra, or peter. this is why the god save us from religion 213 mythical "andrew" is said to have been crucified at patras in greece, where "andrew" was a local god.30 james, the so-called "brother of jesus, is a rehash of amset, the brother of the egyptian sun god, osiris. amset was a carpenter and james was a carpenter. amset was a "great purifier" a

ning as pater, petra, or peter. this is why the god save us from religion 213 mythical "andrew" is said to have been crucified at patras in greece, where "andrew" was a local god.30 james, the so-called "brother of jesus, is a rehash of amset, the brother of the egyptian sun god, osiris. amset was a carpenter and james was a carpenter. amset was a "great purifier" and james was a "great purifier. disciple john, the favourite of "jesus, is a repeat of arjuna, the favourite disciple of krishna. john is actually known in tibet as argiun. john was the cousin of jesus and his original, arjuna, was the cousin of krishna. thomas was the disciple who insisted on touching jesus after the "resurrection" to prove he was in the flesh, hence the term doubting thomas. but thomas is tammuz, that other sa


phoenicians and so the black horse under thebrotherhoods system of reverse symbolism, represents the malevolent use of the sunenergy. the black horse is the symbol of the brotherhood front in the united kingdom,lloyds bank. the statues of mary holding the baby jesus in the christian churches aremirrors of the way the egyptians portrayed isis holding the baby, horus. st bernard wasclearly a covert disciple of the goddess religion and was born at fontaines near dijon, acentre for black madonna worship. the templars shared his passion and they built theirown churches in a circular shape, indicating the feminine. the widespread use of thedome or womb by the brotherhood also relates to this, among other things.the new age belief system has often fallen into the trap of believing that femaleener


said that man has already become a god, but this knowledge is not yet fully realized and will not be fully realized until the end of the aeon. the law of the aeon of lucifer is will to come into being as a god. once we have fully accepted the reality that we are god and assumed our place as gods upon the earth then we will say xem, deit sthe demonic bible by magus tsirk susej, antichrist servant& disciple of the dark lord as revealed to him by his unholy guardian demon the spirit azael 1999, 2004, the embassy of lucifer a new and numinous art the reality of the present is that personal feelings, based on relationships, and the personal struggles and/or sufferings of individuals, have all been described by artistic means in the past two millennia or so. there are centuries of work concernin

born babe from the womb. wrapped in a blanket of darkness, i shall nurse upon the breast of the great harlot. as you have given me life, i dedicate this life to thy service. receive my life as your own that we may become one in body, mind, and soul. accept my life as a sacrifice to thy might and thy grandeur. open to me the gates of thy knowledge that we may become one.receive me as thy servant& disciple, as thy priest& apostle, as thy son* i shall pass through the abyss unharmed wearing a black halo and a diadem of blood upon my brow. i shall ride upon a nightmare with hellhounds before me and gryphons soaring above exalted by the glory of the dark lord, the king of all being. i shall cross through the gates of hell, and the demons of the abyss shall follow me. i shall lead the armies of


id not have funds to contest an appeal setting this aside, and crowley continued to publish his own version of gd secret rituals. in addition to the publicity from this legal action, crowley also gained additional notice through public performance of the rites of eleusis at caxton hall, university of london, in 1910. this ceremony comprised seven invocations of the gods, with dancing by crowley s disciple victor neuburg, violin playing by leila waddel (named by crowley as his scarlet woman, and recital of crowley s poems. the performances were impressive, if bewildering to ordinary members of the public, who were charged a fee of five guineas a head. not surprisingly, in the prudish atmosphere of the time, there were sharp criticisms of such a daring presentation. a hostile review of the r

the lyrics as gibberish. in a further issue, the looking glass published sensational allegations about crowley and his associates allan bennett and george cecil jones. in response, jones sued the journal in 1911, and crowley obtained considerable publicity through the court hearing. although crowley must have reveled in such public attention, he lost several friends through it, in particular his disciple j. f. c. fuller, who had written the eulogy of crowley titled the star in the west (1907. meanwhile, crowley had joined another secret order, the ordo templi orientis (oto, which strongly emphasized the power of sex magic. after crowley departed to the united states toward the end of 1914, the a a ceased working as a group in london. sources: king, francis. ritual magic in england: 1887 t

aspberry vinegar into a glass, drank a little of it first, country fashion, and offered it to him, telling him that it was blood from the brains of great doctors. upon this he received it with great reverence, and dipping his fingers into it as if it was snap-dragon, sprinkled with it his forehead, both feet between the two first toes, and the ground behind his back. he then handed his glass to a disciple, who emptied it, and smacked his lips afterwards in a very secular manner. i then desired to see a little of his fetish. he drew on the ground with red chalk some hieroglyphics, among which i distinguished the circle, the cross, and the crescent. he said that if i would give him a fine dush, he would tell me about it. but as he would not take anything in reason, and as i knew that he woul

timize the widespread use of addictive narcotics drugs, now widely recognized as a major social problem. in 1967, in a state of spiritual despair, alpert went to india in search of meaning through mysticism. he studied for a few months under neem karoli baba in the himalayas, then returned to the united states as baba ram dass, or god s servant. having abandoned psychedelic drugs, he emerged as a disciple of hindu spirituality and commenced a career of lecturing and writing. in 1969 ram dass gave a course on raja yoga (meditation) at esalen institute, near san francisco, california, launching his new role as a transpersonal psychologist speaking on spiritual issues. his first book as baba ram dass, be here now, made him a popular figure in what was to become the new age movement. he follow

een appointed for massachusetts, wisconsin, oregon, and new mexico. international headquarters is at 537 jones, san francisco, ca 94102. at the end of the century, the ava had some 100 members in the united states and 20 members in canada. the ava internet site is at http//www.freyasfolk.org. american yoga association originally founded in 1971 as the light of yoga society by alice christensen, a disciple of swami rama of haridwar, india (1900.1972 (not to be confused with swami rama of the himalayan international institute of yoga science and philosophy. swami rama left his home in the 1920s to practice yoga and wander through the himalayas. after three decades as a recluse, he settled in haridwar as a yoga teacher. alice christensen s yoga practice began with a vision of bright light tha


psycholgie, proceedings of the italian society for the advancement of science, quaderni di psichiatria, journal of the aspr, revue metapsychique, and uomini e idee. mackey, albert gallatin (1807.1881) american authority on freemasonry and editor of numerous books on the subject, including encyclopedia of freemasonry (1874. mackey was born in charleston, south carolina, on march 12, 1807. he was a disciple of the great nineteenthcentury masonic leader albert pike (1809.1891, one of those falsely charged by fictitious satanic priestess diana vaughan and others with the practice of devil worship and sorcery. the whole campaign proved to be a conspiracy on the part of journalist gabriel jogand-pages to discredit and embarrass both the roman catholic church and freemasonry. one of the earliest

voidance of injury to any life form, a difficult process as life was everywhere. after attaining kevala, mahavira took a student, makkhali gosala, who had attained some magical powers. mahavira questioned the equation of his powers with spiritual enlightenment, and the two went their separate ways. before their parting, makkhali gosala tried to use his powers on mahavira. though he lost his first disciple, mahavira soon gained others, including 11 brahman priests. according to tradition, he had half a million followers by the time of his death. as with his birth, there is a discrepancy between the traditionally accepted date (527 b.c.e) and the estimates of contemporary scholars (468 b.c.e. since mahavira s time jains have followed a path of liberation that has 14 stages. the basics of the

while, being anxious for a period of quiet study, martin established the monastery of marmontier les tours on the banks of the loire, and here much of his remaining life was spent, although it was at candes that his death occurred about the year 400. martin left no writings behind him, the confessio with which he is sometimes credited being undoubtedly spurious. his life was written by his ardent disciple, sulpicius severus, and it is more a hagiography than a biography, filled with accounts of the miracles and marvels worked by the quondam bishop. martin was canonized a saint by the church. he is commemorated on november 11, but the feast of martinmas, which occurs on that date, and which of course derives its name from him, is, nevertheless, a survival of an old pagan festival. it inheri

piritualization and love to the world, but he died january 31, 1969, without utterance. many believe that his prophecy may have been symbolic, like his mysterious life itself, and devotees continue to share the intense affection, of a sufi kind, that characterized his mission during his lifetime. he came to be regarded by many disciples as an avatar, or descent of divine power. one early american disciple of meher baba was rabia martin. she led a sufi group originally established by pir inayat khan (1881.1927. she had a falling out with pir khan s successors and looked for a new teacher, began to correspond with meher baba, and eventually accepted him as the qutb, a sufi term for hub of the universe. martin s successor, ivy duce, visited meher baba in india, and in 1952 he visited her in m

iginal works as the occult revival threw up names like timothy leary and new causes like the psychedelic revolution. in addition to publishing, the company marketed chosen titles each month through the mystic arts book society. a major event of that period was morrow s association with william nyland in distributing the books of georgei i. gurdjieff through the society. morrow eventually became a disciple of nyland and developed a great respect for the gurdjieff work. after 15 years of creative and stimulating publishing in the fields of occultism and mysticism, morrow relinquished the business to lyle stuart, who continued the university books imprint side by side with its own citadel press imprint, and moved the operation from new york to secaucus, new jersey. in 1973, morrow launched a


er shifted, departed, or been replaced by a less benign entity (klimo, 1987. in 1988, knight formed ramtha s school of enlightenment, which claims some three thousand students from twe n t y- t h ree countries. in 1995, a small scandal erupted when press accounts exposed the federal aviation ad m i n i st r a t i o n s payment of $1.4 million for sensitivity- training classes overseen by a ramtha disciple. over the past decade or so, accord i n g to one knowledgeable observe r, the pro p h e c i e s of knight and ramtha seem to have move d closer to those of right-wing surv i valists and a n t i- semites, who foresee a world held in the sinister group of international bankers as part of a new world ord e r (brown, 1997. knowledgeable observers, such as religiousstudies scholar j. gordon me


shem tov( master of the good name, and nachman of bretzlav.14 the bulk of the mainstream orthodox jewish kabbalists focus primarily on the sefer hazohar (book of splendor) and the etz hachayyim (tree of life. they engage in practices of spiritual refinement (avodah) and meditation (devekut, cleaving to god) gleaned from the writings left by 4' 8: h" 2: 2 2:e 8% abraham abulafia, azriel of gerona (disciple of yitza aq the blind, chayyim vital (recorder of the teachings of yitza aq luria, dov baer (mezhirecher maggid and successor to israel ben eliezer, nachman of bretzlav, and others. these practices include a variety of visualization techniques, breathing exercises, movements coordinated with the permutation and combination of hebrew letters, mantric intonation of sacred phrases, meditativ

s; the angels and the spirit descend in it by the will of their lord. it is peace for all until the rise of dawn. the prize of the yoga of knowledge/realization of the ayn(]ya) is called nirvikalpa samadhi (lit. union with godwithout- qualities) in sanskrit. nirvikalpa samadhi is the complete extinction of individuated consciousness in union with the mysterious unknown. swami vivekananda, a great disciple of sri ramakrishna, wrote the following hymn of samadhi: 24 lo! the sun is not, nor the comely moon, all light extinct; in the great void of space floats shadow-like the image universe. in the void of mind-involute there floats the fleeting universe, rises and floats, sinks again ceaseless, in the current i. slowly, slowly, the shadow multitude enters the primal womb, and flows ceaseless

ern alchemists included jabir ibn chayyan (known in the west as geber, abu al-qasim al iraqi, and el malik al fatih. 32 ernst, carl. sufism, shambhala, boston, 1997; fadiman, james and frager, robert. essential sufism, harper, san francisco, 1997. 33 the most well known dervish is the so-called whirling dervish of the turkish mevlevi order of sufis, descendants e "h of the great sufi master rumi, disciple of the inscrutable saint shems a-din tabriz. dervishes of widely varying formats are practiced by numerous sufi orders. the most common dervishes are simple patterns of rhythmic movements coordinated with repetition of divine names, and frequently, with a corresponding breathing practice. 34 idel, moshe. the mystical experience in abraham abulafia, suny, 1988. 35 diringer, david. the alph


ave failed, it sought to cultivate the nous, the intuitive faculty in man. philosophy was to be used, not as a dialectical exercise, but as a way of reaching intuitive knowledge of the divine and of the meaning of the world, as a gnosis, in short, to be prepared for by ascetic discipline and a religious way of life. the hermetic treatises, which often take the form of dialogues between master and disciple, usually culminate in a kind of ecstasy in which the adept is satisfied that he has received an illumination and breaks out into hymns of praise. he seems to reach this illumination through contemplation of the world or the cosmos, or rather through contemplation of the cosmos as reflected in his own nous or mens which separates out for him its divine meaning and gives him a spiritual mas

mense attractions. it is this pro-egyptian mood of the graeco-roman world which is reflected in the hermetic asclepius with its strange description of the magic by which the egyptian priests animated the statues of their gods, and its moving prophecy that the most ancient egyptian religion is destined to come to an end "in that hour, so the supposed egyptian priest, hermes trismegistus, tells his disciple, asclepius "in that hour, weary of fife, men will no longer regard the world as the worthy object of their admiration and reverence. this all, which is a good thing, the best that can be seen in the past, the present, 1 ibid, i, pp. 14 ff- 1 ibid, i, pp. 19 ff. i ibid, i, pp. 46 ff. 5 hermes trismegistus and the future, will be in danger of perishing; men will esteem it a burden; and then

life and practice of the divine cults, and worthy of kingly dignity as administrator of the laws, whence he is rightly called termaximus, the three times great.2 he is called the first author of theology: he was succeeded by orpheus, who came second amongst ancient theologians: aglaophemus, who had been initiated into the sacred teaching of orpheus, was succeeded in theology by pythagoras, whose disciple was philolaus, the teacher of our divine plato. hence there is one ancient theology prisca theohgia. taking its origin in mercurius and culminating in the divine plato.3 it is in this preface to the pimander that ficino gives for the first time his genealogy of wisdom which he worked out, not 1 argumentum before ficino's pimander (ficino, p. 1836. 2 this explanation of the meaning of "thr

to illustrate the fact that, according to this passage, the decans are outside and above the circle of the zodiac. 2 see thorndike, i, p. 291; festugiere, i, pp. 111-12. 3 thorndike, loc. cit; festugiere, ibid, pp. 143 ff. 4 festugiere, ibid, pp. 207 ff, discussing the "livre court medical d'hermes trismegiste selon la science astrologique et l'infiux naturel des animaux, publie a padresse de son disciple asklepios" as can be seen from this french translation of the title, this type of treatise often brings in the same characters as those whom we meet in the philosophical hermetica. this treatise on animals is addressed by hermes to asclepius, like the asclepius. 5 see thorndike, i, p. 291; festugiere, i, pp. 130-1. 47 hermes trismegistus and magic liber hermetis trismegisti,1 a treatise o

rely pagan but retains christian overtones or undertones (the classical example of this being botticelli's venus v/ho looks like a virgin, so it is also with ficino's magic. this cannot be regarded as a purely medical practice which he kept quite separate from his religion because, as d. p. walker has emphasised, it was in itself a kind of religion. walker has quoted a passage from ficino's close disciple and imitator, francesco da diacetto in which this comes out most clearly.1 diacceto describes how one who wishes to acquire "solarian gifts, should robe himself in a mantle of solarian colour, such as gold, and conduct a rite, involving burning of incense made from solar plants, before an altar on which is an image of the sun, for example "an image of the sun enthroned, crowned, and weari


he molten sea. christ was liberated on the cross through spiritual centers located where the nails are said to have been driven, and elsewhere. and one who has prepared the molten sea is also instructed by the teacher how to pull the plugs and soar into the higher spheres or, as the masonic saying is, to "travel in foreign countries" this is in harmony with the dictum of christ that to become his disciple one must leave father and mother. that is one of the hard sayings of the gospel and generally misunderstood because it is taken to refer to our physical father and mother in the present life, whereas in the esoteric point of view something very different was intended. to get the idea let us once more call to mind that the lucifer spirits by the introduction of iron into the system made it


r, all that promotes the good life, and he gives the same to all who keep the words and perform the actions enjoined by the good religion "pourutschista, the hetchataspadin, the most holy one, the most distinguished of the daughters of zarathustra, formed this doctrine, as a reflection of the good mind, the true and wise one" the fact will doubtless be observed that pourutschista was not merely a disciple of zarathustra, but that she formed the doctrine which was accepted as a "reflection of the good mind" in the 5th gatha it is stated that among those who "know the right paths, the law which ahura gave to the profitable" is pourutschista the "holy worthy of adoration among the daughters of zarathustra. wise female worker of wisdom"[112 [112] spiegel's translation. ormuzd, or ahura mazda

each individual. the leading processes by which the lines of caste were weakened were in direct opposition to the established order of society. it was a blow at the old brahminical social and religious code which had grown up under the reign of priest-craft. notwithstanding the sex prejudice which had come to prevail in india, it was directly stated by buddha that any man or woman who became his disciple, who renounced the world and by abstinence from the lower indulgences of sense proclaimed her or his adherence to the higher principles of life "at once lost either the privilege of a high caste or the degradation of a low one" earthly distinctions were of no consequence. rank depended not on the outward circumstance of birth, but on the ability of the individual to resist evil, or, upon


uch as that maintained by horton and audrey locke, the 'very good, charming and young fellow255 student' with whom he fell in love late in his life. such a union was in keeping with the odd sexual-pneumatic philosophy, and even odder practices, ofthebrotherhood of the new life, a move255 ment founded in the late nineteenth century by the occult theorist thomas lake harris, andofwhich horton was a disciple. after he left the golden dawn horton joined papus' martinist order and wrote for its journal,i.n.r.i.;several members of the golden dawn were also active in martinism, which had a quite compati255 ble philosophy founded on the ideas of louis claude de saint255 martin, and it is difficult to see why the occult ideas of papus (gerard encausse) should have been acceptable to horton while th

the last clauses of the incantation came from her lips with an imperious ring which was appropriate enough to that superb procession of divine names by which the studentofmagic really compels himself to exaltation, whilst he purports to be compelling the spiritsoftheair."a slip of paper hidden in the grimoire givesyet more of the received wisdom of the golden dawn:'la,my beloved son and very dear disciple, i bequeath to thee this grimoire, the companion of my labours, wherein are faithfully set forth the true rituals of magic, together withallthings needful for the prosecution of that most divine experiment on which thou art set: to wit, the word, the sign, and the way. guard well that secret knowledge, remembering the four oathsofthy initiation: to dare, to will, to learn, and to conceal


on the tarot a representation of the mystical arrangement of these52 the sorcererand his apprentice cards inthetemple ofptahat memphis, and he further says:'upona table or altar, at the heightofthe breast of the egyptian magus (or hierophant, were on one side a book or assemblageofcards or plates of gold (the tarot),andontheother a vase,etc.'this idea is further dilated upon by p. christian (the disciple of eliphas levi, in his'histoiredela magie,'to which i shall have occasion to refer later.thegreat exponents ofthetarot,court de gebelin, levi, and etteilla, have always assigned to thetarota qabalistico-egyptian origin,andthis i have found confirmed in my own researches into this subject, which have extended over several years. w. hughes willshire, in his remarks on the general history o

to symbolise the spirit, air, water, fire, height, depth, east, west, north, south. the twenty-two letters are divided into three mother letters, a, m, sh, referring to air, water, and fire; seven double letters, b, g, d, k, p, r, th, referring to the seven planets, etc; and twelve simple letters, h, v, z, ch, t, i, l, n, s,0,tz,q, referring to the twelve signs of the zodiac, etc. christian, the disciple of levi, in his recent work on magic, has made the explanation of the twenty-two hieroglyphics of the tarot form part of the initiatory ceremonies of the egyptian mysteries of crata repoa. the symbols of three of the twenty-two trumps of the tarot were thus restored by eliphas levi.7. the chariot.a cubical chariot with four columns, surmounted by an azure and star-decked canopy. within th

bull) yet remains the glyph of england. why should we speak of england as john bull? very few people could give any reason at all why the bull; and, supposing the bull, why john? there lies an occult reason behind that. the bull is the symbol of material strength, and the name of john, the most tender, the most feminine of the names of all the scripture is attached to it- the name of the beloved disciple taken as the intuitional form, and coupled always with the name of mary, so showing the spiritual development linked with the earthly and corporeal strength, the highest- the potentiality, at any rate, of the highest 255 spiritual development linked with the potentiality of the greatest bodily and material strength, pointing out the english-speaking race as the future rulers of the whole


n, into the deserts of asceticism, facing the attacks of the serpents (temptations and false gnosis, until at last, the soul is purified enough that it can reach jordan (the paradise of light, peratos. the peratae had a complex technology of transfiguration including forms of meditation, tantrick practise, mantras, postures, rites and celebrations. basilides basilides (85- 145 ce) claimed to be a disciple of glaucias, the interpreter of peter, and hence represented his teachings as having apostolic authority. he was a copious writer, though little of his work survives today. his cosmology is akin to traditional gnostic dualism with an emphasis on the emanations which exist between the lord of wisdom and the lower worlds. basilides system was extremely complex involving 365 heavens with rel


ts of the gods 78 tiahuanaco. that was in the sixteenth century. more than 400 years later, at the end of the twentieth century, i shared garcilaso s puzzlement. scattered around tiahuanaco, in defiance of the looters who had robbed the site of so much in recent years, were monoliths so big and cumbersome yet so well cut that they almost seemed to be the work of super-beings. sunken temple like a disciple at the feet of his master, i sat on the floor of the sunken temple and looked up at the enigmatic face which all the scholars of tiahuanaco believed was intended to represent viracocha. untold centuries ago, unknown hands had carved this likeness into a tall pillar of red rock. though now much eroded, it was the likeness of a man at peace with himself. it was the likeness of a man of powe


ethurum, truman, became a contactee in 1952, with the female ufonaut aura rhanes from the planet clarion. a physical contactee of the adamski type, bethurum seemed a down-to- earth person with an extraordinary story to tell. secret cipher of the ufonauts 9 bimstein, louis m, also known as max theon and aia aziz. the son of a polish rabbi, bimstein traveled in nineteenth century egypt and became a disciple of the coptic initiate paolos metamon, under whom he became the grand master of the hermetic brotherhood of light. bimstein later married the trance medium mary ware and became the conduit of the cosmic philosophy. virtually every modern occult movement, from the theosophical society to the followers of sri aurobindo in india, owe him a debt in their origins. bimstein was a high initiate

on. hey gimel peh nun are lines 15, 13, 27 and 24 respectively in 777. gimel s magical power is, get this, the white tincture, equal to khan in the taoist system by 777 correspondences. serapis bey and tuitit bey are two of madame blavatsky s mahatmas, the secret chiefs of the theosophical system. actually, these two are modeled on paolos metamon, the coptic magician and adept, and max theon, his disciple and successor as grand master of the hermetic brotherhood of light in egypt. you could read the line as the secret chiefs work the white tincture through the hb of l. the hb of l, under frontal chief davidson, moved to north georgia in the 1880s. its knowledge and wisdom migrated into the oto under grand master karl kellner, an hb of l continental adept. examine lines 15, 13, 27, 24 in 77


had become an expression for feast and revelry (we hear of kalandgilden, kalandbriider, without limitation to christmas time, or any question of fires accompanying it (see suppl. if in the mid. ages a confusion was made of the two johns, the baptist and the evangelist, i should incline to connect with st. john s fire the custom of st. john s minne (p. 61, which by rights only concerns the beloved disciple. it is true, no fire is spoken of in connexion with it, but fires were an essential part of the old norse minne-drinking, and i should think the sueves with their barrel of ale (p. 56) burnt fires too. in the saga hakonar gofta, cap. 16, we are told: c eldar scyldo vera a midjo golfi i hofino, oc j&gt;ar katlar yfir, oc scyldi full of eld bera, 3 should bear the cups round the fire. v


every other member must receive such principles in order to understand even the elementary work of our degrees. but let us consider the value of dalton's work. soon after he had made some important discoveries he was called upon to address certain scientific bodies, the most important in the country at the time, and so great became the interest in his work that he decided, like many an optimistic disciple of truth, to help the science of chemistry and physics by publishing some of his theories in such form as would be available to those very scientists who later condemned his work as "crude" dalton's papers, as published by him in 1805 to 1808, contained not all the laws he had formulated by his researches and experiments. he knew well enough that to give all the laws, to explain all the w


ate a woman from her husband. the spells in greek are populated by figures borrowed from egyptian, greek, and roman myth and aramaic and jewish religion. egypt was a cosmopolitan country, and the roman period was an age of religious synthesis. this is also apparent in the greek texts known as the hermetica.108 like the book of thoth, hermetic texts were usually in the form of a dialogue between a disciple and a deity or a revered sage. the deity is most commonly hermes, the greek god identified with thoth. some hermetica feature isis or asclepius, the greek god of medicine identified with the deified egyptian sage, imhotep. the instructing deity sometimes relates myths about the beginning or the end of the world. many spells in the magical papyri claim the power to summon visions of deitie


no chance to curiousintruders of finding them out and watching them in their own dens? simply, impudent fortune-tellers,japanese gypsies who sell charms and talismans, and no better. in answer to those who sought to assure methat though the yamabooshi lead a mysterious life, admitting none of the profane to their secrets, they still doaccept pupils, however difficult it is for one to become their disciple, and that thus they have living witnessesto the great purity and sanctity of their lives, in answer to such affirmations i opposed the strongest negationand stood firmly by it. i insulted both masters and pupils, classing them under the same category of fools,when not knaves, and i went so far as to include in this number the sintos. now sintoism or sin-syu "faithin the gods, and in the w

d atmosphere of the ghouls and vampires who play sucha prominent part in the household of every styrian and slavonian in southern austria; educated later, as astudent in the shadow of the old rhenish castles of germany; franz from his childhood had passed throughevery emotional stage on the plane of the so-called "supernatural" he had also studied at one time the"occult arts" with an enthusiastic disciple of paracelsus and kunrath; alchemy had few theoretical secrets forhim; and he had dabbled in "ceremonial magic" and "sorcery" with some hungarian tziganes. yet he lovedabove all else music, and above music- his violin. at the age of twenty-two he suddenly gave up his practical studies in the occult, and from that day, though asdevoted as ever in thought to the beautiful grecian gods, he s


ighly of him. plotinus, the "st. john" of ammonius, was also a man universally respected and esteemed, and of the most profound learning and integrity. when thirty-nine years of age he page 5 the key to theosophy- hp blavatsky.txt accompanied the roman emperor gordian and his army to the east, to be instructed by the sages of bactria and india. he had a school of philosophy in rome. porphyry, his disciple, whose real name was malek (a hellenized jew, collected all the writings of his master. porphyry was himself a great author, and gave an allegorical interpretation to some parts of homer's writings. the system of meditation the philaletheians resorted to was ecstasy, a system akin to indian yoga practice. what is known of the eclectic school is due to origen, longinus, and plotinus, the i

a means the "enlightened" by bodha, or understanding, wisdom. this has passed root and branch into the esoteric teachings that gautama imparted to his chosen arhats only. q. but some orientalists deny that buddha ever taught any esoteric doctrine at all? a. they may as well deny that nature has any hidden secrets for the men of science. further on i will prove it by buddha's conversation with his disciple ananda. his esoteric teachings were simply the gupta-vidya (secret knowledge) of the ancient brahmins, the key to which their modern successors have, with few exceptions, completely lost. and this vidya has passed into what is now known as the inner teachings of the mahayana school of northern buddhism. those who deny it are simply ignorant pretenders to orientalism. i advise you to read

who reminds his disciples that the mysteries of heaven are not for the unintelligent masses, but for the elect alone, and therefore "spake he to them in parables"-so his caution led buddha to conceal too much. he even refused to say to the monk vacchagotta whether there was, or was not an ego in man. when pressed to answer "the exalted one maintained silence" buddha gives to ananda, his initiated disciple, who inquires for the reason of this silence, a plain and unequivocal answer in the dialogue translated by oldenburg from the samyutta-nikaya: if i, ananda, when the wandering monk vacchagotta asked me "is there the ego" had answered "the ego is" then that, ananda, would have confirmed the doctrine of the samanas and brahmans, who believed in permanence. if i, ananda, when the wandering m

religions. analogeticists the disciples of ammonius saccas (see above) so called because of their practice of interpreting all sacred legends, myths, and mysteries by a principle of analogy and correspondence, which rule is now found in the cabalistic system, and preeminently so in the schools of esoteric philosophy in the east. ananda (sans) bliss, joy, felicity, happiness. a name of a favorite disciple of gautama, the lord buddha. anaxagoras a famous ionian philosopher, who lived 500 bc, studied philosophy under anaximenes of miletus, and settled in the days of pericles, at athens. socrates, euripides, archelaus, and other distinguished men and philosophers were among his disciples and pupils. he was a most learned astronomer, and was one of the first to explain openly that which was ta

ius (asclepios) at aegae, and learnt many of the "miracles" for healing the sick wrought by the god of medicine. having prepared himself for a higher initiation by a silence of five years, and by travel-visiting antioch, ephesus, and pamphylia and other parts-he repaired via babylon to india, alone, all his disciples having abandoned him as they feared to go to the "land of enchantments" a casual disciple, damis, whom he met on his way, accompanied him, however, on his travels. at babylon he got initiated by the chaldeans and magi, according to damis, whose narrative was copied by one named philostratus one hundred years later. after his return from india, he showed himself a true initiate in that the pestilence, earthquakes, deaths of kings, and other events, which he prophesied, duly hap


act regimen which included constant cold. any marked rise in temperature might, if prolonged, affect him fatally; and the frigidity of his habitation--some 55 or 56 degrees fahrenheit--was maintained by an absorption system of ammonia cooling, the gasoline engine of whose pumps i had often heard in my own room below. relieved of my seizure in a marvellously short while, i left the shivery place a disciple and devotee of the gifted recluse. after that i paid him frequent overcoated calls; listening while he told of secret researches and almost ghastly results, and trembling a bit when i examined the unconventional and astonishingly ancient volumes on his shelves. i was eventually, i may add, almost cured of my disease for all time by his skillful ministrations. it seems that he did not scor


ny of serious seekers of the truth had to go through piles of books just to catch one pearl of it now and again. the one, however, who is earnestly interested in his progress and does not pursue this sacred wisdom from sheer curiosity or else is yearning to satisfy his own lust, will find the right leader to initiate him in this book. no incarnate adept, however high his rank may be, can give the disciple more for his start than the present book does. if both the honest trainee and the attentive reader will find in this book all they have been searching for in vain all the years, then the book has fulfilled its purpose completely. the author. part i theory picture of the magician: the first tarot card interpretation of the symbolism below you will find the mineral, vegetable and animal kin

. the incipient adept can enlarge these qualities by serious studies and deep meditation, with respect to the analogous laws of the four-pole magnet. this happens to be a very meritorious work which never ought to be neglected, because it will lead to great success and secure results. these three chapters relating to body, soul and spirit have represented man in his most perfect form. by now, the disciple ought to have realized how very important it is to know one s own microcosm for the initiation and especially for the magic and the mystic practice, as a matter of fact, for the whole of the secrets. most of the authors, from sheer ignorance or for other cogent reasons, have omitted this extremely important part, the foundation. 14. the mental plane as the body ahs its earthly plane, and

doing this exercise. if you begin to feel tired, stop instantly and postpone the exercise to another time, when you intend not to give in to tiredness. the indians sprinkle cold water on their faces or rub down the face and upper part of their bodies to remain brisk and not waste precious time. some deep breathing before you begin will also prevent tiredness and sleepiness. as time goes on, each disciple will find out such little tricks by himself. this exercise of controlling thoughts has to be undertaken in the morning and at night. it is to be extended each day by one minute to allow the train of thoughts to be pursued and controlled without the slightest digression for a time of 10 mi nutes at least after a week s training. this space of time is destined to the average man. if it shou

at least after a week s training. this space of time is destined to the average man. if it should not suffice, everyone can extend it according to his own apperception. in any event, is advisable to proceed very consciously, because it is of no use to hurry, development being quite individual in men. on no account go further before the preceding exercise is perfectly under control. the attentive disciple will realize how, at the beginning, thoughts rush on to him, how rapidly they pass before him so that he will have difficulty to recollect the lot of manifold thoughts. but from one exercise to the next, he will state that thoughts come up less chaotic, moderating little by little, until at last only a few thoughts emerge in his consciousness, arriving, as it were, from a far distance. th

concentration exercises do not only strengthen the willpower and the concentrative faculty, but all the intellectual and mental forces, lifting the magic capabilities of the mind on a higher level, and besides, they are indispensable as a preliminary practice for thought-transference, telepathy, mental wandering, television, clairvoyance, and other things more. without these faculties, the magic disciple will never get on. therefore you ought to make every effort to work carefully and conscientiously. magic psychic training (iii) before starting on the training for this step, the astral equipoise of the elements in the soul has to be established by introspection and self-control unless you wish to do mischief to yourself. if it is absolutely sure that none of the elements is prevailing, y


ro 'or, 65. fiiiubu,ap.augutl.,xxiii,2;xx^i, 3;d. beaiudire: biml.erit. du maniek, i, p. 297. 66. z-afouoie, illmepart, ch. it, p. 257: puu, 1892, 3nl ed. the words "converted uid cmmcnted by sl paul" may have been in earlier editioni, but aie not in snl. 07. le rpuilime, eu, p. 215. digitizecoy google plato's prudent reserve 39 "i^tom no person hat seen except the son" can doubt that jeaus was a disciple of the same seckt doctrine which had instructed the great philosopher? for, as we have shown before now, plato never claimed to be the inventor of all that he wrote, but gave credit for it to ivthagoras, who, in his turn, pointed to the remote east as the source whence he derived his information and hb philosophy. moreover, it is undeniable that the theologies of all the great nations dov

he neo- putonic theurgy, with all ceremonial of magic, must be crushed out for- ever, or the christians become neo-platonists. the fierce polemics and single-handed battles between irenaeus and the gnostics are too well known to need repetition. they were carried on for over two centuries after the unscrupulous bishop of lyons had uttered bis last rehgtous paradox. celsus, the neo-natonist, and a disciple of the school of ammonius saccas, had thrown the christians into perturbation, and even had arrested for a time the progress of prosdytism by successfully proving that the original and purer forms of the most important dogmas of christianity were to be found only in the teachings of plato. celsus accused them of accepting the worst superstitions of paganism, and of interpolating passages

tations of the. pagan and jewish kabahst are now repeated by the christian exorcist, and the theurgy of lambhchus was adopted word for word "distinct as were the platonists and pauline christians of the earher centuries" writes professor a. wilder "many of the more distinguished teachers of the new faith were deeply tinctured with the philosoi^iical leaven. synesius, the bishop of cyrene, was the disciple of hypatia. st. anthony reiterated the theurgy of lambliehiu. the logos, or word of the gospel digitizecoy google pagan origin op cathouc ritual 85 aecording to john, was a gnostic personificatioa. clement of alexandria. origen, and others of the fathers drank deeply from the fountains of philosophy. the ascetic idea which carried away the church was like that whidi was practised by floti

cient per e to send one person te heaven and the other to hell. such uncharitable and peremptory doctrines might have been taught in the middle ages; but it is too late now for even the church to put forward this traditional scarecrow. research begins to suggest that which, if ever verified, will bring eternal disgrace on the church of the apostle peter, whose very imposition of herself upon that disciple must be re- garded as the most unverified and unverifiable of the assumptions of the catholic clergy. the erudite author of supernatural religion" assiduously endeavors to prove that by simon magus we must understand the apostle paul, whose epistles were secretly as well as openly calumniated by peter, and charged with containing "dyanditic learning" the apostle of the gentiles was brave

cted them from behind a curtain in his cave. but whether the 'illuminator' of the graeco-demotic manuscript is identical with jesus or not, the fact remains that we find the latter selecting a' mystery'-appellation for one who is made to appear later by the catholic church as the janitor of the kingdom of heaven and the interpreter of christ's will. the word patar or peter locates both master and disciple in the circle of initiation, and connects them with the' secret doctrine' the great hierophant of the ancient mysteries never allowed the candidates to see or hear him personally. he was the deus ex ma- dtind, the presiding but invisible deity, uttering his will and instructions through a second party; and 2000 years later we discover that the dalai-lamas of tibet had been following for c


d time; yet so totally unguessing of the preternatural mystery seeming the key of all belief, and the reading of all wonders which they speak. it is to be noted that all the above religions all the creeds of fire were exceedingly similar in their nature; that they were all fortified by rites, and fenced around with ceremonies; and that, associated as they were with, mysteries and initiations, the disciple was led through the knowledge of them in stages, as his powers augmented and his eyes saw, until, towards the last grades (as he himself grew capable and illuminate, the door was closed upon all afterpressing and unrecognised inquirers, and the admitted one was himself lost sight of. chinese pagodas. 89 there was a great wave to the westward of all knowledge, all cultivation of the arts

umber of the apostles who were capable of receiving the same. the gnostic authorities are st. irenaeus in the first place, tertullian, clemens alexandrinus, origen, st. epiphanius. the gnostics are divided into sects, bearing the names of valentinians, carpocratians, basilideans, and manich ans. gnwsij, gnosis, gnossos: thence gnostics. as the son of god remained unknown to the world, so must the disciple of basilides also remain unknown to the rest of mankind. as they know all this, and yet must live amongst strangers, therefore must they conduct themselves towards the rest of the world as invisible and unknown. hence their motto, learn to know all, but keep thyself unknown (iren us. 154 the rosicrucians. the speech of an angel or of a spirit with man is heard as sonorously as the speech


tudies quarterly, volume 9 (tubingen: mohr siebeck, 2002, pp. 71-101. scholem, gershom. kabbalah: pp. 53-9, 62-5, 180-3. shem tov sefardi [de leon (attr) shaarei tzedek: gates of righteousness, translated by yaron ever hadani. belize city: providence university, 2006. gas moshe idel demonstrated, this book is incorrectly attributed to rabbi shem tov de leon. its apparently true author is a direct disciple of avraham abulafia, natan ben saadyah harar. h (fabrizio lanza fs preface, page vi. for information, go to www.everburninglight.org. wolfson, elliot r. abraham abulafia.kabbalist and prophet: hermeneutics, theosophy and theurgy [sources and studies in the literature of jewish mysticism, 7. culver city: cherub press, 2000. this work incorporates the following articles: 1. gthe doctrine of


is is not the totality of all that i have visioned by my most potent and arcane art. once it attains this highest point within the arches of the sky, never shall it fall from there, remaining constant and eternal, as though it were the very keystone that kept the sky from falling in. now i have heard my brother, satan, speak the same truth with different words and i am resolved to make myself his disciple in his new venture for now i know in my heart that the name of this rising sun is, indeed, the star of satanael" and the host of my brothers paid heed to the speech of aset, some cursing her words as treachery and reviling her who spoke them, some bemoaned her speech and mourned her passing from their number, but others looked up, bright with new purpose and understanding and praised the

is is not the totality of all that i have visioned by my most potent and arcane art. once it attains this highest point within the arches of the sky, never shall it fall from there, remaining constant and eternal, as though it were the very keystone that kept the sky from falling in. now i have heard my brother, satan, speak the same truth with different words and i am resolved to make myself his disciple in his new venture for now i know in my heart that the name of this rising sun is, indeed, the star of satanael" and the host of my brothers paid heed to the speech of aset, some cursing her words as treachery and reviling her who spoke them, some bemoaned her speech and mourned her passing from their number, but others looked up, bright with new purpose and understanding and praised the

from their shrivelled frames. the cadavers of men and beasts, bloated with decay, went also on the waves. would that the world had drowned more easily and the artefacts of that destruction even in death had not sought the surface. in that twilight of the storm my eye's perceived an eternity of nightmares and the long years diminish not those fadeless days of horror. those words of michael to his disciple, noah, fathomed not the deed they did. at the prow i stood with utanapishtim and sought comfort for the king of shurupuk with these words, knowing that not at him alone were my persuasions intended but to myself that my own heart might be unpained yet those words were so empty as are all words 276 when the eyes bear another witness. some sights make silent all words. so did i speak to uta

urn without their prey within the snare. looking down from his high tower michael once more beheld the earth from which his sight was so long turned and his power pierced most easily those enchantment by which jesu was hid. now did he stir within the heart of one of those with the son of gabriel great jealousy of the teacher and with most cunning charms turned against the master the intent of the disciple. this one was named judas iscariot. thus was it that this judas stole from the place of hiding by night and went to the pharisees that sought the destruction of his mentor. for thirty pieces of silver he sold that which had been most dear to him. judas was brought to the constables of rome 343 and brought them to the house where hid jesu, son of gabriel, but bursting in upon the house the


s constituents. therefore, when rabbi akiva speaks about love for our neighbor (one of many spiritual laws, about our duties with regard to society and even to the creator as the comprehensive law, he implies that all the other laws are mere constituents of this rule. however, when we try to find an explanation for this, we are met with an even more unusual statement by the sage, hillel. when his disciple asked him to teach him the entire wisdom of kabbalah while standing on one foot, hillel replied: anything that you hate, do not do to others! hillel s answer teaches us that the whole purpose, indeed the reason for the existence of kabbalah, is to clarify and fulfill a single law: love thy neighbor as thyself. yet, how can i love another as myself? loving others as myself would imply cons

o way of transcending the boundaries of absolute egoism. according to kabbalah, the laws regulating social relationships are more important than the laws regulating the relationship with the creator. this is so because when we follow these laws under changing social circumstances, we are able to correct ourselves effectively and in the right direction. now we can understand hillel s answer to his disciple: the main thing is to love your neighbor, the rest are merely subsidiary laws, including those pertaining to our relations with the creator. in fact, one cannot merge with him prior to attaining love for others. hence, the ancient sage pointed to love thy neighbor as the safest and quickest means to master kabbalah. now imagine a nation with a population of millions in which every member

r answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the reader to the depths of their soul. awakening to kabbalah: a distinctive, personal, and awefilled introduction to an ancient wisdom tradition. rav laitman a disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) provides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with others and the world around you. using language both scientific and poetic, he probes the most profound questions of spirituality and existence. this provocative, unique guide

isdom of kabbalah tells us why man exists, why he is born, why he lives, what the purpose of his life is, where he comes from, and where he is going after he completes his life in this world. 110 a b o u t b n e i b a ru c h bnei baruch is a non-profit organization that is spreading the wisdom of kabbalah to accelerate the spirituality of humankind. kabbalist rav michael laitman, phd, who was the disciple and personal assistant to rabbi baruch ashlag, the son of rabbi yehuda ashlag (author of the sulam commentary on the zohar, follows in the footsteps of his mentor in leading the group toward its mission. laitman's scientific method provides individuals of all faiths, religions, and cultures with the precise tools necessary for embarking on a captivating path of self-discovery and spiritua


y of biology and cybernetics at the institute of science at st. petersburg university. in addition to his work as a scientist and a researcher, rav laitman has been studying and teaching kabbalah for the past thirty years. as a kabbalist, he has published more than thirty books and numerous academic essays on the subject, which have been translated into ten languages thus far. rav laitman was the disciple and personal assistant of rabbi baruch shalom halevi ashlag (the rabash, 12 from chaos to harmony the firstborn and successor of rabbi yehuda leib halevi ashlag, known as baal hasulam (owner of the ladder) for authoring the sulam (ladder) commentary on the book of zohar. for twelve years, rav laitman devotedly studied with the rabash, and absorbed from him the teachings of baal hasulam. b

r: woe unto those people that make the torah dry, without the moistness of mind and knowledge. they confine themselves to the practical part of the torah, and do not wish to try to understand the wisdom of kabbalah. woe unto them, for with these acts they make poverty, ruin and robbery, looting, killings, and destruction exist in the world (zohar, tikkunim, tikkun 30. rabbi chaim vital, the ari s disciple and scribe, sorrowfully wrote about it in his introduction to the ari s tree of life: woe unto those people from the affront of the torah. undoubtedly, by engaging in the literal and in its stories alone, it wears its mourning clothes, and robes itself with a sack. and all the nations will say onto israel, what is thy beloved more than another beloved, what is your torah more than our tor

answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the readers to the depths of their soul. awakening to kabbalah: a distinctive, personal, and awe-filled introduction to an ancient wisdom tradition. rav laitman a disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) provides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with others and the world around you. using language both scientific and poetic, he probes the most profound questions of spirituality and existence. this provocative, unique guide

lessons revealing the nature of the wisdom and explaining the method of attaining it. for every person questioning who am i really? and why am i on this planet? this book is an absolute must. 207 a bo u t b n e i b a ru c h bnei baruch is a non-profit organization that is spreading the wisdom of kabbalah to accelerate the spirituality of humankind. kabbalist rav michael laitman, phd, who was the disciple and personal assistant to rabbi baruch ashlag, the son of rabbi yehuda ashlag (author of the sulam commentary on the zohar, follows in the footsteps of his mentor in leading the group toward its mission. laitman s scientific method provides individuals of all faiths, religions, and cultures with the precise tools necessary for embarking on a captivating path of self-discovery and spiritua


in 1979, seeking new avenues in kabbalah, he came across kabbalist rabbi baruch shalom halevi ashlag (1906-1991, the firstborn son, and successor of kabbalist rabbi yehuda leib halevi ashlag (1884-1954, known as baal hasulam for his 10 kabbalah revealed sulam (ladder) commentary on the book of zohar. michael laitman was so impressed with baal hasulam s son, that he became baruch ashlag s closest disciple and personal assistant, spending the bulk of his time in the company of his revered mentor, and absorbing as much as he could of his teachings. today, he is regarded as the foremost authority on kabbalah, having authored thirty books on the subject, translated into ten languages. his live lessons are broadcast daily on cable tv and internet around the world. in recent years, he has become

g a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the readers to the depths of their soul. 158 kabbalah revealed awakening to kabbalah: a distinctive, personal, and awe-filled introduction to an ancient wisdom tradition. rav laitman xa disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) xprovides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with others and the world around you. using language both scientific and poetic, he probes the most profound questions of spirituality and existence. this provocative, unique guide

a sequence of lessons revealing the nature of the wisdom and explaining the method of attaining it. for every person questioning who am i really? and why am i on this planet? this book is an absolute must. about bnei baruch bnei baruch is a non-profit organization that is spreading the wisdom of kabbalah to accelerate the spirituality of humankind. kabbalist rav michael laitman, phd, who was the disciple and personal assistant to rabbi baruch ashlag, the son of rabbi yehuda ashlag (author of the sulam commentary on the zohar, follows in the footsteps of his mentor in leading the group toward its mission. laitman s scientific method provides individuals of all faiths, religions, and cultures with the precise tools necessary for embarking on a captivating path of self-discovery and spiritua


elping the rest to gain the ability to be engaged in conscious spiritual work sometime in the future. if an ordinary person can in any way aid the kabbalist, even by performing purely mechanical tasks, that person thereby allows the kabbalist to include his or her personal desires in the correction that the kabbalist makes. hence, it is said in the talmud that "serving a sage is more useful for a disciple than learning from one" the learning process entails egoism and employs our earthly reason, while the service of a sage originates in one s faith in the sage s greatness, a feeling that a student cannot perceive. therefore, the student s service is much closer in essence to the spiritual qualities, and consequently is preferable for the disciple. as a result, the one who was closer to a t

annot perceive. therefore, the student s service is much closer in essence to the spiritual qualities, and consequently is preferable for the disciple. as a result, the one who was closer to a teacher and best served that teacher gained a greater chance for spiritual ascent. accordingly, it is said by the kabbalists that the way of kabbalah is not inherited, but rather passed down from teacher to disciple. so it was in all generations, up to the present one. however, the present generation has fallen so low spiritually that even its leaders pass on their knowledge via family lineage, since all their knowledge is on a bodily level. on the other hand, those who have formed a spiritual bond with the creator and with the disciples, transfer their legacy only to those who can receive it, that i


atics, science, computers, quantum physics, and artificial intelligence. two other books of satinover s became bestsellers: cracking the bible code, and homosexuality and the politics of truth. m i c h a e l l a i t m a n, p h d rav michael laitman has a phd in philosophy from the russian academy of science and an msc in bio-cybernetics from the polytechnic institute of st. petersburg. he was the disciple and personal assistant to rabbi baruch ashlag (1907-1991) for twelve years. during those years, rav laitman acquired the sulam method, teachings passed on to his mentor by his father, rabbi yehuda ashlag (1884-1954, known as baal hasulam for his sulam commentary on the zohar. rav laitman has written thirty books on kabbalah, which were translated into ten languages. his daily lessons are

g but a mechanical performance of the commandments. there was no deeper understanding there. only after many years of searching did i finally find my teacher, rabbi baruch ashlag. i was with him for twelve years, from 1979 to 1991. to me, he was the last of the mohicans, the last kabbalist in the chain of great kabbalists that extended through the generations. i was his personal assistant and his disciple. i did not leave his side all through that period, and i wrote and published my first three books with his support in 1983. after my teacher passed away, i began to develop and publish the knowledge i had received from him. i considered it a direct continuation of his work. in 1991, i founded bnei baruch, a group of kabbalists who study and practice the method of baal hasulam and his son

r answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the reader to the depths of their soul. awakening to kabbalah: a distinctive, personal, and awefilled introduction to an ancient wisdom tradition. rav laitman a disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) provides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with others and the world around you. using language both scientific and poetic, he probes the most profound questions of spirituality and existence. this provocative, unique guide

isdom of kabbalah tells us why man exists, why he is born, why he lives, what the purpose of his life is, where he comes from, and where he is going after he completes his life in this world. 220 a b o u t b n e i b a ru c h bnei baruch is a non-profit organization that is spreading the wisdom of kabbalah to accelerate the spirituality of humankind. kabbalist rav michael laitman, phd, who was the disciple and personal assistant to rabbi baruch ashlag, the son of rabbi yehuda ashlag (author of the sulam commentary on the zohar, follows in the footsteps of his mentor in leading the group toward its mission. laitman's scientific method provides individuals of all faiths, religions, and cultures with the precise tools necessary for embarking on a captivating path of self-discovery and spiritua


iritual example, explain about the spiritual structure, how it works, how to approach it and how to raise ourselves to it. t h e s t u d y o f k a b b a l a h 91 teachers should also explain how we can lift ourselves to a higher spiritual degree and how to control that spiritual level. there has never been a case in history when someone rose without assistance. it was always a case of a rav and a disciple working together. i myself searched for many years before i found my rav. q: how important is it to choose your teacher in kabbalah? a: this is a routine question that i hear often. how will you prove to me that you are the teacher that i need? this is a very good and just question. it is your life, it was given to you just once and you want to make the most of it. but there is nothing i

any preconditions other than finding the right sources of information. a n yo n e c a n s t u dy k a b b a l a h q: everyone knows that before you start studying kabbalah you need very serious preparation. it is said that before one studies kabbalah one must also be proficient in torah, forty years old or more, and so on. the book of zohar can only be studied with at least one other person, say a disciple and his teacher. which should i choose? a: bans regarding the study of the kabbalah existed only until the time of the ari. kabbalists themselves enforced them because the souls did not yet need the kabbalah to progress toward the purpose of creation. but since the time of the ari (end of the 16th century, he himself t h e s t u d y o f k a b b a l a h 99 and other kabbalists have lifted

sed to practice are no longer necessary. kabbalists have drawn the upper light t h e s t u d y o f k a b b a l a h 117 toward us, especially since the time of the ari (16th century, as it says: the light in it reforms, meaning the study of kabbalah awakens an invisible illumination of upper light that corrects man. kabbalists explain that the study of kabbalah awakens that illumination within the disciple more intensively than any other study. therefore, they advise anyone who wants to attain spirituality and the purpose of creation to study kabbalah. of course you can go on building houses, buying cars and giving expensive gifts, but it s important to maintain regular studies, read any time you can, and read only the writings of genuine kabbalists. that study will bring you new internal s

ore the creator, or before your ego, because only those two possibilities exist. bowing before something indicates the desire for it, or for the attribute it symbolizes. bowing before the ego means a person places the ego above self; there is no desire to suppress it, but to feed on it. the surrender to the ego is called bowing before an alien god. in the kabbalah this is called, idolatry. if the disciple studies torah in order to become a man, the evil inclination sees that it has nothing to look for here and the natural forces weaken. but at that time, the person still does not have the spiritual powers of bestowal, and therefore is still not attracted to the creator, as there is not yet the knowledge of who he is. being between the two worlds is the state that causes the indifference. i

re to please the rav, and not the student. in the opposite situation, when the motivation is the will to serve for self-gratification, the study is the goal and becomes more important than serving the rav. if the environment around a person does not praise the glory of the creator, as it should, a person will never be able to attain a spiritual degree. therefore, it is always recommended that the disciple regard self as the lowest (spiritually) compared to one s group. in this way, the student can adopt the state of mind of the collective. the environment is necessary to attain the purpose of creation, which is why you should buy yourself a friend. r e a d i n g w i t h o u t u n d e r s t a n d i n g q: lately i ve been going through a cooling off period. at first, i was reading your book


se who take the path of individual growth feel less secure and more dependent. these sensations are sent by the creator precisely so that one will need him! then one s own egoism will seek the connection with the creator, attempting to find confidence and peace, and connection with the creator is indeed the purpose of creation. t h e pa t h o f k a b b a l a h 260 a w i s e d i s c i p l e a wise disciple is a person who wishes to learn from the creator himself. but what can we learn from the creator? the creator s sole property is his desire to delight his creatures. to the extent that one wishes to acquire this precise property, meaning to delight the creator, one merits the title a wise disciple, meaning the disciple of the wise (the creator. students must labor intensely in their spiri

near to him. when the creator does not want someone near him, he gives that person satisfaction in life, in family, and in work. in fact, it is only possible to evolve through a perpetual sensation of dissatisfaction. there is another way to evolve, or better phrased, to be educated: by developing a sense of completeness within. in that way, the educator prevents any ascents or descents from the disciple. this is the basis for traditional upbringing. when one has a sense of completeness, one is tempted to halt one s progress, as the ego is satisfied. pa r t f o u r: p r o p e r s t u d y 261 it is the intensity of dissatisfaction that creates the desire to break one s indolent routine. this is important in spirituality, for dissatisfaction is the power that pushes us toward the spiritual

and faith in god, however it turned out, we must say: it was all done by the creator. there must be a clear separation, as though these are two different people, one who believes and another who does not, before the decision and after it. c h a p t e r 4. 2 t h e b e g i n n i n g o f a k a b b a l i s t s wa y when i first came to rabbi baruch ashlag, he sent me to study with hillel, his senior disciple. before that, i tried studying with many w other teachers but never received explanations that satisfied me. however, i was very pleased with studying with hillel, because his explanations made sense and were clear and rational. at first it all seemed very clear to me: i thought that all i had to do was memorize the six volumes of the study of the ten sefirot and that would be enough to t


because it is nearest the heart, and should remind the candidate to let love have the primary authority in all his decisions. the second and third s c are similar, but of t c, and f c i c respectively. three s c s there must be, because the qualifications are three; the quality of love is sometimes counted as a fourth, but really it must permeate them all, and when it is strong it will carry the disciple up into the higher path of the next degree. 522. there are two reasons for the length of these three s c s. each one carries a man forward further than the preceding one. that is the way of evolution. every step that is taken adds to a man fs strength, so that his next step will be both stronger and longer. always something is gained but nothing is lost, so that his speed increases on thi

round, and leads on to the stage when man becomes the true thinker. there is then a long period of middle life- the real human career. that is followed in turn by the epoch of old age, which ought to bring wisdom; this is as yet often imperfect in most people, being but an adumbration of the superhuman heights of future attainment. 618. when the lord buddha walked the earth he was once asked by a disciple to sum up the whole of his teaching in one verse. after a moment fs thought he replied: 619. cease to do evil; 620. learn to do well; 621. cleanse your own heart; 622. this is the religion of the buddhas. 623. we may surely trace here some correspondence to the teaching of the three degrees in masonry. the teaching of the first degree is that of purification, of the purging from the natur

t as the g c of the first degree showed the necessity of the conquest of the desire nature, so does that of the second degree show the need at this stage of full control of the lower mind. we may compare the instruction implied here with that given in light on the path on the killing out of various kinds of desire, and that in the voice of the silence: gthe mind is the slayer of the real; let the disciple slay the slayer. h 632. in the co-masonic ritual the r.w.m. tells the neophyte twice over in almost the same words that he is now expected to make the hidden mysteries of our science his future study; but 633. bro. ward remarks that in the masculine ritual the second statement is that he is now permitted to do so. he attaches great importance to this, as showing that the compilers of the


those who are ready a swifter path of unfoldment, with greater knowledge and opportunities for service; that this path is divided into steps and degrees: the probationary path, or the lower mysteries, wherein the candidates are prepared for discipleship, and the path proper, or the greater mysteries, in which are conferred within the great white lodge itself five great initiations, which lead the disciple from the life of earth to the life of adeptship in god, to become a living flame, as it is said, for the lighting of the world. he is taught that god, both in the universe and in man, shows himself as a trinity of wisdom, strength and beauty, and that these three aspects are represented in the great white lodge in the persons of its three chief officers, through whom the mighty power of g

ps of the mysteries, but in previous lives had prepared himself for it- for it is the ego who is initiated, not the mere personality of the lower planes. 188. there have always been five great initiations, which in christian teaching have been illustrated by stages in the life of the christ as related in the gospels, which contain elements derived from the teachings of the egyptian mysteries. the disciple jesus was an initiate of the egyptian lodge, and therefore much of the egyptian symbolism was adopted by his followers, and was later woven into the gospel story. in the masters and the path i have given an account of certain of the ceremonies of initiation used in the great white brotherhood at the present day. the egyptian rituals were in some respects slightly different from these in f

period is noteworthy as indicating that the historical setting is only of secondary importance, and that the main purpose of the degree is to convey symbolical instruction. 295. the essenes and the christ 296. the tradition of the mysteries was transmitted from century to century, until we find it among the essenes, who also appear to have inherited chaldaean rites. it was in this school that the disciple jesus lived in preparation for his ministry, after receiving a high initiation into the true mysteries of egypt. the essenes had among other chaldaean rites inherited what was afterwards known as the mithraic eucharist, the ceremony of bread and wine and salt, which, as we shall see later, was transmitted through the ages until it was incorporated in the modern degree of the rose-croix of

f the mystic rose, and which can only be known when the heart is laid upon the cross of sacrifice; but it was not originally intended to be an appendage to christianity, as it has now become in england, but rather an independent sacramental channel through which the lord of love may pour down his blessing upon initiates of every faith, for it was founded thousands of years before the birth of the disciple jesus in palestine. thus although it is the christ, the second person of the blessed trinity, who is adored in the rose-croix, the christ whose love is outpoured in the sovereign chapters of heredom, in our co-masonic ritual we speak of him only as the lord of love, and do not bind our brn. especially to the doctrines of the last great faith which he founded in person on earth; for he is

o dominate the world- the ray of ceremonial magic which brings the especial cooperation of the angelic hosts, of which masonry itself with its many coloured pageant of rites is a splendid manifestation. thus in the coming days when the lord of love who is our most wise sovereign and the prince of sovereign princes will visit yet again his holy sanctuaries- guarded throughout the ages by his great disciple, the prince-adept of the seventh ray and the master of our craft- we may look for a restoration to the worthy, and to the worthy alone, not only of the full splendour of ceremonial initiation, once more to be a true vehicle of the hidden light, but also of that secret wisdom of the mysteries which has long been forgotten in the outer lodges and chapters of the brotherhood. 794. such surel


souls. medieval witch-hunting manuals, such as the influential malleus maleficarum (the witch hammer, 1486, contained lengthy discussions of the devil pact. thus at a witches sabbat, convened for the purpose of initiating new witches, satan asks the novice, whether she will abjure the faith, and forsake the holy christian religion. and never venerate the sacraments; and if he finds the novice or disciple willing, then the devil stretches out his hand, and so does the novice, and she swears with upraised hand to keep that covenant. and when this is done, the devil at once adds that this is not enough; and when the disciple asks what more must be done, the devil demands the following oath of homage to himself: that she give herself to him, body and soul, for ever, and do her utmost to bring

rand was almost completely ignored by academic philosophers because of the lack of rigor and sophistication that characterized her thought. for this and other reasons, this once famous writer is virtually unknown to the generations that came to adulthood in the concluding decades of the twentieth century. her name is, in fact, rarely even mentioned, except in discussions of rand s most prominent disciple, alan greenspan. an iconoclastic thinker, rand advocated values such as rationality, selfishness, greed, and atheism. she also viewed religions like christianity, islam and judaism as antihuman and evil. conservative, traditional christians would undoubtedly have considered her diabolically inspired, which may explain lavey s attraction to her thought. 224 rivera, geraldo the influence of


ee, proclaiming in a shrill voice her manifold excellences, which she hath, and concern the matter not a whit. n liber aleph vel cxi 170 #n verba magistri sui de femina (his master.s words concerning woman) f a thousand years it is nigh unto the fiftieth part, o my son, since i obtained favour in the light of a great master of the truth, whom men call allan bennett, so that he received me for his disciple in magick. and he was instant with me in his matter, and vehement, adjuring his gods that this (which i have myself here above declared unto thee) was the truth concerning the nature of woman. but i being but a youth, and headstrong, and being enraptured in love of women, and admiration of them, and worship, delighting in them eagerly, and learning constantly from them, nourished by the m

d not long previously taken the oath of the abyss and declared himself 8 =38 (without bothering to go through the grades zelator to adeptus exemptus inclusive first, and whom at the time crowley believed to be his .magical son. an abortive edition was advertised around 1938 as equinox iii (4; it was finally published posthumously as equinox iii (6) in 1962, edited by karl germer and his brazilian disciple marcelo motta. a corrected edition edited by .hymen us beta. was published by samuel weiser in 1991. this e-text of liber aleph was based on one in internet circulation, key-entered in 1988 e.v. by w. e. heidrick for o.t.o. it has been conformed to the 1991 edition; in the internet version a paragraph of chapter a was omitted, the chapters from zk to the end were mis-numbered, the last tw


d veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple by the promise of joy, as the argumentation ii the only thing comprehensible by him, although pain and joy are transcended even in early visions. ananda (bliss).and its opposite.mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is


e is no need of these toys. 12.00. the pose over. on this second sitting, practically no thoughts arose at all to cloud the sun; but a curious feeling that there was something more to come. possibly the proof, that i had demanded, the writing on the lamen. 12.40. chez lavenue. certain practical considerations suggest themselves. one would have been much better off with a proper magical cabinet, a disciple to look after things, proper magical food ceremonially prepared, a private garden to walk in. and so on. but at least it is useful and important to know that things can be done at a pinch in a great city and a small room. 1.14. the lunch is good; the kidneys were well cooked; the tarte aux fraises was excellent; the burgundy came straight from the vat of bacchus. the coffee and cognac are


ral. sons, daughters, fathers, and so on. but i leave it. i am content.my work will have been well done.if this trifling essay be accepted as a just instalment towards a saner criticism of our holiest writers, a juster appreciation of the glories of our greatest poet, a possibly jejune yet assuredly historic attempt to place of the first time william shakespeare on his proper pedastal as an early disciple of mr. george bernard shaw; and by consequence to carve myself a little niche in the same temple: the smallest contributions will be thankfully received. notes to ascension day 1. i flung out of chapel.1.browning, xmas eve, iii. last line. 3. venus bower and osiris tomb.2. crowley, tannha user. 5. god.3.hebrew \yhla, gen. iii. 5. 5. gods.4. hebrew \yhla, gen. iii. 5. the revisers, seeing

! 86 .o erleaps itself and falls on the other..27.macbeth, i. vii. 27. 92. english.28.this poem is written in english. 94. i cannot write.29.this is not quite true. for instance: this, the opening stanza of my masterly poem on ladak, reads..the way was long, and the wind was cold: the lama was infirm and advanced in years; his prayer-wheel, to revolve which was his only pleasure, was carried by a disciple, an orphan. there is a reminiscence of some previous incarnation about this: european critics may possibly even identify the passage. but at least the tibetans should be pleased* they were; thence the pacific character of the british expedition of 1904..a.c. 50 the sword of song 97. while their buddha i attack.30.many buddhists think i fill the bill with the following remarks on. pansil


racing air, a warm climate, absence of wind, absence of noise, insects, and all other disturbing influences,1 a retired situation, simple food eaten in great moderation at the conclusion of the practices of morning and afternoon and on no account before practising. bodily health is almost essential, and should be most carefully guarded (see .liber 185. task of a neophyte) a diligent and tractable disciple, or the practicus of the zelator, should aid him in his work. such a disciple should be noiseless, patients, vigilant, prompt, cheerful, of gentle manner and reverent to his master, intelligent to anticipate his wants, cleanly and gracious, not given to speech, devoted and unselfish. with all this he should be fierce and terrible to strangers and all hostile influences, determined and vig


issolution of the self in the infinite; coagula, the presentation of the infinite in a concrete form to the outer. both are necessary to the task of a master of the temple. 3 [liber 418, 14th athyr, slightly paraphrased] 4 liber bracyt vel via memoria (e) let him learn to read backwards. in this it is difficult to avoid cheating one's self, as an expert reader sees a sentence at a glance. let his disciple read aloud to him backwards, slowly at first, then more quickly (f) of his own ingenium let him devise other methods. 12. in this his brain will at first be overwhelmed by a sense of utter confusion; secondly, it will endeavour to avoid the difficulty by a trick. the brain will pretend to be working backwards when it is really normal. it is difficult to describe the nature of the trick, b


apples, the death of thjazi, and the compensation granted to skadi. when bragi has finished, he and agir have a short conversation about a few kennings, and then agir asks bragi the origin of poetry, which elicits the story of the origin and acquisition by odin of the mead of poetry. at the end of this story agir puts questions and bragi answers them in a way that looks very much like the master-disciple dialogue that so typifies didactic texts in the middle ages. scholars pay special attention to this dialogue, for it sets forth more clearly than in any other place some of the principles of skaldic poetry. after it there follows a paragraph inviting young skalds to pay attention to the narratives that follow if they wish to learn skaldic poetry, but reminding them that christians are not


ed him seated in a basket high in the air studying the sun, socrates rose calmly in his seat, the better to enable the athenian spectators to compare his own unprepossessing features with the grotesque mask worn by the actor impersonating him. the elean sect was founded by ph do of elis, a youth of noble family, who was bought from slavery at the instigation of socrates and who became his devoted disciple. plato so highly admired ph do's mentality that he named one of the most famous of his discourses the ph do. ph do was succeeded in his school by plisthenes, who in turn was followed by menedemus. of the doctrines of the elean sect little is known. menedemus is presumed to have been inclined toward the teachings of stilpo and the megarian sect. when menedemus' opinions were demanded, he a

by stilpo, at one time master of the megarian school. diodorus held that nothing click to enlarge plato. from thomasin's recuil des figures, groupes, thermes, fontaines, vases et autres ornaments. plato's real name was aristocles. when his father brought him to study with socrates, the great skeptic declared that on the previous night he had dreamed of a white swan, which was an omen that his new disciple was to become one of the world's illumined. there is a tradition that the immortal plato was sold as a slave by the king of sicily. p. 15 can be moved, since to be moved it must be taken out of the place in which it is and put into the place where it is not, which is impossible because all things must always be in the places where they are. the cynics were a sect founded by antisthenes of

e of the world's illumined. there is a tradition that the immortal plato was sold as a slave by the king of sicily. p. 15 can be moved, since to be moved it must be taken out of the place in which it is and put into the place where it is not, which is impossible because all things must always be in the places where they are. the cynics were a sect founded by antisthenes of athens (444-365? b.c, a disciple of socrates. their doctrine may be described as an extreme individualism which considers man as existing for himself alone and advocates surrounding him by inharmony, suffering, and direst need that be may thereby be driven to retire more completely into his own nature. the cynics renounced all worldly possessions, living in the rudest shelters and subsisting upon the coarsest and simples

rance of the platonic school in the academy were written the words "let none ignorant of geometry enter here" after the death of plato, his disciples separated into two groups. one, the academics, continued to meet in the academy where once he had presided; the other, the peripatetics, removed to the lyceum under the leadership of aristotle (384-322 b.c. plato recognized aristotle as his greatest disciple and, according to philoponus, referred to him as "the mind of the school" if aristotle were absent from the lectures, plato would say "the intellect is not here" of the prodigious genius of aristotle, thomas taylor writes in his introduction to the metaphysics "when we consider that he was not only well acquainted with every science, as his works abundantly evince, but that he wrote on al

resentative of the main divisions of the scholastic school were the eclecticism of john of salisbury, the mysticism of bernard of clairvaux and st. bonaventura, the rationalism of peter abelard, and the pantheistic mysticism of meister eckhart. among the arabian aristotelians were avicenna and averroes. the zenith of scholasticism was reached with the advent of albertus magnus and his illustrious disciple, st. thomas aquinas. thomism (the philosophy of st. thomas aquinas, sometimes referred to as the christian aristotle) sought to reconcile the various factions of the scholastic school. thomism was basically aristotelian with the added concept that faith is a projection of reason. scotism, or the doctrine of voluntarism promulgated by joannes duns scotus, a franciscan scholastic, emphasize


shed, the master in sign of penitence will kiss the disciples on the forehead, and each of them will kiss the other. afterwards let the master extend his hands over the disciples, and in sign of absolution, absolve and bless them; which being done he book one page 17 will distribute to each of his disciples the instruments necessary for magical art, which he is to carry into the circle. the first disciple will bear the censer, the perfumes and the incense; the second disciple will bear the book, paper, pens, ink and any stinking or impure materials; the third will carry the knife and the sickle of magical art, the lantern, and the candles; the fourth, the psalms, and the rest of the instruments; the fifth, the crucible or chafing-dish, and the charcoal or fuel; but it will be necessary for

umigations being performed, as is described in the chapter on fumigations in the second book, the master should reassemble his disciples, encourage them, reassure them, fortify them, and conduct them into the parts of the circle of art, where he must place them in the four quarters of the earth, encourage them, and exhort them to fear nothing, and to keep in the places assigned to them. also, the disciple who is placed towards the east should have a pen, ink, paper, silk, and white cotton, all clean and suitable for the work. furthermore, each of the companions should have a new sword drawn in his hand (besides the consecrated magical sword of art, and he should keep his hand resting upon the hilt thereof, and he should on no pretext quit the place assigned to him, nor move therefrom. afte


drow wilson (who gave the federal reserve system to the united states, the income tax andwwi) all three of the men who set up the yale trust were educated at the university of berlin, wherethey were indoctrinated with hegelian deteriminism, which states that everyone must be controlled toachieve predetermined goals. 1856 john stuart mill (on liberty) becomes secretary of the east india company. a disciple of mill,david ricardo, originated the theory of rents. his descendant, rita ricardo, married to wesley camp-bell (head of the hoover institution) would advise president ronald reagan on social security. appendix f: general chronology of events332atlantis, alien visitation, and genetic manipulation 1857 v accination in england enforced by fines. smallpox epidemic begins in england that las


man, and of extensive learning, came to ephesus. he had learned in the mysteries the true doctrine in regard to god; and, being a zealous enthusiast, he spoke and taught diligently the truths in regard to the deity, having received no other baptism than that of john" he knew nothing in regard to christianity; for he had resided in alexandria, and had just then come to ephesus; being, probably, a disciple of philo, and a therapeut "that, in all times" says st. augustine "is the christian religion, which to know and follow is the most sure and certain health, called according to that name, but not according to the thing itself, of which it is the name; for the thing itself, which is now called the christian religion _really was known to the ancients, nor was wanting at any time from the beg

you were veiled in darkness, you heard repeated by the voice of the great past its most ancient doctrines. none has the right to object, if the christian mason sees foreshadowed in chrishna and sosiosch, in mithras and osiris, the divine word that, as he believes, became man, and died upon the cross to redeem a fallen race. nor can _he_ object if others see reproduced, in the word of the beloved disciple, that was in the beginning with god, and that was god, and by whom everything was made, only the logos of plato, and the word or uttered thought or first emanation of light, or the perfect reason of the great, silent, supreme, uncreated deity, believed in and adored by all. we do not undervalue the importance of any truth. we utter no word that can be deemed irreverent by any one of any f

n and disunion in itself, without the least sympathy, without any point of coalescence whatever for unity; together with an effort to destroy all unity, to extend its own inherent disunion to everything, and to rend everything asunder. this principle has no power to posit anything; but only to negative: it is unable to create, to produce, to form, but only to destroy, to decompose. by marcus, the disciple of valentinus, the idea of a? t??t [logos tou ontos, of a word, manifesting the hidden divine essence, in the creation, was spun out into the most subtle details--the entire creation being, in his view, a continuous _utterance_ of the ineffable. the way in which the germs of divine life [the sp? ata p?e? at. spermata pneumatika, which lie shut up in the eons, continually unfold and indivi

ty destiny of the wise and virtuous soul. pythagoras gave to the doctrine of the transmigration of souls that meaning which the wise egyptians gave to it in their mysteries: he never taught the doctrine in that literal sense in which it was understood by the people. of that literal doctrine not the least vestige is to be found in such of his symbols as remain, nor in his precepts collected by his disciple lysias. he held that men always remain, in their essence, such as they were created; and can degrade themselves only by vice, and ennoble themselves only by virtue. hierocles, one of his most zealous and celebrated disciples, expressly says that he who believes that the soul of man, after his death, will enter the body of a beast, for his vices, or become a plant for his stupidity, is dec

he body of a beast, for his vices, or become a plant for his stupidity, is deceived; and is absolutely ignorant of the eternal form of the soul, which can never change; for, always remaining man, it is said to become god or beast, through virtue or vice, though it can become neither one nor the other by nature, but solely by resemblance of its inclinations to theirs. and tim us of locria, another disciple, says that to alarm men and prevent them from committing crimes, they menaced them with strange humiliations and punishments; even declaring that their souls would pass into new bodies--that of a coward into the body of a deer; that of a ravisher into the body of a wolf; that of a murderer into the body of some still more ferocious animal; and that of an impure sensualist into the body of


that english may in future centuries achieve the distinction of a hieratic language. there are only two mmss of al extant in the writing of the beast. the original mmss was published in facsimile by frater saturnus in the equinox of the gods. it accompanies this edition of the commentaries. while in cefalu, crowley made the mistake of copying al in his own hand, to give as a present to a favorite disciple. the favorite disciple promptly went mad (the quartos have madder) and ran away. years later, having apparently recovered his wits, he sold this copy, pretending it was the true original mmss of liber al. last heard of, the buyer was announcing that he was the proud owner of the original mmss of the "bible of hell" even if he were, we still don't know what physical possession of the mmss

e found in liber aleph, 168-172, 133-134, 125, 176; magick without tears, 15, 38; lxv, v, 8-10, 43-4 7, 50; vii, i, 48-49; iii, 7-16, 3 7-39; iv, 54-59; v, 43; vii, 15-16, 46-49; liber 370 and liber 156; and liber nv. before we pass on to the next verse, there is one obsession to which female occultists are prone which ought to be mentioned: the temptation to "be better than the male. just as the disciple will be tempted to "dethrone" the master, some women and generally those of most promise! will be tempted to replace man. that is obviously utter folly. nuit is woman, and hadit is man, and they are complementary. one has no meaning without the other. woman can never be "better" than man. there are no possible grounds for comparison. of course, it would be just as foolish to say that "man


s depicting every conceivable form of sexual deviation adorned the walls. the temple of the abbey (the central hall) contained an altar at the center of a magic circle, a throne upon which crowley would sit during the rituals dedicated to magic and sexuality, and various other occult paraphernalia such as an artificial phallus and a whip. from time to time, crowley would nominate a willing female disciple to be his idea of the scarlet woman, a particularly wanton prostitute. and subject her to every form of humiliation and degradation his fertile mind could come up with including branding between the breasts! after his death at hastings, england in 1947, his erotic poem hymn to pan, was recited during the funeral services by his remaining few disciples, and an occult ceremony held at his g


d in the east toward the end of the third century. in the west it dates from the time of jean cassien (d. 432, founder of two monasteries in marseilles; saint cesaire (470-543, a monk of lerins, then bishop of aries, who set down a rule for the monasteries of his regions; and especially saint benoit (480-547, abbot of vicovaro and founder of monte cassino, whose rule was imported into gaul by his disciple, saint maur. the development of monasteries in sixth century gaul, which generally followed the rule of saint benoit, gradually moved from the center of the country to the north. at that time, either bishops or kings founded them. monks were always lay individuals. during the seventh century, the high nobility (dukes and counts) multiplied their founding of monasteries. a regular clergy t

nic science" each of these seasoned brothers, who came from all points on the horizon, brought with him his own pertinent opinion. the resulting understanding generally agreed upon was that freemasonry was the "original religion" handed down from such diverse sources as king arthur, richard i, ramon lulle, the gnostics and the school of alexandria, the templars (as instructed by judas of galilee, disciple of the hermit banon, pythagoras, plato, jesus christ and the apostles, the persian philosopher each-ben-mohammed- eleansi, ormus, the egyptians, the benedictines, the rosicrucians, zoroaster, abbaris, channondas, eudoxus, hermippis, hermes trismegistus, porphyrus, plotinus, proclus, jamblique, the priesthood schools of india, the gauls, the hebrews, the essenes, and the persian magi.22 th


ns and the united nations have been theosophists, trying to work out the plan. this is why the verbiage and aims at the u.n. is for world peace and brotherhood. it is a spiritual undertaking in a secular world. lucis trust has had three think-tanks located at the u.n. plaza in new york for around fifty years. no wonder the former assistant secretary general to the u.n, robert muller, is a devoted disciple of alice bailey, whose book, a treatise on white magic, forms the basis for the robert muller schools (the leavening) these people are called the torchbearers or lightbearers of the new world order. a spiritual plan that has been traced to the time of nimrod and the tower of babel, up through to the illuminati and onwards. a loosely-knit world conspiracy, david allen lewis writes, a so ca


cally fold up into a piece of paper this is what he is holding. lu tung-pin lu tung-pin was a moral philosopher. one day he met chung li ch uan, the first of the immortals. while chung li was heating rice wine, lu fell asleep and dreamed his future life, in which he was successful and happy, but ultimately lost everything. he awoke convinced of the vanity of worldly ambition and became chung li s disciple. he traveled the world fighting evil and helping people, and is shown carrying a magic sword given to him by a fire dragon. li t ieh-kuai li t ieh-kuai, meaning li with the iron crutch, looks after the sick and is shown as an old lame beggar. called to heaven to be instructed by the spirit lao tzu, the founder of taoism, li told one of his students to burn his body if he did not return in


ly, joshua fs spirituality.evidenced as the glow of his face.was a reflection of his teacher moses f. the land of israel, the quintessential gland, h is also associated with malchut, inasmuch as heaven and earth are also respectively associated with z feir anpin and nukva. it thus would appear that moses did not enter the land of israel because he was of a higher spiritual order than it; only his disciple, who was of a lower spiritual order, was glow h enough to enter it. it would follow that [moses f] denial of entry [into the land] was to his credit, rather than the result of some lack on his part [aaron and miriam] ruled out this explanation by saying, ghas g-d spoken only to moses? has he not spoken to us, too? h meaning: gwe are on the same level of prophecy as he is; if so, why are w

g of gwhen i call upon the name of g-d h. gthen you should egive greatness to our g-d. f h 10 2 samuel 14:14. 11 psalms 90. 12 v. 14. the arizal on parashat haazinu 833 this is similar to the idea that gwhen israel gazed upward and submitted their hearts to their father in heaven, they prevailed. h13 when the jews came out of egypt, they were attacked by the amalekites. g-d told moses to send his disciple, joshua to lead the jews in battle against them. in the meantime, moses ascended to a vantage point where he could observe the battle, and lifted his hands in prayer to g-d for victory. gand it was that when moses would raise his hand that israel prevailed, but when he rested his hand, amalek prevailed. h14 the sages teach us that it was not moses f hands that magically enabled the jews t


atred to magic, but human ignorance has ever stood in fear of the unknown. the science was driven into hiding to escape the impassioned assaults of blind desire: it clothed itself with new hieroglyphics, falsified its intentions, denied its hopes. then it was that the jargon of alchemy was created, an impenetrable illusion for the vulgar in their greed of gold, a living language only for the true disciple of hermes. extraordinary fact! among the sacred records of the christians there are two texts which the infallible church makes no claim to understand and has never attempted to expound: these are the prophecy of ezekiel and the apocalypse, two kabalistic keys reserved assuredly in heaven for the commentaries of magian kings, books sealed as with seven seals for faithful believers, yet pe

at magical agent, as we shall explain elsewhere. the triad, being the fundamental principle of the whole kabalah, or sacred tradition of our fathers, was necessarily the fundamental dogma of christianity, the apparent dualism of which it explains by the intervention of a harmonious and all-powerful unity. christ did not put his teaching into writing, and only revealed it in secret to his favoured disciple, the one kabalist, and he a great kabalist, among the apostles. so is the apocalypse the book of the gnosis or secret doctrine of the first christians, and the key of this doctrine is indicated by an occult versicle of the lord's prayer, which the vulgate leaves untranslated, while in the greek rite, which preserves the traditions of st. john, the priests only are permitted to pronounce i

tel interprets by the word rota, whence the adepts have formed their taro or tarot, by the repetition of the first letter, thus indicating the circle, and suggesting that the word is read backwards. all magical science is comprised in the knowledge of this secret. to know it and have the courage to use it is human omnipotence; to reveal it to a profane person is to lose it; to reveal it even to a disciple is to abdicate in favour of that disciple, who, henceforward, possesses the right of life and death over his master i am speaking from the magical standpoint and will certainly slay him for fear of dying himself. but this has nothing in common with deeds qualified as murder in criminal legislation; the practical philosophy which is the basis and point of departure for our laws does not re

lves. hence in this tragical affair everyone acted sincerely, even to laubardemont, who, in his blind execution of transmutations 71 the prejudged verdicts of cardinal richelieu, believed that he was fulfilling the duties of a true judge, and as little suspected himself of being a follower of pontius pilate as he would have recognized in the sceptical and libertine cure of saint-pierre-du-march a disciple and martyr of christ. the possession of the nuns of louvier is scarcely more than a copy of those of loudun: devils invent little and plagiarize one another. the process of gaufridi and magdalen de la palud possesses stranger features, for in this case the victims were their own accusers. gaufridi confessed that he was guilty of depriving a number of women of the power to defend themselve

of the eye: the toad, the basilisk and the tard are instances. these animals, when tamed and carried alive on the person, or kept in one's rooms, are a guarantee against the hallucinations and trickeries of astral intoxication, a term made use of here for the first time and one which explains all phenomena of unbridled passions, mental exaltations and folly. tame toads and tards, my dear sir, the disciple of voltaire will say to me: carry them about with you, but write no more. to which i may answer, that i shall think seriously of so doing if ever i feel tempted to laugh at anything of which i am ignorant, or to treat those whose knowledge and wisdom i fail to understand as fools or as madmen. paracelsus, the greatest of the christian magi, opposed bewitchment by the practices of a contra


salted bacon, which had been made ready for easter. the stranger was overcome with fatigue and famished with hunger; spiridion offered him the meat, and himself shared the meal of charity, thus transforming the very flesh which the jews regard as of all most impure into a feast of penitence, transcending the material law by the spirit of the law itself, and proving himself a true and intelligent disciple of the man- god, who hath established his elect as the monarchs of nature in the three worlds. 81 chapter xv the sabbath of the sorcerers we recur once more to that terrible number fifteen, symbolized in the tarot by a monster throned upon an altar, mitred and horned, having a woman's breasts and the generative organs of a man. a chimera, a malformed sphinx, a synthesis of deformities. be

of all the others. a modern investigator, the chevalier d'arpentigny, has imparted to chiromancy a fresh degree of certitude by his remarks on the analogies which really exist between the characters of persons and the form of their hands, as a whole or in detail. this new science has been developed and verified further by an artist who is also a man of letters, rich in originality and skill. the disciple has surpassed the master, and our amiable and spiritual desbarrolles, one of those travellers with whom our great novelist alexandre damas delights to surround himself in his cosmopolitan romances, is quoted already as a veritable magician in chiromancy. the querent should be questioned also upon his habitual dreams; dreams are the reflection of life, both interior and exterior. they were

well acquainted therewith, if we would conjecture a destiny with certitude. dreams of blood, of enjoyment, and of light indicate a sanguine temperament; those of water, mud, rain, tears, are characteristic of a more phlegmatic disposition; nocturnal fire, darkness, terrors, spectres, belong to the bilious and melancholic. synesius, one of the greatest christian bishops of the first centuries, the disciple of that beautiful and pure hypatia who was massacred by fanatics after presiding gloriously over the school of alexandria, in the inheritance of which school chris126 the ritual of transcendental magic tianity should have shared. synesius, lyric poet like pindar and callimachus, priest like orpheus, christian like spiridion of tremithonte. has left us a treatise on dreams which has been t


ned that deeper gnosis that comes through agape, love, the fundamental principle of the christian life. if we go on to ask on what authority the gnostic teachers based their doctrines, it is not very easy to give an answer. the christian fathers are never tired of asking where valentinus or basilides got their ideas from, and on what authority they teach their doctrines. i do not suppose that the disciple of valentinus or basilides asked such questions. ipse dixit, they said; our master taught so-and-so. they believed in valentinus or whoever it may have been. the term "science" is employed at times to refer to a body of knowledge concerning the universe or aspects of it. the sense in which i do wish to be understood definitely relates to human knowledge of the cosmos and of power within t

the logos is the prime image. through the logos, the intermediate potencies are imprinted upon matter and serve as the relational forces. 2. the evidence from hippolytus hippolytus can be considered a highly reliable source on the subject of gnosis in spite of a number of problems scholars have found in his presentation. he was a greek; he had a strong roman environment, and he was a student and disciple of ireneus. in fact, hippolytus' one aim has been summed up in the following words "whoever the writer of the refutation be, he. formed his compilations from primitive sources, made conscientious preparation for his undertaking, delivered statements confirmed by early writers of note, and. in the execution of his task furnished indubitable works of information and research, and of having

d. the chimaera: i presume that plato would have been somewhat upset to learn of the theory of relativity, which is inconsistent with the notion that mathematics adhere to a fixed standard. but do i understand you to say that plato was a pythagorean? the sphinx: not in the sense that he had any connections with one of the pythagorean schools as such. he was born in athens in 427 bce, and he was a disciple of socrates from 409 to 399. following socrates' execution in that year, plato traveled abroad, absorbing pythagorean doctrines in many of the greek cities located in italy and africa. it was not until 387 that he returned to athens to found his academy. the chimaera: that is interesting, but it does not constitute evidence that plato endorsed the views of the pythagoreans. the sphinx: no

would desist from the design, enjoyned him very hard precepts, wholly different from the institution of the grecians, which he readily performed, to their so great admiration, that they gave him power to sacrifice to the gods, and to acquaint himself with all their studies, which was never known to have been granted to any forraigner besides. clemens alexandrinus relates particularly, that he was disciple to sonchedes, an egyptian arch-prophet. the sphinx: again something catches my eye. that comment about egyptian initiation normally being reserved for the pharaoh and the priesthood alone. in the statesman plato writes:16 for the priest and the diviner have great social standing and a keen sense of their own importance. they win veneration and respect because of the high tasks they undert

ew: her-bak r. a. schwaller de lubicz spent over 15 years in egypt, investigating on his own the egyptian philosophical system. he has written about it in his books the temple in man and the temple of man (his magnum opus. the former has recently been translated into english; the latter has not. his wife, isha, exemplified his philosophical discoveries in two fictional works, her bak and her bak, disciple, using them to explain egyptian thought in an entirely new way [we're only looking at her bak] the book relates the youth of an inquisitive boy; he asks penetrating, soul-searching, philosophic questions of his peers, superiors, and the gods. because of this, he attracts the attention of the sage, who brings him into the service of the chief artisan in order that her bak learn the essenti


s-apple; and he had to make sure there would be enough for the hotel room, and everything, so that he was too nervous to ask his father if they could go to a movie, not even one, not even _the pure hell of st trinians, or to eat out, not a single chinese meal, and in later years he would remember nothing of his first fortnight in his beloved ellowen deeowen except pounds shillings pence, like the disciple of the philosopher--king chanakya who asked the great man what he meant by saying one could live in the world and also not live in it, and who was told to carry a brim-full pitcher of water through a holiday crowd without spilling a drop, on pain of death, so that when he returned he was unable to describe the day's festivities, having been like a blind man, seeing only the jug on his hea

back on his head, feeling pleased with himself. maslama was nodding furiously "you can depend on me" he promised "i'm a man who respects a person's privacy. mum- for the second time "is the word" gibreel fled the compartment with the lunatic's hymns in hot pursuit. as he rushed to the far end of the train maslama's paeans remained faintly audible behind him "alleluia! alleluia" apparently his new disciple had launched into selections from handel's _messiah. however: gibreel wasn't followed, and there was, fortunately, a first--class carriage at the rear of the train, too. this one was of open--plan design, with comfortable orange seats arranged in fours around tables, and gibreel settled down by a window, staring towards london, with his chest thumping and his hat jammed down on his head

o the devil in the end "it's a choice, then" mirza saeed answered her "between the devil and the deep blue sea" o o o eight weeks had passed, and relations between mirza saeed and his wife mishal had so deteriorated that they were no longer on speaking terms. by now, and in spite of the cancer that had turned her as grey as funeral ash, mishal had become ayesha's chief lieutenant and most devoted disciple. the doubts of other marchers had only strengthened her own faith, and for these doubts she unequivocally blamed her husband "also" she had rebuked him in their last conversation "there is no warmth in you any more. i feel afraid to approach "no warmth" he yelled "how can you say it? no warmth? for whom did i come running on this damnfool pilgrimage? to look after whom? because i love who


ssion can occur. this moment can not be planned for; although certain situations can be set up to make such things likely. what happens then is very surprising. the would-be follower then teaches the teacher by example. this is the sort of work that is possible with a living teacher. in the left hand path traditions of india, there are many stories of how the guru achieves rebirth by becoming the disciple of his disciple- and the disciple achieves immortality by finally "getting" and then demonstrating the lesson of his guru. this exchange is beyond what can be had reading about a philosophical concept, however helpful, or engaging in debate and discussion with well-meaning enlightened people. georges dumezil once pointed out "within the corporate body of sorcerers, the disciple is just as


ssion can occur. this moment can not be planned for; although certain situations can be set up to make such things likely. what happens then is very surprising. the would-be follower then teaches the teacher by example. this is the sort of work that is possible with a living teacher. in the left hand path traditions of india, there are many stories of how the guru achieves rebirth by becoming the disciple of his disciple- and the disciple achieves immortality by finally "getting" and then demonstrating the lesson of his guru. this exchange is beyond what can be had reading about a philosophical concept, however helpful, or engaging in debate and discussion with well-meaning enlightened people. georges dumezil once pointed out "within the corporate body of sorcerers, the disciple is just as


ncient persian deities. dao: the path or way; the rhythmic balance and natural, flowing patterns of the universe. de: political power that is the result of a ruler s virtue and honesty. deity: a god or goddess. dharma: righteousness in one s religious and personal life. diaspora: the scattering of the jews throughout the world. digambara: literally sky-clad; one of the two major sects of jainism. disciple: a person who accepts and assists in spreading the teachings of a leader. in the bible, a follower of jesus. doctrine: a set of ideas held by a religious group. druidism: a neo-pagan religion based in the celtic region of the british isles. dynasty: a sequence of rulers from the same family. xviii world religions: almanac words to know eightfold path: the path of the buddha s teachings th

n is dipped in or sprinkled with water as a sign of being cleansed of sin. church: from the greek, this word refers to the community of all christians. it is also the place where christians go to worship. conversion: when a person adopts a new set of religious beliefs. creed: a statement of belief or basic principles. crucifixion: the suffering and death by nailing or binding a person to a cross. disciple: a person who accepts and assists in spreading the teachings of a leader. in the bible, one of the followers of jesus christ. doctrine: a set of ideas held by a religious group. evangelical: describing a protestant group that emphasizes the absolute authority of the bible and forgiveness of sin through belief in jesus. excommunicate: officially deprive a person of the rights of church mem

. http/ www.religioustolerance.org/shinto.htm (accessed on june 5, 2006. schumacher, mark. shinto and buddhist corner: shinto concepts. onmark productions. http//www.onmarkproductions.com/html/shinto-concepts. shtml (accessed on june 5, 2006. shinto world religions: almanac 417 this page intentionally left blank 17 sikhism the faith called sikhism receives its name from a sanskrit word that means disciple or learner. it originated in the fifteenth century in the punjab region of what is now india and pakistan. it is still principally an indian religion. its followers are called sikhs, usually mispronounced in the west (the countries of europe and the americas) as seek but correctly pronounced se-ikh, with the kh pronounced gutturally, in the back of the throat. sikhism s origins have been

-five years, from 1845 to 1869, as a wandering ascetic, searching for religious truth. an ascetic is someone who gives up material goods and lives a life of self-denial, devoted to spiritual matters. he lived in jungles, in retreats in the himalayan mountains, and at a number of pilgrimage sites in northern india. during these years dayananda sarasvati practiced various forms of yoga. he became a disciple, or follower, of a well-known religious teacher, swami birajananda (sometimes spelled virajananda. birajananda believed that hinduism had dayananda sarasvati 102 world religions: biographies strayed from its historical roots and that many of its practices had become impure. dayananda sarasvati promised birajananda that he would devote his life to restoring the rightful place of the vedas

disagreements further angered the priests, who then sought to eliminate jesus. on thursday night of passover week, jesus and his disciples had a final meal together, the reenactment of which would become one of the main sacraments, or religious rituals, of christianity: holy communion, also known as mass or the eucharist. following the meal, jesus went to the garden of gethsemane to pray. jesus s disciple, judas iscariot, betrayed jesus by leaking his whereabouts to his enemies. it was at gethsemane that jesus was arrested and taken to trial for blasphemy, or words and action that show irreverence to god. jesus was sentenced to death and taken to the roman authorities to have the sentence carried out. the roman governor of judea, pontius pilate, attempted to satisfy the demands of a scream


you. recall the time when, led by curiosity, or perhaps the nobler desire of knowledge, you sought initiation into the mysterious order of martines de pasqualis (it is so recorded of cazotte. of martines de pasqualis little is known; even the country to which he belonged is matter of conjecture. equally so the rites, ceremonies, and nature of the cabalistic order he established. st. martin was a disciple of the school, and that, at least, is in its favour; for in spite of his mysticism, no man more beneficent, generous, pure, and virtuous than st. martin adorned the last century. above all, no man more distinguished himself from the herd of sceptical philosophers by the gallantry and fervour with which he combated materialism, and vindicated the necessity of faith amidst a chaos of unbeli

animated and nerved him "i am prepared at least for the first steps. i come to you as of old the pupil to the hierophant, and demand the initiation" mejnour passed his hand over the young man's heart, it beat loud, regularly, and boldly. he looked at him with something almost like admiration in his passionless and frigid features, and muttered, half to himself "surely, in so much courage the true disciple is found at last" then, speaking aloud, he added "be it so; man's first initiation is in trance. in dreams commences all human knowledge; in dreams hovers over measureless space the first faint bridge between spirit and spirit, this world and the worlds beyond! look steadfastly on yonder star" glyndon obeyed, and mejnour retired into the chamber, from which there then slowly emerged a vap

cts true wonders. tritemius "on secret things and secret spirits" it wanted still many minutes of midnight, and glyndon was once more in the apartment of the mystic. he had rigidly observed the fast ordained to him; and in the rapt and intense reveries into which his excited fancy had plunged him, he was not only insensible to the wants of the flesh, he felt above them. mejnour, seated beside his disciple, thus addressed him "man is arrogant in proportion to his ignorance. man's natural tendency is to egotism. man, in his infancy of knowledge, thinks that all creation was formed for him. for several ages he saw in the countless worlds that sparkle through space like the bubbles of a shoreless ocean only the petty candles, the household torches, that providence had been pleased to light for


8:1 see kenyon, greek papyri in the british museum, london, 1893, p. 63. 178:2 for iaoouei we should probably read iao ouei. 178:3 british museum, gnostic gem, no. g. 33. 178:4 kenyon, greek papyri, p. 123. 178:5 ibid, p. 123. these names read michael, raphael, gabriel, souriel, zaziel, badakiel, and suliel. 179:1 kenyon, op. cit, p. 121. 180:1 he of alexandria, who lived about a.d. 120. he was a disciple of menander, and declared that he had received the esoteric doctrine of saint peter from glaucias, a disciple of the apostle. p. 182 chapter vi. magical ceremonies. in the preceding pages we have seen how the egyptians employed magical stones or amulets, and magical words, and magical pictures, and magical names, in the performance of deeds both good and evil; it remains to consider these


way from me, satan! for it is written: worship the lord your god, and serve him only. then the devil left him. the parallels could be documented at considerably greater length, all pointing in the same direction. the buddha s life comes to a sublime ending. whilst on a journey, he fell ill. he came to the river hiranya, near kusinagara, and there he lay down on a rug spread for him by his beloved disciple ananda. his body began to shine from within. he died transfigured, as a body of light, saying nothing is permanent. this death of the buddha corresponds to the transfiguration of jesus: about eight days after jesus said this, he took peter, john, and james with him and went up onto a mountain to pray. as he was praying, the appearance of his face changed, and his clothes became as bright


, public forums, etc) also instills fear and dread. fear and dread of what the organization powerful as evidenced by its public display of its chief symbols to a profane, ignorant mass audience might do to them if they ever should be so bold or so foolish as to damage its assets, reveal its secrets, or betray it: there is an inevitability..which is at once its horror and its joy..once an accepted disciple has definitely undertaken the work in preparation for initiation, there is for him no turning back. he could not if he would. he has heard the voice of his master. occult obedience gives place to enlightened will. he can now be trusted to walk and work alone because he is unalterably one with his group, with the hierarchy, and finally with shamballa (hell).21 the carrot and stick approach

eader decide. scorched by the sun 475 prozac can help? really? so why the design resembling the oroboros serpent? and is it just this author's imagination, or are the radiant sun rays in the form of number 6s? 476 codex magica american hindu guru dafree john publishes the dawn horse newspaper with this unusual logo, consisting of circles, flames, a white horse, the occultic star and two feet (the disciple on his knees or prostrate. drawing in circle network news, well-known witchcraft newspaper, a focal point for worshippers of "father sun" and solar deities according to the magazine. celtic cross (sunwheel) and torch adopted as the emblem for the america first party, a political party geared to the goals of the white race, headquartered in georgia. scorched by the sun 477 advertisement fo


f to the will of his lower nature, but following the will of that higher nature, which he does not yet know, but which he desires to find. in obeying the will of the master, instead of following the one which he believes to be his own, but which is in reality only that of his lower nature, he obeys the will of his own higher nature with which his master is associated for the purpose of aiding the disciple in attaining the conquest over himself" so far, so good. the theory is beautiful. in practice, the disciples take for "manifestations of the will of their higher nature" certain branchings-out of the will of their lower nature that were previously dormant, but which are activated by the new energy initiation imparts. suddenly they doubt the competence, or even the sanity of their guru or

usly dormant, but which are activated by the new energy initiation imparts. suddenly they doubt the competence, or even the sanity of their guru or hierarchic superior; they develop an intense conviction that they are better qualified to judge the true will, both theirs and the order s, than the guru or hierarchic superior; and so on and so forth. truly, it is not only perfectly possible that the disciple is better qualified to judge his or her own true will than the master, but also necessary. the sign that we are not dealing with legitimate spiritual intuition, but with a rebellion of the inferior nature, consists in the simple fact that the disciple is completely free to leave the master (or the order, in case he or she feels that he or she has gained full self control (that is to say m

s or her own true will than the master, but also necessary. the sign that we are not dealing with legitimate spiritual intuition, but with a rebellion of the inferior nature, consists in the simple fact that the disciple is completely free to leave the master (or the order, in case he or she feels that he or she has gained full self control (that is to say mastership; but instead of doing so, the disciple starts dictating conditions to the master, or trying to rule the order. he/she tries to teach the master how the master can achieve his or her true will- and it is no use if the master should remind him or her that the master has (so to speak) been in possession of his or her diploma for some time! in the case of an order of the type of h.o.o.r, the disciple tries to "take over" and assum

der of the type of h.o.o.r, the disciple tries to "take over" and assume the highest authority, or tries to deviate the work of the order in the direction of his or her prejudices and desires, or both things at once. if you point out to him or her that their grade in the order does not give them authority to act so, he or she merely becomes annoyed with you. in fact, to an impartial observer, the disciple s behavior seems ethically insane. what is actually happening is that the demoniac forces, stimulated in the disciple s vehicles, are organizing a defense system against the impact of the master s, or the order s influence. the psychosoma of the disciple is under attack, and tries to defend itself. the situation becomes more difficult since this defense mechanism is a legitimate process:


others to construct an approach to science that could include the experiences of people s inner lives within the framework of reality has made little impression in contemporary science, which remains rigidly devoted to the seventeenth century world machine. everything must be explained in terms of the physical action of material bodies being acted upon by external forces. but even the most rigid disciple of the materialistic religion of test tubes, chemical compounds, and mathematical formulas still cannot answer the ultimate question what lies beyond physical death? some scientists compromise because their instincts or desires prompt them to hope that life goes on, and they point to the research being done with those men and women who have survived the near-death experience (nde) and the

owever, the initiate had resisted the seductress, 12 neocoros would enter the room to lead him in triumph into the sanctuary of isis, where the priests awaited him beneath a massive statue of the goddess. beneath this representation of isis, a gold rose at her breast, wearing a crown of seven rays, and holding her son horus in her arms, the aspirant would take oaths of silence and submission as a disciple of isis. from that day forward, he would be a recipient of the mysteries of isis. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. imel, martha ann, and dorothy myers. goddesses in world mythology. new york: oxford university press, 1995. schure, edouard. the great initiates. new york: harper& row, 1961. stone, merlin. when god was a

s 303 and superstition that he believed had been perpetuated by organized religion. on the eve of the summer solstice on june 21, 1975, after his split with lavey, aquino performed a magical ritual and sought to summon satan to appear to him to advise him how best to proceed in his earthly mission. according to aquino, the prince of darkness appeared to him in the image of set and declared to his disciple the dawning of the aeon of set. it was revealed that set appeared to aleister crowley (1875 1947) in cairo in 1904 in the image of crowley s guardian angel, aiwass. at this time, crowley was declared the herald for the advent of the aeon of horus and assumed the title of the beast. in 1966, anton lavey had ushered in the aeon of satan, an intermediary stage that was designed to prepare th


ngton, mass: butterworth-heinemann medical, 1999. lyall, kimina. stranglers in the night. the australian, may 2, 2002 [online] http//www.theaustralian.news.com.au/ o,5942,4240606,00.html. odd syndrome targets asian males. wired news, april 2, 2002 [online] http//www.wired.com/news/medtech, 1286,51473,00.html. asian men killed by fat man account of the risen christ appearing to cleopas and another disciple as they walked on the road to emmaus, about seven miles northwest of jerusalem. at first the two do not recognize jesus and when they do, he disappears. the tale of the contemporary hitchhiking jesus is still repeated, but it was in very wide circulation in 1998 99, just before the year 2000 and the period of time that many christian fundamentalists believed would be the advent of the end

ders from outer space 271 george adamski was the first of the new age ufo prophets. around the prolific and articulate contactee. throughout his career as a contactee, adamski s believers steadfastly declared him to be one of the most saintly of men, completely devoted to the teachings of universal laws. it appears that after his death, certain of his followers found it necessary to provide their disciple of intergalactic peace with a kind of instant resurrection. in the book the scoriton mystery (1967) by eileen buckle, a contactee named ernest bryant claims to have met three spacemen on april 24, 1965, one of whom was a youth named yamski, whose body already housed the reincarnated spirit of george adamski. according to desmond leslie, george adamski had an audience with pope john xxiii


. in 1436 at arles a man called veyrier quarrelled with another man called romieu, because veyrierdeclared that the pucelle of france burnt by the english at rouen was still alive, a statement which romieuflatly denied.in all these statements joan is always styled la pucelle de france. even the english call her by the same title.thus the duke of bedford writing officially to the king speaks of "a disciple and limb of the fiend, called thepucelle. the continuation of the brut gives her the same title "at that same journey was take the wicche offraunce that was called the pushell; and she was take alle armd as a man of armys; and by her crafte andsorserie all the frensshe men and her company trystid to have ovyrcome all the englysshe pepull. but godwas lord and maister of that victorie and s


ld-time wedding with its beautiful children crowned with flowers, bearing the nuptial torches, and singing gracious epithalamia flowered with voluptuous images like the poems of catullus. the bride is as beautiful in her chaste draperies as the ancient polyhumnia; she is amorous and deliciously provoking in her modesty, like a venus of correggio, or a grace of canova. the bridegroom is clinias, a disciple of the famous apollonius of tyana. the master had promised to come to his disciple's wedding, but he does not arrive, and the fair bride breathes easier, for she fears apollonius. however, the day is not over. the hour has arrived when the newly married are to be conducted to the nuptial couch. meroe trembles, pales, looks obstinately towards the door, stretches out her hand with alarm an

nt, who wants to gabble hebrew sorcery with you. receive him like myself- i mean as i myself received him- by getting rid of him in the best way you can "entirely yours, in the sacrosanct qabalah "ad. desbarrolles "reverend sir" said eliphas, smiling, after having read the letter "i am entirely at your service, and can refuse nothing to the friend who writes to me. you have then seen my excellent disciple desbarrolles "yes, sir, and i have found in him a very amiable and very learned man. i think both you and him worthy of the truth which has been lately revealed by astonishing miracles, and the positive revelations of the archangel st. michael "sir, you do us honour. has then the good desbarrolles astonished you by his science "oh, certainly he possesses in a very remarkable degree the se

e possesses in a very remarkable degree the secrets of cheiromancy; by merely inspecting my hand, he told me nearly the whole history of my life "he is quite capable of that. but did he enter into the smallest details "sufficiently, sir, to convince me of his extraordinary power "did he tell you that you were once the vicar of 144 mont-louis, in the diocese of tours? that you are the most zealous disciple of the ecstatic eugene vintras? and that your name is charvoz" it was a veritable thunderbolt; at each of these three phrases the old priest jumped in his chair. when he heard his name, he turned pale, and rose as if a spring had been released "you are then really a magician" he cried "charvoz is certainly my name, but it is not that which i bear; i call myself la paraz "i know it; la par

virtue, the mob more than its chiefs, the children more than their fathers, folly more than reason" there is what was written in characters of blood upon the pretended miraculous hosts of vintras! we affirm upon our honour that the facts cited above are such as we have stated, and that we ourselves saw and explained the characters according to magical science and the true keys of the qabalah. the disciple of vintras also communicated to us the description and design of the pontifical vestments given, said he, by jesus christ himself to the pretended prophet, during one of his ecstatic trances. vintras had these vestments made, and clothes himself with them in order to perform his miracles. they are red in colour. he wears upon his forehead a cross in the form of a lingam; and his pastoral

epicure in magic, was delighted with this find. in the nineteenth century, a real sorcerer of the middle ages, a remarkably innocent and convinced sorcerer, a sorcerer who had seen satan under the name of adonai, satan dressed like a respectable citizen, and astaroth in his true diabolical form! what a supreme find for a museum! what a treasure for an archaeologist "my friend" said he to his new disciple "i am going to help you to find what you say you have lost. take my book, observe the prescriptions of the ritual, and come again to see me in a week" a week later he returned, but this time the workman declared that he had invented a life-saving machine of the greatest importance for the navy. the machine is perfectly 158 put together; it only lacks one thing- it will not work: there is


eaf and in a place the most deprived of air, than it is difficult for spiritual light to make itself visible to our physical eyes, even though we be blind, and shut up in the darkest dungeon" it is noticeable that all great names of the kabbala of the 16-th, 17-th and 19-th centuries knew the profound value of the pentagrammic name. sedir, in his "history and doctrines of the rose-croix, quotes a disciple of the rose-croix, wilhelm menens of antwerp, who. says in his aureum vellus about the great force which is hidden in the name i.h.s.v.h" which is, evidently, iod-he-shin-vau-he. it should be noted that ieshouah (jesus in hebrew, has the same phonetic pronunciation as ieshouah (joshua in hebrew, although the latter is spelled iod- 3 thi splate was reproduced with an anlysis in the summer


dah, may come to a self-conscious realization of its own divine powers and high nature. it is in connection with this persona, this thinking ruach that we would do well to reflect upon two aphorisms of the eastern psychological systems. at first sight, it would appear that they are mutually exclusive and contradictory. in one eastern book it is written "the mind is the slayer of the real. let the disciple slay the slayer."l4 this alone will be a problem to the average student. in the west, generally speaking, the universe is considered as having two large divisions, the physical and the mental or spiritual, the two latter being spoken of as synonyms. so that if the mind itself is defined as a hindrance to the perception of reality most of us would be plunged in a rather difficult quandary


nd personal contact with the creator! therefore, he who takes the path of individual growth feels less secure, and more dependent. these sensations are sent by the creator precisely so that one will need 193 of 273 him! then one s own egoism will seek the connection with the creator, attempting to find confidence and peace, and connection with the creator is indeed the purpose of creation. a wise disciple (a talk during a banquet on the eve of the day of atonement) a wise disciple is a person who wishes to learn from the creator himself. but what can we learn from the creator? the creator s sole property is his desire to delight his creatures. to the extent that one wishes to acquire this precise property, meaning delight the creator, he merits the title a wise disciple, meaning the discip

not want someone near him, he gives him satisfaction in life, in his family and work. it turns out that it is only possible to evolve through a perpetual sensation of dissatisfaction. there is another way to evolve, or better phrased, to be educated: it is the development of a sense of completeness in a person. however, that way, the educator prevents any possibility of ascent or descent from his disciple. this is the basis for the traditional upbringing. the sensation of completeness halts one s progress because it satisfies his egoism and quiets him down. it is the intensity of the dissatisfaction that determines the desire to break the indolent routine that is important in spirituality. that is the power that pushes toward the spiritual growth. only sufficient effort and labour in both

any intention in it. he even adds that kabbalah has two parts: the flavours of torah the revealed part, which every one must study, and the secrets of torah which are not to be revealed to an ordinary person. 209 of 273 chapter 4.2 the beginning of a kabbalist s way a talk for the beginning of the month of shevat when i first came to rabbi baruch ashlag he sent me to study with hillel, his senior disciple. before that, i tried studying with many other teachers but never received explanations that satisfied me. however, i was very pleased with studying with hillel, because his explanations made sense and were clear and rational. at first it all seemed very clear to me: i thought that all i had to do was memorize the six volumes of the study of the ten sefirot and that would be enough to tak


ich was unwound from that same tangled skein from out of which browning had ravelled gfifine, h and then, in the full power of manhood, in gwhy jesus wept h; which one day will find its historic niche in the temple of poetry, somewhere between the ghudibras h of butler and the gendymion h of keats. though crowley, as can be clearly seen throughout his works, is not only a great admirer but also a disciple of browning fs, he nevertheless vigorously attacks that great master fs cacophony and wilful obscurity of meaning, in that eccentric curiosity of diction gthe sword of song, h in which our ears are assailed by the most monstrous diversity of noises, following in a rapid and dazzling succession till the ideas engendered in our brains are sporting in an outburst of mental leap-frog. the fol

s great antiquity, or because of our conservative sympathies with the past days of our fathers. woman is as clean as man, and a wife married or unmarried as pure as any virgin. generation is no more filthy than alimentation; both are necessary, both are accompanied by natural appetites; the one maintains the individual, the other the race; both may be carried to extremes, both may become lusts *a disciple of pythagoras once asked him, when was it permitted him to cohabit with his wife? to which that philosopher replied: gwhen you are tired of resting. h theano, wife of pythagoras, was also once asked: ghow long does it take for a woman to be purified who has known a man? h to which she answered: gif it is with her husband, she is purified by the act, if with another she is for ever defiled

duce. h in order to cut a long story short, it may be assumed that so-called modern philosophy finds its founder in the french philosopher descartes; for it was he who started to unravel the penelope web of tangled philosophic thought, which had lain sleeping for a thousand years or more upon the sterile shelf of christian impotence. his theories of ginnate ideas h raised the anger of locke, the disciple of aristotle and bacon. revolting from the cognito ergo sum of descartes, he compared the mind to a tabula rasa, on which he in his turn wrote an equal absurdity in the words: nihil est in intellectu quod non antea fuerit in sensu. leibnitz in his day, perceiving the weakness in this axiom, extended its phraseology, but in no way its meaning, by adding excipi nisi ipse intellectus. this w


85 hartmann made his living as a successful writer and lecturer on occultism and allied subjects. nevertheless, he seems to have been regarded with great suspicion by many german theosophists and it is significant that when the german theosophical society split away from the parent body in 1912 an overwhelming majority of its members followed rudolf steiner and not vollrath, hartmann s friend and disciple. at some time before 1904 hartmann and his associates15 must have met kellner and become converts to his templar magical system, for in that year the oriflamme began to make flattering references to both the ordo templi orientis and to kellner himself. these references were frequently accompanied by file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c3.htm

this if he had been no more than an unorthodox freemason (d) crowley, who as we shall see, was on friendly terms with reuss, specifically stated that steiner had been an o.t.o. initiate. it is worth adding that crowley was usually accurate on matters of fact outside his own personal affairs (e) dr. felkin, the chief of the stella matutina (a magical fraternity derived from the golden dawn) and a disciple of steiner was also a member of the british section of the o.t.o. this, of course, was led by crowley regarded by the stella matutina as a black magician. it is impossible to explain felkin s membership of the o.t.o, and consequent association with crowley, except on the assumption that either steiner or one of his german lieutenants had suggested it to him (f) descriptions of steiner s r

the wise men of old time, the way of this attainment. the gnostics and manichees preserved it in their most secret assemblies as they had received it from the greatest of the magi of egypt; nor were the ophites ignorant of this mystery, nor the men that did worship unto mithras, and the secret is hidden in the fable of samson; our lord jesus christ established it through the mouth of the beloved disciple. this was the inmost secret of the knights of the temple, and the brethren of the rose crosse concealed it in their college of the holy ghost. from them and from their successors the hermetic brothers of light have we received it directly, and here declare it openly to you. now then learn that this secret consists in the knowledge of a peculiar rite, an high mass to be celebrated in the t

conjectural restorations indicated by the enclosure in brackets (see pp. 158-66 i.e. from reception: first point to the end of the 6th degree ritual. ed) are taken from a typescript formerly in the ownership of mr. g. h. brooke the well-known private collector; they are not the work of mr. brooke himself and seem to have been derived from the work of frater volo intelligere, who was at one time a disciple of aleister crowley, but was never a member of the o.t.o. i am in complete agreement with these reconstructions. file//c /documents%20and%20settings/michael/my..secret%20rituals%20of%20the%20o.t.o/appendix.html [12/28/2001 2:06:04 pm] sroto_notes 1. legis jugum the yoke of the law; libertas evangelii the freedom of the gospel. file//c /documents%20and%20settings/michael/my.%20secret%20rit


er the child: and the children shall rise up against [their] parents, and cause them to be put to death. 10:22 and ye shall be hated of all [men] for my name s sake: but he that endureth to the end shall be saved. 10:23 but when they persecute you in this city, flee ye into another: for verily i say unto you, ye shall not have gone over the cities of israel, till the son of man be come. 10:24 the disciple is not above [his] master, nor the servant above his lord. 10:25 it is enough for the disciple that he be as his master, and the servant as his lord. if they have called the master of the house beelzebub, how much more [shall they call] them of his household? 10:26 fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 10:27 wh

at receiveth you receiveth me, and he that receiveth me receiveth him that sent me. 10:41 he that receiveth a prophet in the name of a prophet shall receive a prophet s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man s reward. 10:42 and whosoever shall give to drink unto one of these little ones a cup of cold [water] only in the name of a disciple, verily i say unto you, he shall in no wise lose his reward. 11:1 and it came to pass, when jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. 11:2 now when john had heard in the prison the works of christ, he sent two of his disciples, 11:3 and said unto him, art thou he that should come, or do we look for another? 11:4 je

done, they feared greatly, saying, truly this was the son of god. 27:55 and many women were there beholding afar off, which followed jesus from galilee, ministering unto him: 27:56 among which was mary magdalene, and mary the mother of james and joses, and the mother of zebedee s children. 27:57 when the even was come, there came a rich man of arimathaea, named joseph, who also himself was jesus disciple: 27:58 he went to pilate, and begged the body of jesus. then pilate commanded the body to be delivered. 27:59 and when joseph had taken the body, he wrapped it in a clean linen cloth, 27:60 and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 27:61 and there was mary magdalene, and the other mary, sitti

hall not be condemned: forgive, and ye shall be forgiven: 6:38 give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. for with the same measure that ye mete withal it shall be measured to you again. 6:39 and he spake a parable unto them, can the blind lead the blind? shall they not both fall into the ditch? 6:40 the disciple is not above his master: but every one that is perfect shall be as his master. 6:41 and why beholdest thou the mote that is in thy brother s eye, but perceivest not the beam that is in thine own eye? 6:42 either how canst thou say to thy brother, brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? thou hypocrite, cast

, and compel [them] to come in, that my house may be filled. 14:24 for i say unto you, that none of those men which were bidden shall taste of my supper. 14:25 and there went great multitudes with him: and he turned, and said unto them, 14:26 if any [man] come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. 14:27 and whosoever doth not bear his cross, and come after me, cannot be my disciple. 14:28 for which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have [sufficient] to finish [it] 14:29 lest haply, after he hath laid the foundation, and is not able to finish [it] all that behold [it] begin to mock him, 14:30 saying, this man began to buil


he true pronunciation of the name would be lost, but this did not take place overnight. as late as the fourth century, perhaps much later, it was known in babylonia, and the jewish magicians, who styled themselves ba'alei shem (masters of the name) used it widely in driving demons out of the possessed and healing the sick. among the kabbalists of the middle ages, it was handed down from master to disciple. much of the ire of the rabbis against these mystics may have been incited by the fear that they would misuse the name in secular magic and thus profane it. biblical tradition has it that the name was first revealed to moses when he went up upon horeb, the mountain of god, and saw the burning bush history of the name 3 (exod. 3:14-51, and it is explicitly stated that prior to this revelat

re are many in modern times who have claimed, and continue to claim, possession of the single, true esoteric pronunciation. early in the present century, it was recorded (montgomery, journal of biblical literature xxv [19061, pp. 49-51) that the modern samaritan priests use the form yahweh or yahwa. kabbalists have always maintained a knowledge of the name that has been handed down from master to disciple through the centuries. the higher degrees of freemasonry purport to possess it. there are many occultists of the present day who are convinced that they, and they alone, preserve the true way of speaking it, which is the only way to release the awesome power of the word. samuel l. macgregor mathers, the head of the hermetic order of the golden dawn, boasted "i myself know some score of di

urther informed them that he had been given ten words containing a combination of names by which a golem might be formed. the three prayed and meditated for seven days. then, at "four after midnight" they went to the riverbank and used wet clay to fashion the figure of a man three cubits (about five feet) long lying on its back. the three stood at the feet of the golem facing it. loew ordered the disciple who had been gifted at birth with the power of the fire element to walk around the golem seven times clockwise while reciting a "combination of letters" loew had given him. immediately, the clay figure began to glow like a bed of live coals. then the second disciple gifted with the water element walked seven times around the golem reciting a different combination of hebrew letters. steam

e number of the wandering bodies of the heavens. for this same reason, they each circumambulated the clay figure seven times, moving sunwise to generate a creative vortex, as opposed to a counterclockwise, destructive vortex. they met at the riverbank at "four after midnight (probably four hours after midnight) because four is the number of physical realization. the "combinations of letters" each disciple was given by rabbi loew to recite were probably the four banners of tetragrammaton under each celestial quality. the first disciple, who possessed the gift of fire (shin, would have recited the letters of the cardinal ihvh, hvhi, vhih, and hihv. the second disciple, who had the gift of water (mem, would have recited the letters of the fixed ivhh, hhiv, vihh, and hhvi. finally, rabbi loew

ion of words of power, which in eastern occultism go under the general title of "mantras" is the most jealously guarded secret of magic. each magical system has its own hidden methods for vibrating words and names. because these techniques are so closely protected, they are inevitably lost when a magical system becomes unable to sustain itself by the traditional transfer of secrets from master to disciple. the breaking of the chain of esoteric knowledge has many causes. usually it results from the disruption of war, but political suppression, religious intolerance, lack of vibratirzg the name 43 new initiates, and natural disasters all have caused the loss of magical knowledge at different times in human history. we know that the teutonic rune masters of ancient europe used chants in conju


is used, it is typically restricted to very closely guarded, highly esoteric ritual settings and surrounded with the most severe injunctions warning of the dangers of its abuse. in the words of one of the most famous and influential medieval texts, the kularnava tantra -151- what i tell you must be kept with great secrecy. this must not be given to just anyone. it must only be given to a devoted disciple. it will be death to any others. if liberation could be attained simply by having intercourse with a [female partner, then all living beings in the world would be liberated just by having intercourse with women.lxvi many forms of tantric practice do involve explicit forms of ritual transgression. the ritual consumption of meat and wine, and in some cases sexual intercourse in violation of

ama sutra in fact had little if anything to do with tantra, it would soon become largely confused and often completely identified with tantra in the western popular imagination. crowley, too, seems to have inherited this orientalist identification of tantra with sex, and he would soon become infamous as one of the first western authors to wed sexual magic with the esoteric rites of tantra. as his disciple kenneth grant put it "the revival of tantric elements in the book of the law may be evidence of a positive move on the part of [crowley] to forge a link between western and oriental systems of magick."lxxii but the question is, how much did crowley really know about indian tantric traditions- that is, beyond the second-hand comments and bursts of moral outrage about tantric licentiousness


e was a native of the town of sebennytus [fn#285] amen means "hidden" and amen is the "hidden god" x. and this is still farther evinced from those voyages which have been made into egypt by the wisest men among the greeks, namely, by solo, thales plato, eudoxus, pythagoras, and, as some say, even by lycurgus himself, on purpose to converse with the priests. and we are also told that eudoxus was a disciple of chnouphis the memphite, solo of sonchis the saite, and pythagoras of oinuphis the heliopolite. but none of these philosophers seems either to have been more admired and in greater favour with the priests, or to have paid a more especial regard to their method of philosophising, than this last named, who has particularly imitated their mysterious and symbolical manner in his own writing


el fuego (estudio de las fuerzas ocultas. arcano xii (12) tercera hora de apolonio. las serpientes, los canales, y el fuego. alquimia sexual (trabajo con el kundalini) magia sexual. 7 arcanum 13 death. the fouth hour of apollonius. the neophite will wonder at night among the sepulchures, and will experience the horror of the visions, he will deliver himself to magic and to goethia (this means the disciple will be attacked by millions of black magicians in the astral plane; those tenebreious magicians will attempt to move the disciple away from the luminous path. arcanum 14 the two urns divine magnetism and human magnetism. the superior waters of heaven. during this time the disciple learns to be pure and chaste, because he understands the value of his seminal fluid. arcanum 15 (the electri

es all, which circulates in the same manner into the center of the ninth sphere. now then, in order to save the appeals related to the inherent risks of every astral experience and to obtain a fast and, at the same time, perfect projection it is sufficient reason, for the sacred order of tibet to affirm its motto: nothing can resist our power. to do this practice, moments before going to bed, the disciple must invoke with all of one s heart and with all one s soul, the great ruler of the sacred order of tibet. the name of the great guruji is bhagavan aklaiva. this sacred order, which we have the high honor of representing here in mexico, is the most powerful of the whole oriental tradition. it is formed by 201 members. the board of directors is formed by 72 brahmans. papus in his elemental

l is the outcome of the sexual union of both (the secret is the arcanum a.z.f. the woman is the mother of the verb. christ is always the child of immaculate conceptions. it is impossible to be born without a mother. when the initiate is ready to incarnate the verb, a woman appears in the superior worlds as if pregnant, suffering labor pains in delivery. when jesus therefore saw his mother and the disciple standing by, whom he loved, he said unto his mother: woman, behold thy son! then he said to [john] the disciple, behold thy mother! and from that hour that disciple took her unto his own home. john 19: 26, 27. 4 pronounced al-kah-est 5 ternary: composed of 3 or arranged in 3s. el azufre (fuego) arde totalmente, sin dejar residuo, y el azufre es el schin del zohar. y el agua es el men del

t through the medullar channel and carry it up to her heart s temple. the cross of the initiation is received in the heart temple. the magnetic center of the father is found between the eyebrows. the sanctuary of the mother is found within the heart temple. the four points of the cross symbolize the fire, the air, the water and the earth (also spirit, matter, movement and repose. remember beloved disciple that the four elements of alchemy are: salt, mercury, sulfur and azoth: the salt is the matter; the mercury is the ens seminis, the azoth is the mysterious ray of kundalini. the mercury of secret philosophy must be fecundated by sulfur (fire) so that the salt can become regenerated. only like this can we write the book of azoth, write it upon a rod if what you want is initiation. the clue

for you to keep searching, for you will be blind even in the midst of the light. those students of occultism who think that they can acquire in depth self-realization without the arcanum a.z.f. are absolutely mistaken. the great secret sister master stated that those who want to know the mysteries of chiram (the fire) must search among the medieval alchemists. this great master was a true yogini disciple of kout humi, nevertheless, after she had been widowed (by the count blavatsky) she married the colonel olcott, in order to work with the arcanum of sexual magic. only thus, could she achieve in depth self-realization. en el centro de la septenaria estrella de la alkimia, aparece grabado el rostro de un venerable anciano seg n ilustraci n de viridarium chymicum. ese rostro tan venerable d


e called elohim. their association with the moon hints at the creative powers of reflection, and in this sense can be compared to the moon's reflection of the sun. there are many ancient jewish kabbalistic rituals which celebrate the joining of sun and moon, or tiphareth and yesod. in hebrew the word for moon is levanah, which means beautiful heart (lb nh. in greek, the word mathesis, which means disciple, also has a numeration of 369. it has a particular reference here to adeptship, or the development of full discipleship in the figure 11-n figure 11-o figure 11 p: agrippa's kamea with theosophic extension figure 11-q "i will meet gabriel" knowledge of the sacred sciences. adeptship is represented by the ninth tarot key, the hermit (see figure 11-m, who acts as the hand of god. to yesod


licious (miracles) while bankei was preaching quietly to his followers, his talk was interrupted by a shinshu priest who believed in miracles, and thought salvation came from repeating holy words. bankei was unable to go on with his talk, and asked the priest what he wanted to say. the founder of my religion, boasted the priest, stood on one shore of a river with a writing brush in his hands. his disciple stood on the other shore holding a sheet of paper. and the founder wrote the holy name of amida onto the paper across the river through the air. can you do anything so miraculous? no, said bankei, i can only do little miracles. like: when i am hungry i eat, when i am thirsty i drink, when i am insulted, i forgive (gutei s finger) gutei raised his finger whenever he was asked a question ab

rdity in life is the way in which people strive for things such as knowledge without the basic equipment for acquiring them. they have assumed that all they need is two eyes, a nose and a mouth, as nasrudin say. in sufism, a person cannot learn until he is in a state in which he can perceive what he is learning, and what it means. nasrudin went one day to a well, in order to teach this point to a disciple who wanted to know the truth. with him he took the disciple and a broken pitcher. the mulla drew a bucket of water, and poured it into his pitcher. then he drew another, and poured it in. as he was pouring in the third, the disciple could not contain himself any longer: mulla, the water is running out. there is no bottom on that pitcher. nasrudin looked at him indignantly. i am trying to

lightened to say: teach me how to learn. there is a sufi saying: ignorance is pride, and pride is ignorance. the man who says, i don t have to be taught how to learn is proud and ignorant. nasrudin was illustrating, in this story, the identity of these two states, which ordinary human kind considers to be two different things. whose shot was that? the fair was in full swing, and nasrudin s senior disciple asked whether he and his fellow-students might be allowed to visit it. certainly, said nasrudin; for this is an ideal opportunity to continue practical teaching. the mulla headed straight for the shooting-gallery, one of the great attractions: for large prizes were offered for even one bull s-eye. at the appearance of the mulla and his flock the townsfolk gathered around. when nasrudin hi

ling birds only half this size at ten times the price. someone interrupted him nasrudin, those were parrots -talking birds. they are worth more because they can talk. fool!or over the wall than a brother over the s said nasrudin; those birds you value only because they can talk. you reject this turkey, which has wonderful thoughts, and yet does not annoy people with chatter. the secret a would-be-disciple haunted nasrudin, asking him question after question. the mulla answered everything, and realized that the man was not completely satisfied: although he was in fact making progress. eventually the man said: master, i need more explicit guidance. what is the matter? i have to keep on doing things; and although i progress, i want to move faster. please tell me a secret, as i have heard you


s that all times are equal, 116 which is theoretically equivalent to saying that time in its triadic division does not apply to ein sof. cordovero, and every kabbalist i have studied, would have surely assented to the following comment in the anonymous work, ma arekhet ha-elohut, composed in all likelihood in the beginning of the fourteenth century by someone from the school of solomon ibn adret, disciple of nahmanides: the negation of corporeality entails that god is not limited, and not a body or a force in a body, and included in the negation is that [god] is not constricted by place or time, but rather it was, it is, and it shall be [hayah howeh we-yihyeh. 117 all corporeality is to be removed from the divine; consequently, god cannot be bound spatially or temporally in terms of the ex

quently, god cannot be bound spatially or temporally in terms of the exegetical gloss on the tetragrammaton wellattested in medieval rabbinic literature: god is the being who was, is, and will be.118 to say that god is all three tenses in tandem is equivalent, therefore, to saying that god is beyond temporal ascription. as hayyim vital, one of the most prominent sixteenth-century kabbalists and a disciple of both cordovero and luria, wrote: the great name, which is the tetragram, yhwh, is called as such to indicate his eternal being and his everlasting existence [hawwayato ha-nishit we-qiyyumo la ad, he was, he is, and he will be [hayah howeh we-yihyeh, prior to the creation, during the time of the subsistence of creation, and after it reverts to what it was. and had the worlds and all tha

of engenderment, pp. 49 73. 58. zohar hadash, 72b c. see also zohar 1:34b; 3:155b, 236b (ra aya meheimna; zohar hadash, 120b (tiqqunim; hebrew writings, pp. 36 37. for a similar analysis based on a different zoharic passage, see liebes, studies in the zohar, pp. 146 152. 59. zohar hadash, 72c. 60. ibid. 61. an interesting exception is found in the sabbatian teaching promulgated by israel hazzan, disciple of nathan of gaza, in his perush tehillim, ms budapest- kaufmann 255, fol. 110a: in the account of the chariot itself, in the beginning of its existence, there is an allusion to the closed mem, that is, the two heitin that are joined together and covered by the straight line [qaw ha-yashar, and they are made like two daltin and two yodin, and the two daltin form a closed mem, that is, the

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