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e declarers of the eternal truth' the base of the tetrahedra, being triangular, on the white pillar points east, while that on the black pillar points west, thus they complete the hexagram of tiphareth though seperate as it is fitting in the hall of dual manifestation of truth" there are two banners that hang in the hall of the neophyte; these banners are absolutely vital. they are the banners of duality, of light and dark; they work from the positions of the east and west as the pillars work from the north and south. in 31 addition, these banners are barriers or sign posts for the eastern and western part of the hall. they act as reflectors through which the light can travel from one end of the temple to the other and back again, thus creating kind of a handball court in the temple where

the main factor that differentiated them from christianity was their emphasis on knowledge rather than faith. the christian church fathers considered the gnostics heretical, or heretics. kether: the first emanation on the tree of life. occultists identify kether as the state of consciousness where creation merges with the veils of nonexistence. kether lies on the middle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represents a state of mystical transcendence and union with the supreme. it is compared to satori and nirvana. chokmah: the second emanation on the tree of life, following kether. occultists identify cho

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

s: the periphrases in themselves show no reason (unless mythology found one for them, why they should be assigned in particular to gods or men, giants or dwarfs. the whole poem brings before us an acceptable list of pretty synonyms, but throws no light on the primitive affinities of our language. i'lato in the cratylus tries hard to understand that division of greek words into divine and human. a duality of proper names, like briareos and aigaion, reminds us of the double forms hler and oegir (p. 240, ymir and oergelmir, which last sn. 6 attributes to the hrinijnirses; isunn would seem by saam. 89' to be an elvish word, but we do not hear of any other name for the goddess. in the same way xanthus and skamander, batieia and imyrina might be the different names of a thing in different dialec

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

d. 12. the word dhyana is difficult to define; it is used by many writers in quite contrary senses. the question is discussed at some length in part i. of my book iv. i will quote what i have written about it in conclusion 'let us try a final definition. dhyana resembles samadhi in many respects. there is a union of the ego and the non-ego, and a loss of the sense of time and space and causality. duality in any form is abolished. the idea of time involves that of two consecutive things, that of space two non-coincident things, that of causality two connected things' 13. samadhi, on the contrary, is in a way very easy to define. etymology, aided by the persistence of the religious tradition, helps us here "sam is a prefix in sanskrit which developed into the prefix 'syn' in greek without ch

ALEISTER CROWLEY BOOK OF LIES

s very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written. note (2) the unbroken, absorbing all, is called darkness [11] 1 kappa-epsilon-phi-alpha-lambda alpha the sabbath of the goat o! the heart of n.o.x. the night of pan. pi-alpha-nu: duality: energy: death. death: begetting: the supporters of o! to beget is to die; to die is to beget. cast the seed into the field of night. book of lies get any book for free on: www.abika.com 11 life and death are two names of a. kill thyself. neither of these alone is enough [12] commentary( alpha) the shape of the figure i suggests the phallus; this chapter is therefore called the sabbath of

hapter. it is explained that this triad lives in night, the night of pan, which is mystically called n.o.x, and this o is identified with the o in this word. n is the tarot symbol, death; and the x or cross is the sign of the phallus. for a fuller commentary on nox, see liber vii, chapter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to negativity, and is thus a hieroglyph of the great work. the word pan is then explained, pi, the letter of mars, is a hieroglyph of two pillars, and therefore suggest duality; a, by its shape, is the pentagram, energy, and n, by its tarot attribution, is death. nox is then further explained, and it is shown that the ultimate trinity, o, is supported, or fed, by the p

as one aspect of the great work. the last two paragraphs may have some reference to the 13th aethyr (see the vision and the voice. book of lies get any book for free on: www.abika.com 18 [19] 5 kappa-epsilon-phi-alpha-lambda-eta epsilon the battle of the ants that is not which is. the only word is silence. the only meaning of that word is not. thoughts are false. fatherhood is unity disguised as duality. peace implies war. power implies war. harmony implies war. victory implies war. glory implies war. foundation implies war. alas! for the kingdom wherein all these are at war. book of lies get any book for free on: www.abika.com 19 [20] commentary( epsilon) he is the letter of aries, a martial sign; while the title suggests war. the ants are chosen as small busy objects. yet he, being a ho

aton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the greater book of lies get any book for free on: www.abika.com 20 and lesser countenances, whereas daath is the false. compare the doctrine of the higher and lower manas in theosophy. the rest of the chapter therefor points out the duality, and therefore the imperfection, of all the lower sephiroth in their essence [21] 6 kappa-epsilon-phi-alpha-lambda-eta digamma caviar the word was uttered: the one exploded into one thousand million worlds. each world contained a thousand million spheres. each sphere contained a thousand million planes. each plane contained a thousand million stars. each star contained a many thousand mill

pa-epsilon-phi-alpha-eta theta the branks being is the noun; form is the adjective. matter is the noun; motion is the verb. wherefore hath being clothed itself with form? wherefore hath matter manifested itself in motion? answer not, o silent one! for there is no "wherefore, no "because. the name of that is not known; the pronoun interprets, that is, misinterprets, it. time and space are adverbs. duality begat the conjunction. the conditioned is father of the preposition. the article also marketh division; but the interjeciton is the sound that endeth in the silence. destroy therefore the eight parts of speech; the ninth is nigh unto truth. this also must be destroyed before thou enterest into the silence. aum. book of lies get any book for free on: www.abika.com 27 [28] commentary( theta)

y which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com 30 [31] 11 kappa-epsilon-phi-alpha-lambda-eta iota-alpha the glow-worm concerning the holy three-in-naught. nuit, hadit, ra-hoor-khuit, are only to be understood by the master of the temple. they are above the abyss, and contain all contradiction in themselves. below them is a seeming duality of chaos and babalon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflection of all is pan: the night of pan is the annihilation of the all. cast down through the abyss is the light, the rosy cross, the rapture of union that destroys, that is the way. the rosy cross is th

are in prose, the downward course, and the rest of the chapter in poetry, the upward. the first part shows the fall from nought in four steps; the second part, the return. the details of this hierarchy have already been indicated in various chapters. it is quite conventional mysticism. step 1, the illumination of ain as ain soph aour; step 2, the concentration of ain soph aour in kether; step 3, duality and the rest of it down to malkuth; step 4, the stooping of malkuth to the qliphoth, and the consequent ruin of the tree of life. part 2 show the impossibility of stopping on the path of adeptship. the final couplet represents the first step upon the path, which must be taken even although the aspirant is intellectually aware of the severity of the whole course. you must give up the world

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

facts, this antagonism to the south is a silly superstition which the accidents of their local conditions suggested to our animistic ancestors. we see no enmity between right and left, up and down, and similar pairs of opposites. these antitheses are real only as a statement of relation; they are the conventions of an arbitrary device for representing our ideas in a pluralistic symbolism based on duality "good" must be defined in terms of human ideals and instincts "east" has no meaning except with reference to the earth's internal affairs; as an absolute direction in space it changes a degree every four minutes "up" is the same for no two men, unless one chance to be in the line joining the other with the centre of the earth "hard" is the private opinion of our muscles "true" is an utterl

v and liber vii> the aspiration's arrow that is shot against the holy dove must transmute itself into the wondering virgin that receives in her womb the quickening of that same spirit of god. any idea that is thus in itself positive and negative, active and passive, male and female, is fit to exist above the abyss; any idea not so equilibrated is below the abyss, contains in itself an unmitigated duality or falsehood, and is to that extent qliphotic<qabalah for the use of this word, and study the doctrine concerning the kings of edom> and dangerous. even an idea like "truth" is unsafe unless it is realized that all truth is in one sense falsehood. for all truth is relative; and if it be supposed absolute, will mislead<
nature of chokmah; there is only one way of creating. we can express only ourselves, although we do so in duplex form. but there are three ways of striking 3 knocks, and these 3 ways correspond to the threefold manner in which binah can receive the creative idea. there are three possible types of triangle. we may understand an idea either as an unity tripartite, as an unity dividing itself into a duality, or as a duality harmonized into an unity. any of these methods may be indicated by 3 equal knocks; 1 followed, after a pause, by 2; and 2 followed, after a pause, by 1. as the nature of the number becomes more complex, the possible varieties increase rapidly. there are numerous ways of striking 6, each of which is suited to the nature of the several 85 aspects of tiphareth. we may leave t

back to earth. it is useless to plead that in all those miles of wire there is only one-hundredth of an inch unprotected. it is no good building a ship if the water can enter, through however small a hole. that first task of the magician in every ceremony is therefore to render his circle absolutely impregnable<truth in "konx om pax. the circle (in one aspect) asserts duality, and emphasizes division> if one littlest thought intrude upon the mind of the mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the stockbroker's. even the smallest baby is incompatible with the virginity of its mother. if you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by

s is pre-eminently the master of all modes of existence; that is, his being is entirely free from internal or external necessity. his work is to destroy all tendencies to construct or to cancel such necessities. he is the master of the law of unsubstantiality (anatta. the ipsissimus has no relation as such with any being: he has no will in any direction, and no consciousness of any kind involving duality, for in him all is accomplished; as it is written "beyond the word and the fool, yea, beyond the word and the fool. 5. the grade of magus is described in liber i vel magi, and there are accounts of its character in liber 418 in the higher aethyrs. there is also a full and precise description of the attainment of this grade in the magical record of the beast 666. the essential characteristi

he master of magick, that is, his will is entirely free from internal diversion or external opposition; his work is to create a new universe in accordance with his will. he is the master of the law of change (anicca. to attain the grade of ipsissimus he must accomplish three tasks, destroying the three guardians mentioned in liber 418, the 3rd aethyr; madness, and falsehood, and glamour, that is, duality in act, word and thought. 6. the grade of master of the temple is described in liber 418 as above indicated. there are full accounts in the magical diaries of the beast 666, who was cast forth into the heaven of jupiter, and of omnia in uno, unus in omnibus, who was cast forth into the sphere of the elements. the essential attainment is the perfect annihilation of that personality which li

s free of all space "having sight in the feet, that they may choose their own path "strong" is g b r, the magician escorted by the sun and the moon (see liber d and liber 777. the "immortal fire" is the creative self; impersonal energy cannot perish, no matter what forms it assumes. combustion is love. 287 "line 2 "truth" is the necessary relation of any two things; therefore, although it implies duality, it enables us to conceive of two things as being one thing such that it demands to be defined by complementals. thus, an hyperbola is a simple idea, but its construction exacts two curves "line 3" the angel, as the adept knows him, is a being tiphereth, which obscures kether. the adept is not officially aware of the higher sephiroth. he cannot perceive, like the ipsissimus, that all thing

aturn or satan is exalted in the house of venus or astarte, and it is an airy sign. thus "l" is father-mother, two and naught, and the spirit (holy ghost) of their love is also naught. love is ahbh, 13, which is achd, unity, i, aleph, who is the fool who is naught, but none the less an individual one, who (as such) is not another, yet unconscious of himself until his oneness expresses itself as a duality. any impression or idea is unknowable in itself. it can mean 336 nothing until brought into relation with other things. the first step is to distinguish one thought from another; this is the condition of recognizing it. to define it, we must perceive its orientation to all our other ideas. the extent of our knowledge of any one thing varies therefore with the number of ideas with which we

ALEISTER CROWLEY MAGICK WITHOUT TEARS

th the law of its own nature, with the tao. one can describe it, if necessary, as "passive love; but it is love (in effect) raised to its highest potential. we come back to the same thing: when passion is purged of any "lust of result" it is irresistible; it has become "law" i can never understand why it is that mystics fail to see that their smarmy doctrine of surrender actually insists upon the duality which they have set out to abolish! i certainly have no intention of "holding you down" to "a narrow path of work" or any path. all i can do is to help you to understand clearly the laws of your own nature, so that you may go ahead without extraneous influence. it does not follow that a plan that i have found successful in my own case will be any use to you. that is another cardinal mistak

ALEISTER CROWLEY MEDITATION

death depends on those of the ego, and of time; these ideas have been destroyed; and so "death is swallowed up in victory" we shall now only be interested in what samadhi is in itself, and in the conditions which cause it. let us try a final definition. dhyana resembles samadhi in many respects. there is a union of the ego and the non-ego, and a loss of the senses of time and space and causality. duality in any form is abolished. the idea of time involves that of two consecutive things, that of space two non-coincident things, that of causality two connected things. these dhyanic conditions contradict those of normal thought; but in samadhi they are very much more marked than in dhyana. and while in the latter it seems like a simple union of two things, in the former it appears as if all t

correct view, but only from above; and we prefer, if we are truly wise, to avoid this everlasting wail which characterizes the thought of the indian peninsula "everything is sorrow" etc. accepting their doctrine of the two phases of the absolute, we must, if we are to be consistent, class the two phases together, either as good or as bad; if one is good and the other bad we are back again in that duality, to avoid which we invented the absolute. the christian idea that sin was worth while because salvation was so much more worth while, that redemption is so splendid that innocence was well lost, is more satisfactory. st. paul says "where sin abounded, there did grace much more abound. then shall we do evil that good may come? god forbid" but (clearly) it is exactly what god himself did, or

nd the mouse ran down, hickory, dickory, dock! here we are on higher ground at once. the clock symbolizes the spinal column, or, if you prefer it, time, chosen as one of the conditions of normal consciousness. the mouse is the ego "mus" a mouse, being only sum "i am" spelt qabalistically backwards. this ego or prana or kundalini force being driven up the spine, the clock strikes one, that is, the duality of consciousness is abolished. and the force again subsides to its original level "hickory, dickory, dock" is perhaps the mantra which was used by the adept who constructed this rime, thereby hoping to fix it in the minds of men; so that they might attain to samadhi by the same method. others attribute to it a more profound signifcance-which it is impossible to go into at this moment, for

s, though some will prefer to replace the cross by a point, or by a tau, or by a triangle. the vesica pisces is sometimes used instead of the circle, or the circle may be glyphed as a serpent. time and space and the idea of causality are sometimes represented; so also are the three stages in the history of philosophy, in which the three objects of study were successively nature, god, and man. the duality of consciousness is also sometimes represented; and the tree of life itself may be figured therein, or the categories. an emblem of the great work should be added. but the pantacle will be imperfect unless each idea is contrasted in a balanced manner with its opposite, and unless there is a necessary connection between each pair of ideas and every other pair. the neophyte will perhaps do w

ALEISTER CROWLEY TAO TEH KING

2. in his dealing with individuals and with society, let him move without lust of result. in the management of his breath, let him be like the mother-bird((i.e, brooding like the spirit, quiet, without effort) let his intelligence((binah) comprehend every quarter; but let his knowledge((daath) cease((he must absorb (or understand) everything without conscious knowledge, which is a shock, implying duality, like flint and steel, while understanding is like a sponge, or even like ocean absorbing rivers) 3. here is the mystery of virtue((of the tao and of him that hath it. virtue- the teh) it createth all and nourisheth all; yet it doth not adhere to them; it operateth all, but knoweth not of it, nor proclaimeth it; it directeth all, but without conscious control. 11 chapter xi the value of th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

to this criticism to say that all men can be convinced if they are sufficiently trained, for who is to guarantee that such training does not warp the mind? but when we have brushed away these preliminary objections, we find that the nature of the statement itself is not, and cannot be, more than a statement of correspondences between our ideas. in the example chosen, we have five ideas; those of duality, of straightness, of a line, of enclosing, and of space. none of these are more than ideas. each one is meaningless until it is defined as corresponding in a certain manner to certain other ideas. we cannot define any word soever, except by identifying it with two or more equally undefined words. to define it by a single word would evidently constitute a tautology. we are thus forced to th

y heart& my tongue" the old comment 6. the recipient of this knowledge is to identify himself with hadit, and thus fully express the thoughts of her heart in her very language. the new comment nuit formulates me as hadit, especially in the three centres of consciousness of her being. in this way, for this purpose, i became the complement of her. these centres are those of love, life and language. duality is the condition of all three. it will appear later how it is that none and two are identical; they are distinct in our minds only because those minds are conscious, and therefore think of "two" as their own state. but the unconscious mind thinks nothing, and is nothing. yet it is the same mind. nuith selects three centres of her body to become "two" with hadit; for she asks me to declare

3. this doctrine implies some mystic bond which i imagine is only to be understood by experience; this human ecstasy and that divine ecstasy interact. a similar doctrine is found in the bhagavad gita. the new comment note that space is omnipresent<illusion of duality. but when nuith says "i am infinite space and the infinite stars thereof (verse 22) there must be some other meaning. may i define it as "totality of the possibilities of giving form to being, and thus equivalent to "matter, which manifests "motion? this at least suits the verse under present discussion; for the feminine idea is to take delight in enabling the masculine idea to express its

200 (sun= 666 these are the two great numbers of the qabalistic system that enabled me to interpret the signs leading to this revelation. the winged secret flame is hadit; the stooping starlight is nuit; these are their true natures, and their functions in the supreme ritual referred to above. the new comment the sun and moon, in their occult sense, are secondary representatives of this original duality which is a phase of the qabalistic zero. other correspondences are yun sic, s.b "yang ?weh and yin, yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subject properly by reason; only the understanding developed by meditation and spiritual experience avails. initiation is pantomorphously progressiv

s how one may call nuit matter, and hadit motion, in the highest physico-philosophical sense of those terms. we are asked to axquiesce in this law of nature. that is, we are not to oppose resistance to the perfect fluidity of the "becoming" of nature. similarly, we are not to attach more importance to any one momentary appearance than to any other. for, the moment we do so, we confirm illusion of duality. we assert imperfection as absolute instead of as a device of perfection for self-appreciation. the secret name was revealed in the sahara desert- see liber 418, 12 aethyr, equinox i, v, suppl. pp. 82-87. this question of making "no difference" as ordained is to regard the whole of the non-ego or universe apparently external to the self as a single phenomenon; samadhi on any one thing beco

from he french "heurter, meaning to knock against an obstacle. there is thus a strictly technical accuracy in the choice of the term (insert quotations from essay of an xix march 31- april 11 showing how all is the same to nuit, though not to partial views) al i,23 "but whoso availeth in this, let him be the chief of all" the old comment 23. the chief, then, is he who has destroyed this sense of duality. the new comment this chief is of course no more or less than others. the limitations of our dualistic language obscure the meaning of these loftier words. chieftainship is to be understood as one of the illusions; but, in respect of that plane, a fact. the facts of nature are perfectly true in so far as their mutual relation is concerned; their invalidity refers only to their total relati

law. it remains true that 'infinite space is a contradiction in terms, and so on; but this is no argument against the cosmogeny of this book. for above the abyss every idea soever is necessarily a contradiction in terms; see liber 418 for the demonstration of this. there is much more on these points in liber aleph, and in "the urn "breathed" and "light" are highly significant words, implying the duality of creation in breath- inspiration and expiration- and that of vibratory light; while breath is also aleph, whose card is numbered zero; and light is l.v.x. 120, the rosy cross, wherein the positive is dissolved in the negative. al i,29 "for i am divided for love's sake, for the chance of union" the new comment i quote from "the book of lies (falsely so-called. the oyster the brothers of a

" is the law of motion. the re-entrant character of this motion is difficult to conceive; but the aspirant is urged to try to assimilate the idea. a hindu might compare the cosmic process to a churn which out of milk made butter to feed a milk-producing woman, every step in the cycle being a progress of joy. time is necessarily created by us in order to make room for the apparent existence of the duality which we devise for the presentation of unity, or nihility "two things" must evidently exist either in two places, or at two times, or both; else they would be indistinguishable. two phenomena which differ in time would be considered simultaneous if separated in space so that our observation of the former were delayed, for several reasons; and it is fairly easy to realize the possibility

iarly the case with our idea of the ego, which we instinctively regard as if it were eternal and unchanging, though in fact it grows and decays continually. yet we think of the incidents of boyhood as having occurred to the ego, forming part of its character. now since this ego is only conscious by virtue of having formulated itself, or the universe (as it happens to view the case, in the form of duality, and since all the experiences of the ego are necessary to it, as all phenomena soever are necessary, it is permissible to regard the totality of the experience of the ego as the presentation in duality of a single simultaneous fact. in other words, life is an attempt to realize one's own nature in one's own soul. the man who fails to recognize it as such is hopelessly bewildered by the ir

pression, and all dual consciousness disappears, together with its forms, time and space. one concludes from this that the universe is identical with the ego, and all things dissolve into a formless essence characterized by knowledge and bliss. but this early stage of samadhi is an illusion, a sort of drunken dizziness (so in sexual love, the ecstasy abolishes the ego, apparently; it forgets that duality was its cause, and must be equally real with itself, in one sense or another. but subsequent samadhi teaches the adept that his universal instantaneous unity exists as "none and two; and he learns that his samadhi is peculiar to himself as well as common to all. he becomes able to experience the truth of the statements in the book of the law, the nature of nuith and hadith, and of himself

ALEISTER CROWLEY THE SWORD OF SONG

heal diseases, etc. i have taken these five powers at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interestin fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realise the illusion of duality, to excite compassion (ah! mr. waite* the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference between a cat s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be* a poe

y doubt the fact that i exist; that a cat exists; that one sees the other, all bar johnson hint but oh! how dimly! at what i now know to be true? no, not necesarily true, but nearer the truth. huxley goes deeper in his demolition of descartes. with him, i see a cat, proves some* horace, odes, i. 3. scott, the lady of the lake. notes 69 thing called consciousness exists. he denies the assertion of duality: he has no datum to assert the denial of duality. i have. consciousness, as we know it, has one essential quality: the opposition of subject and object. reason has attacked this and secured that complete and barren victory of convincing without producing conviction* it has one quality apparently not essential, that of exceeding impermanence. if we examine what we call steady thought, we sh

rranted reverence has overlaid the watchfulness which science would have enjoined, and the result is muck and misery, the wreck of a noble study. but what is the one fact on which all agree? the one fact whose knowledge has been since reliigon began the all-sufficient passport to their doubtfully-desirable company? this: that i see a cat is not only an unwarrantable assumption but a lie; that the duality of consciousness ceases suddenly, once the rate of change has been sufficiently slowed down, so that, even for a few seconds, the relation of subject and object remains impregnable. it is a circumstance of little interest to the present essayist that this annihilation of duality is associated with intense and passionless peace and delight; the fact has been a bribe to the unwary, a bait fo

form. others deliberately set their face against such an attempt. i am not of them; humanity has grown up; if the knowledge be dangerous in unexpected ways, what of bacteriology? i have obtained one result; a result striking at the very condition of consciousness; which i may formulate as follows: if a single state of consciousness persist unchanged for a period exceeding a very few seconds, its duality is annihilated; its nature is violently overthrown; this phenomenon is accompanied by an indescribable sensation of bliss. very well! but i want this formula verified a hundred times, a thousand times, by independent investigators. i want it better stated; its conditions modified, defined exactly. i want it to leave its humble station as my observation, and put into the class of regular ph

want this formula verified a hundred times, a thousand times, by independent investigators. i want it better stated; its conditions modified, defined exactly. i want it to leave its humble station as my observation, and put into the class of regular phenomena. but i am verging back towards hindu philosophy, and it is a reminder well needed at this moment. for this experience of the destruction of duality, this first phenomenon in the series, has, in all its illusory beauty, been seized upon, generalised from, by philosophers, and it is to this basis of partial and therefore deceptive fact that we owe the systems of vedanta and idealism, with their grotesque assumptions and muddleheaded reconcilements all complete. one fact, o sri ankaracharya, does not make a theory; let us remember your f

ALEISTER CROWLEY EQ I 5

f 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) works in a circle. he

nite explosively &c &c "the psychology of hashish" 1909. samadhi (is) that state of mind in which subject and object, becoming one, have disappeared" ib "the uniting of subject and object which is samadhi" ib "o thou sun of thought, of bliss transcending thought, rise "where division dies" absorb in glory of the glowing orb self and its shadow "pentecost" 1904. he (huxley) denies the assertion of duality; he has no datum to assert the denial of duality. i have "science and buddhism" 1904 "whosoever goes inward to find "miracles follow as a dower. anything but the divine in his but ah! they used the fatal power centre is working on the side of his and lost the spirit in the act" own loss. those who are seek "pentecost" 1904. ing to exercise the powers of the "let then the student contradict

ALEISTER CROWLEY EQUINOX EQ I 1 2

re is no money in his purse, no steam in his boilers that's what's the matter with john st. john. it is clear enough, what happened yesterday. he failed at the four pylons in turn; in the morning fear stopped him at that of horus and so on; while in the evening he either failed at the pylon of thoth,"i.e. was obsessed by the necessity (alleged) of recording his results, or failed to overcome the duality of thoth. otherwise, even if he comprehended the base, he certainly failed at the apex of the pyramid. in any case, he cannot blame the ceremony, which is most potent; one or two small details may need correction, but no more. here then he is down at the bottom of the hill again, a rosicrucian sisyphus with the stone of the philosophers! an ixion bound to the wheel of destiny and of the sa

ALEISTER CROWLEY EQUINOX EQ I 2 2

s these rituals are obscure, all he obtains is a theatrical impression of "make-up" and "make- believe" and a general detachment from the realities of consciousness. the words obsess him; he cannot see that typhon is as necessary in the egyptian scheme as osiris; in the christian, that satan is but the twin of christ. they fetter the freedom which they are supposed to unbind, producing not only a duality but a multiplicity of illusions; so that, in the end, the chances are, instead of conversing face to face with adonai, he becomes a prig addressing a mass meeting in the albert hall, rationalising about irrational qualities. fortunately in the case of p. the result was somewhat different; already master of a vast storehouse of knowledge and learning he was less likely to gasp "oh my" at th

nessing of the bull, eagle, man and lion under the dazzling lash of the spirit. and we find that though these rituals enabled p. to master a language, they in many ways hindered his otherwise natural progress by helping largely to obsess his nephesh by the qliphoth- his passions and emotions being stirred up by a continuous pageant of 293 naked gods; his ruach by the phantom of dead words- by the duality of the shell and of the fruit of things; and his neschamah by tetragrammaton "i.e, he aspired chiefly to magic powers, not so that they might light him like the flame of a lamp along his road, but that they might consume, like the fire on the altar, his propitiations and sacrifices to a personal god. thus we find him, as it were, figuring before him a pentagram and saying "it is not comple

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ve, for form's sake, and in order to show their fellow black men that my justice was impartial; but apart from this unimportant little fact nothing followed the recovery of the mighty box. i had undertaken the difficult task of civilising the negroes; and as it would be quite impossible for me to lose for an instant the sight and thought of my personal mission, i was not a little perplexed at the duality it presented at first. but i soon found out the truth. cut in the most precious wood of the island, a cover was made of my shape, and prepared to take my place every time my various duties should call me away. acting upon the advice of my wives, i had the coffin hidden from sight; and only once a month, when the moon breaks up with her thinnest crescent, are the natives admitted to the con

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ce within the restricted pages of the equinox for astrological matters, we are glad to think that the subject has a specialised organ in competent hands. ethel ramsay. contemporary psychology. by guido villa. translated by harold manacorda. swan sonnenschein, 10s. 6d. net. this long and learned work is not exciting: the good translation shames the pedant's writing. the wise professor reconstructs duality, made of mentality and animality. his arguments are forcible and true, but yet his propositions will not do; for when the full circumference is run we can resolve them gaily into one. nay, though he talk of monism, we feel he does not mean it. mind and reason reel at this conception. only in the soul can we perceive the one unchanging whole. at the same time, the book is well worth study;

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gher genius, my master, my guide, my lord and king! the result of these magical experiments was twofold. first, by degrees p. was accumulating against himself a power of evil which was only awaiting a favourable moment to turn and destroy him.21 this is the natural effect of all that class of magic which consists in making a circle, and thus setting the within against the without, and formulating duality, the eternal curse. any idea in the mind is of little importance while it stays there, but to select it, to consecrate it, to evoke it to visible appearance, that is indeed dangerous. 205 for as he advanced from grade to grade, penetrating further and further into the mysteries of occult 21 whilst deep in these magical practices his house in london became charged with such an aura of evil

ly the lvx. the purpose of his consenting is to raise the rose cross "i.e, to bring redemption unto men. the adjuration to hva follows, after which the obligation, which consists of ten clauses, corresponding to the ten sephiroth. the kether of the man speaking binds the nine lower sephiroth "chokmah" which would (in its failure, since everything but kether has an evil aspect) lack purity (by its duality; and devotion and service (by opposing itself to kether "binah" which would unveil mysteries "chesed" which would rebel against authority and be slack in exercising it "geburah" which would display its strength and boast thereof "tiphereth" which would be normally the mere human will. 21 the sword, the ten sephiroth. the serpent, the twenty-two letters: together the thirty-two paths "netza

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and was glad" p. 6 "the tree of life belongeth unto the father, it groweth in the mother, but because darkness is still in man he may not eat thereof, but the truth of the father that is within man, that truth may eat and live" the philosophy of this little book shows that darkness alone is not evil, and that neither is light good. both are beyond: but the mingling twilight begets the illusion of duality, the goodness and wickedness of things external. it is a little volume which one who reads will grow fond of, and will carry about with him, and open at random in quiet places, in the woods, and under the stars; and it is a little book which one learns to love the more one reads it, for it is inspired by one who at least has crept into the shadow of god's glory. j. f. c. f. 316 evolution f

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g hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further describes the defence of the soul against assailing thoughts, and shows that the duality of consciousness is a blasphemy against the unity of god; so that even the thought called god is a denial of god-as-he-is-in- himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective

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ungs to tolerate. he was thinking, pondering, meditating upon the most important matter in life, the personal one. he looked at his hands, white, well shaped, well kept, but the left retaining a stiffer and curved appearance. lionel felt ashamed of himself. he took his watch in his hand and looked at the time of night. 31 twenty-one minutes past one o'clock- the day war marching towards its first duality. the door opened behind him, and the creaking wood caused him to jump up. the daughter of his host stood in her night-garments, a poem in pale green and white. she said nothing; and he imitated the wisdom of her silence. his heart began a wild, unhealthy fandango; his temples ached; his legs shook under him. he felt himself paling; strange impulses prompted him to a return to ancestral sav

t explain to me that, if i call a thing 'a' or 'b' it makes no difference to that thing in itself" and yet not only the tyro, but many of the astutest philosophers have fallen into this snare, and not only once but an hundred times; the reason being that they have not remained silent12 about that which can only be "known" and not "believed in" and that which can never be names without begetting a duality (an untruth, and consequently a whole world of illusions. it is the crucifixion of every world-be saviour, this teaching of a truth under the symbol of a lie, this would-be explanation to the multitude of the unexplainable, this passing off on the "canaille" the strumpet of language (the consciously known) in the place of the virgin of the world (the consciously unknown).13 no philosophy h

n so firmly as the ved nta "all experimental knowledge, the four vedas and the whole series of empirical science, as they are enumerated in ch ndogya, 7. 1. 2-3, are 'n ma eva 'mere name'"14 as the rig veda says "they call him indra, mitra, varuna, agni, and he is heavenly nobly-winged garutm n. to what is one, sages give many a title: they call it agni, tama, m tirisvan."15 55 thus we find that "duality" in the east is synonymous with "a mere matter of words,"16 and further, that, when anything is (or can be) describe by a word or a name, the knowledge concerning it is avidy "ignorance" no sooner are the eyes of a man opened17 than he sees "good and evil" and becomes a prey to the illusions he has set out to conquer. he gets something apart from himself, and whether it be religion, scienc

that superconsciousness (sam dhi, which will consume him back into the atman from which he came. as the fall of the atman arises from the cry "it is i" so does the fall of the self-consciousness of the universe-man arise through that self- consciousness crying "i am it" thereby identifying the shadow with the substance; from this fall arises the first veil we had occasion to mention, the veil of duality, of words, of belief. this duality we find even in the texts of the oldest upanishads, such as in brihad ranjaka, 3. 4. 1 "it is thy soul, 57 which is within all" and also again in the same upanishad (i. 4. 10 "he who worships another divinity (than the atman, and says 'it is one and i am another' is not wise, but he is like a house-dog of the gods" and house-dogs shall we remain so long a

self, as long as it remains apart from ourselves. such a delemma as this does not take long to induce one of those periods of "spiritual dryness" one of those "dark nights of the soul" so familiar to all mystics and even to mere students of mysticism. and such a night seems to have closed around y j avalkhya when he exclaimed: after death there is no consciousness. for where there is as it were a duality, there one sees the other, smells, hears, addresses, comprehends, and knows the other; but when everything has become to him his own self, how should he smell, see, hear, address, understand, or know anyone at all? how should he know him, through whom he knows all this, how should he know the knower?22 thus does the supreme atman become unknowable, on account of the individual atman23 rema

rises about that which is manifested- the subject. there is no other cause (of this delusion. verily, verily, i tell you the truth. if the practiser of yoga wishes to cross the ocean of the world, he should renounce all the fruits of his works, having preformed all the duties of his shrama.33 "jana k nda" is the application of science to "karma k nda" the works of good and evil, that is to say of duality. 64 little by little it eats away the former, as strong acid would eat away a piece of steel, and ultimately when the last atom has been destroyed it ceases to exist as a science, or as a method, and becomes the aim "i.e, knowledge. this is most beautifully described in the above-mentioned work as follows: 34. that intelligence which incites the functions into the paths of virtue and vice

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ted in the last chapter of this book. the door between the human and animal kingdoms will again be opened during the next great cycle, or "round" as it is called in some books, but as this is several million years away from us at this time, we are not concerned with it. 3. it was also decided to make the line of demarcation between the two forces of matter and spirit clearly defined; the inherent duality of all manifestation was emphasised, with the aim in view of teaching men who want to liberate themselves from the limitations of the fourth, or human kingdom, and thus pass on into the fifth, or spiritual. the problem of good or evil, light or darkness, right or wrong, was enunciated solely for the benefit of humanity, and to enable men to cast off the fetters which imprisoned spirit, and

into the fifth, or spiritual. the problem of good or evil, light or darkness, right or wrong, was enunciated solely for the benefit of humanity, and to enable men to cast off the fetters which imprisoned spirit, and thus achieve spiritual freedom. this problem exists not in the kingdoms below man, nor for those who transcend the human. man has to learn through experience and pain the fact of the duality of all existence. having thus learnt, he chooses that which concerns the fully conscious spirit aspect of divinity, and learns to centre himself in that aspect. having thus achieved liberation he finds indeed that all is one, that spirit and matter are a unity, naught existing save that which is to be found within the consciousness of the planetary logos, and in wider circles within the co

ifestation of the great solar angel (pitri) who is himself, the real self. he knows now past all disturbance that that manifestation of intelligence is that eternal entity who has for ages past been demonstrating its powers on the physical plane through his successive incarnations- 67- initiation, human and solar copyright 1998 lucis trust at the second initiation this great presence is seen as a duality, and another aspect shines forth before him. he becomes aware that this radiant life, who is identified with himself, is not only intelligence in action but also is love-wisdom in origin. he merges his consciousness with this life, and becomes one with it so that on the physical plane, through the medium of that personal self, that life is seen as intelligent love expressing itself. at the

standing before it by that magnetic thread of fire which passes through all his bodies and terminates within the centre of the physical brain. this "silver thread (as it is rather inaccurately called in the bible, where the description of its loosing of the physical body and subsequent withdrawal is found) emanates from the heart centre of the solar angel, linking thus heart and brain, that great duality manifesting in this solar system, love and intelligence. this fiery sphere is linked likewise with many others belonging to the same group and ray, and thus it is a literal fact in demonstration that on the higher planes we are all one. one life pulsates and circulates through all, via the fiery strands. this is part of the revelation which comes to a man who stands in the "presence" with

rom other planetary schemes are in conference with the lord of the world and the two great departmental heads. at the fifth initiation the vision brings to him a still more extended outlook and a third planetary scheme is seen, forming with the other two schemes one of those triangles of force which are necessitated in the working out of solar evolution. just as all manifestation proceeds through duality and triplicity back to eventual synthesis so these schemes, which are but centres of force in the body of a solar logos, work first as separated units living their own integral life, then as dualities, through the interplay of force through any two schemes, thus aiding, stimulating and complementing each other, and finally as a solar triangle, circulating force from point to point and cent

rlds or planes. two more initiations can be taken, but little is ever said about them on our earth scheme, for the reason that our scheme is not a "sacred" scheme, and few, if any, of our humanity achieve the eighth and ninth initiations. to do so, they must first pass to another scheme for a lengthy period of service and instruction. all that can be hinted at is that at the eighth initiation the duality of- 95- initiation, human and solar copyright 1998 lucis trust the triple aum is brought out, and at the ninth the one sound of the absolute stands revealed, and its significance is heard and seen. this brings into the consciousness of the initiate somewhat of the energy and power of the "one about whom naught may be said" or the logos of our solar logos. the unit of consciousness is then

os is at the stage wherein he is consciously seeking the at-one-ment with his polar opposite, another planetary logos. the subjects on which this secret throws a flood of light are: a. sex on the physical plane. it gives us a key to the mystery of the separation of the sexes in lemurian days. b. the balancing of forces in all departments of nature. c. the clue as to which scheme forms with ours a duality. d. the true name of our planetary logos and his relation to the solar logos. e "the marriage of the lamb" and the problem of the heavenly bride. a clue to this lies in the solar system of s. which must be read astrologically. f. the mystery of the gemini, and the connection of our particular planetary logos with that constellation. on a lesser scale, and in relation to the microcosm, the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

n their very essence, are fire itself. these dualities of expression make the four necessary factors in the logoic quaternary,12(11) or the lower nature of the logos viewing his manifestation from one esoteric angle; exoterically, they are the sumtotal of the logoic quaternary, plus the logoic fifth principle, cosmic mind. the divine spark does not as yet manifest (as do the other two fires) as a duality, though what lies hidden in a later cycle, evolution alone will disclose. this third fire, along with the other two, make the necessary five of logoic evolutionary development and by its perfected merging with the other two fires as the evolutionary process proceeds is seen the goal of logoic attainment for this greater cycle or period of this solar system- 26- a treatise on cosmic fire co

timulation of the fires of matter ceases to be. the latent fire of the atom remains; it is inherent, but the form is made by the action of the two fires of matter active and latent, radiatory and inherent aided by the fire of the second logos, and- 48- a treatise on cosmic fire copyright 1998 lucis trust when they are separated the form falls apart. this is a picture in miniature of the essential duality of all things acted upon by fohat. there is a close connection between the spleen and the top of the head in connection with the etheric body. the organ of the spleen has an interesting correspondence to the umbilical cord which attaches an infant to the mother for purposes of nourishment, and which is separated at birth. when a man starts to live his own life of conscious desire, when a m

(or the sheath of the ego on the mental plane, the human physical body in its etheric constitution, or a cell in that- 91- a treatise on cosmic fire copyright 1998 lucis trust body etheric. all these material forms (existent in etheric matter which is the true matter of all forms) are primarily undifferentiated ovoids; they then become actively rotating or manifest latent heat; next they manifest duality or latent and radiatory fire; the expression of these two results in fourth dimensional action or the wheel or rotary form turning upon itself. 5. the swastika, or the fire extending not only from the periphery to the centre in four directions, but gradually circulating and radiating from and around the entire periphery. this signifies completed activity in every department of matter until

of attraction, man touches and makes contact with that which is brought to his attention through sound waves of activity. this leads to a condition of mutual repulsion and attraction between the one who apprehends and that which is apprehended. having apprehended and then contacted his eyes are opened and he recognises his place in the whole order under the law of synthesis. hearing..unity touch..duality sight..triplicity. in these three senses the present is summed up for us. the work of evolution is to recognise, utilise, co-ordinate, and dominate the whole till the self, by means of these three, becomes actively aware of every form, of every vibration, and of every pulsation of the not-self; then, through the arranging power of mind, the objective of the self will be to find the truth

ay during the discriminating process that takes place when the illusory nature of matter is in process of realisation. discrimination is the educatory process to which the self subjects itself in the process of developing intuition that faculty whereby the self recognises its own essence in- 117- a treatise on cosmic fire copyright 1998 lucis trust and under all forms. discrimination concerns the duality of nature, the self and the not-self, and is the means of their differentiation in the process of abstraction; the intuition concerns unity and is the capacity of the self to contact other selves, and is not a faculty whereby the not-self is contacted. hence, its rarity these days owing to the intense individualisation of the ego, and its identification with the form necessary identificati

division b. manas as a cosmic, systemic and human factor. division c. the egoic ray and solar fire. division d. thought elementals and fire elementals. division e. motion on the plane of mind. division f. the law of attraction. introductory questions 1. what is the relation of the son to the sun? 2. what is evolution, and how does it proceed? 3. why is the solar system evolving along the lines of duality? 4. what is consciousness and what is its place in the scheme? 5. is there a direct analogy between a system, a planet, man and an atom? 6. what is the mind aspect? who are the manasaputras- 128- a treatise on cosmic fire copyright 1998 lucis trust 7. why is the progress of evolution cyclic? 8. why is knowledge both exoteric and esoteric? 9. what is the relation between a. the ten schemes

the point where the big plan is becoming visible to him, but the pile of detailed material to be built in remains, as yet, inchoate. the questions we might ask and study are the following: 1. what is the relationship of the son to the sun- 129- a treatise on cosmic fire copyright 1998 lucis trust 2. what is evolution and how does it proceed? 3. why is this solar system evolving along the lines of duality? 4. what is consciousness and what is its place in the present scheme of things? 5. is there a direct analogy between the development of the following factors: a solar system, a planet, a man, and an atom? 6. what is the mind aspect and why is the manasic or mental principle of such importance? who are the manasaputras, or the sons of mind? 7. why is the progress of evolution cyclic? 8. wh

posite, we shall be told that that question lies hid for the present, though it is hinted at in the secret doctrine, and in other sacred books. a hint lies concealed in the relationship of the pleiades to our earth, but not until a further precession of the equinoxes will it be more fully seen what is the exact relationship involved.96(85) iii. why is this solar system evolving along the lines of duality? 1. the problem of existence. the third question involves one of the most difficult problems in metaphysics, and covers in its consideration the whole perplexing mystery of the reason why there is objectivity at all. it is one that has been asked under different forms by men of every school of thought by religious people who enquire "why did god create at all? why is existence forced upon

e, the unknown, these terms and many others are forced from the lips of those who, by means of the form side, seek the dweller within the form, and cannot find him as yet. this failure to find him is due to the limitations of the physical brain, and to the lack of development in the mechanism whereby the spiritual may be known, and whereby he may, and eventually will, be contacted. the problem of duality is the problem of existence itself, and cannot be solved by the man who refuses to recognise the possibility of two occult facts: 1. that the entire solar system embodies the consciousness of an entity, who originates on planes entirely without the solar ring-pass-not. 2. that manifestation is periodical and that the law of rebirth is the method that evolution takes in dealing with a man

nd b. the periodicity of the universe. c. the identity of all souls with the oversoul. when scientists recognise these two facts then their explanations will take a different line and the truth, as it is, will begin to illuminate their reason. few men are yet ready for illumination, which is simply the light of the intuition breaking through the barriers that the rational faculty has erected. the duality of the solar system will eventually be recognised as dependent upon the following factors: a. existence itself. b. time and space. c. the quality of desire or necessity. d. the acquisitive faculty inherent in life itself. this faculty, by the means of motion, gathers to itself the material whereby it achieves its desire, whereby it fabricates the form through which expression is sought, an

ALICE A BAILEY05 THE LIGHT OF THE SOUL

pain must be transcended and likewise that termed pleasure, for both of these are dependent upon identification with form. non-attachment must supersede them. it is interesting to note that the modifications of the internal organ, the mind, are five in number. manas, or mind, the actuating principle of the chitta, or mind-stuff, is the fifth principle, and like all else in nature, manifests as a duality. this duality is: 1. lower concrete mind, demonstrating as the activity of the mental body. 2. abstract mind, demonstrating as the lowest aspect of the ego. in the microcosm, man, this duality becomes a triple modification upon the mental plane, and in these three we have in miniature a picture of the macrocosmic manifestation. these three are: 1. the mental permanent atom, the lowest aspe

comes a sun. by its use the "sun of righteousness arises" in the life of every man. 8. each of the three letters has relation to the three aspects, and each can be applied to any of the known triplicities. 9. the master, the god within, is indeed the word, the aum, and of this master (found at the heart of all beings) it is true that "in the beginning was the word, and the word was with god (thus duality) and the word was god" through its use man arrives at a realisation of: a. his own essential divinity, b. the purpose of the form-taking process, c. the constitution and nature of those forms, d. the reality of consciousness, or the relation of the divine self or spirit to the form, its polar opposite. this relation, in its evolutionary working out, we call consciousness and the essential

into the physical objective world) may cause no pain or distress, as they will be seen and met by the non-attached yogi. nor will further pain-producing causes be allowed to be set in motion. 17. the illusion that the perceiver and that which is perceived are one and the same, is the cause (of the pain-producing effects) which must be warded off. this sutra brings us right back to the great basic duality of manifestation, the union of spirit and matter. it is their interplay which produces all the form-producing modifications or activities on the various planes and which is the cause of the limitations which pure consciousness has imposed upon itself. in a small commentary such as this it is impossible to enter with any fullness into this subject. all that it is possible to do is to touch

ight of the soul copyright 1998 lucis trust d. the practice of the means of yoga or union, e. initiation, f. realisation, g. union. 26. the state of bondage is overcome through perfectly maintained discrimination. a word here on discrimination will be of value as it is the first great method of attaining liberation or freedom from the three worlds. based as it is on a realisation of the essential duality of nature, and regarding nature as a result of the union of the two polarities of the absolute all, spirit and matter, discrimination is at first an attitude of mind and must be sedulously cultivated. the premise of the duality is admitted as a logical basis for further work and the theory is tested out in an effort to prove the truth. the aspirant then definitely assumes the attitude of h

itation are entirely mental conditions; they exist within his mind. this condition is followed by one in which his realization travels inward on to the subjective plane and he becomes aware of the nature of the life which is expressing itself through the form. quality and subjective relationships engross his attention and the form aspect is lost sight of, but still the sense of separateness or of duality persists. he is still aware of himself and of that which is the not-self. similarity of quality and response to analogous vibration are his, however. in the two stages of dharana and dhyana, of concentration and of meditation, the mind is the important factor and is the producer in the brain. a great hindu teacher, kecidhvaja, expresses this idea in the following words "the soul has the me

tion and the power so to meditate is called sanyama in this sutra. it is the attainment of the power of meditation which is the objective of the raja yoga system. through this achievement, the yogi has learnt to differentiate between the object and that which the object veils or hides. he has learnt to pierce through all veils and contact the reality behind. he has achieved a working knowledge of duality. there is yet a higher consciousness than this, that realization which is covered by the term unity, but as yet it is not his. this is, however, a very high stage and produces in the physical man astounding effects and introduces him to various forms of phenomena. 5. as a result of sanyama comes the shining forth of the light. there are several terms used here by various commentators and t

riminative nature of the chitta (or mind stuff. in all the previous stages the thinker has been aware of both himself, the knower, and of the field of knowledge. in the earliest stages he was aware of triplicity, for the instrument of knowledge was likewise recognised, later to be transcended and forgotten. now comes the final stage, the object of all yoga practices, where unity is known and even duality is seen to be a limitation. naught remains but awareness of the self, of that omniscient, omnipotent knower who is one with the all, and whose very nature is awareness and energy. as has been well said "there are therefore these two types of perception: that of living things and that of the life; that of the soul's works and that of the soul itself" the expounder of yoga is now desirous of

rue of that knowledge which patanjali deals with. by acting upon this knowledge and by conforming to the requirements of the intended investigation or development, the aspirant becomes aware of the light in the head. secondly, discriminative knowledge is the next type utilized by the aspirant. the light having been contacted, is used, and the result is that the pairs of opposites become apparent, duality is known, and the question of choice comes in. the light of god is cast upon either side of the razor edged path the aspirant is endeavouring to tread, and at first this "noble middle" path is not so apparent as that which lies on either side. by the addition of dispassion or non-attachment to discriminative knowledge, hindrances are worn away, the veil which hides the light becomes increa

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ons and the concepts of me and thee, of god and a child of god, have faded away in the knowledge and realization of unity. dualism has given place to unity. this is the way of union. the integrated personality has been transcended through an ordered process of soul unfoldment, and a conscious at-one-ment has been brought about between the lower or personal self and the higher or divine self. this duality has to be first realized and then transcended before the real self becomes, in the consciousness of the man, the supreme self. it has been said that the two parts of man have had for long ages nothing in common; these two parts are the spiritual soul and the form nature, but they are joined eternally (and here lies the solution of man's problem) by the mind principle. in an ancient book of

the life to find it" now let us consider the situation and the processes to which we must subject ourselves if the goal is ever to be attained. the preliminary requirements need only just be noted, for they are universally recognized and are met in part by every beginner, or he would not be entering upon this particular phase in the age-long pursuit of truth. we are conscious within ourselves of duality, and of a state of warfare between the two aspects of which we are constituted. we are conscious of a profound dissatisfaction with physical life as a whole, and with our inability to grasp and understand the divine reality which we hope exists. but it remains for us a matter for faith, and we want certainty. the life of the senses does not seem to carry us far enough along the path toward

we call the indwelling christ, the divine soul. man, at this point, enters into god. chapter six stages in meditation (continued) milarepa was one who eventually rid himself of the two-fold shadow and soared into spiritual space, till he attained the goal wherein all doctrines merge in at-one-ment..having all his ideas and concepts merged with the primal cause (he) had eliminated the illusion of duality. rechung (from the tibetan) we have carried our meditation work forward along what might be termed secular lines, for the use of the mind has been involved, and though the subject of the meditation process has presumably been religious, yet the same results can be equally well reached with a purely worldly theme as the "object" or "seed thought" the educating of the mind to hold itself att

h our mystical literature bears constant witness. it is a condition of exaltation and of joyous certainty as to felt realities. it carries its possessor forward on the wings of bliss, so that temporarily, at any rate, nothing can touch or hurt. figuratively, the feet are fleet to speed to the beloved, and the interplay between the lover and the loved one is great, but always there is the sense of duality, of something other or beyond that which has been reached. this must be held in consciousness as long as possible or else the ecstatic vision will disappear, the clouds will veil the sun, and the world, with all its cares, will obscure the heavens. we are told in mysticism that ecstasy, physically considered, is trance. it is a state of rapture, and can be either good or bad. evelyn underh

tterly renounced themselves, god never fails in these raptures to communicate high things."23(110) the same writer goes on to tell us what, psychologically, is ecstasy "the absorption of the self in the one idea, the one desire, is so profound and in the case of the great mystics so impassioned that everything else is blotted out."24(111) it will be noted how the idea of desire, of feeling and of duality characterizes the ecstatic condition. passion, devotion and a rapturous going-out to the source of the realization are ever present, and a careful distinction has to be made by the experiencer or they will degenerate into morbidity. with this condition of sensory awareness, we have basically nothing to do. our goal is the high one of constant intellection and steady mental control, and it

ty. he finds, when ignorance gives place to transcendental awareness, that he is identified with brahma, the eternal cause, the one and the alone. he knows himself to be, past all controversy, god god immanent and god transcendent. the seer goes on to tell us that "he is 'the supreme brahma which is eternal, pure, free, alone (in its absolute perfection, incessantly filled with beatitude, without duality (unconditioned) principle of all existence, knowing (without this knowledge implying any distinction of subject and object, which would be contrary to 'non-duality, and without end "he is brahma, by which all things are illumined (partaking of its essence according to their degrees of reality, the light of which causes the sun to shine and all luminous bodies, but which is not made manifes

ts itself in the mind stuff, then comes awareness of the self..the mind then tends towards..increasing illumination."13(125) here again the same idea. the use of the mind, final withdrawal from the mind consciousness, and the realization of unity. this tends to steady illumination. the method of sufism the writings of the sufis are much veiled in imagery and symbolism and have a stronger sense of duality than perhaps any other religious esoteric system, except the christian mystical writings. but there emerges even from them the same expression of truth and the same basic method. the following excerpts from the oldest persian treatise on sufism will show. it is interesting to note that those writings persist the longest and show the most wide usefulness which come from those who are knower

rate this, and the process depicts a sequence of thought as follows: thou god seest me. this god is the divine in me, the indwelling christ, the soul. for long ages this soul has perceived and observed me. now for the first time i am in a position to see god. up till now, i have been negative to this divine reality. the positive relation is becoming possible. but this seems to involve the idea of duality. but i and god are one. i am god, and have been all the time. therefore i have been seen by my self. i am that self, that self am i. this is easily written down, but if the mind is kept actively intent upon the sense and meaning, much hard and focussed thinking will have to be done, and much difficulty will be found to eliminate all thoughts other than those having a bearing upon the subje

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

is is the so-called hylozoistic theory, though the term but serves to confuse. this great life is the basis of monism, and all enlightened men are monists "god is one" is the utterance of truth. one life pervades all forms and those forms are the expressions, in time and space, of the central universal energy. life in manifestation produces existence and being. it is the root cause, therefore, of duality. this duality which is seen when objectivity is present and which disappears when the form aspect vanishes is covered by many terms, of which for the sake of clarity, the most usual might be here listed: spirit matter life. form father. mother positive. negative darkness. light students must clearly have this essential unity in mind e'en when they talk (as they needs must) in finite terms

this duality which is seen when objectivity is present and which disappears when the form aspect vanishes is covered by many terms, of which for the sake of clarity, the most usual might be here listed: spirit matter life. form father. mother positive. negative darkness. light students must clearly have this essential unity in mind e'en when they talk (as they needs must) in finite terms of that duality which is everywhere, cyclically, apparent. ii. the second postulate grows out of the first and states that the one life, manifesting through matter, produces a third factor which is consciousness. this consciousness, which is the result of the union of the two poles of spirit and matter is the soul of all things; it permeates all substance or objective energy; it underlies all forms, wheth

triplicity runs through every department of the manifested world, whether viewed as that which is tangible, or as that which is sensitive and coherent, or that which is energising. it is that intelligent activity which has been clumsily called "awareness; it is the capacity of awareness itself, involving as it does sensitive response to environment, and the apparatus of that response, the divine duality of the soul; it is finally the sum total of that which is contacted and known; it is that of which the sensitive apparatus becomes aware. this, as we shall see later, is a gradually growing realisation, shifting ever into more esoteric and inner realms. these three aspects are seen in man, the divine unit of life. first he recognises them in himself; then he sees them in every form in his

in his physical expression such living organisms as his heart or brain. when this takes place, he begins to comprehend the significance of spirit, the one life back of all forms, the central energy which is the cause of all manifestation. the first reaction of the average student on reading the above is to think immediately of the body nature as it expresses some type or other of energy. thus the duality is the thing noted, and that which employs the thing is present in his mind. yet one of the main necessities before occult aspirants at this time is to endeavour to think in terms of the one reality which is energy itself and nothing else. therefore, it is of value to emphasise in our discussion of this abstruse subject, the fact that spirit and energy are synonymous terms and are intercha

ose levels are both producing registered experience then we have the occultist plus the mystic. 1. the soul, macrocosmic and microcosmic, universal and human, is that entity which is brought into being when the spirit aspect and the matter aspect are related to each other. a. the soul therefore is neither spirit nor matter but is the relation between them. b. the soul is the mediator between this duality; it is the middle principle, the link between god and his form. c. therefore the soul is another name for the christ principle, whether in nature or in man. 2. the soul is the attractive force of the created universe and (when functioning) holds all forms together so that the life of god may manifest or express itself through them. a. therefore the soul is the form-building aspect, and is

bration, the effect of divine activity, is two-fold. there is the first effect in which the vibration (issuing from the realm of subjectivity in response to sound and light) produces response in matter, and therefore attracts or calls together the atoms out of which molecules, cells, organisms and finally the integrated form can be built. this effected, the aspect of vibration is to be noted as a duality. the form, through the medium of the five senses, becomes aware of the vibratory aspect of all forms in the environment wherein it, itself, is a functioning entity. later, in time and space, that functioning form becomes increasingly aware of its own interior vibration, and by tracing back that vibration to its originating source becomes aware of the self, and later of the kingdom of the s

heir emotional natures, remembering that victory descends from above and cannot be worked up to from below. the soul must govern and its instrument in the warfare is the consecrated mind. it is interesting to note the occult sequence in the description given of this plane in the rule under consideration. it is first of all the plane of dual forces. the first thing the aspirant becomes aware of is duality. the little evolved man is aware of synthesis, but it is the synthesis of his material nature. the highly spiritual man is aware also of synthesis but it is that in his soul, whose consciousness is that of unity. but in between is the wretched aspirant, conscious of duality above all else and pulled hither and thither between the two. his first step has, for its objective, to make him awar

adjusting himself to new conditions; constantly learning to function therein, and then subsequently finding them pass away to give place, in their turn, to new. this goes on until the consciousness is stabilised in the self, in the one. then the initiate knows himself to be the onlooking unity watching the phenomenal phantasmagoria of life in form. he passes from one sense of unity to a sense of duality, and from thence again into a higher unity. first, the self identifies itself with the form aspect to such an extent that all duality disappears in the illusion that the self is the form. we have then the form constituting apparently all that there is. this is followed by the stage wherein the indwelling self begins to be aware of itself as well as of the form, and we talk then in terms of

he man a state of apparent negativity and inertia which may last for one life or two, and he seems to accomplish little in either direction. this is, for workers, a valuable hint in their dealings with people. then the point of balance changes, and the soul appears to dominate from the standpoint of influence, and the entire consciousness aspect begins to shift into the higher of the two aspects. duality however, still persists, for the man is sometimes identified with his soul and sometimes with his form nature; this is the stage wherein so many most earnest disciples are at this time to be found. little by little however he becomes "absorbed" in the soul, and thus comes en rapport with all aspects of the soul in all forms until the day dawns when he realises that there is nothing but sou

sorbed" in the soul, and thus comes en rapport with all aspects of the soul in all forms until the day dawns when he realises that there is nothing but soul and then the higher state of unity supervenes. these points need consideration and are valuable, for there are schools of thought (such as the vedanta and other mystical groups of thinkers) which emphasise the life aspect and appear to negate duality. other schools (such as the theosophical, in spite of denial) teach the fact of the self and the not-self, and hence can be interpreted in terms of duality. both are right and both need each other. it should be remembered that in the process of manifestation we work from a relative unity, through duality, to another unity, in the following way- 217- a treatise on white magic copyright 1998

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

atter aspect that it sees no distinction, but is the form, and knows not itself as soul. this often reaches its height in some life of full personality expression, wherein the soul is completely centred in personality reactions; the lower life is so strong and vital that a powerful and material expression eventuates. 2. a subsequent and painful differentiation of the consciousness into a realised duality. in this condition, the man is distinctly aware of what is termed his essential duality; he knows he is spirit-matter, is form-life, and is the soul in manifestation. during this stage, which covers many lives and carries the man along the path of probation and discipleship as far as the third initiation, the centre of gravity (if i may so express it) shifts steadily out of the form side a

anifestation. during this stage, which covers many lives and carries the man along the path of probation and discipleship as far as the third initiation, the centre of gravity (if i may so express it) shifts steadily out of the form side and centres itself more and more in that of the soul. there is a growing consciousness that there is a reality which embraces, and at the same time extinguishes, duality. remember that the entire story of evolution is the story of consciousness, and of a growing- 15- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust expansion of the "becoming-aware" principle, so that from the microscopic interest of the self-conscious man for we shall retain the parable within the confines of the fourth kingdom in nature we have a sl

logy i copyright 1998 lucis trust expansion of the "becoming-aware" principle, so that from the microscopic interest of the self-conscious man for we shall retain the parable within the confines of the fourth kingdom in nature we have a slowly developing inclusiveness which finally leads him into the consciousness of the cosmic christ. 3. the higher realisation of unity follows upon this sense of duality, and in this final stage the sense of being soul and body is lost. the consciousness identifies itself with the indwelling life of the planet and of the solar system. when this happens, there is the registering of a state of being which lies beyond word, mind and form expression of any kind. the great jewish seer sought to convey these three stages in the words, i am that i am. he thus exp

ry but with that which may be known, provided there is growth and intelligent application of truth. i deal with possibility and with that which is capable of achievement. many these days like to talk and think in terms of that one life, but it remains but speech and thought, whilst the true awareness of that essential unity remains a dream and an imagining. whenever this reality is put into words duality is emphasised and the spiritual controversy (using the word in its basic meaning and not in its ordinary warlike connotation) is enhanced. take for example the words "i believe in the one life" or "to me, there is but one reality" and note how they are in their phraseology an expression of duality. life cannot be expressed in words nor can its realised perfection. the process of "becoming"

guard yourself at the same time from mystical rhapsodies anent the one life, which are apt to be no more than the negation of all mental apprehension and a luxuriating in the sensuous perception of a highly developed and high grade emotional nature. all our considerations therefore in this treatise on the seven rays will necessarily be held within the realm of thought which involves awareness of duality. i shall employ the language of duality, and this i shall do, not because i seek to emphasize it to the neglect of unity (for this unity is to me somewhat of a reality and i glimpse more than a possibility, but because all aspirants and disciples and all initiates up to the third initiation as i earlier said are swinging as a pendulum between the pairs of opposites, spirit and matter. i sp

somewhat of a reality and i glimpse more than a possibility, but because all aspirants and disciples and all initiates up to the third initiation as i earlier said are swinging as a pendulum between the pairs of opposites, spirit and matter. i speak not here of the pairs of opposites of the astral or emotional plane, which are illusory reflections of the true pairs of opposites, but of the basic duality of manifestation. i seek to deal with that material which is of practical value and which can be grasped by the illumined intelligence of the average man. it is necessary for all students who seek illumination and a right apprehension of truth to drop the emphasis so often laid upon certain aspects and presentations of truth being spiritual and others being mental. it is in the realm of so

hey too came into manifestation and in the work of expressing active life, qualified by love and limited by an outward phenomenal appearance, they swept into a secondary activity and became the seven builders, the seven sources of life and the seven rishis of all the ancient scriptures. they are the original psychic entities, imbued with the capacity to express love (which involves the concept of duality, for the loving and the loved, the desiring and the desired, must here be posited) and to emerge from subjective being into objective becoming. we call these seven by various 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 e

consciousness, a.a.b) then shall men be known by their knowledge, be coloured by the despair of desire unappeased, be divided into those who recognise their dharma (meet all implied obligations and duties) and those who only see the working out of karma, and from the very nature of their need find light and peace at last" christianity is primarily a religion of cleavage, demonstrating to man his duality and so laying the foundation for future unity. this is a most needed stage and has served humanity well; the purpose and intent of christianity has been definite and high, and it has done its divine work. today it is in the process of being superseded, but by what new formulation of truth is not yet revealed. the light is slowly pouring into man's life, and in this lighted radiance he will

s identified with the outer appearance, to a realisation of himself as an insatiable desire. he then becomes identified with his desire body, with his appetites, good and bad, and considers himself as one with his moods, his feelings, his longings, whether they ray out in the direction of the material world or inward toward the world of thought or the kingdom of the soul. he is torn by a sense of duality. later, he becomes identified with still another of the appearances, with the mind body or nature. thoughts become to him so tangible that he is swayed, turned and- 28- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust influenced by them; and to the world of material appearances, and to the world of the great illusion is added the world of thought for

ne with the divine. will or the energy of life are synonymous terms and are an abstraction, existing apart from all form expression. the will-to-be emerges from outside the solar system altogether. it is the all-pervading energy of god which informs with a fraction of itself the solar system, and yet remains outside. plan and purpose concern the emanating energies of that central life and involve duality, will or the life urge plus attractive magnetic love which, in its turn, is the response of the vibrating universal substance to the impact of the energy of will. this initial activity precedes the creative process of form building; and the play of the divine will on the ocean of space, matter, or etheric substance produced the first differentiation into the major rays, and their mutual in

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

es, separating two most different civilisations. modern thinkers would do well to remember that christianity is a bridging religion. herein lies its great importance. christianity is the religion of that transitional period which links the era of self-conscious individualistic existence to a future group-conscious unified world. it is outstandingly a religion of cleavage, demonstrating to man his duality, and thus laying the foundation for his effort to achieve unity or at-one-ment. the realisation of this duality is a most needed stage in man's unfoldment, and the purpose of christianity has been to reveal this; also to point out the warfare between the lower and the higher man, between carnal man and spiritual man, united in one person, and to emphasise the necessity for that lower man t

self the past "law and the prophets" but he also provided that presentation of truth which could bridge the gap between eastern belief and philosophy and our western materialism and scientific attainment, both of them divine expressions of reality. at the same time he demonstrated to human beings the perfection of the task which each man could carry forward within himself, bridging that essential duality which is his nature, and bringing about that at-one-ment of the human and the divine which it is the task of all religions to aid. each of us has to make "of twain, one new man, so making peace" for peace is unity and synthesis. but the lesson and message which christ brought to individual man he brought also to the nations, holding before them the hope of future world unity and world peac

being realised simultaneously by the indwelling divine soul and the mind and brain of the man in physical life. these expansions of consciousness progressively reveal to man the quality of his higher and his lower nature; it is this realisation which marks st. paul as one of the first initiates to attain that status under the christian dispensation. read what he says about this revelation of his duality "i know that in me [that is, in my flesh] dwelleth no good thing: for to will is present with me; but how to perform that which is good i find not "for the good that i would, i do not: but the evil which i would not, that i do "for i delight in the law of god after the inward man "but i see another law in my members, warring against the law of my mind, and bringing me into captivity to the

d her child. two asses are found mentioned in the gospel story, one coming from the north and bearing mary to bethlehem, and the other taking her down into egypt. these are symbols of the two constellations called the northern ass and the southern ass, which are in the neighbourhood of the constellation virgo. we find the human kingdom represented in mary and joseph, with the human unity plus the duality which are so essential to existence itself. in the newborn babe divinity expresses itself. thus, in that little cave, the cosmos is represented. when christ was born in bethlehem, a threefold word sounded forth "glory to god in the highest, and on earth peace, good will toward men."54 a triple word was then given to us. it was chanted by angels in the night to the shepherds tending their f

ugh the process of bringing it to the birth upon the plane of daily living; and, secondly, the determination to achieve the re-orientation of the entire nature so that a closer identification with that soul may become possible, until a complete unity has been achieved. we begin to see what must be done, we begin to assume the right attitude which will make it possible. the halves of our essential duality soul and body, christ and mary, over-shadowed by the holy ghost, the material and the spiritual face each other and approach nearer and nearer until complete union is achieved and the christ is born through the instrumentality of the mother. but the acceptance of this divine idea and the orientation of the life in order to make the idea a fact are the first and immediate steps- 53- from be

hey surely will be at some date, perhaps not so distant as the chaotic present might lead us to think. christ held his values true and his purpose unchanged. the illusion of power could not touch him. that which was real had such a grip of his mind that the unreal and the immediate could not delude his consciousness. he saw the picture whole. he saw the vision of a world wherein there could be no duality but only unity, and from his efforts to bring that future world into being he could not be swerved. where this vision exists, lesser values and smaller issues cannot hold the ardent heart. where the whole as a possibility is grasped, the part falls into its rightful place. where the purpose of god stands clearly revealed to the mind of the seer, the lesser ends or motives, and the tiny wis

e of separate life which we call our personality; if we would follow christ, we have to give up the laborious struggle for individual assertion in the desire to be the life of the whole rather than that of a part. thus alone can we enter the kingdom where no separateness can be."48- 82- from bethlehem to calvary copyright 1998 lucis trust christ's temptation consisted of a demanded recognition of duality. but to him, there was only one kingdom and one way into the kingdom, and one god who was bringing, slowly indeed but surely, that kingdom into being. his mission was to reveal the method whereby unity could be brought about; to proclaim that inclusive love and that technique of at-one-ment which all who would study his life and react to his spirit could follow. he could not therefore fall

s man and the inner subjective subliminal man; the higher and the lower self; the personality and the individuality; the soul and the body how are these to be reconciled? of the higher values, man is ceaselessly conscious. of the man who wills to do good, and of the nature which in opposition causes him to perform evil, all the saints testify. the entire human family today is split on the rock of duality. either the personality is dual and therefore unmanageable or groups and nations are divided into opposing camps, and again duality emerges in intense dynamic difficulty. it is integration which christ so fully exemplified, thus resolving the dualities of higher and lower in himself, making "of twain one new man,"1 and it was this "new man" which shone forth at the transfiguration before t

ves which have their origin in duly considered thought-realities becomes, in time, a "personality" and begins to sway other minds. he exercises a definite influence upon other people. yet overseeing the personality is the inner spiritual man, which we might call the "individual" it is here again that christ achieved- 88- from bethlehem to calvary copyright 1998 lucis trust success, and the second duality, which he so significantly resolved, is that of the personal self and the "individuality" the finite and the infinite must be brought into a close relation. this, christ demonstrated in the transfiguration, when, through the medium of a purified and developed personality, he manifested the nature and the quality of god. the finite nature had been transcended and could no longer control his

l aspect begins to manifest that we have the appearance of speech and of that thinking, speaking animal which we call "man" so, in the apt symbology of the scripture, christ's three friends stood for the three aspects of his human nature, and it was upon this integrated, focussed and consecrated personality that the transfiguration made its impact and produced revelation. thus again the essential duality of humanity is revealed through christ, and his threefold personality and his essential divinity are portrayed for us in such a way that the lesson (and the possibility) cannot be evaded. the apostles recognised god in their master, taking their stand upon the fact of this divinity, as have the mystics of all time. they "knew whom they had believed."14 they saw the light which shone in the

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

ill or purpose and these are the qualities of the life thread. these two, when dominating the third energy of mind, produce the perfect man. they explain the human problem; they indicate the objective before man; they account for and explain the energy of illusion; and they point out the way of psychological unfoldment, which leads man (from the triangle of triplicity and differentiation) through duality to unity. these truths are practical and hence we find today such dominant emphasis laid upon the understanding of the plan amongst esotericists; hence likewise the work of the psychologists as they seek to interpret man and hence also their differentiations as to the human apparatus, so that man is seen as it were dissected into his component parts. the recognition is emerging that it is

quality which outwardly determines his place on the ladder of evolution, but modern psychology of the extreme 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 psychol

of the soul and the blended ray of the personality vibrate to the measure of the highest of the soul rays the ray of the soul's group, which is ever regarded as the true egoic ray. 5. then, in time, the soul ray begins (at the third initiation) to blend with the ray of the monad, the life ray. the higher initiate is therefore a dual and not a triple expression. 6. in time, however, this realised duality gives place to the mysterious, indescribable process called identification which is the final stage of soul unfoldment. it is useless to say more for what might be said could only be comprehended by those preparing for the fourth initiation, and this treatise is written for disciples and initiates of the first degree. in these successive stages we can glimpse the vision of what we are and

ate. is there need therefore to enlarge upon this law as it works out in the life of the initiate? i think not. the disciple seeks to achieve, without passion, pain or suffering, the distinction which lies between: 1. right and wrong, 2. good and evil, 3. light and dark, spiritually understood, 4. prison and liberty, 5. love and hate, 6. introversion and extraversion. we do well to ponder on this duality 7. truth and falsehood, 8. mystical and occult knowledge, 9 the self and the not-self, 10. soul and body. many, many other dualities can thus be listed. having then discovered the fact of these pairs of opposites, the task of the disciple is to discover that which is neither of them. it is this central, intermediate way that is revealed to the initiate, through the working of the law of re

et poured its force repulsive. it reduced the chaos until its forms no longer could be seen. some aspects of a beauty, unrevealed before, emerged. and from the room a light shone forth and, by its powers and life, forced the magician to move forward into light, and leave the arch of peril" such are some thoughts, translated from an ancient metrical arrangement, which may throw some light upon the duality of personality and the work to be done by the beings found upon the septenate of rays. know we where we stand? do we realise what we have to do? as we strive to enter into light, let us count no price too great to pay for that revelation. we have studied an interesting sequence of laws. in law one, we find that three major ideas emerge: first of all, that the eternal pilgrim, of his own fr

gh in the front rank, yet take ideas and propositions and work with them for the ultimate benefit of the human family. they are the world aspirants, and those who are beginning to get the ideal of service into their consciousness. 7. those souls whose sense of awareness on the physical plane is now of such an order that they can pass on to the probationary path. they are the mystics, conscious of duality, torn between the pairs of opposites, but who are yet unable to rest until they are polarised in the soul. these are the sensitive, struggling people, who long for release from failure and from existence in the world today. their mind natures are alive and active but they cannot yet control them as they should and the higher illumination remains as yet a joyous hope and final possibility

right ideas is one of the major problems to be tackled in the new age. g. the interplay of the great dualities the seventh of these rules that of the interplay of the great dualities is one of the basic rules of soul control and it is by no means an easy one for the student to grasp. it is a fundamental law of soul life. the reason why it is so hard to understand the paradox of soul unity through duality is that in speaking of the pairs of opposites, emphasis has for ages been laid upon the astral dualities and the need for humanity to choose the narrow path which runs between them. upon- 156- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the battlefield of the dualities he stands and must find the razor-edged path which opens up before him and

result of an activity which is a reflection in his individual personality life of the approach of acquiescence. this takes place upon the battlefield of the astral plane. there the disciple acquiesces consciously in the inevitable process of transmutation which takes place before the personality can be a fit instrument for the soul. he stands between the pairs of opposites, learning the secret of duality, and like arjuna (fixed at the midway point) he seeks the way out, eventually acquiescing in the task ahead. this is the stage of submission to which every disciple subjects himself. it is through acquiescence that the astral aspect of the personality is brought into line with the divine purpose of the indwelling soul. this is not, a negative, weak submission, or a sad, sweet acceptance, s

, and gave the touch of acquiescence in the obligation assumed when the approach of appropriation took place and the demands of the personality upon the soul became steadily more definite, so now the personality reverses the process, and recognises the demands of the soul. this marks, as may well be seen, a very definite stage in the life of the aspirant, and is the cause of that unhappy sense of duality which produces distress and sorrow in the life of all disciples. it is at this point upon the way that many very well-meaning disciples fall. instead of standing in spiritual being and taking a firm position upon the middle way between the pairs of opposites, and thus intensifying the touch of appropriation and endeavoring to make the approach of acquiescence, they fall into the illusions

1. the appropriation of the bodies: a. their building psychologically, or their coherent construction. b. their development and eventual alignment. c. their inter-relation in the life of the personality. 2. the coordination of the personality: a. the techniques of integration, seven in number. b. the technique of fusion, leading to the emergence of the ray of the personality. c. the technique of duality, divinely understood, or the relation of the ray of the personality and the ray of the soul. 3. some problems of psychology, arising from the point in evolution of the personality. a. the technique of appropriation. physical and etheric integration- 175- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust b. the technique of acquiescence. astral or ps

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ndle his own self-pity and free himself from the inner emotional storm in which he finds himself living. he must- 45- discipleship in the new age- volume i copyright 1998 lucis trust recognise that his integration is weak, for he is working in two phases or sections: physical. emotional. and mental. soul. he is sometimes one and sometimes the other and usually very thoroughly in either case. this duality must be brought into a closer relation and this is the point to which he must attend as he seeks to establish and preserve the needed synthesis and personality-soul integration. when will disciples learn that the attitude which involves a certain "don't care" reaction and a form of indifference is one of the quickest ways by which to release the self from personality claims? this is not th

ngs, given individually or to the group as a whole. in this way, the potency is somewhat stepped down; the group becomes more closely integrated and the life of each disciple, the problems of each and the achievement of each become part of the group life, the group problem and the group achievement. i commend these words to you for consideration life, problem, achievement or, presenting them as a duality, life-consciousness and form-activity. in this connection (for i choose my words with care) i would remind you in particular, my brother, that the wise disciple regards all outer expression on the physical plane of experience as achievement. there is no essential failure. at this stage in the life of the disciple, there may be a failing to meet the requirements with perfection; there may c

od. i have only a brief mantric sentence for you; it has the significance of a dedication "i plunge myself into the pool of wisdom. from thence i come, bearing a knowledge of its mysteries for my fellowmen" seek during the next few months to understand not only the way a disciple must proceed, but seek to enter more deeply into the technique of understanding your brother's heart by a study of the duality of ray energies (personality and soul rays) which make him what he is in this incarnation. june 1934 brother of old: the past six months have seen you making much effort and the work of refining the vehicles is proceeding apace. you have still several more months of strenuous work before the personality can measure up to the demands ahead but your devotion and humility, your clear vision a

g of the process is the goal for the remainder of your life experience in this particular body. i seek for no mystical understanding. that type of theoretical understanding is the heritage of most aspirants. they have the vision of this contact. i seek a definite comprehension and i give you the clue to the work in the following sentences which (if subjected to due thought) may induce revelation "duality is visioned by the seer. he sees the presence. he sees, and seeing knows that he exists and likewise that which is seen "the knower blends the two in one. he sees the presence as himself. he merges with its light. behind the presence gleams that awful radiance which shrouds the one and only. before the presence stands the aspirant. within the presence, through the merging process, is peace

solar angel, who is the angel of the presence. your problem is to deepen this realisation, and to know yourself to be the angel, standing between you, the physical plane man, and the presence. it might elucidate matters if we considered for a moment- 297- discipleship in the new age- volume i copyright 1998 lucis trust what reality is represented by that word presence. the mystic is ever aware of duality; of the lower man and the indwelling soul; of the tired disciple and the angel; of the little self and the real self; of human life expression and of spiritual life expression. many other qualities stand for the same expression of reality. but, behind them all looms immanent, stupendous, and glorious that of which these dualities are but the aspects: the presence, immanent yet transcendent

nd the third rays often works out in difficulty, for they express two different ways of building. this i will take up in greater detail later. i would like to call attention to the fact that many of your co-disciples are functioning with fourth ray mental bodies. this provides a most interesting reason why you were all chosen to work at the dissipation of glamour. the astral plane is the plane of duality, of the pairs of opposites, and it is the interplay of these opposites, plus the energies released by the individual, which has, during the ages, built up the world glamour. harmony through conflict is the characteristic and result of fourth ray activity. it expresses itself in fullness on the fourth plane where the major duality of the spiritual triad and the threefold personality meet, b

. you are now face to face with your own soul, and standing before the angel of the presence- 422- discipleship in the new age- volume i copyright 1998 lucis trust who is yourself. b. you, the personal self, and the angel, the divine self, are one essential reality, manifesting through three aspects. you are, therefore, a reflection of the trinity of deity. c. there is in reality no separation or duality, no i, or thou, but simply a god in manifestation, whose nature is light. 5. then say: a. having pervaded this world of the little, manifested self with one fraction of myself, i remain greater, wider and overshadowing all my daily living. ponder on this thought for five minutes. b. i, the manifesting self, through the magical power of my nature, revitalise, redeem and re-absorb this fract

for two reasons. you have a strong karmic link with me, which you have ever recognised and which you unduly emphasise. second: you are at a most critical point on the path of probation, for you can, if so inclined, take those steps which will land you on the path of discipleship. third: you need to have in mind the fact that your life up to three years ago has been an exemplification of excessive duality. in this dual life, your emphasis has been laid on "making good" on the physical plane in the world of business; paralleling this, but divorced from it, has been an intense inner life of aspiration and devotion to the great ones, and later to myself, a working chela of the great white lodge. you have managed curiously to keep these two lines of activity free from contact with each other. y

and works in closer relation with his master than heretofore, he begins to collaborate as far as is in him with his fellow disciples; then you have (in terms of occultism) a repetition of the relation between the "life" of the group (in this case, the master) and "the lives (in this case, the disciples, of the central energy and the responding forces. from the master's angle of the group problem, duality enters into the group expression. he, the central energy, must work through the forces. from the angle of the disciple, a force (which is himself) is brought into relation with other forces; it must, at the same time, become responsive to an energy, that of the master. this response comes through the recognition of identity of purpose, of origin and of nature, but not identity in the field

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

tion of the plan for the race at this time. three of these streams of energy are working powerfully in the world at this time and two others are struggling for expression. of these latter, one is struggling towards domination and the other is struggling to hold on to that which it has so long controlled. this refers to the incoming seventh ray and the outgoing sixth ray. they constitute, in their duality, the reactionary and the progressive forces which are seeking to govern human thought, to determine natural and human- 5- the destiny of the nations copyright 1998 lucis trust evolution and to produce widely divergent civilisations and culture one of which would be the perpetuation and crystallisation of that which now exists and the other would be so entirely new, as an outgrowth of the p

he influences which control the british empire through the medium of its component parts; they are an important factor in present events, owing to the major and powerful nature of the part great britain is playing in the present situation. as you will have noted great britain is ruled by gemini and taurus, and consequently the principles of multiplicity and integration are simultaneously present. duality, triplicity (england, scotland and wales) and also differentiation are the conditioning aspects of the empire. under the major control of gemini and taurus you have the following potencies active: egoic ruler personality ruler australia. virgo. 6th .c apricorn .1 0th canada .t aurus .2 nd. libra. 7th india. aries. 1st. capricorn .1 0th new zealand. gemini. 3rd. virgo. 6th south africa. ari

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

sk you to endeavour to understand that whereof i speak. the dweller on the threshold does not emerge out of the fog of illusion and of glamour until the disciple is nearing the gates of life. only when he can catch dim glimpses of the portal of initiation and an occasional flash of light from the angel of the presence who stands waiting beside that door, can he come to grips with the principle of duality, which is embodied for him in the dweller and the angel. do you comprehend that whereof i speak? as yet, my words embody for you symbolically a future condition and event. the day will surely come, however, when you will stand in full awareness between these symbols of the pairs of opposites, with the angel on the right and the dweller on the left. may strength then be given to you to driv

andings and misinterpretations which confront the aspirant at every step of his way until he achieves unity. i would have you note that word "unity" for it holds the secret of disillusionment, as this process of release from glamour has been occultly called. it will be apparent to you (if you have studied these instructions with care) that the cause of glamour is primarily based upon the sense of duality. if such a duality did not exist, there would be no glamour, and this perception of the dual nature of all manifestation lies at the very root of the trouble or troubles with which humanity is in time and space faced. this perception passes through various stages and constitutes the great problem of the conscious entity. this condition is a difficulty in the realm of consciousness itself a

nto a realm of phenomena which engulfs him, deludes him and imprisons him until such time as he becomes restless and unhappy under the sense that something is wrong. then he comes finally to the recognition that he is not what he seems to be and that the phenomenal world of appearances is not identical with reality as he had hitherto supposed it to be. from that moment on he comes to the sense of duality, to the recognition of "otherness" and to the perception that his sense of dualism should be ended and that a process of unification and an attempt to achieve at-one-ment should be undertaken. from that moment, the troubles of the evolving man begin to be observed by him and consciously encountered, and he faces a long period of "extrication from glamour and the entering into that world wh

ke the first steps towards the probationary path. it is a correspondence towards the end of the path of evolution to the stage above mentioned, but the man experiencing it is a very different person to the one who now seeks synthesis in the materialisation of beauty upon the outer plane. the subtle man is now becoming dominant. secondly: the stage wherein the man first of all becomes aware of the duality which can be expressed by the words "the man and the forces" he becomes alive to the fact that he and all humanity are the victims of forces and energies over which they have no control and which drive men hither and thither. he becomes aware also of forces and energies within himself over which he likewise has no control and which force him to act in various ways, making him frequently th

gies over which they have no control and which drive men hither and thither. he becomes aware also of forces and energies within himself over which he likewise has no control and which force him to act in various ways, making him frequently the victim of his own revolts, his own acts and selfishly directed energies. here the man discovers (unconsciously at first and later consciously, the initial duality the physical body and the vital or etheric body. one is the mechanism of contact upon the physical plane, the other is the mechanism of contact with the inner forces, energies and worlds of being. this vital body controls and galvanises the physical body into an almost automatic activity. i referred to this duality in an earlier instruction. this stage is one of great difficulty for the ma

t successfully waged which lands the man, as an individual, and the mass, as a whole, upon the path of purification. when there is unification of these energies upon the physical plane, you then have one-pointed activity- 58- glamour: a world problem copyright 1998 lucis trust and a determination to travel in a specific direction. there follows the resolution (note this word and its usage) of the duality into a unity. this resolution works out in the early stages (where the average type of aspirant is concerned) into a temporary astral unity and then there emerges the one-pointed devotee. he is found in all fields of religion, of science, of politics or in any other department of life. his etheric unity, producing re-orientation with its results of a clear vision, a grasp of truth, and a p

ense of at-one-ment. this is due to the development of the sense of the intuition which puts into the disciple's hand an infallible instrument whereby to discriminate and to discern. his perception is becoming accurate and he stands relatively free from deception and wrong identifications and interpretations. you will have noted how the career of the man has, therefore, proceeded from a crisis of duality to one of a relative unity, only to have that sense of unification disturbed by a renewed recognition of a higher and deeper duality. this duality temporarily produces another cleavage in a man's life, and thus re-initiates a torturing process of bridging or of "occultly healing" this break in the continuity of the spiritual consciousness. i would here remind you that this sense of peace o

he developed by resolving the pairs of opposites on the physical, astral and lower mental planes. now he faces his climaxing resolution, equipped with these powers. he becomes aware of those two great and apparently opposing entities (with both of whom he finds himself consciously identified) the angel of the presence and the dweller on the threshold. behind the angel he dimly senses, not another duality, but a great identity, a living unity, which for lack of a better word we call the presence. he then discovers that the way out in this case is not the method of handling force or of leaving behind both pairs of opposites, or of right recognition through the intuition, but that this dweller and this angel must be brought together; the lower entity must be "blotted out" in the "light" or "f

lem copyright 1998 lucis trust fact that one of the secrets of initiation consists in the right understanding and use of the consciousness which is aware and capable of functioning upon a plane higher than that on which humanity as a whole is, at any given time, living. hence, in lemurian times, the physically centred man who was on the verge of admission to the path was aware of: 1. the physical duality wherein his consciousness was accustomed to function normally and of the conflict between the physical body per se and the vital etheric body. 2. a dimly sensed higher consciousness which was distinguished by quality and sentiency. this was all that he could at that time contact upon the most familiar plane today, the astral plane. 3. a growing sense of self-identity which was the awakenin

ng the millions of years this race flourished on earth there were vast numbers of people with the lemurian consciousness flourishing at the same time, just as today in this modern aryan race, there are many, many millions of people who express the atlantean consciousness and are polarised in their astral bodies, the victims of emotion and of consequent glamour. in the atlantean race, the physical duality was then solved, and the physical body and the etheric body constituted a unity, and in the healthy person still do so. the sense of duality shifted then into a growing recognition of the conflict in the realm of quality and into the field of what we- 65- glamour: a world problem copyright 1998 lucis trust today call the "pairs of opposites" good and evil, pain and pleasure, right and wron

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

accurate; the goal, nevertheless, is conscious registration; this is brought about through the constant and steady holding of the attitude of the observer. it is developed through the attainment of detachment the detachment of the observer from all desires and longings which concern the separated self. it will therefore be obvious to you that the use of the word "observer" involves the concept of duality and, therefore, of separation. in this case, however, the motive prompting observation is not self-interest, but the determination to clarify the aura so that it can register only that which will be illuminating and related to the divine plan, which will be to the benefit of humanity and, therefore, to the creation of a new server within the ashrams of the hierarchy. the divisions made by

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

ant hierarchies" and others "subsidiary hierarchies" by this is meant that certain of them are expressing themselves in this solar system more fully than the others, and this necessarily entails the consequence that their vibration is more to be felt than that of the subsidiary groups. the dominant groups are the second, fourth and fifth, and this because: a. the second is the great expression of duality, of the son as he vitalises the sun. b. the fourth is the hierarchy of human monads who are the mediators or the synthesisers; they express the gain of system 1 and the goal of system 2. c. the fifth or tenth is closely linked with the five liberated hierarchies, and is an expression of their synthesised life. it might, therefore, be said that the fifth hierarchy serves as the representati

s a deep esoteric truth. thus, two potent streams of energy cosmic and systemic reach man via the conditioning planetary centres of force (the seven planetary schemes in the solar system and their corresponding seven centres in the planet on which we live) and pour into the symbolic "twelve houses" through their medium. it is for this reason that our solar system is spoken of as one of "intrinsic duality (love-wisdom) and that the major task of man is the "regulation of the pairs of opposites" the theme of duality, therefore, runs through the whole story of man's development. upon all the three planes of human unfoldment the reconciliation goes forward. 1. upon the physical plane we find the merging of the dense and the etheric forces. this is- 33- a treatise on the seven rays- volume iii:

the constellation gemini, the twins, and the dual forces which pour through this sign (the "forces in conflict" as they are sometimes called or "the quarrelling brothers) and beat upon our planetary life, then the true method of resolving the dualities will be known. it is interesting to note also that seven of the symbols which express the twelve signs of the zodiac are dual in their nature, and duality can be inferred from them. 1. the two horns of the ram in aries. 2. the two horns of the bull in taurus. 3. the figures of the twins in gemini (two lines. 4. the two claws of the crab in cancer. 5. the two scales of the balance in libra. 6. the two parallel lines of force in aquarius. 7. the two fishes in pisces- 34- a treatise on the seven rays- volume iii: esoteric astrology copyright 19

o scales of the balance in libra. 6. the two parallel lines of force in aquarius. 7. the two fishes in pisces- 34- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust these seven constellations are, therefore, closely related to six of the seven sacred planets and to one non-sacred planet. there are two signs which are simple figures and have no significance of duality. they are 8. the symbol for leo, which is simply the lion's tail. 9. the arrow in the symbol depicting sagittarius. they embody the idea of isolated separation and one-pointed desire. two signs are definitely triple in construction and this has a clear meaning to the esotericist. 10. virgo is a triple sign. 11. scorpio is also a triple sign, closely resembling the symbol of virgo. these tw

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, possibilities will be indicated, problems will disappear, and the immediate next step will clearly show forth. it thus becomes apparent again to what an extent the "principle of duality" enters into everything. it is a shifting dualism, according to where the emphasis may be placed, but this dualism is present until the last and final initiation present in the later stages of the evolutionary process, in the adjustment of form relations but not present in the consciousness of the disciple of advanced degree. that is the major point to be grasped. a third point must here b

o life of those who know not death" as the ages slip away, the man passes into and out of all the signs, the particular sign being determined by the nature of the personality ray which itself changes, as you know, from life to life. in those signs he learns the needed lessons, broadens his horizon, integrates his personality, begins to sense the conditioning soul, and thus discovers his essential duality. when he is upon the path of discipleship (and here i include the path of initiation) occult rumour says that he then becomes conditioned by the tireless watcher, the soul, and is subjected (during the final stages of the path) to exactly twelve incarnations, passing one in each of the twelve signs. in them he has to prove himself, attaining great moments of crisis in each of the constella

s which come to him from uranus or pluto, for instance, which affect the soul life far more than they do the personality life, they remained undiscovered except by trained esotericists. today, humanity is rapidly responding to the higher spiritual influences and, therefore, we can look for the discovery of increasingly subtle forces. pisces, the fishes this sign is also dual. in aries we have the duality which is attached to the bringing together of spirit and matter in the great creative activity of manifestation at the beginning of the evolutionary cycle, whilst in pisces we have the fusion or blending of soul and form as far as man is concerned, producing the manifestation of the incarnated christ, the perfected individual soul, the completed manifestation of the microcosm. thus the gre

seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the personality nature, and the attempt to interpret his infinite purposes in terms of our own finiteness. let us always remember this. the mechanism for divine perception has not yet been developed in the human family on any large scale and is only achieving some measure of usefulness in the initiate of the third degree. this duality of pisces must be studied in relation to its three keynotes which are 1. bondage or captivity. 2. renunciation or detachment. 3. sacrifice and death. in the first cycle of experience upon the wheel, the soul itself is in captivity to substance; it has come down into the prison house of matter and linked itself to form. hence the symbol of pisces, of the two fishes linked together by a band

s awakening and instinct after passing through the emotional stage is being transmuted into intellect. 4. gemini in the undeveloped man or the average man, the experiences undergone on three arms of the mutable cross have brought him to the stage where the "dream of life" can be changed into the recognition of the reality, and the great illusion can be seen as undesirable and untrue. the sense of duality is, at this stage, instinctual but becoming increasingly real and steadily more complex. the man begins to dream of stability, of ordered changes and of union with that which he senses to be the most real part of himself. the mystical vision emerges into- 72- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust his consciousness and he becomes aware of th

be thought that, in the early stages of unfoldment, experience is gained only through the mutable cross. the man lives in and experiences in all the signs, but the influences pouring through the mutable cross have a more potent effect upon him than those pouring in the early stages through the fixed cross. it is only when the soul is becoming more alive within the form and the man is aware of his duality that the energies of the fixed cross supersede in effectiveness those of the mutable cross, just as after the third initiation the energies of the cardinal cross begin to control the man and are of more insistent incentive than those of the other two crosses. when the soul is, therefore, becoming more active, the effect of the fixed cross will be seen working out in the four signs along wi

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

se conditions the mystic is not so prone unless he is rapidly becoming the practical mystic or occultist. this is a definite transitional cycle between the mystical attitude and that more definite position which the occultist assumes. i shall not therefore deal with the diseases to which mystics fall heir, except that i would like to point out one interesting fact: the mystic is ever conscious of duality. he is the seeker in search of light, of the soul, of the beloved, of that higher something which he senses as existing and as that which can be found. he strives after recognition of and by the divine: he is the follower of the vision, a disciple of the christ, and this conditions his thinking and his aspiration. he is a devotee and one who loves the apparently unattainable the other than

one who loves the apparently unattainable the other than himself. only when he becomes the occultist does the mystic learn that all the time the magnet which attracted him, and the dualism which coloured his life and thoughts and which gave motive to all he sought to do, was his true self, that one reality. he recognises then that assimilation into and identification with that one reality enables duality to be transmuted into unity and the sense of- 71- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust search to be transformed into the effort to become what he essentially is a son of god, one with all sons of god. having accomplished that, he finds himself one with the one in whom we live and move and have our being. next, i would point out that the lowes

ns of god. having accomplished that, he finds himself one with the one in whom we live and move and have our being. next, i would point out that the lowest expression of the mystical condition, and one with which we are becoming increasingly familiar, is that which is called a "split personality; when this condition is present, the personal lower self expresses itself through a basic condition of duality and two persons express themselves, apparently, instead of the integrated personality-soul. this necessarily creates a dangerous psychological condition and one which warrants trained scientific handling. that is largely lacking at this time, as so few trained psychologists and psychiatrists recognise the fact of the soul. i mention this as it is of value today, and will be increasingly so

is governed by neptune. these four systems are in reality the manifestation of the four aspects of matter in its lowest or purely physical expression. there are other aspects of expression of the fundamental substance, but these are the four of greatest importance- 87- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust each of these is essentially dual, and each duality corresponds to the ray of the soul or of the personality. each is therefore both positive and negative; each can be described as a unit of resistant force and of dynamic energy; each is a combination of certain aspects of matter and substance the matter being the relatively static aspect, and the substance the relatively fluid or quality-endowing agent. their interplay, relationship and un

ciousness, and to the monad by the sutratma or life thread. it is not related to any of the divine aspects by the antahkarana because that thread which links monad and personality directly (and finally independently of the soul) simply anchors the monadic expression of life in the head, at the head centre. then direct consciousness is established between the monad and the personality, and a great duality comes into being. life, consciousness and form are then all focussed creatively and actively in the head, and their activity is directed from the head via the two head centres. the ajna centre only comes into creative activity when the antahkarana has been built. in the earlier stages it is the throat centre which is the creative agent, and in the earliest period of all the sacral centre i

e principle of immortality which is seated in the soul and functions when self-preservation and survival no longer hold sway. this constitutes a triplicity of ideas which requires most careful study and which if i might so express it gives the key to the spiritualistic movement. d. the sacral centre is also connected with the ajna centre in the last analysis; the two together create a functioning duality which is productive of that subtle quality which we call personality. there is a wide field for investigation in the theme of personality as an integrated whole and in the quality of personality, which is the aroma, the influence, the effect and the radiation of a personality. i throw out these ideas to students, hoping that some research may follow which will relate this subject of the ce

e on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust organic relations. the centre at the base of the spine has a unique function. it is to the substance of the body, to the physical tissue and to all matter not included in the organs mentioned above, the source of life. in the perfected man, the two centres (the highest head centre and the basic centre) represent the great duality of spirit and matter, and they then control and govern, in perfect unison, the entire direction of the vehicle of the soul. finally, you will have the spiritual aspect of the human being expressing itself perfectly through the related monad and personality (which is brought about by a third great major fusion. the material man is then responsive to these two, via the head centre (the monad

ise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust effort upon the part of the nationals of every country to assimilate the jews, to inter-marry with them, and to refuse to recognise as barriers old habits of thought and ancient bad relations. men everywhere must regard it as a blot upon their national integrity if there is the appearance within their borders of the old duality jew and gentile. there is neither jew nor gentile; there is only humanity. this war (1914-1945) should be regarded as having brought to a conclusion the ancient enmity between jew and gentile, and the two groups have now the opportunity to originate a newer and happier measure of living and a truly cooperative relation on either side. the process of assimilation will be slow, for the situa

ising the atmosphere surrounding the patient. i must point out that to answer such a question accurately would necessitate two things: the revelation of one of the mysteries for which mankind is not yet ready, and at the same time the giving of an answer which would be quite inexplicable to you, for there is no terminology adequate to the latent truth. in this truth is embodied the whole story of duality which is the story of the relation of the negative and positive aspects of the living process. certain things, however, i can point out: 1. the negative and positive ions with which the scientist deals are etheric in nature and, therefore, of the physical plane. these unseen particles of substance which can only be traced through their elects and through interference with their activities

nd that the ultimate producer of the situation (either good or evil) is the relationship aspect. this statement is of major importance in all your thinking. 2. two energies meet in man but other five are present. for each is to be found a central point of contact. the two energies which meet in man are the two aspects of the monad, of the one in manifestation; the monad manifests essentially as a duality: it expresses itself as will and love, as atma-buddhi and these two energies when brought into relation with the point of mind, with the third aspect of divinity, produce the soul and then the tangible manifested world: then there is demonstrated in the planet will, love, and mind or intelligence: or atma-buddhi-manas- 348- a treatise on the seven rays- volume iv: esoteric healing copyrigh

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

e has been reached, the sensitive feeling-out into the environing universe still continues. man weaves a thread which is like the thread the spider weaves so amazingly. he reaches out still further into his possible environment and then discovers an aspect of himself of which he had little dreamt in the early stages of his development. he discovers the soul and then passes through the illusion of duality. this is a necessary but not a permanent stage. it is one which characterises the aspirant of this world cycle, perhaps i should say this manvantara or world period. he seeks to merge himself with the soul, to identify himself, the conscious personality, with that overshadowing soul. it is at this point, technically speaking, that the true building of the antahkarana must be begun. it is t

ical results of the new technique: 1. will induce wholeness or the ability to see life whole. 2. will foster the sense of synthesis and therefore the group spirit. 3. will develop the intuition and the ability to contact the world of ideas. 4. will train the will, especially the will-to-good. b. the mystical results will be: 1. the development of the mystical sense and the mystical realisation of duality. 2. the recognition of a new objective: a. the objective is to integrate the personality. b. next, the objective is to give the vision of the soul, the central self- 100- education in the new age copyright 1998 lucis trust c. the occult results will be: 1. the bringing about of the at-one-ment or the identification of the personality with the central self, the soul. 2. the mind, then, will

new age copyright 1998 lucis trust c. the occult results will be: 1. the bringing about of the at-one-ment or the identification of the personality with the central self, the soul. 2. the mind, then, will be trained and become an intermediary between soul and personality. section three: the three major sciences of the aquarian age i. the science of the antahkarana. a. the mystical realisation of duality. 1. the problem of the integrated personality. 2. the vision of the soul, the central self. 3. the problem of the mystic. b. occult identification or at-one-ment. 1. the integration of soul and personality. 2. the mind as an intermediary. 3. the problem of equilibrium or steadiness. c. the application of these concepts to the immediate educational necessity. ii. the science of meditation

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

every form in the divine manifestation. upon the essentially "loving nature" of the hierarchy i need not dwell; too much has been written about it; too little understood; too much has been talked about love and not enough has been realised as to the task confronting the hierarchy as it transmits love. love is an energy which must reach the hearts of men and which must fecundate humanity with the duality of loving-understanding that is what is expressed when love and intelligence are brought together. in the third three lines, we find reference to shamballa "the centre where the will of god is known" the centre from whence the hierarchy draws its life, as it draws its impulse towards service from humanity. you well know that there is indication in these lines that humanity itself cannot as

to transmute energy into matter and matter into energy. the spiritual energies have, therefore, impersonally and with a "vivid directive of pure intent" penetrated from the highest point of spiritual purpose to the lowest aspect of matter, the atom; they have thus proved the truth of the statement that matter is spirit at its lowest point and spirit is matter at its highest, and that the apparent duality is but an essential unity. a concentration of spiritual forces in and through the new group of world servers, the production of a world conflict with its disrupting and at the same time its unifying result, and the release of certain impressive energies in matter itself for the benefit of all created things on earth these are the immediate results of the pressure of the overshadowing spiri

eye of vision and the directing eye of deity are familiar to him. but it is the great and major esoteric implications which i ask you to consider. an extension of these concepts to a master and his ashram or his group of practising disciples, is of value to you in your reflective consciousness. the first and obvious interpretation concerns the eye of knowledge. but what of the eye of vision when duality is being overcome, and what of the "purpose for which the worlds were made" the little world of the individual (once individuality is achieved) and the greater world of an organised group, integrated and functioning as a unit, and the distant subtle world of divine intent? i say no more in this connection. i commend to your brooding reflection these subtle implications. i would ask you to

aching upon initiation a step forward and am seeking to show that it is not essentially a process of soul-personality fusion (though that has to be a preliminary step) but of monad-personality integration, carried forward because of an attained alignment with the soul. initiation is in fact the essential and inevitable process of transferring the primary triplicity of manifestation into the basic duality of spirit-matter. it is the "dissolution of the intermediary" and to this the crucifixion and death of the christ was dedicated and intended to be the revelation, to the initiates of the past 2000 years, of the transmutation of the trinity of manifestation into the duality of purpose. i cannot word this in any other way but the enlightened will comprehend my meaning. the interpreters of th

n the physical forms, and later of a definite and clear purpose for humanity as well as modes and methods of developing the subjective and subtle powers of the human being. this will involve a study of the constitution of man and the relation of its lower and higher threefold nature to the three aspects of divinity. you will note how increasingly, with all of you, i am emphasising man's essential duality and not his temporary triplicity. i would have you try to ascertain and understand my reasons. as this curriculum is firmly established it will revolutionise modern educational systems upon a planetary scale, and then man the reorienting aspirant, will become man the accepted disciple. i wonder whether you have ever considered the widespread effect of all the reflective thinking, the aspir

realisation, the unfoldment of the lotus of the heart and the deep conviction of the pairs of- 321- discipleship in the new age- volume ii copyright 1998 lucis trust opposites, yet at the same time the knowledge that the phenomenal reality and the spiritual reality were one and the same reality. thus the atlantean attainment established in the consciousness of its adepts, through initiation, the duality of all creation. the aryan unfoldment will produce occult identification, the development of the head centre, and the realisation of unity "i and the father are one" this constituted the real achievement of the christ, who was the first of our humanity to achieve the complete realisation. this point is of vital interest. our present masters of the wisdom have also entered into this same re

and truest occult significance) on the path of descent. we learn to use it consciously. we hear its note as we descend; we see it as we ascend. we identify ourselves with the form as its sound reaches us during the process of involution. we distinguish it on the evolutionary arc, and when the stage wherein we identify ourselves with form begins to die out, we then "see" it and enter the stage of duality. yes, my brother, we do indeed raise our bodies into heaven, but the raising takes place within the realm of conscious effort, for when the distinctions of the lower mind fade out, and the work the necessary work of discovery and of differentiation has played its part in teaching us the lesson of desirelessness, we find that the form and consciousness are one, the light is one, and the ene

when the astral body and the sixth ray astral force are transmuted and love of the whole takes the place of love of the part. 1. take up the position mentally of the observer. your fourth ray mind should enable you to observe with detachment the conflict between the personality and the soul. 2. then, noting the dim light of the personality and the bright radiance of the soul, observe then another duality, i.e, the bright and powerful light or influence of the solar plexus and the wavering, fluctuating light of the heart centre. 3. then, through the power of the imagination, focus your consciousness in the radiant soul and hold it there steadily, linking the soul and the head centre, again by the power of thought. 4. then sound the om three times, breathing out the energy of the soul into t

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

nsider with care the first steps taken in initiating any line of- 77- the externalisation of the hierarchy copyright 1998 lucis trust action, pondering upon and deducing the probable effects before committing himself to any specific deed. only through pain, error and consequent price-paying will this salutary stage be reached. today, all that is taking place is due, first of all, to the essential duality of man; in the second place, it is due to certain major lines of cleavage which were brought about by this essential dualism in an early stage of human history, and thirdly, to the growing tendency towards synthesis which the inflow of the shamballa force is producing at this time. this is the simplest statement i find it possible to make anent this complex problem. with broad generalities

e spiritual entities which are humanity itself not taken unto themselves material forms, and had the positive spiritual element not attached itself to the negative material aspect, the present world conflict would not be taking place. but the divine plan of evolution was based upon the production of this relationship between spiritually conscious man and the form aspect, and thus the great law of duality came into action, bringing about the "fall of the angels" as they descended from their sinless and free state of existence in order to develop full divine awareness upon earth, through the medium of material incarnation and the use of the principle of mind. this was the divine plan, emanating from the mind of god and swept into activity and progressive unfoldment by an act of his will. at

ult of what is happening today must, sooner or later, produce an at-one-ment between all nations and peoples. at-one-ment is ever (under evolutionary law) the consequence of sacrifice. of this, christ's sacrifice was the symbol and the guarantee, impulsed as his life and activities were by the spirit of peace. as he made "of twain, one new man, so making peace (ephesians 2:15) so today out of the duality of soul and body, humanity is achieving the same ends and the result of this final stage of the piscean age will be the fusion in consciousness of soul and body. the aquarian age will demonstrate an increasing expression of this at-one-ment, wrought out in the crucifixion of humanity at the present time. the difference between this coming stage and that of the past is that, in the past, th

n and to see the consummation of the mission of christ. this will lead eventually to the disappearance of so-called neutrality upon earth a neutrality in act, for there is never neutrality in thought- 143- the externalisation of the hierarchy copyright 1998 lucis trust one of the things which the spiritual leaders of humanity have sought to do is to bring clearly to the attention of men the basic duality which is found in the world today the duality of selfish, material living and that of unselfish spiritual objectives. this is now clearly defined. the second stage of their task now lies ahead, and that is so to stimulate the vision of men everywhere that beginning with the intelligentsia they can consciously take their stand under one or other of the two banners, and so know what they are

me, the forces of good are seeking to offset this imposition of material selfishness and are now at bay with the issue still undecided except upon the mental plane. it has yet to work out as the triumph of good upon the physical plane. when those who are not so drastically implicated in the present conflict relinquish their selfishness, their prejudices and their interpretations and see the basic duality of this conflict in its true light, they will throw the weight of their influence increasingly on the side of goodwill and right human relations; then the bad karma which they apparently placidly accept for others and reject for themselves will be changed into the good karma which is the true destiny of humanity and will usher in the new era of joy and of peace and spiritual synthesis that

nt of spiritual development of the one who seeks the aid of true prayer and invocation. one thing which should be grasped anent all these great lives is that what is commonly called "worship" is abhorred by them. worship, the power to adore and the sense of awe (which is one of the highest aspects of fear) are not desired by them. such attitudes are emotional in origin and based upon the sense of duality, and therefore upon feeling. these lives are embodiments of service and can be reached by true servers with the appeal of service. bear this in mind. as man progresses upon the path he forgets worship; he loses all sense of fear, and adoration fails to engross his attention. all these attitudes are obliterated by the realisation of an overpowering love and its consequent interplay and tend

ierarchy; it controls the building forces. 2. the first ray ashram, that of the master m. he is the custodian of the principle of synthesis, the work of which is that of organic fusion, and this is ever needed to supplement that of the building agents. 3. the ashram of a master on the fifth ray, the custodian, among other things, of science and of that which relates and brings into expression the duality of spirit-matter. this ashram has an important part to play in the work of preparation, for it is through the scientific use of energy that the world will be rebuilt and the factual nature of the hierarchy be proved. through the pressure of education (second ray energy, through the growth of the concept of synthesis (first ray energy, and through the correct use of energy (fifth ray energy

t, and the consequent development of that skill in action which will permit these plans to materialise correctly. within the second ray ashram of the master k.h. and his affiliated groups (such as the ashram for which i am responsible) it is the energy of wisdom which is being effectively used. it might be said that this dual energy, hitherto a fused and blended energy, is today working as a true duality. the energy of wisdom is active within all the ashrams (on all rays and under all the masters; the energy of love is directed primarily towards the third great planetary centre, humanity, stimulating the aura of that mass of living units so that their "magnetic appeal will be the outstanding quality of their divine approach" the directing agents for this dual activity are the master k.h. a

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

s to demonstrate this peculiar type. it might serve to clarify thought if students remembered that superhuman entities display spiritual energy. subhuman entities display the energy of matter. human entities display soul energy. in the perfect manifestation of these three will the plan of creation be consummated. it should also be borne in mind that these three are nevertheless a manifestation of duality spirit and matter and that this is the manifestation of a great existence and of his appearing. therefore, what are called the "three gunas" in hindu philosophy are but the qualities he manifests through these types of entities. superhuman lives express sattva, the guna of rhythm and of harmonious response to divine urge, of perfect display of coordinated cooperation with the purpose of ma

ht 1998 lucis trust b. the omniscience of the divine whole is also brought home to the initiate through the medium of the clear cold light, and the phases of "isolated experience" as it is sometimes occultly called, is forever ended. i would have you realise what this can mean in so far as possible to your present consciousness. up till the present, the initiate-disciple has been functioning as a duality and as a fusion of soul-energy and personality-force. now these forms of life stand exposed to him for what they essentially are, and he knows that as directing agencies and as transitory gods they no longer have any hold over him. he is being gradually translated into another divine aspect, taking with him all that he has received during the ages of close relation and identification with

ngs; and the phrase goes to the completion of one seventh of the whole. the entire seven sections, then, complete the sonata of this solar system a part of the threefold masterpiece of the logos or god, the master-musician (page 4. we now arrive at a point which it is difficult for disciples to grasp. the initiate or disciple has reached a point in his evolution in which triplicity gives place to duality, prior to the attainment of complete unity. only two factors are of concern to him as he "stands at the midway point" and these are spirit and matter. their complete identification within his consciousness becomes his major goal, but only in reference to the whole creative process and not now in reference to the separated self. it is this thought which motivates the service of the initiate

; then he utters his cry (symbolic of a voiceless expression) and this cry beats against the door which separates him from the soul, in the first instance, and from the hierarchy, in the second. the door is only a symbol of separation; it divides one place from another location, one sphere of activity from another, and one state of consciousness from another. it fosters in the aspirant a sense of duality. it is a word descriptive of the mystic attitude. this attitude embraces the concepts of here and there, of soul and body, of god and man, of hierarchy and humanity. but rule iii, as voiced for initiates, demonstrates that this mystical realisation finally goes; the sense of separation disappears, and the door is left behind. 1. dual the moving forward. the door is left behind. that is a h

he initiate senses and then contacts the universal will; from that moment the initiate says "father, not my will but thine be done" just a little of what that will includes may emerge as we study this seventh rule and some of the succeeding rules. 3. i can find no words to express the nature of the third door. let us, in default of a better term, call it the door of the monadic sense of essential duality. body and life, soul and personality, the spiritual triad and its expression, the christ in incarnation all these dualities have played their part. man has passed from one expansion of consciousness to another. now he comes to the final duality of spirit and matter, prior to their resolution into something to which the terms "isolated unity" and "universal synthesis" give only faint and in

ideas of reconstruction and of world rebuilding which are dominating the best human thinking at this time. it should be carefully borne in mind that evil (cosmic evil or the source of planetary evil) is much closer to shamballa than it is to humanity. the great lives there move entirely free from glamour; their vision is one of extreme simplicity; they are concerned only with the great and simple duality of spirit and matter, and not with the many forms which the fusion of these two brings into being. the domination of spirit (and its reflection, soul) by matter is what constitutes evil and this is true whether the statement is applied to the development of the individual or of the group. the "lights which carry out the will of god" move free from the spell of evil. the light in which they

s. 2. the idea of the uniformity of their spiritual presentation to the world when unity is established. 3. the idea that as a result of the two above achievements the group force, as a real and focussed energy, can then be used. glibly the neophyte talks of identifying himself with others, and eagerly he endeavours to ascertain his group and merge with it; yet in so doing the constant concept of duality is ever present himself and all other selves, himself and the group, himself and the group energy which he may now wield. yet this is not so in reality. where true identity is achieved, there is no sense of this and that; where the merging is complete, there is no recognition of individual activity within the group, because the will of the merged soul is identical with that of the group an

fire (right at its very heart) let the one initiator appear whose star shone forth when first the door was passed. the greatest problem facing aspirants and disciples prior to the third initiation is that of comprehending the nature of identification. this concerns (in the first instance) the relation of the self to the self and of all selves to the all-inclusive self. it involves the mystery of duality with which they are occupied, and the very moment that theory as to essential unity becomes definite realisation, then the realm of synthesis is entered. for that type of realisation, language as we now have it has no words, and it is therefore impossible to formulate concepts to interpret the consequent and resultant state of being "identification with" is the phrase which approaches the

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

. neither the personality vehicle nor the soul body is required, as under the old conditions. their place can now be taken by the spiritual triad and the monad; the essential life of both the lower aspects (creative in nature and expressive of loving intent as to purpose) can now be withdrawn. triplicity, from the angle of the three periodical vehicles monad, soul and personality is resolved into duality, and the monad (reflected in the triad) can now work upon the lower planes through the medium of a definitely created personality or "point of tension" in the three worlds. it is to this that the rule applies when studied in terms of the individual initiate, whilst the life in which the soul is "by-passed" and its ring-pass-not is destroyed, is of such profound difficulty that it is called

ALICE BAILEY THE LABOURS OF HERCULES

nity. one of the ancient scriptures of india says "by mastery of the binding life comes radiance" and it was this mastery of the imprisoning form which was the glorious consummation of all the undertakings of hercules. we are told that he had a divine father and an earthly mother and so, as with all sons of god, we find the same basic symbology emerging. they typify in their persons the essential duality of god in manifestation, of life in form, of soul in body, and of spirit and matter. this duality is the glory of humanity and also constitutes the problem which every human being has to solve. father-spirit and mother-matter meet together in man, and the work of the- 14- the labours of hercules disciple is to withdraw himself from the bonds of the mother and thus respond to the love of th

anifestation, of life in form, of soul in body, and of spirit and matter. this duality is the glory of humanity and also constitutes the problem which every human being has to solve. father-spirit and mother-matter meet together in man, and the work of the- 14- the labours of hercules disciple is to withdraw himself from the bonds of the mother and thus respond to the love of the father [18] this duality is also brought out in the fact that he was one of twins. we read that one twin was born of an earthly father, and that the other was the son of zeus. this is the great realization that comes to every developed and self-aware human being. he finds himself conscious of two aspects which meet in his nature. there is the well developed and highly organized personality through which he habitua

in his nature. there is the well developed and highly organized personality through which he habitually expresses himself (mental, emotional and physical, with all three parts coordinated into an integrated unit. then there is the spiritual nature, with its impulses and intuitions, its constant pull towards things vital and divine, and the consequent inner warfare which grows out of this realized duality. hercules was the disciple, living in a physical body, but capable at times, like st. paul, of being "caught up to the third heaven" and having intercourse with divine beings. in this condition, he visioned the plan, knew what he had to do and perceived the reality of the spiritual life. there is also one interesting little fact in the story of his life which has a bearing on this same tru

p to the third heaven" and having intercourse with divine beings. in this condition, he visioned the plan, knew what he had to do and perceived the reality of the spiritual life. there is also one interesting little fact in the story of his life which has a bearing on this same truth. whilst still an infant, we are told that hercules killed his twin. he was no longer a divided entity, no longer a duality, but soul and body formed one unity. this indicates always the stage of the disciple. he has made the at-one-ment and knows himself to be soul in body and not soul and body, and this realization has now to color all his actions. whilst in the cradle, history relates, the lusty infant killed two serpents, again emphasizing duality. in this act he forecast the future in which he demonstrated

e great illusion no longer had him imprisoned. he slew the serpent of matter and the serpent of illusion. if the serpent symbology is studied, we shall find that three serpents are depicted: one standing for the serpent of matter, another for the serpent of illusion, and the third for the serpent of wisdom. this last serpent is only discovered when the other two have been slain [19] this sense of duality is the first stage of the spiritual experience and colors the thoughts of all the great aspirants and mystics of the world. note how st. paul cries out as he wrestles with the problem "i find then a law, that, when i would do good, evil is present with me "for i delight in the law of god after the inward man: but i see another law in my members, warring against the law of my mind, and brin

its attraction until, having passed around and around the zodiacal wheel, the man finds himself back again in aries, only this time with a new focus, a fresh interest and a different vision. he has had held before him the promise that, having achieved certain objectives, he may cease from incarnating and attain the kingdom of the gods; he has learned from experience something of his own essential duality and yearns to cease from satisfying the lower aspect of that duality and to meet the need of the higher, and he is beginning to respond to impulses coming from the world of souls, and to vision group ends and group objectives. now he has to learn to use the- 22- the labours of hercules life force with unselfish intent, and not for the satisfaction of his personal greeds. the three initial

tic knowledge of the soul. without understanding in the application of knowledge, however, we perish; for understanding is the application of knowledge in the light of wisdom to the problems of life, and to the attainment of the goal. in this labor, hercules is faced with the tremendous task of bringing together the two poles of his being and of coordinating, or at-one-ing, soul and body, so that duality gives place to unity and the pairs of opposites are blended [61] the symbols eurystheus, having watched hercules achieve mental control and then ride the bull of desire over into the temple of the soul, now sets him the task of fetching the golden apples from the garden of the hesperides. the apple has long figured in mythology and in symbology. in the garden of eden, as we know, the serpe

. in the garden of eden, as we know, the serpent gave the apple to eve; and with the giving of that apple, and with its acceptance came the knowledge of good and of evil. this is a symbolic method of telling us the story of the appearance of mind, and of how it began to function in that early creature, which was neither animal nor strictly human. with the coming of mind came also the knowledge of duality, of the pull of the pairs of opposites, of the nature of the soul, which is good, and of the nature of the form, which is evil if it holds the soul and hinders it from full expression. it is not evil per se. it is to be noted that in the garden of eden one single apple was given to the human being, the symbol of separateness, isolation. hercules had to hunt for the golden apples in another

this was the problem to be wrestled with in the sign gemini. the at-one-ment of the lower with the higher self, of the mortal and the immortal aspects, is the objective. it was this problem that created the devious and prolonged search that hercules undertook, for he was at length attentive to the voice of nereus, the higher self, but sometimes under the illusion and glamor of the lower self. the duality which is emphasized in gemini rims through a large number of the mythological stories. we meet the same brothers again in romulus and remus, for instance, and in cain and abel, one brother dying and the other living. we meet the astrological symbol for gemini in the two pillars of masonry, and many believe that the masonic tradition could, if we had the power to do so, be traced back to th

er living. we meet the astrological symbol for gemini in the two pillars of masonry, and many believe that the masonic tradition could, if we had the power to do so, be traced back to that period, antedating the taurian age, when the sun was in gemini, and to that great cycle in which the lemurian race, the first strictly human race, came into being; where the mind aspect began to emerge, and the duality of mankind became a fact in nature. the lemurian race was the third race; and this labor that hercules symbolically, undertook, is the third labor. the search upon which he was engaged was for the soul, and this has ever been the unrecognized search of the human being [66] until the time comes when he knows himself to be hercules and starts to concentrate upon the search for the golden app

ANALYSIS OF THE 5 6 INITIATION

of the sublime and sacred symbol. next, the tomb is discovered. this is the tomb of the initiate. l the sign of "l" is the swastika and hidden within is the cross. it is a symbol of the whirling force of m. v the sign of "v" is that of typhon and apophis. it is horus of the pentagram unveiled. thus, it is evil as nature rules over. it is destruction, the sign of a drowning man. in addition, it is duality of force which results in the death of force. no perfection can come from it. x the sign of "x" is that of the pentagram. the point at which they cross is of which should cover all forms of the elements in man. it is a symbol of the triumph of light. it is the descending fire of life. the pentagram is the rise of the perfection of man into an equilibrated force. 7 lvx the light descendeth

ANATHEMA OF ZOS

new sexuality s. once in this world i enjoyed laughter-when i remembered the value i gave the contemptible; the significance of my selfish fears; the absurd vanity of my hopes; the sorry righteousness called i. and you? certainly not befitting are tears of blood, nor laughter of gods. ye do not even look like men but the strange spawn of some forgotten ridicule. lost among the illusions begot of duality-are these the differentiation s ye make for future entity to ride your bestial self? millions of times have ye had re-birth and many more times will ye again suffer existence. ye are of things distressed, living down the truths ye made. loosing only from my overflow, perchance i teach ye to learn of yourselves? in my becoming shall the hungry satisfy of my good and evil? i strive me neithe

no wise obtain: therefore believe symbolically or with caution. between men and women having that desire there is no adultery. spend the large lust and when ye are satiated ye shall pass on to something fresh. in this polite day it has become cleaner to fornicate by the wish than to enact. offend not your body nor be so stupid as to let your body offend ye. how shall it serve ye to reproach your duality? let your oath be in earnest; though better to communicate by the living act than by the word. this god-this cockatrice-is a projection of your imbecile apprehensions, your bald grossness and madhouse vanities. your love is born of fear; but far better to hate than further deception. i would make your way difficult. give and take of all men indiscriminately. i know your love and hate. inqu

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

gram, such profane substances, which are indicative of sa.s.ra, are transmuted into sacred substances within the environment of the ritual site to suit ritual ends. these references to flesh and blood are also indicative of the symbolically antinomian nature of tantric practice, which recognizes distinctions like pure and impure, sacred and profane, to be equally empty from the perspective of non-duality between subject and object.121 these concepts will be explored further below. nonetheless, on a relative level, sacred objects consecrated for ritual use are certainly distinguished from the profane substances from which they are constructed as well as other objects that are connected to more mundane contexts. the effigy is of particular significance because of its broad utility in tibetan

and the quintessential vow [recite] the mantra of the wooden402 dagger tamdrin. bind the body [o. tri h. pha. pha] in a rolled up red banner. if it is not suitable even by means of that, reverse the order of the essential syllables [310] even the violent obstacle demons, the emanating seven riders appear403 as manifestations which arise from me. one should know as one s own mind that ultimate non-duality is wholly perfect. the stages of the practice and vow: abandon the flesh of the strong magical emanation;404 do not rely on the chief wooden poker;405 and do not spread out bears and tigers as mats.406 do not conceal the sharpness407 of the sharp-pointed mantra. do not obstruct the path408 with one s own anger. do not break the arrow409 at the time of turquoise. do not change the vital bre

the various places like this, over there where the sun sets, in the red fields of copper in the might demon land, the violence demon arrives through the swift manner of the flashing radiance of blood, the crying whistle of lamentation, the mischievous screech owl, and the calling524 of the crow s whistle. hilu hilu hing hing. cleanse .kar. ja. ja. 525 h. va. ho. i become the pledge-being and non-duality. the stream of drinks which are concoctions of blood and beer stir up red waves, and i offer these good drinks to you. in order to accomplish enlightened activities gulp these [drinks] down" saying this, offer the stream of blood"[while] the trembling and steam of a brand new goat s heart has not faded, i offer the food of this raw meat to you. in order to liberate the enemies and hinderin

BLAVATSKY H P ANTHROPOGENESIS

r" in the mystic astronomy of these gentlemen, he is "the conqueror of ahriman, who having upset the sidereal throne of the usurper, bathes in his stead in the solar fires; and, defender of the christ-sun, he approaches so near his master "that he seems to become one with him. owing to this fusion with the word (verbum) the protestants, and among them calvin, ended by losing sight entirely of the duality, and saw no michael but only his master" writes the abbe caron. the roman catholics, and especially their kabalists, know better; and it is they who explain to the world this duality, which affords to them the means of glorifying the chosen ones of the church, and of rejecting and anathematizing all those gods who may be in the way of their dogmas. thus the same titles and the same names a

ent. lacking the old testament symbology, ignorant of the real connotation of the name of jehovah- the rabbinical secret substitute for the ineffable and unpronounceable name- the church mistook the cunningly fabricated shadow for the reality, the anthropomorphized generative symbol for the one secondless reality, the ever unknowable cause of all. as a logical sequence the church, for purposes of duality, had to invent an anthropomorphic devil- created, as taught by her, by god himself. satan has now turned out to be the monster fabricated by the "jehovah-frankenstein- his father's curse and a thorn in the divine side- a monster, than whom no earthly frankenstein could have fabricated a more ridiculous bogey. the author of "new aspects of life" describes the jewish god very correctly from

and matter, would be equivalent to saying that god and satan were identical. for since the logos (or god) is the aggregate of that once divine host accused of having fallen, it would follow that the logos and satan are one. yet such was the real philosophical view of the now disfigured tenet in antiquity. the verbum, or the "son" was shown in a dual aspect by the pagan gnostics- in fact, he was a duality in full unity. hence, the endless and various national versions. the greeks had jupiter, the son of chronos, the father, who hurls him down into the depths of kosmos. the aryans had brahma (in later theology) precipitated by siva into the abyss of darkness, etc, etc. but the fall of all these logoi and demiurgi from their primitive exalted position, had in all cases one and the same esoter

weal" invoked in the prayer called airyama-ishyo, is the divine aspect of ahriman "the deadly, the dae of the daevas (farg. xx, 43, and angra mainyu is the dark material aspect of the former "keep us from the hater, o mazda and armaita spenta (vendidad sadah, has, as a prayer and invocation, an identical meaning with "lead us not into temptation" and is addressed by man to the terrible spirit of duality in man himself. for (ahura) mazda is the spiritual, divine, and purified man, and armaita spenta, the spirit of the earth or materiality, is the same as ahriman or angra mainyu in one sense. the whole of the magian or mazdean literature- or what remains of it- is magical, occult, hence allegorical and symbolical- even its "mystery of the law (see the gatha in yasna xliv. now the mobed and

BLAVATSKY H P COSMOGENESIS

s is the pure noumenon of thought. this advance on his part brings him very near to the esoteric and vedantin tenet* parabrahm (the one reality, the absolute) is the field of absolute consciousness, i.e, that essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. but once that we pass in thought from this (to us) absolute negation, duality supervenes in the contrast of spirit (or consciousness) and matter, subject and object. spirit (or consciousness) and matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the absolute (parabrahm, which constitute the basis of conditioned being whether subjective or objective. considering this metaphysical triad as the root from which procee

dividual consciousness, since it is only through a vehicle* of matter that consciousness wells up as "i am i" a physical basis being necessary to focus a ray of the universal mind at a certain stage of complexity. again, apart from cosmic ideation, cosmic substance would remain an empty abstraction, and no emergence of consciousness could ensue. the "manifested universe" therefore, is pervaded by duality, which is, as it were, the very essence of its ex-istence as "manifestation[[footnote(s[[footnote continued from previous page] cannot be the absolute, for it is a manifestation. therefore, eastern occultism calls the abstract all the "causeless one cause" the "rootless root" and limits the "first cause" to the logos, in the sense that plato gives to this term* see mr. subba row's four abl

uff; also the mineral realm (3 "the spirit of the vegetable kingdom" of the "abundant vegetation (4) this one is of dual nature, being at the same time "the spirit of the earth" and "the spirit of the sands" the former containing the potentiality of the male element, the latter that of the female element, the two forming a combined nature. these two were one; yet unconscious of being two. in this duality were contained (a) the male, dark and muscular being, isu no gai no kami; and (b) eku gai no kami, the female, fair and weaker or more delicate being. then, the (5th and 6th) spirits who were androgynous or dual-sexed, and, finally (7) the seventh spirit, the last emanated from the "mother" appears as the first divine human form distinctly male and female. it was the seventh creation, as i

235 dii sunt demones inversi. can do, the dhyanis, who have no physical body to hamper them, can do still better. this was the belief of the antediluvians, and it is fast becoming that of modern intellectual society, in spiritualism, besides the greek and roman churches, which teach the ubiquity of their angels. the zoroastrians regarded their amshaspends as dual entities (ferouers, applying this duality- in esoteric philosophy, at any rate- to all the spiritual and invisible denizens of the numberless worlds in space which are visible to our eye. in a note of damascius (sixth century) on the chaldean oracles, we have a triple evidence of the universality of this doctrine, for he says "in these oracles the seven cosmocratores of the world('the world-pillars) mentioned likewise by st. paul

hich things created appear- namely, fire (light, air, water, and man (or the earth. for the sentence "in the beginning god created heaven and earth" is a mistranslation; it is not "heaven and earth" but the duplex or dual heaven, the upper and the lower heavens, or the separation of primordial substance that was light in its upper and dark in its lower portions- or the manifested universe- in its duality of the invisible (to the senses) and the visible to our perceptions. god divided the light from the darkness (v. 4; and then made the firmament, air (5 "a firmament in the midst of the waters, and let it divide the waters from the waters (6, i.e "the waters which were under the firmament (our manifested visible universe) from the waters above the firmament" or the (to us) invisible planes

most holy place, was carried out constructively in the king's chamber, or holy of holies, of the great pyramid, in the tabernacle of moses, and in the holy of holies of the temple of solomon. it is the picture of a double-womb, for in hebrew the letter he[[diagram] is at the same time the number 5 and symbol of the womb, and twice 5 is 10, or the phallic number" this "double womb" also shows the duality of the idea carried from[[footnote(s* because it was too sacred. it is referred to as that in the vedas: it is the "eternal cause" and cannot, therefore, be spoken of as a "first cause" a term implying the absence of any cause, at one time[[vol. 1, page] 392 the secret doctrine. the highest, spiritual, down to the lowest or terrestrial plane; and by the jews limited to the latter. with the

led "manifesting mind; in which aspects, occultism, through its great seers, perceives an innumerable host of operative beings: cosmic dhyan-chohans, entities, whose essence, in its dual nature, is the cause of all terrestrial phenomena. for that essence is co-substantial with the universal electric ocean, which is life; and being dual, as said- positive and negative- it is the emanations of that duality that act now on earth under the name of "modes of motion; even force having now become objectionable as a word, for fear it should lead someone, even in thought, to separate it from matter! it is, as occultism says, the dual effects of that dual essence, which have now been called centripetal and centrifugal forces, negative and positive poles, or polarity, heat and cold, light and darknes

sides of the equilateral triangle which enclose the pyramid of dots are the barriers of noumenal matter, or substance, that separate it from the world of thought "pythagoras considered a point to correspond in proportion to unity; a line to 2; a superficies to 3; a solid to 4; and he defined a point as a monad having position, and the beginning of all things; a line was thought to correspond with duality, because it was produced by the first motion from indivisible nature, and formed the junction of two points. a superficies was compared to the number three because it is the first of all causes that are found in figures; for a circle, which is the principal of all round figures, comprises a triad, in centre- space- circumference. but a triangle, which is the first of all rectilineal figure

BLUE EQUINOX

its nature: at the end is in every case one conclusion. the ill springs from the belief in two things, the self and the not-self, and the conflict between them. this also is a restriction of the will. he who is sick is in confliuct with his own body: he who is poor is at odds with society: the equinox 104 and so for the rest. ultimately, therefore, the problem is how to destroy this perception of duality, to attain to the apprehension of unity. now then let us suppose that you have come to the master, and that he has declared to you the way of this attainment. what hindereth you? alas! there is yet much freedom afar off. understand clearly this: that if you are sure of your will, and sure of your means, then any thoughts or actions which are contrary to those means are contrary also to tha

h you formerly held to be your sole bond with existence. the equinox 116 and here must you resolve your self to make the mightiest endeavours: for so flowered are the meadows of this eden, and so sweet the fruit of its orchards, that you will love to linger among them, and to take delight in sloth and dalliance therein. therefore i write to you with energy that these enjoyments are dependent upon duality, so that their true name is sorrow of illusion, like that of the normal life of man, which you have set out to transcend. be it according to your will, but learn this, that (as it is written) they only are happy who have desired the unattainable. it is then best, ultimately, if it be your will to find alway your chiefest pleasure in love, that is, in conquest, and in death, that is, in sur

are known in their truth, and thus become the seed of joy: for you are certain beyond all proof that you can never die: that though you change, change is part of your own nature: the great enemy is become the great ally. and now, rooted in this perfection, your self become the very tree of life, you have a fulcrum for your lever: you are ready to understand that this pulsation of unity is itself duality, and therefore, in the highest and most sacred sense, still sorrow and illusion; which, having comprehended, aspire yet again, even unto the fourth of the gifts of the law, unto the end of the path, even unto light. iv of light i pray you, be patient with me in that which i shall right concerning light: for here is a difficulty, ever increasing, in the use of words. moreover, i am myself c

he attainment of this life you will already have experienced that the quintessence thereof is pure light, an ecstasy formless, and without bound or mark. in this light naught exists, for it is homogeneous: and therefore have men called it silence, and darkness, and nothing. but in this, as in all other effort to name it, is the root of every falsity and misapprehension, since all words imply some duality. therefore, though i call it light, it is not light, nor absence of light. many also have sought to describe it by contradiction, since through transcendent negation of all speech it may by some natures be attained. also by images and symbols have men striven to express it: but always in vain. yet those that were ready to apprehend the nature of this light have understood by sympathy: and

ood of some other, just as the hardness of the wood the equinox 124 which wearieth the axeman is the safety of him that ventureth himself upon the sea in a ship built of that wood. and this is a truth easy to apprehend, being superficial, and intelligible to the common mind. all evil is thus relative, or apparent, or illusory: but, returning to philosophy, i will repeat that its root is always in duality. therefore the escape from this apparent evil is to seek the unity, which you shall do as i have already shewn you. but i will make mention of that which is written concerning this in the book of the law. the first step being will, evil appears as by this definition .all that hinders the execution of the will. therefore is it written .the word of sin is restriction. it should also be noted

passage. just as the man, in order to conquer the woman, used restraint, so also must this true soul restrain itself, even at this high stage, although it gives itself completely up. although it creates without thought and without desire, let it do that without losing anything. and because the surrender must be complete, it must beware of that expansion which is called pride; for it is destroying duality, and pride implies duality. 56. thine .isle. is the deer, thy thoughts the hounds that weary and pursue his progress to the stream of life. woe to the deer that is overtaken by the barking fiends before he reach the vale of refuge.dhyana-marga .path of pure knowledge. named. once more the passage harks back to the abyss where thoughts prevail. it is another poetic image, and not a good one

ribute. is not buddhism at all, and is quite incompatible with buddhism. 98. now bend thy head and listen well, o bodhisattva. compassion speaks and saith .can there be bliss when ah that hives must suffer? shalt thou be saved and hear the whole world cry. now thou hast heard that which was said. again we descend to the anticlimax of a somewhat mawkish sentimentality. again we find the mistake of duality, of that opposition between self and others which, momentarily destroyed even in the most elementary periods of samadhi, is completely wiped out by progress through the grades. the path would indeed be a treadmill if one always remained in this salvation army mood. the seven portals 121 99. thou shall attain the seventh step and cross the gate of final knowledge but only to wed woe.if thou

BOOK OF PLEASURE

gs are emanations of the divine spirit, as rays from the sun, hence the need of emancipation? verily, things are of necessity through their conception and belief. then let us destroy or change conception, and empty the belief. these and many other doctrines, are declared by me as the perpetuators of sin and illusion. each and all depending on a muddled implication, obscuring, yet evolved from the duality of the consciousness for their enjoyment. in fear they would vomit hot blood were they to see the fruits of their actions and pleasures. thus believing in widely different doctrines, they are of the dual principle, necessary parasites on each other. like drugs and the surgeon's knife, they only annul or at best remove an effect. they do not change or remove the fundamental cause (the law "

ntified with such and can see but its infinite ramifications in dissatisfaction*(2. the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it b

he sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being unity, is time, the complex of conception, the eternal refluctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of

hurt, neither does it labour. is it not self-attracting and independent? assuredly we cannot call it balance. could we but imitate its law, all creation without command would unite and serve our purpose in pleasure and harmony. kia transcending conception, is unchanging and inexhaustible, there is no need of illumination to see it. if we open our mouths to speak of it, it is not of it but of our duality, mighty though it be in its early simplicity! kia without conceiving, produces its rendezvous as the fulness of creation. without assertion the mightiest energy, without smallness it may appear the least among things. its possession ours without asking, its being free, the only thing that is free. without distinction, it has no favourites, but nourishes itself. in fear all creation pays ho

ever from "self" do i fashion the kia, without likeness, but which may be regarded as the truth. from this consultation is the bondage made, not by intelligence shall we be free. the law of kia is its ever original purpose, undetermined, without change the emanations, through our conception they materialize the book of pleasure (self love) get any book for free on: www.abika.com 9 and are of that duality, man takes this law from this refraction, his ideas-reality. with what does he balance his ecstasy? measure for measure by intense pain, sorrow, and miseries. with what his rebellion? of necessity slavery! duality is the law, realization by suffering, relates and opposes by units of time. ecstasy for any length of time is difficult to obtain, and laboured heavily for. various degrees of mi

ure by intense pain, sorrow, and miseries. with what his rebellion? of necessity slavery! duality is the law, realization by suffering, relates and opposes by units of time. ecstasy for any length of time is difficult to obtain, and laboured heavily for. various degrees of misery alternating with gusts of pleasure and emotions less anxious, would seem the condition of consciousness and existence. duality in some form or another is consciousness as existence. it is the illusion of time, size, entity, etc.-the world's limit. the dual principle is the quintessence of all experience, no ramification has enlarged its early simplicity, but is only its repetition, modification or complexity, never is its evolution complete. it cannot go further than the experience of self-so returns and unites ag

es again and again, ever an anti-climax. for ever retrogressing to its original simplicity by infinite complication is its evolution. no man shall understand "why" by its workings. know it as the illusion that embraces the learning of all existence. the most aged one who grows no wiser, it may be regarded as the mother of all things. therefore believe all experience to be illusion, and the law of duality. as space pervades an object both in and out, similarly within and beyond this ever-changing cosmos, there is this secondless principle* by scores of incarnations, our eventual "self" is derived from the attributes with which we endow our god, the abstract ego or conceptive principle. all conception is a denial of the kia, hence we are its opposition, our own evil. the offspring of ourselv

are germinating what you contain? you are always remembering what you forgot; to-day may be the day of reckoning-of believing by force what you disbelieved? now if to-day is yesterday in all but appearances-then to-morrow also is to-day- the day of decay! daily is this universe destroyed, that is why you are conscious! there is no life and death? such ideas should be less than comic. there is no duality? you are conscious of the gay butterfly you observe and are conscious of being "you: the butterfly is conscious of being "itself" and as such, it is a consciousness as good as and the same as yours, i.e, of you being "you" therefore this consciousness of "you" that you both feel is the same "you? ergo, you are one and the same-the mystery of mysteries and the most simple thing in the world

formula of non-resistance germinating "does not matter- please yourself" the conception of "i am not" must of necessity follow the conception of "i am" because of its grammar, as surely in this world of sorrow night follows day. the recognition of pain as such, implies the idea the book of pleasure (self love) get any book for free on: www.abika.com 14 of pleasure, and so with all ideas. by this duality, let him remember to laugh at all times, recognize all things, resist nothing; then there is no conflict, incompatibility or compulsion as such. transgressing conception by a lucid symbolism. man implies woman, i transcend these by the hermaphrodite, this again implies a eunuch*(1; all these conditions i transcend by a "neither" principle, yet although a "neither" is vague, the fact of con

no other, therefore it alone is complete and eternal. indestructible, it has power to destroy- therefore it alone is true freedom and existence. through it comes immunity from all sorrow, therefore the spirit is ecstasy. renouncing everything by the means shown, take shelter in it. surely it is the abode of kia? this having once been (even symbolically) reached, is our unconditional release from duality and time- believe this to be true. the belief free from all ideas but pleasure, the karma through law (displeasure) speedily exhausts itself. in that moment beyond time, a new law can become incarnate, without the payment of sorow, every wish gratified, he*(3) having become the gratifier by his law. the new law shall be the arcana of the mystic unbalanced "does not mattter- need not be" th

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

/man's development we see that these representations became, for the ancient egyptians, isis and osiris; for the hindus, shiva and parvati; for the christians, jesus and mary. in virtually all instances (there were exceptions) the ultimate deity was equated with both masculine and feminine. broken down into a god and a goddess. this would seem most natural since everywhere in nature is found this duality. with the development of the craft, as we know it, there was also, as we have seen, this duality of a god and a goddess. deities' names as mentioned in lesson one, the names for the deities would vary depending upon locality. and not only locality. with the goddess, especially, the question of names could become quite involved. for example, a young man with problems in his love life might

zed form often used, but it is derived from the four letters yhwh (the "divine tetra-grammaton, signifying "that name too sacred to be pronounced. in christianity there was developed the use of a human male, jesus, to play the part of the "son of god, the christ, thus giving a recognizable form to deity; a form to which the followers could relate. with the addition of mary, the mother figure, the duality was complete. bo it was much more comfortable to pray to jesus, as the extension of god/supreme being, yet all the time knowing that there was the indefinable, the incomprehensible, beyond him. jesus and mary were the intermediaries. so in witchcraft; those we know as the god and the goddess are our intermediaries. different traditions use different names, as already mentioned. these are t

er and winter solstice and the spring and autumn equinox. the four "greater sabbats" are more in the nature of seasonal, rather than specifically solar, festivals and are therefore times for general celebration with both god and goddess duly honored. janet and stewart farrar, in their book eight sabbats for witches (robert hale, london, 1981, suggest a deeper leit motif for the horned god, with a duality which they term the oak king and the holly king* although i see much merit in this, i am going to "stick to basics, as it were, and leave you to elaborate as the spirit moves you. in simple terms, we can think of the god predominating in the winter (the "dark half" of the year) and the goddess predominating in the summer (the "light half" of the year. this, of course, goes back to what i o

e for expression. the enactment can take many forms, from a solo performance to full coven participation in a mini-play, mime or dance. since the declaration is, in effect, an explanation of the meaning and significance of the particular sabbat, then it is possible to combine it with the enactment, as 'this is an excellent bookand should be studied both for this interesting theory of theirs, on a duality of the homed god, and for the structuring and composition of sabbat rituals as a whole. 67 lesson six sabbats 68/ buckland's complete book of witchcraft in the form of a mime or dance accompanied by narration. then comes the litany a lead-and-response followed by dance/song/chant. if offerings are appropriate (as at harvest time) then they should come before cakes and ale. since we think o

sciousness. noon: the greatest clarity of consciousness. number: in interpreting numbers you should first of all examine their balance or lack of balance. even numbers signify balance and harmony. odd numbers signify imbalance and discord. in considering the following definitions, note that a larger number is made up of a combination of smaller numbers: one the beginning; the source; the ego. two duality; the male and female; positive and negative. three the trilogy: father, mother and child; past, present and future. completion of the first plane. four the material universe; consciousness, reality and law; physical power, initiative, religion and spiritual evolutioa it is three and one. five the number of wo/man. it represents materialism, expansion, change, understanding and justice. it

CASE PAUL F THE BOOK OF TOKENS

he twelve tribes of heaven, and spreading their power through the tree of life, to make all things new. yet does every beam of that sun cast a shadow also, for in all creation are light and darkness mixed, and, their equilibrium is the mystery of mystery. one, and not two, is the beginning and end of all; but two are the aspects it presenteth to mankind, because men are subject to the illusion of duality. 6 i, the lord, destroy with darkness, but with darkness do i also create. the wise discern this. fools, deluded by outward appearance, create a demon out of the web of their folly. in the last day shall the demon be cast into a lake of fire; but to each man there is appointed a last day, and none knoweth the time save he who hath appointed it [149] t h e book of t o k e n s 7 the lake of

COMMENTARY ON THE SEAL OF THE NINE ANGLES

craft's own ideas, although i rather think that he would not have found fault with such elaborations] in geometry a singularity identifies a locus only; there is no extension in any direction. even the locus is "both there and not, since it has no dimensions at all. hence there are an infinite number of loci, for example on a one-inch- long line: an interesting mathemagical paradox. second angle: duality. the profound and necessarily total change of unity into symmetry and polarity (and its symbolic representations: horus and set, yang and yin, etc) the "orderer of the planes and angles' is yog- sothoth, who is, as the shaper of energy and matter, described as the author of earth in its matter/energy/evolutionary configuration. note that in pure duality there is no room for judgment betwee

ange of unity into symmetry and polarity (and its symbolic representations: horus and set, yang and yin, etc) the "orderer of the planes and angles' is yog- sothoth, who is, as the shaper of energy and matter, described as the author of earth in its matter/energy/evolutionary configuration. note that in pure duality there is no room for judgment between the two; there is only one or the other. in duality geometry creates a single extension (a line. third angle: this is a very critical stage, because the existence of a third element introduces the notion of choice between the two opposites, either absolutely or relatively (aristotelian system) or of choice to aspire or not to aspire to universal perfections= platonic/pythagorean system. this is nyarlathotep, otherwise set, otherwise lucifer

most rigid of figures and also creates a two-dimensional plane. note that, per the book of coming forth by night, the horus/set relationship actually fits into a threefold matrix rather than a twofold one. set is an independent intelligence with perspective upon the nonconscious objective universe on one hand and the chaos of the anti-objective universe (harwer) on the other. the simple horus/set duality results from primitive aristotelian thinking (so kick me, tharrud terclis. fourth angle: the ram of the sun (shub-niggurath/amon) is a manifestation of the "awakened" human psyche as energized by the messenger. it is thus that "satan" is known to humanity: a personalized reflection, as it were, of the results of the messenger's working. satan's other name (lucifer) is that of light and enl

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

rs which set them apart from the rest of humanity. the medium is possessed. once the crisis is past, they fall back again into mediocrity. it was in this way, beyond any doubt, that hitler was possessed by forces outside of himself- almost demoniacal forces of which the individual named hitler was only the temporary vehicle. the mixture of the banal and the supernatural created that insupportable duality of which one was conscious in his presence..it was like looking at a bizarre face whose expression seems to reflect an unbalanced state of mind coupled with a disquieting impression of hidden power."8 hitler was under the control of the prison warders and he appeared to live in perpetual fear of these 'supermen. rauschning told how hitler suffered from terrible nightmares and would wake in

DAVID ICKE CHILDREN OF THE MATRIX

owers, which set them apart from the rest of humanity. the medium is possessed. once the crisis is passed, they fall back into mediocrity. it was in this way, beyond any doubt, that hitler was possessed by forces outside of himself- almost demoniacal forces of which the individual man, hitler, was only the temporary vehicle. the mixture of the banal and the supernatural created that insupportable duality of which one was conscious in his presence..it was like looking at a bizarre face whose expression seemed to reflect an unbalanced state of mind coupled with a disquieting impression of hidden powers."20 hitler appeared to live in perpetual fear of the "supermen. rauschning told how hitler suffered from terrible nightmares and would wake in terror screaming about entities, who were invisib

nd communication on all that is physical- money, winning the lottery, possessions, and promoting an obsession with sex as a physical rather than a spiritual experience. sex based on lust alone holds down our frequency because it is a purely physical act. sex based on love increases our frequency because it reconnects us with our spark of pure love. isolated male and female energy, so creating the duality and preventing the fusion of male and female energy within us all that would create a third, potentially high-vibrational force, and set us free of this vibrational prison, the matrix. filled our food, drink, medicines, vaccines, water, air, and electromagnetic environment, with chemicals and frequencies designed to suppress our ability to experience our multi-dimensional selves and to blo

e need a partner to make the balance and form some kind of "whole- our other half. i wrote earlier about how, when two polarities, male and female, are fused together it creates a third force of fantastic creative potential that can take us vibrationally out of matrix mode. for this reason, the illuminati have worked furiously over thousands of years to keep male and female apart and maintain the duality. most relationships do not create the necessary vibrational "wholeness" and fusion to trigger the third force in all its magnificence. so relationships as we know them today are not a problem to those in control. in fact, male-female relationships as they are currently perceived are a wonderful tool of the matrix. even two halves becoming one is not the ultimate goal on our freedom road- i

DAVID ICKE THE BIGGEST SECRET

powers which set them apart from the rest of humanity. the medium ispossessed. once the crisis is passed, they fall back again into mediocrity. it was in thisway, beyond any doubt, that hitler was possessed by forces outside of himself- almostdemoniacal forces of which the individual man hitler was only the temporary vehicle. themixture of the banal and the supernatural created that insupportable duality of which onewas conscious in his presence. it was like looking at a bizarre face whose expressionseemed to reflect an unbalanced state of mind coupled with a disquieting impression ofhidden powers.6hitler appeared to live in perpetual fear of the supermen. rauschning told howhitler suffered from terrible nightmares and would wake in terror screaming aboutentities who were invisible to all

DIABOLUS

ic power assumed by him or her who wore the mask. austin osman spare6 was an artist who captured images of set in sigillic forms in various publications. spare illustrated and practiced a form of sorcery which holds a strong foundation to modern luciferian practice, specifically with the witches sabbat and other avenues of magical practice. existing as dual, they are identical in desire, by their duality there is no control, for will and belief are ever at variance, and each would shape the other to its ends, in the issue neither winds as the joy is a covert of sorrow. let him unite them the book of pleasure, austin osman spare 4 the cover art features a black inverted pentagram, a upward pointing pentagram and is worded as the great work 666, in addition the book is dedicated to my friend

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to aleister crowley (q.v, it begin in 1904 with the dictation of the book of the law and is coeval with the astrological age of aquarius. agla: a hebrew notarikon (q.v) for "ah-tah gee-boor lih-oh-lahm ah-doh-nye" which translates in english "thou art great forever, my lord" agripa, henry cornelius (of nettesheim: a german doctor of laws, and a doctor of letters, philosopher, an

equal value are believed to have an important relationship with each other. a specific field of numerology (q.v. gemini "the twins" in astrology (q.v, the third sign of the zodiac (q.v) having the qualities of mutable (q.v) and air (q.v) and is ruled by the planet mercury (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange. keywords include: versatility, duality, with communication, intellectually, alertly, rationally, nervously. ghost(s: 1) when not caused by psycho kinetic activity (see psychonisis, in a living person (as can be the case in some poltergeist cases, these are entities that are the astral remains of deceased people stuck in the lowest levels of the spiritual planes after the death of the physical body. 2) the soul of a dead person

DION FORTUNE MYSTICAL QABALA

hat of form and activity, has the greatest difficulty in obtaining any adequate concept of an entirely formless state of passivity which is nevertheless most distinctly not non-being. yet this effort must be made if we are to understand cosmic philosophy in its fundamentals. we must not draw the veils of negative existence in front of kether or we shall condemn ourselves to a perpetual unresolved duality; god and the devil will for ever war in our cosmos, and there can be no finality to their conflict. we must train the mind to conceive the state of pure being without attributes or activities; we may think of it as the blinding white light, undifferentiated into rays by the prism of form; or we may think of it as the darkness of interstellar space, which is nothing, yet contains the potent

pulses, will be regarded as the enemy of god, the evil one. saturn-satan is an easy transition; and so is time-death-devil. implicit in the ascetic religions such as christianity and buddhism is the idea that woman is the root of all evil, because she is the influence which holds men to a life of form by their desires. matter is regarded by them as the antinomy of spirit in an eternal, unresolved duality. christianity is ready enough to recognise the heretical nature of this belief when it is presented to it in the form of antinomianism; but it does not realise that its own teaching and practice are equally antinomian when it regards matter as the enemy of spirit, and as such to be abrogated and overcome. this unhappy belief has caused as much human suffering in christian countries as war

DONALDTYSON PENTA

pentagram slightly, or by reflecting it from top to bottom- upright and inverted pentagrams have the same shape, but a different orientation. usually it is stated that the inverted pentagram is satanic because its point of spirit is at the bottom, beneath the four other denser elements. in my opinion, a more important consideration is that the inverted pentagram has two points at its top, making duality and conflict supreme, whereas the upright pentagram has one point at its top, giving it unity and harmony. return ht home resources demons bios fiction tyson the truth about demonic possession (medieval magician evoking a demon outside the magic circle) possession by spirits is one form of a whole range of human interaction with incorporeal intelligences. none of these types of interaction

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

he midst of the older i am religious activity and freely admits its debt to guy w. ballard, but in its emphasis upon its christian nature it has developed a number of differences from the i am. it teaches that the human soul is the living potential of god. souls are conceived in the mind of god as an initial realization of god s unity. they are then born as separate entities, a realization of the duality of god, a being of both spirit and matter. the individual is thus seen as having two parts.a higher, unchanging self and a lower, changing self. the god-identity of each individual, the i am presence, is extended into matter, time, and space, the church teaches. it is the goal of each individual to evolve through many incarnations to become one with christ.the higher self.in physical embod

; and at the same time he remembered clearly that he was looking out of the window and saw a dog run up and look at him through the glass, and run away again.and details of that character. he then remembered gliding towards the couch on which his physical body was lying, lying down beside it.and a moment later woke up and was again, of course, in the physical body. but he had the extreme sense of duality of consciousness of the two bodies. in the book the projection of the astral body (1929) sylvan muldoon claims that he met with similar experiences and at first he, too, believed that his consciousness was in both bodies simultaneously. further experiments, however, convinced him that a double functioning of vision through the cord connecting the astral body with the physical sufficiently

te cycle of creation and destruction of the cosmos. in the period of decline, there is the messianic concept of the rebirth of the divine shree krishna, who will redeem the world. however, all these cycles are only a dreamlike moment of time in divine consciousness, of which the individual souls are myriad fragments; and in self-realization, or moksha, the individual consciousness goes beyond the duality of subject and object and is subsumed in a timeless and blissful divine consciousness, independent of time, space, and causality, which fall away as illusory. it is of some interest that astrology has been the basis of apocalyptic speculations. for example, at the end of the seventeenth century, a group of german rosicrucians settled in pennsylvania and established an astrological observat

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

cording to his theory, numbers contained the elements of all things, of the natural and spiritual worlds and of the sciences. the real numerals of the universe were the primaries one to ten, and in their combination the reason of all else might be found. magical blend magazine encyclopedia of occultism& parapsychology. 5th ed. 960 to the pythagoreans, one represented unity, therefore god; two was duality, the devil; four was sacred and holy, the number on which they swore their most solemn oaths; five was their symbol of marriage. they also attributed certain numbers to the gods, planets and elements; one represented the sun, two the moon; while five was fire, six the earth, eight the air, and twelve water (see also magic square) cornelius agrippa, in his work occult philosophy first publi

ted around the symbol of 11:11. according to stahr, 11:11 triggers a precoded response in humans indicating the time of completion or ascension. on january 11, 1992, solara opened the 11:11 doorway that will remain open until december 31, 2011. the doorway includes 11 gates and levels of consciousness. the journey through the levels of consciousness will move us from the present ways of living in duality to the new way of living as ascended beings. it is believed that at 11 moments during the period between 1992 and 2011, those on the ascension pathway will collectively experience a common issue (or set of related issues. these issues have been released for the purpose of clearing (removing them. thus in 1992, at the first gate, financial survival issues were released. once cleared by a re

thus, in 1982, arjuna changed his name to brother charles and settled in rural virginia. he began to attract a few disciples, and as his following grew he founded the synchronicity foundation. the name of the foundation grew out of his understanding that meditation is an experience that synchronizes the activity of the two halves of the brain. when the brain is unsynchronized, one experiences the duality of the world. when they are synchronized, one experiences the underlying unity of the source of all. brother charles (now known as master charles) has also considered the scientific advances in the west and the understanding of the role sound played in enhancing the meditation experience. he discovered that certain patterns of sound aid synchronization and developed recordings that could b

interview.htm. march 10, 2000. tantric yoga encyclopedia of occultism& parapsychology. 5th ed. 1530 yoga journal online. http//yogajournal.com. april 14, 2000. tao term used in ancient chinese religious philosophy, signifying the way or pathway of life. the tao is understood as a unity underlying the opposites and diversity of the phenomenal world. ching shen li (cosmic energy) is manifest in the duality of yin and yang (negative and positive, female and male principles in nature. yin and yang are also energies in the individual human body and the balancing of these energies is one of the tasks of life. the correct harmony between yin and yang may be achieved through diet, meditation, and a life of truth, simplicity, and tranquillity, identifying with the tao of nature. taoism teaches unio

apsychology. 5th ed. yin and yang 1697 tion, and inaction. the balance of yin and yang in the individual, nature, and the cosmos is symbolized by a circle separated by an s shape, one half of the circle dark and the other light. this has something in common with the ancient greek alchemical symbol of a serpent or dragon eating its tail, known as ouroboros. the yin-yang symbol represents unity and duality, a universal dual monism. it is also inherent in the ancient chinese system of divination of the i ching (book of changes. it is basic to the teachings of taoism, as embodied in the classic work tao-te-ching (book of the right way) of the philosopher lao tzu. in modern times, the yin and yang principles are a vital part of the revived system of diet known as macrobiotics, where health and

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ons, vast face meditation is practiced among the shaivites and advaita vedantins in india, the theravada, tendai, shingon, tibetan, ch an, and zen buddhists, and the wu wei (non- action) taoists.17 the shaivites envision the pure consciousness of vast face as shiva, and the energy of that consciousness as% e2 2 e" 2' 8: h f e 2 his consort the goddess kali. the vedantic philosophy of advaita (non-duality) regards all name and form as illusory, and that brahman (i.e. the ayn) alone exists. theravada, hinayana, tendai, shingon, tibetan, ch an, and zen buddhists perform variations of vast face meditation practices taught by gautama buddha (regarded as the eighth incarnation of vishnu by hindus) and other bodhisattvas (souls who reach enlightenment but remain incarnate to teach and help others

stars, a circle and a triangle. 15 maimomades, moses, a guide for the perplexed. 16 zohar 285a,b. unify the holy name means to see all as a unity in small face. bind the knot of faith is alluded to in the mystery of the circumcision of the heart. the proper place is maqom, which has the literal meaning of place, an allusion to the throne. 17 these are all traditions that espouse doctrines of non-duality. 18 idra rabba 39. 19 book of enoch 71:10. 20 woodroffe, sir john (trans. mahanirvana tantra (the great liberation, ganesh, madras, 1953. 34' 8: h" 2: 2 2:e 8% 21 woodroffe, sir john. the garland of letters, ganesh, madras, 1953. 22 torah b reshith 1:2. 23 the translations of the light and night of power surahs are those of the editor. relative to the darkness verse, the reader is encourag

ce in the lower world of yetzirah, with chavah (eve) representing the feminine (yin) aspect of small face as the energy of consciousness. with the allusion of the eating of the apple of the knowledge of good and evil, the action drops down into the world of asiyah, and consciousness becomes dualistic. adonai (hebrew: my master: a principal name of small face in the qabalah. advaita (sanskrit: non-duality: one of the three world views in vedantic spiritual philosophy, which perceives all name and form as illusory, and only brahman (i.e. ayn) as real and existent. affirmation of unity: refers to the proclamations of the absolute unity of existence at the foundation of judaism and islam. in judaism, it is the verse in the torah known as the shema. in islam, it is the verse in the qur an, la i

FOCUS OF LIFE

g my body you will again replace" then i fought the devil and behold,-i became alone! what happened? i, in my miserable plight, not even my teeth left-how could i have conquered the devil? did i become a succubus? perhaps-i became the devil? but this i know-i did will pleasure. and from this day shall smile into all men's faces "tzula" then aaos awoke and murmured "belief and desire are the great duality which engender all illusions that entangle the senses [i.e. sexuality] and prevent free will. what is all accidental suffering but reaction from dead loves now become diableries. how much are we sensible of body? yet the composition of the body is its relationship between consciousness and all creation. without doubt i am now an-undertaker" the death of tzula in his sleep aaos one day met

static thereafter: for in their ecstasy he noticed death smile. aaos then awoke still living their ecstasy, and breathing heavily, spake to him self thus "when the thing desired is again incarnated at the time of ecstasy; there can be no satiety. one! we now part. all things are possible with the original belief, once again found. the belief, simultaneous with the desire, becomes its parallel and duality ceases. when ecstasy is transcended by ecstasy, the i becomes atmospheric-there is no place for sensuous objects to conceive differently and react. verily, greater will has no man than to-jest in ecstasy: retain thyself from giving forth thy seed of life" aaos rising from his couch-threw away his sword and exclaimed aloud "now for realith "obeliscus heliopolitanus. from athanasius kircher

FRATER ELIJAH ANGELS OF CHAOS

adigm in and of itself (other perspectives are possible of course. the current view expressed is to be viewed as the commonly accepted filter for interpretation. how this shifting is viewed is up to the personal magicians tastes, but i have found that chaos magick concerns itself with something which underlies all of the filters of existence. in chaos, all is possible, including nothing. apparent duality s can be split-up and torn apart, fractalized meshed and fused together in myriad ways. much in the same way matter/ antimatter reactions give rise to huge amounts of liberated energy, this way can liberate enormous amounts of belief. duality can be expressed as the equation 0=2 or the nominal truth of duality manifesting from nothing. we shall explore this concept which permeates human ex

ns scope and can reveal all manner of things. there is a self which underlies self and transcends the temporary ego manifestation of the magician. this ego is a mask of the self(aka kia, shhh. the ego is of the self and by the self. identification is both the key and the cage here. thee angel is the thin silver cord of the horizon; demarcation zos-kia. the angels unity with chrnzn is explosion of duality to a continuous transformation. see also appendix vi. subscribing to all of the above can be of great benefit to the magician because it offers him/ her a handle in the formulation/ invocation of the angel, as well as a magnificent channel with which to learn, grow and explore the infinite worlds and beyond. when faced with nothing, one had better well do something! a side note on dangers

ntire meaning of a sentence. sigils given can be used as well as ideas for all manner of workings. the automatic drawings given are subconscious bombs (viewed in states of altered consciousness is recommended. it is not my desire to explain, but to offer some interesting vantages to view this book(*s- see relevant appendices. the title page(s) are two in number. two being equal to zero. a face of duality and thus our reference of truth which is always false in relation to one, and therefore the domain of the quaklephant. title page 1a: notice the h looks like a feather. an automatic drawing is given reflecting chrnzn s number. a sigil is also given, this is the assasinator of self. title page 1b: a reference of the author (an entity called itisus- see below, as well chrnzn and your present

enhanced images. title page 2b: an image of a swirling pawn in a galaxy chaos star. a face is on the pawn. an active presentation of magick. the reading of which shall engage the reader. as magick is deadly (eventually, especially to self, the reader is warned. references to self in it s many guises, the likes of which can even be now felt through the reader of this sentence. yes you, declarer of duality. chapter one consists of 19 pages. it is entitled the wisdom. this being a reference to our father, hokmah. the force of force. the urge. this chapter was received within the scope of 45 minutes (images& all, and set the stage for more clear communication of chapters 2& 3. i/1a: an automatic drawing is given concerning the sphere of hokmah. 1 being also the first reference away from the no

ly represented this way because it needs to be shared. 8 rays emanating from 2 eyes. 2 eyes of e (5 th english letter) and an! which is 1. i/9b: a reference of another force bearing witness and interacting, opening up a gateway, some outer beings take notice. this no longer becomes play, but takes on a more serious edge. godz. i/10a: a number of binah (t3. the author wishes to collect his selves. duality. letters. the 2 lines turn 3 times. i/10b: how we come into life? an enigmatic reference to a specific flower with chrnzn s gateway (as well as a picture. i/11a: the wheel is a symbol of existence, obviously being insane. honor is given to one of the best magicians around today. 1 automatically gives rise to 2, a forward fall. if the wheel were complete, it would not rotate. references of

i is of us and the words are the logos, the first and the last is of the alpha and omega. i/16b: need we say more on this? this is so obviously true, one just needs to look around. i/17a: words being a medium of play. a reference to a master. by entertaining any thought, we cause the fall of man again and again. this is not an excuse to do nothing, but an aspiration to the way of annihilation of duality. anything which is something causes a reference and is like a lightning bolt in the darkness. the circle is formed of words. and i wear a suit which looks like a bear. i/17b: scorpio. sex and death, another crack. i/18a: the origins of reality in such eloquent word. were it truth, i could weep. i/18b: a representation of the way (and it s detours. i/19a: another prophecy. a sun. an apple

FULLER J F C SECRET WISDOM OF THE QABALAH

e world centring round the mystery of growth, which each single individual must absorb before he can break the shell. the transmutation of the white, by the yolk, into the fledgling is the secret of secrets of the entire qabalistic philosophy. gknow that all the upper and the lower worlds are comprised in the image of god h, we read in the zohar.13 here we have (1) a unity- the image of god (2) a duality- the upper and lower worlds (3) a trinity- the upper and lower worlds and the image of god; and (4) a quadruplicity- the knower, the upper world, the lower world, and the image of god. yet this quadruplicity is in itself a duality- the knower and the image of god; because this image includes the upper and lower worlds. the absorption of the knower in the image is the great work- the re-est

n of the human form which encloses all things. and all that exists is by the grace of the existence of the human form.35 (see diagram 1 on page 20) secret wisdom of the qabalah page 17 plate 1: the caduceus of hermes secret wisdom of the qabalah page 18 plate 1: the winged wand of egypt secret wisdom of the qabalah page 19 diagram 1: the divine man secret wisdom of the qabalah page 20 as man is a duality in unity, so also is the garden of eden. there is the heavenly eden to which there is no human approach, and the earthly eden which is approached by thirty-two paths- the 22 letters and 10 numerals. no one knows the earthly eden but the little face [the seven lower sephiroth, and no one knows the heavenly eden but the great face [the three supernal sephiroth. should the upper eye [kether]

ers; symbols, of shapes which are still dreaming. lastly, in these forms movement is born and they become what we call substantial; then only do we enter the physical world of action- of materialized thought. movement presupposes a working outwards from a centre, or a working inwards from a circumference, a breathing in and out. in both there is a starting-point and a beyond the starting-point: a duality which presupposes a choice between at least two directions, the value of each differing according to the circumstances which surround each at any given time. consequently in the intellectual sphere there must always be a right and a wrong path of action; in the moral sphere a good and a bad path; and in the physical sphere one which gains or loses, assists or resists. these three series of

th to take thy place? h it replied: gseeing that thou hast placed me at the head of tob (good, how can i associate with the resh, the initial of ra e (evil? h god thereupon said to it: ggo to thy place, as thou hast need of the resh. for man, whom i am about to create, will be composed of you both, but thou wilt be on his right whilst the other will be on his left. h 3 in the book of genesis this duality in man is hidden in the words glet us make man in our image h, that is in light; gafter our likeness h (simulacrum or shadow, that is in darkness, which is the garment of light. the purpose of evil is to stimulate goodness. c..the holy one inflicts suffering on the righteous in this world in order that they may merit the world to come. but he who is weak of soul and strong of body is hated

and liberty linked together by harmony. truth cannot exist without doubt, hope without fear, life without death; and so we find that, whatever the attempted explanation is, good and evil are necessary one to the other just as are the centripetal and centrifugal forces of the heavenly bodies. everywhere are they to be found except in the absolute, where all comes to rest in no- thingness. in this duality of good and evil the danger is that the uninitiated see two separate unities: they see good as god and evil as satan. consequently they love the one and hate the other, and so establish a disunity within and among themselves. this is the foundation of manichaeism. they cannot see, as the mishna says, that ggod has placed in all things one to oppose the other h and that ggood purifies evil

accursed above all of them. h 28 in man the will is the magician; when it tends towards evil it is called black, when towards good it is called white; but when it tends towards neither and in place harmonizes both, then it manifests not as the magician but as the shekinah, the vital force as harmonizing agent, hermes the messenger of god. the mystery of sex. the problem of sex, being a problem of duality, is closely connected in the qabalah with that of good and evil. it is looked upon as the great cosmological mystery, for marriage is the symbol of perfect harmony. as the zohar says: the words gmale and female he created them h make known the high dignity of man, the mystic doctrine of his creation. from this we learn that every figure which does not comprise male and female elements is n

fore he possesses the power to create and to destroy life; that is to exhale it and breathe it in. thus we see evolved that mysterious and mystical order of revolution. first there is god, or the gods, energy finding its source in the ayin. finally, in the reflection of god is the world emanated, and from the earth emerges man in the form of conscious matter. god in himself is unity, the world is duality, and man is trinity in unity. and as the spirit of god moved upon the face of the waters, so does the intelligence of man move upon the face of the fluxes of matter, and through equilibrium it seeks loss of its identity by stilling them in the spirit of god. when this is accomplished, then will the magic mirror of illusion vanish into the no-thing-ness out of which it was evolved. in the a

tically is the garment of god. the od being extracted, the mystical eye is closed- that is, the vision of the yetziratic tree of life is cut off from the world of assiah; consequently, though adam and eve perceived that they were naked, they were not ashamed- that is they could not perceive the nakedness of the assiatic world- because the yetziratic vision having vanished there was no comparison (duality) left to judge it by. they were in fact bereft of all power of directly perceiving the shekinah, or supernal light. there is yet another mystery included in the letter od. its hieroglyphic is the human hand. when opened it symbolizes the microcosm: the four fingers the material elements( od, heh, vau, heh, and the thumb the spiritual element (shin. when closed it symbolizes unity, the egg

merges once again into the source from whence it emanated. little by little in this upward evolution are all things intellectualized and in consequence destroyed. thus the unknown becomes the known and ceases to exist because its knowability is death to its mystery; that is to say it is bereft of opposition to the consciousness of man. thus the search for knowledge is an unending campaign against duality in which conquest deprives the conquered of its activity, its opposition, which in man is shadowed forth as ignorance. a void is created, and over it the spirit (shekinah) in man moves and respiritualizes the gross incarnation of tetragrammaton and so formulates the messiah. the laboratory of the devil (satan of the qliphoth) is the heart of man; herein are all things human conceived and o

without bottom- it is the pit of activities which the qabalists frequently call hell. the laboratory of satan. in the world we see a ceaseless struggle entailing change- birth, formation, growth, decay, and death. a ceaseless evolution and dissolution surround us in which everything seems to be possessed of a dual nature and to be urged onwards or backwards by a clash of dual powers. thus far the duality which lies at the foundation of qabalistic philosophy appears rational enough. yet reason cannot tell us whether this duality is the ultimate end, or whether it emanates from unity or from nothingness. reason is a wonderful ladder which enables us to climb towards the ceiling of the intellectual world, but it does not enable us to penetrate it and to see beyond. this ceiling and all which

GNOSTIC HANDBOOK

im it will be an age of love and mung-beans, since the ruler of aquarius is saturn, we can expect a bumpy ride first. while saturn is also the lord of the golden age (the satya yuga, this emphasises the dual nature of the planetary daemon, tester, destroyer and guardian of the the gnostic handbook page 60 garden of eden. the key philosophical emphasis within guenon s historical analysis is on the duality of quantity and quality, quality being the character of the golden age (and indeed the principle of gold see our discussions of this later) and quantity, the kali yuga attribute. whether it be the decay of the nature of currency, or the clash between craftsmanship and the rule of the machine, this cycle of decay can be seen within the class between quantity and quality. indeed, many modern

as the demiurge. it has been suggested that since there was no town known as nazareth existing in the first century common era, that the epithet nazarene may actually be naasarene which means the serpentine and refers to jesus ancestry within the gnostic communion. the iconography of the serpent links the gnostics with the earliest occult traditions. in ancient egypt the serpent was the symbol of duality, it was both creative and destructive. since it had both a forked tongue and dual penis, it was used to represent the potential's for good and evil within sexuality and the intellect. as the serpent of earth it represented that which destroys, the constant returning to the earthly cycles. in this representation it was reproductive, earth bound and destructive. while for the egyptians the h

instinct. the psychic was the first path of salvation and was represented by the dove. the psychic is a mixture of light, mind and flesh and is dominated by his lower instincts, he needs the guidance of the gnostic school to achieve liberation. the secret path was that of the serpent of light, the winged serpent. this path is followed by the pneumatics, the parfait or children of the pleroma. the duality represented by the snake is very expressive, in some ways it hints at the secret techniques used within the higher path. the very things than condemn the hylic to earth are turned and used to liberate the pneumatic. the serpent (and related images such as the snake and dragon) is therefore a expressive image of the nature of the gnosis. the winged serpent represents the highest wisdom, whi

e ways it hints at the secret techniques used within the higher path. the very things than condemn the hylic to earth are turned and used to liberate the pneumatic. the serpent (and related images such as the snake and dragon) is therefore a expressive image of the nature of the gnosis. the winged serpent represents the highest wisdom, while the crawling serpent represents the decay of earth. the duality of the snake is the dualism of the ancient wisdom. israel on the world stage if we continue from our egyptian israelite model, the next question is what happened to the israelite community? the historical evidence suggested that the priest class created a literalist/ fundamentalist cult which came to the forefront in judaism after the time of jesus. but where did the earlier israelites go?

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

alpha event caused a split in the spiritual worlds, which resulted in a division, a dualism between the higher and lower worlds (the subject of study three) and the higher and lower bodies (the subject of study four. the alpha event forms the central pivot of the gnostic worldview. if matter is an error and the particles of light or souls are locked within it, then we can begin to comprehend the duality between matter and spirit, mind and body, light and darkness. we can appreciate why the ruling force of the universe is entropy and why all things decay and die. it also offers us a unique view of history and the state of humanity in general. gnostic theurgy page 18 matter contra spirit matter and spirit are in conflict. in contradiction to modern wholistic philosophy the gnostic has alway

ve the defection of lucifer and a battle between michael and satan, which results in the creation of matter. in the zoroastrian model we have ahura mazda, the lord of light, and the secondary force as ahriman. depending on the period, the zoroastrian model varies, sometimes we have spenta mainyu battling ahriman, other times we have a more warrior version of ahura mazda doing battle, however, the duality is still the same. if we decide to use the biblical mythology for its symbolic value, we would arrive at a structure like that seen illustrated in fig 6. what is interesting about this structure is that if we spent a little time and some imagination, it can be readily translated into terms of light and relations between objects. when we undertake such an interpolation we find we have all t

ut the word achad. in hebrew another word which is enumerated as thirteen is ahavah (which means love. here we have another interesting correlation- unity= love. if add them together we arrive at twenty six. twenty six is the number of the tetragrammaton or the four lettered formula which representatives the true and hidden nature of the universe. so we may conclude that the ultimate truth beyond duality is that unity and love are the same. this is just a slight indication of how the esoteric secrets of the hebrew alphabet can be decoded. gematria this process of exploring the relationship between words and numbers is known as the kabbalah of number, there are many different applications of this art; we have chosen three for consideration here. gematria is the form we have illustrated abov

ction and degeneration of mithraic worship in the caesar cults of rome. the solar gateway x factors y factors fig 33 gnostic theurgy page 118 we must take care when studying these theologies not to link positive with spiritual light, and negative with spiritual darkness. there is always positive and negative, passive and active. while there is a balance logos and sophia, for example, there is the duality between good and evil, ascension and degradation, x and y factors. the importance of the sun/son can be found in most esoteric traditions, whether it be baal in the early el tradition of canaan, the messiah of the israelite mysteries, ganesha in hinduism or the mithra of the zoroastrians. it is the intermediary between the treasury of light and mankind. anti sophic forces sophia anti-logic

ythologies the solar tradition has many forms. the most common adaptation is that found in the language of myth and legend where the x and y factors take on anthropomorphic forms. for the gnostic the logos and sophia are the twin poles of the x factor. one traditional adaptation, for example, was for the logos to be related to the sun and sophia to the moon, and this led to a wide range of sexual duality traditions using god and goddess images. while these are fine in their place, it is gnostic theurgy page 120 important to see them as mythological forms only, to worship the sun or the moon is to fall into the greatest error, and comes under the dominion of the demiurge. since reproduction is only a thing of the lower world and resulted from the error of matter, the images of fertility can

t of the gnostic tradition. it is likely that the fertility symbols represented the worship of earth, the desire to reproduce, the submission of mankind to the physical, while the watching of the stars (the sky cult) illustrates the early development of the gnostic desire to go beyond. this contradiction is important for it shows that even during the earliest periods, there was a dividing line- a duality between those of the sky cult who knew, and those of the earth cult who were in ignorance. for the gnostic the earth cults and the worship of fertility represents the loss of individual immortality with the life or essence returning to the spirit of the family, the totems and ancestors with the result that all realisation is lost (at least for that life time. the sky cult with its secret c

GOLDEN DAWN RITUALS ZAM13

es of the darkness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds fear, this is he who having made voice by his commandment is lord of all things, king, ruler and helper (each adept spends a few minutes in silence) chief adept "out of the darkness, let the light arise. iao. l

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

nomous but are actually dependent, so are the deities of enochian magick. it is only after you become conscious of these esoteric correspondences that you can hope to control the watchtower deities. there is a mystical relationship between the subjective self of the magician and the objective world in which the magician finds himself/herself at any point in time and space. they are two sides of a duality. 30 the primary magical operations magick is the science of understanding oneself and one's conditions. it is the art of applying that understanding in actian. aleister crowley,magick in theory and practice there are three primary magical operations. 1. invocation/evocation. the f irst consists of invoking or evoking enochian forces, intel l igent or otherwise. this involves those t radi t

al. as you trace the hexagrams in the air before you, you should v brate the letters of these formulas. while executing this ritual, you must be able to "see" the flaming hexagrams in the air alter tracing them with your wand. the four holy names of divinity spoken in step 6 107 are explained in enochian magic and shown in figure 9, appendix a. these four names of power together with the ultimate duality of object (the universe) and subject (your own self) constitute a living hexagram. 108 wand invocation the following is a ritual that you can conduct to consecrate your magical wand: step 1. consecrate a circle. step 2. hold your wand in yy o u r right hand, face the watchtower of fire and say, edlprnaa (eh-del-par-nah-ah, i invoke you from the watchtower of fire to come forward and instil

of the large number. if this sum has more than one digit, then add these together. keep adding in this way until only one digit remains. for example, the number 1234 reduces to 10 (1+2+3+4=10) which again reduces to 1 (1+0=1. after the final digit from 1 to 9 is determined, use the following table to deduce the occuit significante: aiq bkr reductions 1. unity, oneness, extension, spirit, self. 2. duality, divine will, ego. 3. matter, manifestation, intelligence, space, soul. 4. solidity, firmness, time, memory. 5. spirit and matter mixed, man, motion, will. 6. animation, me, mirid, imagination. 7. completeness, satisfaction, wholeness, desire. 8. cycles, spirals, creativity, intellect, reason. 9. stability in change, animal being, consciousness. 117 rending and closing the veil purely arti

eriences/ grade" sephiroth( u p t o) abilities adeptus exemptus (exempt adept) chesed vta enter higher regions of mental plane and visit the city of the pyramids. magister templi binah zid cross the abyss and gain full (master of the temple) knowledge and conversation of the holy guardian angel magus chockmah zom enter spiritual plane and gain full mastery of life. ipsissimus kether lil enter non-duality 'these were used in the golden dawn. 151 sex in enochian magick for us, sex is the first unconscious manifestation of chiah, the creative energy; and although (like everything else) it is shown both on the spiritual and the physical planes, its most important forth-showing is on the "magical" plane, because i t actually produces phenomena which partake of all these. thus in sex we find eve

first aethyr, lil, and all the inconceivable realms above the first aethyr are without sex, which is to say that masculinity and femininity do not exist as separate qualities in those sublime regions. however, below lil each subplane downward into the physical plane is charged with forces that are either masculine or feminine or combinations of both. masculinity and femininity are two sides of a duality. your great work is to unite all dualities. the union of microcosm and macrocosm, the subjective self with its objective world, implies the union of all dualities including sexual polarities. it is your task as a magician to seek within yourself all of those qual i t ies charact er i zed as mascul ine or feminine. modern psychology suggests that every man has a feminine psychic component a

the other hand, was fully pre-pared and so was able to directly experience all of the aethyrs up to and including lil. the physical body is a sexual organism. sex can not be avoided, nor should i t be. the enochian magician accepts sexuality as an important part of life. the great work is the unification of the dualistic poles that comprise the basis of our universe. this unification includes the duality of male and female. it takes place in the mind, not the body (i.e, in the mental body rather than the physical body. every physical act of sex should be a creative conscious expression of the great work. as such, every physical act of sex should be a magical act. 153 the use of sex sex is, directly or indirectly, the most powerful weapon in the armory of the magician; and precisely because

in which creation finds itself. the self is masculine. the n o t self is feminine. subjectivity is masculine. objectivity is feminine. every being is a geometric point of consciousness (the masculine hadit) iooking out at a world of things and events (the feminine nuit. the sexual force thus lies at the very roots of our essential nature and it is the same creative force that originally split non-duality into the dualistic universe of fire, air, water and earth. 155 the sexual currents for lam divided for love's sake, for the chance of union. this is the creation of the world, thatthe pain of division is as nothing, and the joy of dissolution all. aliester crowley, book of the law the sexual currents, both masculine and feminine, that course through the aethyrs are summarized in table vii

urrents for lam divided for love's sake, for the chance of union. this is the creation of the world, thatthe pain of division is as nothing, and the joy of dissolution all. aliester crowley, book of the law the sexual currents, both masculine and feminine, that course through the aethyrs are summarized in table vii. these currents are the natural result of the division of monadic essence into the duality of all things below lil. the chief characteristic of the masculine current is consciousness devoid of feeling. the chief characteristic of the feminine current is bliss devoid of intelligence. the masculine current is cold, uncaring, logical, and highly intelligent. it is unaffected by sword or dagger but can be turned by the cup. the feminine current is hot, irrational, and highly charged

ey, liber vii the enochian word iao, pronounced ee-ah-oh, is comprised of the first three letters of the words, iadnah ath olorat which means "the highest work is man" the entire phrase adds up to 326, the number for the word yarry which means "fate" or "providence" in the sense of karma. also 326= 163x2, where 163 is the number for rit which means "mercy" aiq bkr reduces 326 to 2, the number for duality. this phrase also adds up to 314 (the t can be either 9 or 3, the number for the formula kal. the formulas of kal and lao are therefore closely related. the letters of iao add up to 96, the number for both qaaobza "creation of duality" and elzap-talho "the way of the cup" where cup must be taken in its magi-cal sense. also 96= 48x2, where 48 is the number for talho which means "cup" the cu

e moon" this phrase adds up to 1142 which is the sum of the names of the three governors of the 19th aethyr, pop: t o r z o x i= 6 3 2 a b r a i o n d= 2 6 1 omagrap= 249 1142 furthermore, 1142 is the number for ka-kakom babalon which means "the vigorous nature of babalon" aiq bkr reduces 1142 to 8, the number for cycles. this phrase also adds up to 1136 which aiq bkr reduces to 2, the number for duality. the word toog adds up to 77 with an alternate value of 71 (the letter t can be either 9 or 3. this connects the formula with the 5th aethyr, lit. aiq bkr reduces 77 to 5 while 71 reduces to 8 (notice the recurrence of 5 and 8 in many of these formulas. in addition, 71x 16=1136, which ,connects the formula with its parent phrase. the words t-oog mean "like a chamber" both 77 and 71 are val

HELENA BLAVATSKY THE KEY TO THEOSOPHY

al absolute principle of which buddhi, the soul-spirit, is the vehicle [reversely translated note from dutch translation- editor -ooo- the distinction between soul and spirit q. do you really teach, as you are accused of doing by some spiritualists and french spiritists, the annihilation of every personality? page 46 the key to theosophy- hp blavatsky.txt a. we do not. but as this question of the duality-the individuality of the divine ego, and the personality of the human animal-involves that of the possibility of the real immortal ego appearing in seance rooms as a "materialized spirit" which we deny as already explained, our opponents have started the nonsensical charge. q. you have just spoken of psuche running towards its entire annihilation if it attaches itself to anoia. what did pl

t the fundamental laws of the after-death state admit of no exceptions, how can this be? a. nor do i say that it does admit of an exception. but the spiritual law of continuity applies only to things which are truly real. to one who has read and understood mundakya upanishad and vedantasara all this becomes very clear. i will say more: it is sufficient to understand what we mean by buddhi and the duality of manas to gain a clear perception why the materialist may fail to have a self-conscious survival after death. since manas, in its lower aspect, is the seat of the terrestrial mind, it can, therefore, give only that perception of the universe which is based on the evidence of that mind; it cannot give spiritual vision. it is said in the eastern school, that between buddhi and manas (the e

HP LOVECRAFT A DARK LORE

d response 'as indeed they seem to have done' as willett said this, it almost seemed as though a cloud passed over the sun; though there was no change in the shadows on the floor. then ward ventured 'and is this what asks so hotly for a reckoning? suppose a man does find it now and then useful to be twofold 'no, said willett gravely 'again you are wrong. it is no business of mine if any man seeks duality; provided he has any right to exist at all, and provided he does not destroy what called him out of space' ward now started violently 'well, sir, what have ye found, and what d'ye want of me' the doctor let a little time elapse before replying, as if choosing his words for an effective answer 'i have found, he finally intoned 'something in a cupboard behind an ancient overmantel where a pi

ISIS UNVEILED

an of the first chapter of genxsis 'male and female' passive and active; created in the image of the elohim. omniscience developed onmipo- tency, the latter called for the exercise of the former, and thus the giant had dominion given him over all the four kingdoms of the worid. but, like the second adam, these androgynes were doomed to 'fall and lose their powers' as soon as the two halves of the duality separated. the fruit of the tree of knowledge gives death without the fruit of the tree of ijfe. man must know kimself before he can hope to know the ultimate genesis even of beings and powers less developed in their inner nature than himself. so with religion and science; united two in one \hey were infallible, for the spiritual intuition was there to supply the limita- tions of physical

r mother earth; not an echo, nor the faintest sound, not a glimmer of light betrays without the grand secret of the initjatea 'hamza, like jesus, was a mortal man, and yet *hamza' and 'christos' are synonymous terms as to their inner and hidden meaning. both are symbob of the tioua, the divine and higher soul of man his spirit. the doctrine taught by the druzes on that particular questiduality of spiritual man, consisting of one soul mortal, and another immortal, is identical with that of the gnostics, the older greek philosophers, and other initiates. outside the east we have met one initiate (and only (hoe) who, tot some reasons best known to himself, does not make a secret d his initia- tion into the brotherhood of lebanon. it is the learned traveler and artist, frofeasor a

JASMUHEEN THE FOOD OF GODS

an experience and who wishes us to divine nutrition: the madonna frequency& the food of gods with jasmuheen 20 wake-up and become more aware. when we think like this we stimulate our brain wave patterns into the alpha zone of a more reflective, meditative consciousness which often opens the door for higher knowing to flow through. in this stage we also move into the me and them awareness of yogic duality where we realize we are not the centre of the universe and that others exist and have needs as well and that we can co-exist with these others either in harmony or disharmony. in this field of awareness our choices become apparent and we may start to glimpse the fact that we are not victims but are the master of our own destiny. in stage 2 our brain wave patterns are firmly anchored in the

in life. by this stage we have become aware of the power of our thoughts to create reality and hence we now choose thoughts that create the type of life where we feel as if we are thriving and in tune with a greater game. in stage 3 we have trained ourselves to see the god in all life and to recognize the perfection of creation and the natural cycles of all life, as we feel the tantra of life and duality and feelings of separation disappear and we realize that our dow is eternal and that death is just an illusion. divine nutrition: the madonna frequency& the food of gods with jasmuheen 21 in this stage our brain wave patterns are firmly anchored in the theta zone of 4 to 7 cycles per second. in this field divine revelations and holy visions are more common as are visitations with holy bein

n science and medicine become suspended as a new energy is released throughout the system allowing the system to be free from the need of food, of fluid, of sleep, and even aging. however, this is advanced matrix mechanics for our time, even though it is kindergarten mechanics within the dimensional biofield science operating in other realms. obviously, in the yogi view, there exists a reality of duality, black. white, negative. positive, good. bad etc, and adopting either the yogic or the tantric view is simply a matter of personal reality choice. suffice to say that the fitter we are physically, emotionally and mentally, the easier it is to access the divine nutrition channels. provided we have set the supporting grid energetics in place, attended to our programming and adopted the right

many have been annoyed at this telling me not to mix spirituality with politics. to me spirituality is political as everything is spiritual, everything is god and nothing is separate from god. every thought, word and action that we do is done as gods in form, and yet somewhere along the way we disconnected from the food of the gods and began believing in the maya of illusion and in the reality of duality and separation. when the food of gods flows freely through our system, these realities can no longer be maintained for we know better. nor can we remain oblivious to the suffering of others for the role of a true leader. as an individual or as a nation. is to act always with an awareness and compassion that considers and fulfills our needs, and respects the greater good of all. consequentl

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

at human search to find, in this world, the supernaturally divorced half. for that other half-self originated in another world, and thence started on a dream-pilgrimage as a shadow, or spirit, recognisable only through the imagination (a mischievous, deluding faculty) of a real person, to recover its other original half in this world. we doubt, indeed, whether in this world (and were the original duality of persons true) that in this state of flesh the discovery would be welcome, even were discovery and recovery possible. such is the preordainment of fate (which has made circumstances, that the halves of this first-junction may wander all the world over and exhaust the generations, and all time, in the search, and yet never meet; save at that grand assize or general resurrection where impe

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

her theory emerged: quantum mechanics, also known as quantum theory. this spurred an ongoing revolution in physics whereby all measurements yielded only approximate, quantitative results, probabilities that quantum theory calculations would interpret. quantum theory was able to describe several phenomena that could not be explained by preceding theories. the most famous of these was wave-particle duality, showing that microscopic objects such as electrons behave as waves under some conditions, and as particles under others. a fundamental concept of quantum theory is the uncertainty principle, which maintains that the observer affects the observed event. hence, the key question is, what do the measurements actually measure? this principle implies that the concept of an objective process bec

LAITMAN M THE PATH OF KABBALAH

. but if we look from below, we find that the soul has three lines: right, left, and middle. man must gradually overpower each of the lines and unite them. this process consists of the sufpa r t o n e: t h e b e g i n n i n g 23 fering of the left line, the ability to cope with it through the forces of the right line, and the reception of the light of the creator in the middle. there is a certain duality here. from the creator s perspective, everything is clear and foreseen, including the sin of the first man and its detailed process of correction. everything has its place and time. in fact, everything is already at the end of correction. but for us, it is all a secret. man has yet to discover the rules governing the hidden. we must move ahead with faith above reason, with the unknown pres

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

tension, time or change, and rhythm or qualities which give to each thing its distinct and essential nature. 772. another symbol of creation is the cross inscribed within the circle, showing how the divine in manifestation is crucified upon the cross of limitation, willingly suffered that the world might come into being. in that process of creation the divine as life and the divine as form seem a duality, even though they are but manifestations of the one eternal god. this interplay or apparent duality in the universe is also symbolized by the cross, which thus becomes the emblem of the fourfold name of god. amongst the medieval rosicrucians the four arms of this cross were taken to symbolize the four elements, water, fire, air and earth, called in hebrew iammim, nour, ruach and iabescheh

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the sacramental power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the purpose of the mysteries. the degrees of the mysteries. the mysteries of isis. the preliminary trials. the mystery language. the duality of each degree. the inner mysteries of isis. the mysteries of serapis. the inner degree of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inner mysteries of osiris. the office of master. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth

l in the scheme of initiation, the real passage having been obtainable in quite another way. this policy was dictated by wisdom. would it not be well if in these present days we could devise some means by which new discoveries in science (which are now used for injury and destruction) could be preserved solely for the use of people who would be certain to employ them for the public good? 128. the duality of each degree 129. the ordinary lesser mysteries (which may be called the first degree) were open to practically all who sought admission, provided that they were of good life and reasonably intelligent, that they were free, and that the t o g r had been heard in their favour. in due course they would pass on to the greater mysteries (the second and third degrees. but in each of these deg

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

re form the pentagram is shown encompassing the figure of a man in the five points of the star three points up, two points down symbolizing man s spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of the spiritual nature, the pentagram is inverted to perfectly accommodate the head of the goat its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star (136) peter h. gilmore see also church of satan; l

ame interchangeable with the iron cauldron and its contents (chiefly human remains) that is at the center of palo practice. in contrast with santeria, which has retained its essentially yoruba character, palo is an amalgam of a number of different traditions. multicultural fusion is evident both in the materiel utilized in palo rituals and in its philosophy. for example, palo exhibits a good/evil duality not found in santeria. paleros do not consider their corpse-taking to be grave-robbing. in an important article on palo by raul canizares, an informant is cited who asserts: we don t steal no graves, we ask the deceased if he wants to work with us. i went through more than one hundred graves before i found one dead guy who wanted to work with 206 pembroke ritual abuse case me (canizares 19

LIBER ALEPH

er-ray of our life quintessential. nay, the cloud-thought is born of division and of doubt; for all thoughts, except hey be creative emanations, are witnesses to conflict within us. our settled relations with the universe do not disturb our minds, as, by example, our automatic functions, which speak to us only in the sign of distress. thus all consideration is demonstration of doubt, and doubt of duality, which is the root of choronzon. i the book of wisdom or folly 115 dk de cantu (of song) o then, o my son, there is my wisdom, that the voice of he soul in its true nature eternal and unchangeable, comprehending all change, is silence; and the voice of the soul, dynamic, in the way of its will, is song. nor is there any form of utterance that is not, as song is, the music proper to that mo

self-poisoned, even as any organ of the body that refuseth its function. so then his cure is in his ally the lion, that feareth not the crocodiles, nor hideth himself, but leapeth eagerly forward. the path of the mystic hath this pitfall; for though he unite himself with his god, his mode is to withdraw from that which him seemeth is not god. whereby he affirmeth and confirmeth the demon, that is duality. be thou instant therefore, o my son, to turn from every act of love at he moment of full satisfaction, flinging the invoked might hereof against a new opposite; for the formula of every dragon is perpetual motion or change, and therefore to dwell in the satisfaction of thy nature is a stagnation, and a violation thereof, making the duality of conflict, which is the falling away to choronz

ancient philosophers) ehold, how comfortable is this thy wisdom, wherein i have resolved every conflict soever that is or that can be, even in all dimensions, that antagonism of things no less than their limitations. i have said: evil be thou my good; for it is the magical mirror of our astarte and the caduceus of our hermes. now this was the error of elder philosophers, that perceiving changeful duality as the cause of sorrow, they sought the reconcilement in unity and in stability. but i shew thee the universe as the body of our lady nuith, who is none and two, with hadith her lord as the alternator of those phases. this universe is then a perpetual by-coming, the vessel of every permutation of infinity, wherein every phenomenon is a sacrament, change being the act of love, and duality t

ists, have been hard put to it to explain the mystery of the existence of their evil. they have cried, frothing with words, the evil is illusion. but if so, that illusion is evil, whence came it, and to what end? if their devil created it, who created that devil? all their contention resolveth to this dilemma of change in a changeless, falsity in a true, hate in a loving, weakness in an almighty, duality in a simple, being as they define their god. nor do they see that they restrict their god (whom yet hey would have to be all) by admitting opposites to this nature, ever when they sum these opposites as illusion, since illusion is the denial of his truth. but the indians, seeing this, seek escape by denying all duality soever to their god, or true state, i speak of parabrahaman and of nibb

LIBER CCXLII AHA

g hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further describes the defence of the soul against assailing thoughts, and shows that the duality of consciousness is a blasphemy against the unity of god; so that even the thought called god is a denial of god-as-he-is-in-himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective

LIBER DCCCLX JOHN ST

re is no money in his purse, no steam in his boilers. that.s what.s the matter with john st. john. it is clear enough, what happened yesterday. he failed at the four pylons in turn; in the morning fear stopped him at that of horus and so on; while in the evening he either failed at the pylon of thoth, i.e, was obsessed by the necessity (alleged) of recording his results, or failed to overcome the duality of thoth. otherwise, even if he comprehended the base, he certainly failed at the apex of the pyramid. in any case, he cannot blame the ceremony, which is most potent; one or two small details may need correction, but no more. john st. john 95 here then he is down at the bottom of the hill again, a rosicrucian sisyphus with the stone of the philosophers! an ixion bound to the wheel of dest

LIBER LXVII THE SWORD OF SONG

eal diseases, etc. i have taken these five powers at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interestin fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths .to destroy our enemies. is to realise the illusion of duality, to excite compassion (ah! mr. waite* the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference between a cat.s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be* a poe

act that i exist; that a cat exists; that one sees the other, all.bar johnson.hint.but oh! how dimly!.at what i now know to be.true. no, not necesarily true, but nearer the truth. huxley goes deeper in his demolition of descartes. with him .i see a cat. proves .some* horace, odes, i. 3. scott, the lady of the lake. 66 the sword of song thing called consciousness exists. he denies the assertion of duality: he has no datum to assert the denial of duality. i have. consciousness, as we know it, has one essential quality: the opposition of subject and object. reason has attacked this and secured that complete and barren victory of convincing without producing conviction* it has one quality apparently not essential, that of exceeding impermanence. if we examine what we call steady thought, we sh

anted reverence has overlaid the watchfulness which science would have enjoined, and the result is muck and misery, the wreck of a noble study. but what is the one fact on which all agree? the one fact whose knowledge has been since reliigon began the all-sufficient passport to their doubtfully-desirable company? this: that .i see a cat. is not only an unwarrantable assumption but a lie; that the duality of consciousness ceases suddenly, once the rate of change has been sufficiently slowed down, so that, even for a few seconds, the relation of subject and object remains impregnable. it is a circumstance of little interest to the present essayist that this annihilation of duality is associated with intense and passionless peace and delight; the fact has been a bribe to the unwary, a bait fo

form. others deliberately set their face against such an attempt. i am not of them; humanity has grown up; if the knowledge be dangerous in unexpected ways, what of bacteriology? i have obtained one result; a result striking at the very condition of consciousness; which i may formulate as follows .if a single state of consciousness persist unchanged for a period exceeding a very few seconds, its duality is annihilated; its nature is violently overthrown; this phenomenon is accompanied by an indescribable sensation of bliss. very well! but i want this formula verified a hundred times, a thousand times, by independent investigators. i want it better stated; its conditions modified, defined exactly. i want it to leave its humble station as my observation, and put into the class of regular ph

want this formula verified a hundred times, a thousand times, by independent investigators. i want it better stated; its conditions modified, defined exactly. i want it to leave its humble station as my observation, and put into the class of regular phenomena. but i am verging back towards hindu philosophy, and it is a reminder well needed at this moment. for this experience of the destruction of duality, this first phenomenon in the series, has, in all its illusory beauty, been seized upon, generalised from, by philosophers, and it is to this basis of partial and therefore deceptive fact that we owe the systems of vedanta and idealism, with their grotesque assumptions and muddleheaded .reconcilements. all complete. one fact, o sri ankaracharya, does not make a theory; let us remember your

LIBER MMM

amorphosis the transmutation of the mind to magical consciousness has often been called the great work. it has a far-reaching purpose leading eventually to the discovery of the true will. even a slight ability to change oneself is more valuable than any power over the external universe. metamorphosis is an exercise in willed restructuring of the mind. all attempts to reorganize the mind involve a duality between conditions as they are and the preferred condition. thus it is impossible to cultivate any virtue like spontaneity, joy, pious 16 pride, grace or omnipotence without involving oneself in more conventionality, sorrow, guilt, sin and impotence in the process. religions are founded on the fallacy that one can or ought to have one without the other. high magic recognizes the dualistic

LIBER SAMEKH

free of all space, ghaving sight in the feet, h that they may choose their own path.25 gstrong h is gbr, the magician escorted by the sun and the moon (see liber d and liber 777. gthe immortal fire h is the creative self; impersonal energy cannot perish, no matter what forms it assumes. combustion is love. line 2 gtruth h is the necessary relation of any two things; therefore, although it implied duality, it enables us to conceive of two things as being one thing such that it demands to be defined by complementals. thus, an liber samekh svb figvra dccc 24 hyperbola is a simple idea, but its construction exacts two curves. line 3 the angel, as the adept knows him, is a being in tiphareth, which obscures kether. the adept is not officially aware of the higher sephiroth. he cannot perceive, l

LIBER V VEL REGULI

aturn or satan is exalted in the house of venus or astarte and it is an airy sign. thus l is father- mother, two and naught, and the spirit (holy ghost) of their love is also naught. love is ahbh, 13, which is achd. unity, 1, aleph. who is .the fool. who is naught, but none the less an individual one, who (as such) is not another, yet unconscious of himself until his oneness expresses itself as a duality. any impression or idea is unknowable in itself. it can mean nothing until brought into relation with other things. the first step is to distinguish one thought from another; this is the condition of recognizing it. to define it, we must perceive its orientation to all our other ideas. the extent of our knowledge of any one thing varies therefore with the number of ideas with which we can

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

geburtstag dargebracht von seinen freunden und schulern, ed. walter simon, wolfgang bachofer, and wolfgang dittmann (berlin: schmidt, 1963, 107.117. edith marold, gdas walhallbild in den eiriksmal und hakonarmal, h mediaeval scandinavia 5 (1972: 19.33, acknowledges that the portrait of valholl in hakonarmal is darker and conceivably more archaic than that of eiriksmal and analyzes especially the duality of the conceptions in hakonarmal. axel seeberg treats the identity of those who accompany eirik to valholl in gfive kings, h saga-book of the viking society, 20 (1979.1980: 106.113. eistla one of nine giant mothers, perhaps of heimdall, listed in hyndluljod, stanza 37 (part of the gshort voluspa h. see also heimdall; hyndluljod references and further reading: lotte motz, ggiantesses and th

geburtstag dargebracht von seinen freunden und schulern, ed. walter simon, wolfgang bachofer, and wolfgang dittmann (berlin: schmidt, 1963, 107.117. edith marold, gdas walhallbild in den eiriksmal und hakonarmal, h mediaeval scandinavia 5 (1972: 19.33, acknowledges that the portrait of valholl in hakonarmal is darker and conceivably more archaic than that of eiriksmal and analyzes especially the duality of the conceptions in hakonarmal. haleygjatal fragmentary genealogical poem, attributed to eyvind finnsson skaldaspillir (spoiler or debaser of poets; often understood to mean plagiarist. the poem one finds in modern editions consists of 16 stanzas and half-stanzas assembled by editors from manuscripts of snorri fs edda, heimskringla, and two other manuscripts of kings f sagas. it is in kv

gica scandinavica 6 (1931.1932: 157.170, imagines that the multiple doors of valholl were influenced by roman amphitheaters, especially the coliseum. edith marold, gdas walhallbild in den eiriksmal und hakonarmal, h mediaeval scandinavia 5 (1972: 19.33, acknowledges that the portrait of valholl in hakonarmal is darker and conceivably more archaic than that of eiriksmal and analyzes especially the duality of the conceptions in hakonarmal. vali, son of loki used by the gods in their vengeance on loki for his role in the death of baldr. snorri tells the story in gylfaginning: after the gods have captured loki, they turn his son vali into a wolf, and the wolf tears apart his brother nari or narfi. the gods bind loki with the guts of his dead son (and what happens thereafter to vali is left uns

LOGOMACHY OF ZOS

another yesterday and 9' 5..1..1 9=h..1 5..1 <5. i am sick of all categories, nominalism and all bloody science. so enough of truth, and, like pontius pilate i wash my hands of it. too much truth in me already c for i am i: ergo, the truth of myself; my own sphinx, conflict, chaos, vortex. asymmetric to all rhythms, oblique to all paths. i am the prism between black and white: mine own unison in duality. look into your past to forecast your future. it is short-sighted to limit our beliefs when we do not know our ultimate possibilities. yet all expression is within the limits of definite techniques, media, and formalism, whatever our attempts at diversity. our greatest thoughts and conations are automatic in origin: the deep pervading significance would appear to be a dissolving omniscienc

lization, yet always originating through the fictional supposition from reality. thus man creates his conceptions from his conception of a soul. from his wish for one, and he becomes his mental( 87 g# 5..1..1( 9"f. n@ x#"2%d <5$ 5@ 3( s y>b. as your creation, for man already possessed a soul and formed this other from his suppositions, never disentangling the two. thus ego is twiceborn. hence our duality. the absolute appears to become other than itself, for it is sufficient; it is and is not, nor is it beyond, nor in, nor of, me, or anything else: it is z..1 -z..1 2 &7 if i say "it alone is arbitrary, that would also be eristic, and everything we may state mere supposition. for it "need not be. i call..q( 9$^9. q'7 to face armies. yea, even death: to enjoy the set place: to enkindle our a

of the inconceivableness of god for i am this but am not a god. sensations are impacts from phases of outer energy, relevant or not but mostly hurtful. 5. r..1 o$ 5! z 5( x. 5: j y "d x' 1* symbology. even with great virtue of belief none can attain union with soul or noumen for they are ever interlocked. why begin with false beliefs? your unions are with your own ideas of them. the first law was duality, determining by differentiated duplication; for whatever is begotten is from a similarity. the chain of causation is a sequence of entities becoming less and less similar and, eventually, a unique diversion to the prototype and to each other. the immemorial universal (refracted through mind and senses) becomes personified as ego which manifests more and more through the ever increasing com

eater curse. he who places his pleasure in one thing has little to please him and a certainty of dissatisfactions. unless emotionally exhausted, we have no time for creative ideas, deep thought, or silence. sufficient amenities for life, liberty of mind, a disciplined body, fecundity of conception and facility of expression. what more should one need of freedom unless to rob others of theirs? the duality i know is between man and man, man and nature, man and his god. man is a revolt and his apparent duality the great mystery. truth is sustenance, and there is nothing untrue anywhere; it may oft appear so because we cannot relate it accurately. many men seek virgins for pleasuring, whereas i am oft content with an old bitch. sound practice if you have imagination. the object of loving is to

telligence, purposelessness, and if everything is an accidental by-product, then we are bastards of futilities. things exhausting and reforming may appear as chaotic, an essential fluidity. there is nothing accidental, everything is a predestination of incredible intelligence and order, and to some extent in ourselves. also incredibly. hence the doubts. never should we doubt our possibilities via duality. thinking becomes an inverse reflection of our emotional needs with resultants becoming changed to some other object. t 2 9"d( 5..1 9 !5+ m> 5! m! equity: there need be no other denominator of law, morality and behaviour. damnation: how much must we hate to love? how much destroy to live? and how much unlearn to know anything whatsoever! with some, love of masquerade has become a categoric

unseen. everything has the means of protection, nutrition and reproduction: the great adjunct is a possible rhythm to otherness. a symbolic dance of potentials. outside the blind cycle of the ids; otherwise we are mere automata. we are as gods according to our own ability. in this process or progress away from absoluteness and towards man-conceived god we develop self-will, which must manifest by duality and where we again face another chaotic transition. this process has bred great individuals of all kinds whilst the bulk of mankind drifts on in unequal development. mainly sub-human. thus, to be nearer our god-hood we must regress functionally and rely chiefly on atavistic impulses of the remote past until we are inspired by a pure instinctivism needing no other reaction than it- y> e 5

g escapes its closets. space limits and makes all partitive; we are an experience of entity which so realizes. beyond time is limitless entity and potential identity. acceptance of all things extends outwards our character, through all negations to ultimate poise. sense impressions yield inferior knowledge unless vitalized by affectiveness from the psyche. man at one with nature is inconceivable, duality is our way, prometheus our apotheosis. superman died with pantheism. since then we have had only invalids and salvationists. fear not the gods, life or death, but your own cowardice and all cowardly men. all knowledge moves towards bloodless categories and nominalism; an argument for occasional saturnalia. i believe that the whole paraphernalia of psychology, with its fixations, complexes

you have sufficient sufferance to accept all things. our understanding. indeed all art and science. is fundamentally a relationing and synthesizing of everything: identity by identifying. all thought-processes, whether stimulated by objectivity or by subjectivity, must finally become a spacious metaphor revealing the whole cosmos and everything in it as interwoven and interdependent. its apparent duality and separateness lie in our own concept or in ourselves. a delegation of transference to become increative. any synthesis we make is of selected parts redesigned as a whole, never a sufficient consummation. our processes of cognition are arbitrary or casual because nothing is presented as logical sequence. this does not infer illogicality because we do not comprehend either relationship or

y: two profiles, many three-quarters, full face and backside. all theotheses give some sort of view, none the entire view, but a synthesis of all philosophy would give the most acceptable. hence i accept not the circumviatory view of things but our obliqueness as essential for any stance; our metamorphosis is by such reorientation from the stock-pile of acceptances c we must constantly create our duality. and constantly do so, willy-nilly. anti-climax of our purpose by allegory: the potter and his wheel mean more to me than all the religions; he works from his necessity for the necessary, often giving exhilarating beauty from himself to others. gods, soul and everything is as flesh, whatever the textures, and as concrete as our own. we are ever terms of existence whatever our fluxing consc

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

the posited scientific superiority of hindu sacred traditions. these traditions include astrology, transcendental meditation, faith healing, and the antiquated (and wrong) humoral theory of diseases. for the bjp, all these traditions could easily be meshed with modern science, where, for example, quantum indeterminacy is seen as supporting the atman (universal spirit)/brahman (creative principle) duality mentioned in the upanishads. following a curious combination of physics, religious philosophy, and medicine, some even speak of quantum healing! in addition, the bjp equates nuclear explosions with some events described in the bhagavad-gita, thereby proving that nuclear physics was already known to ancient indo-aryans. the bjp has not yet succeeded in imposing its views on a significant fr

MACNULTY W KIRK KABBALAH AND FREEMASONRY

a unity. the whole is surrounded by the tessellated border which binds it into a single symbol. in this representation on the tracing board the border binds not simply the squares, but the entire picture, into a unity. the tassels can be thought of as representing divine agency which operates throughout the whole. columns or pillars except in the case of the glory which stands alone, the idea of duality occurs throughout the board from the black and white squares at the bottom to the sun and moon, an ancient symbol for the paired opposites of masculine and feminine, at the top. in the central area of the board duality is represented by two of the three columns; but here, as we rise from the fixity of the elemental existence of the physical world, the third column introduces a new idea. th

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

eal diseases, etc. i have taken these five powers at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interesting fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realize the illusion of duality, to excite compassion (ah! mr. waite, the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference of a cat s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be corrected

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

everything, musali (pestle-holder. as he has a palm for a banner, he is called taladhvaja. he represents guru-tattva, the principleof spiritual master. may the supreme personality of godhead in his incarnation as dhanvantari relieve me from undesir-able eatables and protect me from physical illness. may lord rsabhadeva, who conquered his inner andouter senses, protect me from fear produced by the duality of heat and cold. may yajna protect me fromdefamation and harm from the populace, and may lord balarama as shesha protect me from enviousserpents (bhagavata purana 6.8.18) the supreme personality of godhead said: freed from all sinful reactions are those who rise from bedat the end of night, early in the morning, and fully concentrate their minds with great attention upon myform; your form

raditions is far from exhaustive the con-spicuous similarity of accounts from different cultural contexts hints that the v edic tradition spread inthe distant past over large parts of the world. this is also supported by the tradition itself. in this article we have traced the serpent in various traditions, places and contexts which ultimately leadus to the transcendental realm. on this level the duality of good and bad ceases to exist as every-thing is of absolute nature. this puts an end to the serpent controversy. main bibliographical references alien identities, by richard l. thompson (ch. 7.2.6-7, 9.5-6) bhagavad-gita, translation by a.c. bhaktivedanta swami bhagavata purana, translation by a.c. bhaktivedanta swami the bible (kjv) the cult of the serpent (file, edited by branton) hind

MORALS AND DOGMA

is to these things it alludes [illustration: hieroglyph] the identity of the legends is also confirmed by this hieroglyphic picture, copied from an ancient egyptian monument, which may also enlighten you as to the lion's grip and the master's gavel [hebrew, in the ancient phoenician character [symbols, and in the samaritan [symbols, a b (the two letters representing the numbers 1, 2, or unity and duality, means _father, and is a primitive noun, common to all the semitic languages) it also means an ancestor, originator, inventor, head, chief or ruler, manager, overseer, master, priest, prophet [hebrew] simply father, when it is in construction, that is, when it precedes another word, and in english the preposition "of" is interposed, as [hebrew, abi-al, the father of al. also, the final yod

ight line, and equidistant from each other, the two extreme stars being 3 apart, and each of the three distant from the one nearest it 1 30. and as the number _three_ is peculiar to apprentices, so the straight line is the first principle of geometry, having length but no breadth, and being but the extension of a point, and an emblem of unity, and thus of good, as the divided or broken line is of duality or evil. near these stars are the hyades _five_ in number, appropriate to the fellow-craft; and close to them the pleiades, of the master's number _seven; and thus these three sacred numbers, consecrated in masonry as they were in the pythagorean philosophy, always appear together in the heavens, when the bull, emblem of fertility and production, glitters among the stars, and aldebaran lea

o primary figures or lines, one straight and unbroken, and the other broken or divided into two; doubling which, by placing one under the other, and trebling by placing three under each other, they made the four symbols and eight _koua; which referred to the natural elements, and the primary principles of all things, and served symbolically or scientifically to express them. plato terms unity and duality the original elements of nature, and first principles of all existence: and the oldest sacred book of the chinese says "the great first principle has produced two equations and differences, or primary rules of existence; but the two primary rules or two oppositions, namely yn and yang, or repose and motion, have produced four signs or symbols, and the four symbols have produced the eight k

the former is the principle of _reflected_ light, so the latter is of _direct_ light. the former is the terminus of the light, descending; the latter its terminus, ascending. as the inferior man ascends from the lowest matter even to the first cause, so the superior adam descends from the simple and infinite act, even to the lowest and most attenuated potence. the ternary is the bringing back of duality to unity. the ternary is the principle of number, because, bringing back the binary to unity, it restores to it the same quantity whereby it had departed from unity. it is the first odd number, containing in itself the first even number and the unit, which are the father and mother of all numbers; and it has in itself the beginning, middle, and end. now, adam kadmon emanated from the absol

tores to it the same quantity whereby it had departed from unity. it is the first odd number, containing in itself the first even number and the unit, which are the father and mother of all numbers; and it has in itself the beginning, middle, and end. now, adam kadmon emanated from the absolute unity, and so is himself a unit; but he also descends and flows downward into his own nature, and so is duality. again, he returns to the unity, which he hath in himself, and to the highest, and so is the ternary and quaternary. and this is why the essential name has four letters--three different ones, and one of them once repeated; since the first he is the wife of the yod, and the second he is the wife of the vav. those _media_ which manifest the first cause, in himself profoundly hidden, are the

MOTTA MARCELO THE COMMENTARIES OF AL

now. organizations below the abyss have in themselves the seed of their own destruction, and up to now this will-to-die has prevailed. that is as it should be "who am i, that i should save this people" the injunction "seek me only" is emphasized with an oath, and a special promise is made in connection with it. by seeking lesser ideals one makes distinctions, thereby affirming implicitly the very duality from which one is seeking to escape. note also that "me" may imply the greek mh,"not. the word 'only' may be taken as onlv, ayin, nun, lamed, vau, with the number of 156, that of the secret name babalon of nuit. there are presumably further hidden meanings in the key-word 'all. the reader is here referred to our previous warning on the matter of the vampire of this ordeal (commentary in it

dual, yet each is bound to the others by law (there is also a technical meaning to this, already explained in other notes 'by another) this freedom under law is one of the most difficult yet important doctrines of this book. so too the ritual--our lives--must be unto nuit; for she is the ultimate to which we tend, the asymptote of our curve. failure in this one-pointedness sets up the illusion of duality, which leads to excision and destruction "direful; because ra-hoor-khuit is a "god of war and of vengeance; see chapter iii. the doctrine of the previous verses, which appears not merely to allow sexual liberty in the ordinary sense, but even to advocate it in a sense which is calculated to shock the most abandoned libertine, can do no less than startle and alarm the magician, and that onl

f purification, consecration, and sanctification, is independent of the physical and moral accidents circumstantial of the particular incident: is the realization of love as a sacrament. the use of the physical means as a magical operation, whose formula is that by uniting two opposites, by dissolving both, annihilating both, we create a third thing which transcends that opposition (that phase of duality which constitutes the consciousness of imperfection) and is perceived as the absolute negative whose apprehension is identical with that duality (of opposites that unite--this is the accomplishment of the great work (not necessarily so; but always a step towards that accomplishment) the anacephalepsis of these considerations is this: 1. the accidents of any act of love, such as its protago

nd these. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokhmah by binah, and crown of microprosopus; yet he is not one of the sephiroth, and his place is in the abyss. by this symbolism we draw attention to the fact that knowledge is by nature impossible; for it implies duality, and is therefore relative. any proposition of knowledge may be written 'arb 'a has the relation r to b. now if a and b are identical, the proposition conveys no knowledge at all. if a is not identical with b, arb implies 'a is identical with bc; this assumes that not less than three distinct ideas exist. in every case, we must proceed either to the identity which means ultimately 'nothing

s the vice of kings" this is not to be interpreted as meaning that kings should have no compassion. it is a straight assertion of fact: only kings have compassion! petty souls delight in the sufferings of others. the mob shouts with glee at the sight of blood. nor is compassion to be confused with pity. pity is of the ego, and involves a comparison between yourself and the object of pity which is duality. compassion, as the etymology indicates, involves a 'sharing with. the equivalent greek word is empathy. compassion is never maudlin. on the contrary, those who experience it often feel furious with others who only show "pity "stamp down the wretched& the weak" by all means; but who are the wretched& the weak? this writer remembers turning a street corner and seeing a man in the throes of

immortal soul' is a different kind of thing altogether from one's mortal vesture. this soul is a particular star, with its own peculiar qualities, of course; but these qualities are all 'eternal, and part of the nature of the soul. this soul being a monistic consciousness, it is unable to appreciate itself and its qualities, as explained in a previous entry; so it realizes itself by the device of duality, with the limitations of time, space and causality. the 'happiness' of wedded love or eating marrons glaces is a concrete external non-eternal expression of the corresponding abstract internal eternal idea, just as any triangle is one partial and imperfect picture of the idea of a triangle (it does not matter whether we consider 'triangle' as an unreal thing invented for the convenience of

le to abuse them are better dead. for it is in the power of all so-called intoxicating drugs to reveal a man to himself. if this revelation declare a star, then it shines brighter ever after. if it declare a christian a thing not man nor beast, but a muddle of mind he craves the drug, no more for its analytical but for its numbing effect "this folly against self: altruism is a direct assertion of duality, which is division, restriction, sin, in its vilest form. i love my neighbour because love makes him part of me; not because hate divides him from me. our law is so simple that it constantly approximates to truism "the exposure of innocence: exposure means 'putting out' as in a shop-window. the pretence of altruism and so-called virtue 'is a lie; it is the hypocrisy of the puritan, which i

you'll never know what is enough unless you know what is too much, and the way to knowledge is the way of hard knocks on a thick skull. everybody is entitled to one mistake. to err is human. but to persevere in error is theological. 23. i am alone: there is no god where i am. this refers to the spiritual experience of identity. to admit god is to look up to god, and so not to be god. the curse of duality. we refer the reader to the following verses in chapter one, and the commentaries thereon: 11, 21, 31, 45, 48. also, to chapter three, verse 19. 24. behold! these be grave mysteries; for there are also of my mends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light i

his followers that it is time to stop asking what their country (meaning him, of course) can do for them, and start asking what they can do for their country, it is time for the followers to elect a new leader. the country must always be a function of the citizens, not the citizens a function of the country! we may, moreover, consider 'because' as involving the idea of causality, and therefore of duality. if cause and effect are really inseparable, as they must be by definition, it is mere clumsiness to regard them as separate; they are two aspects of one single idea, conceived as consecutive for the sake of (apparent) convenience, or for the general purpose previously indicated of understanding and expressing ourselves in finite terms. shallow indeed is the obvious objection to this passa

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

uable lesson for all conclusion 273 those who wonder about the essential questions of both their origins and their destiny. the initiatory way from which traditional freemasonry emerged is of a sacred nature. embodying a quest for the transcendent, a bond with the sacred, it is humanism in its complete and existential acceptance. at the same time this existentialism is essentialism. it erases any duality between subject and object, between the path and the finality. in order to grasp these things, which touch on the absolute, there is no need to employ the abstract vocabulary of philosophers. such things do exist because they can be felt and experienced. no other iniatory path has managed to better express the inexpressible. the medieval freemason, the builder of the cathedrals, never view

ONYX TABLET OF SET

ss, i charge you who are within this temple to suffer no word of these proceedings to be passed to the profane. the eyes of the examiners are cast upon those who would defy these words, unto the beginning and end of all dimensions. hear now the legacy of the priesthood of set: in the diabolicon of the age of satan is recounted the primieval sundering of the cosmos from mindless unity into chaotic duality, hence a crucible in which the essence of set attained the distinction of self. and earth, speck of dust within the swirling furnace and endless night of the universe- it was to earth that set came in dim aeons past. to the ancestors of your ancestors, o you who are more than human, he spoke the word that brought them into being, saying "i am within and beyond you, the highest of life, in

l bend before their will. so it shall be done" so spoke xepera, the word become form, who also would fade before the eyes of the ancestors of our ancestors, until only dim memories of imhotep, prometheus, enoch, and belial would remain as the eldest legends of humankind. by his word we of the priesthood of set have rejected the blissful annihilation of unity, the crippling torture of the cross of duality, and the worship of the triad of chaos in all their semblances. embraced and immortalized by the very fire of life, we seek those who yet grope towards the light, knowing not what it is they desire, but only that they must attain it. perils there are, and they are many- yet, in all their glamour and comfort, as one they lead their victim at last to the same numbing death that would have aw

t the "scale" of such a realization. set had become my potential, realized within a singularity: me. it was from this experience that i became a living vessel imbibed with the essence of set- a total realization of what i can become. this essence felt both very ancient and very personal, almost as though it had followed me from somewhere and i could not distinguish it from myself. this is where a duality concept makes the most sense- a personal and impersonal view of set. currently i still believe my personal initiation to be the best avenue for representing this acceptance. but i am now further fascinated by what lies behind that ever-receding perception of my core self- that mystery (runa) which has become my external vision of the prince of darkness *and beyond you: as discussed above

PHILIP NEIL MYTHS LEGENDS EXPLAINED

not. so he has remained, doing evil until the end of time. when ahriman caused a drought and poisoned the first man, gayomart( dying life, ahura mazda sent rain, which brought forth, from the seed of gayomart, the mother and father of humanity, mashya and mashyoi. zurvan worship of the unified god zurvan became a heresy of zoroastrianism, which regards ahura mazda and ahriman as having existed in duality from the beginning of time. barsom twigs barsom twigs are sacred and a symbol of priesthood. zurvan gave them to ahura mazda, in recognition that he was his true son. their use was spread by the god sraosha( obedience, who is present at every religious ceremony. he is embodied in men s prayers and hymns, which he takes to heaven in a chariot drawn by four white horses with golden hooves. m

e chicomecoatl, the goddess of corn, and tlatzeotl, the goddess of purification and curing. 99 legends of quetzalcoatl death this is the day sign for death, and resembles mictantlecuhtli, the god of death. skull the gods are supported by a schematic skull, which may be symbolic of the earth. this depiction of the two opposed gods shows them almost as two aspects of the same person. a sense of the duality of opposites (life and death, day and night) is central to mesoamerican religious thought. the highest heavens were ruled by ometeotl, the god of duality, who was both male and female. quetzalcoatl was accompanied on his descent into mictlan by his double, the coyote god xolotl, which means twin. deer the deer is the third period of 13 days in the aztec calendar. starting at alligator (bel

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

-from luzifer-gnosis, rudolph steiner. lucifer stands on the threshold of dawn and dusk. the bringer of light, symbol of thelemic strength and divine wisdom emerges. the age of lucifer is the uprising of what blatavatsky termed "phosphorus, the cosmic force of illumination and light. lucifer is the force of air, while satan the dual and corrupted form of the light bringer is of active fire. this duality is the changeable essence of progression and evolution. lucifer emerges by name as the roman "bringer of light, lucem fero..the carrier of the torch. a gnostic god, the holy bible mentions little of him besides the basis of origin "you were the anointed cherub who covers; i established you; you were on the holy mountain of god; you walked back and forth in the midst of fiery stones. you we

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

so to speak, and therefore engenders a strict outlook on life. thus, after these sub-sefirot of these partzufim have issued, stringent judgment and judgmentality follows. therefore, the supernal source of emanation had to rectify the mentalities of each [of these partzufim] by means the rectifications of the head and the rectifications of the beard, giving these three [partzufim] something of the duality of male and female, in order that male and female subsequently issue from them simultaneously. the grectifications of the head h and the grectifications of the beard h are terms for the arrangement of the flow of divine consciousness from these partzufim to the ones below them. as we have seen previously, these arrangements are identified with g-d fs attributes of mercy. the reason these s

ut, the sages tell us, the moon immediately protested over having to rule jointly with the sun, so g-d diminished it, leaving ga greater light to rule the day, and a smaller light to rule the night. h obviously, the sages do not mean to tell us that the moon was petty or jealous in the conventional sense. rather, what we are witnessing here is part of the process through which g-d established the duality in creation between male/female (or giver/recipient. he intended from the outset that there be a greater and a smaller luminary, one radiating and one reflective. since both are necessary components of creation, there is no intrinsic superiority of one over the other; from g-d fs perspective, they are both ggreat luminaries. h still, in the context of creation, there is an implied superior

[the luminaries] are referred to as being ggreater h and glesser. h the word for gluminaries h (me forot) is usually spelled mem-alef-vav-reish-vav-tav. here, it is spelled memalef- reish-vav. it may be read as the construct of the word for gcurse h (me feirah: mem-alef-reish-hei. the spelling of the word for gluminaries h thus alludes to the inherent proto-defect of self-awareness implied by the duality of male-female. this defect could have been easily rectified, since it was not caused by human beings [but rather by g-d himself. and had adam kept his one commandment, he would indeed have rectified it. but this did not happen; rather, adam came and made things worse. adam fs one commandment was not to eat of the fruit of the tree of knolwedge of good and evil for three hours, i.e, until

ic torah commentators in general, and in the corpus of jewish mystical writings in particular. what follows is one of the several analyses the arizal offers of this concept. know that terumah indicates the feminine [principle. in discussing the dynamics of the spiritual dimension of reality, the arizal makes frequent use of the malefemale metaphor. this is because the basic concept of creation is duality, beginning with the fundamental duality of the creator and his creation. g-d is one, but he has created a world that appears to exist outside of him, and this automatically sets up a tension between the existential consciousness of creation as being a separate, independent reality and its consciousness (or lack of consciousness) of its origin in and dependence upon him. g-d and creation ye

n of g-d and creation to occur on an even deeper level than existed originally. along the way, however, besides the underlying yearning for ultimate fulfillment that informs the entire process of life, there are the ups and downs of periods of partial reunion followed by renewed enforced estrangement. thus, the underlying dynamic of life is one of yearning, passion, and romance. in the dynamic of duality, g-d assumes the role of the male and creation that of the female. the male is gtrapped h in his consciousness of the ideal, original state of reality. his challenge in working toward the reunion is gget out of his head, h to realize and yearn for the superior fulfillment that is possible only through uniting with what the female represents. the female, in contrast, is gtrapped h in her co

tion that of the female, the malefemale dynamic is replayed throughout all levels of created reality. in other words, every level of creation has its male and female aspects.the part of it that represents the orientation towards abstract perfection and the part of it that represents the orientation towards concretizing and manifesting perfection in reality. the final, lowest manifestation of this duality is, of course, man and woman in our physical world. there are two aspects of the feminine principle: leah and rachel. these are indicated by the two hei fs of the name havayah. the idea of donation is feminine concept, since it expresses the desire to take something physical, something that is initially part of the mundane world, and elevate it, make it spiritual. this, as we said, is esse

ean gthe tablet [sing] of c h evidently, the original intention was for mankind to be aware and conscious of g-d fs unity much more directly than it is now. since the sin of the golden calf, in which the jewish people insisted on an intermediary between them and g-d (which they originally conceived of as moses, but in his absence demanded a substitute, the human mind functions on the principle of duality and balance, contrast and juxtaposition represented by the twin tablets of the covenant. this most likely ties in with the teaching of the sages that had the first tablets not been shattered, there would have been no need for the oral torah. this obviously is not referring to the part of the oral torah that explicates the written torah, for would had to have been in any case. rather, it is

rse is lo (lamed-vav, whose numerical value is (30+ 6) 36. thus, the verse may be read, gthe seraphim were standing above the 36. h the ofanim are below [these, in asiyah. in fact, there is only one ofan, as it is written, gand behold, there was one ofan on the earth, h6 but innumerable camps [of derivative ofanim] issue from it. all this is because in atzilut it is impossible for there to be any duality whatsoever, but below atzilut.even though the infinite light of g-d spreads throughout beriah, yetzirah, and asiyah.it shines through veils. it shines into beriah through one veil, into yetzirah through two veils, and into asiyah through three [therefore] the infinite light of g-d does not cling to them [i.e, these worlds, and they are therefore termed gworlds of separateness. h 5 isaiah 6

9 genesis 17. 10 avodah zarah 27a. 11 psalms 118:5. 12 3:295a, in the idra. 13 see sha far mamarei rashbi, in the exposition of the idra zuta of parashat ha fazinu. the arizal on parashat kedoshim (2) 505 elements, and therefore the gcoupling h at this level is intrinsic. since the male-female aspects of arich anpin is not fully articulated, it is called a gstrait, h a constricted version of this duality. this is also the mystical significance of the shofar, which alludes to the verse gfrom the strait i called out to g-d [he answered me in the broad places of g-d, h for, as is known, it is narrow on one side and wide on the other. to explain: the coupling that produces z feir anpin is in the yesod of arich anpin, but [when it first issues, z feir anpin] only manifests a small vav, which co

nspiration she takes from the male, so in that context the male is the giver and she is the recipient. what the arizal will be describing in the coming paragraphs is a bit of how the main female partzuf, the nukva of z feir anpin, is constructed out of the gevurah-aspects of the preceding sefirot. in any case, we see from this that the priest-levite combination is the source and archetype for the duality of male-female. this is why it is written in parashat bamidbar: gdo not count them together with the children of israel. h9 they are the states of gevurah set aside for the female. still [the levites manifest these states of gevurah as] they exist inside z feir anpin, before they are given to nukva. they themselves are therefore male. after [these states of gevurah] are given to nukva they

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

unites chesed to netzach. the cross is therefore a fit emblem for a philosophus of the grade of= 0. in this diagram are represented the circle, the point, the line, the cross, the square and the cube. for the circle is the abyss, the nothingness, the ain. the point is kether. now, the point has no dimension, but in moving, it traces the line. this gives the first number- unity- yet therein, lies duality unmanifest, for two points markits ends. the movement of the line maketh the plane or square thus (indicates. the motion of the point at angles to its first direcritual of the portal tion and intersecting it maketh the cross. so therefore, are the square and the cross but one symbol, deriving from the circle and the point. below, is shown the occult symbol of malkuth, the tenth sephirah. i

ROBERT KIRK WALKER BETWEEN WORLDS

nd non-physical in various versions of the ballad, verses occur (not included in the text above) http//www.dreampower.com/kirk_wbw/pg_126.htm (5 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds which present the dual nature of tam lin- his presence in both worlds. when she came to carterhaugh tam lin was at the well and there she found his steed standing but away was himself. this duality occurs again in verses where tam lin and janet make love, during which she 'falls in a mist' and her lover is both present and 'away. in several variants of the story, tam lin is enchanted at or by a magical well. his horse may be found by the well as a sign or totem symbol of his presence, but he is present in another dimension, that of elfland, fairyland, the otherworld or under world. h

RUBY TABLET OF SET

could symbolize the rebirth [so to speak] of the neters through us, and that there will be nine original [paut neter] or "company of gods" winged creatures could imply the pure forms which are unmanifest. maybe we are indicated by the green-robed youth. a magician is supposed to acquire a bisexual nature as a quality- not necessarily as sexual attraction. the horns or crescent probably represent duality. as for the color of hair? the desert? the quote you offered somehow reminds me of the passage in the satanic rituals: classification: v4- a17.22- 3 author: linda reynolds iii, alexandra sarris iii date: july 29, xiii html revision: september 27, 1998 ce subject: xem reading list "the daemons are, the daemons were, and the daemons will be again. they came, and we are here; they sleep, and

which sum up the meaning a particular angle has in the cosmology. the first angle describes chaos- which "is the infinite" in the ancient greek arithmosophy the one had many of the same connotations as our use of the value zero has. if the one is everything, then it is nothing at the same time. the second angle is by contrast order- there "is the master who doth order the planes and angles" here duality comes into being and order becomes possible. the third angle speaks of understanding- wherein the "power to behold the master of the world of horrors" is given, as is "substance of being and the knowledge of the nine angles" the fourth angle involves temporal being- the self is brought into being and the threefold perception of time as past-present-future is brought forth. the fifth angle

c, i shall attempt nevertheless to cut the dramatics of which i am guilty all to often! knum was a god of creation, a ram-headed god of the first cataract of the nile on the island of elephantine. he was said to be the maker of earth, water, and the underworld, and creator of gods and men from clay on a potter's wheel. knum represented earth and divinity, and was self-created. let me explain this duality within me as i see it and feel it. first of all, knum is a very real existence to me, and even though "old khem" exists no more, the ka (spirit) of knum has adopted this human "i-am. you may ask, in the face of my apparent absolutism "how do you know that within you is this knum? maybe it's indigestion or left-over anxiety" my answer to this seems to vary, as xeper is never predictable or

that taste so everlastingly of the past and future, to get a feeling of timelessness in a time-ruled world. knum has many of the qualities that my human self has, and i am always kept on my toes by the concept of xeper and by xepering within myself. i accepted the adoption of knum as a challenge and experiment, and it has been both sorrowful and beautiful. i've so much love and strength with this duality, for our aeon and the dark prince, that often, because of my excitement to create, i end up feeling like i've got one million fragmented possibilities and only one place to put them! this, if you know the feeling, is rather like having a full bladder with no place to go! it is at this point that the guidance of the "ka" of knum points out a direction, and if i am not in a resisting mood, i

id picture of gloom and death and then a few paragraphs later go on to revel in the splendor of cutting a new swath through the jungle. the parts going into the nine impure drops from the mountain cleft and the other talk of feminine uncleanliness is aleister crowley being aleister crowley with his opinion of women coming through once again. beyond the chauvinism of the man, his insights into the duality of approaches to the gates are very to the point. changes occur in the perception of the initiate which causes him to undergo a remainfestation unlike those before and which make him go so far as to at least momentarily question his right to the path his feet have followed. until he has analyzed and correctly assessed the new situation his world will be shadowy with the unknown. once beyon

recognition of indoctrination, guilt, shame. the necessity for world religions for regulatory purposes, but the paradoxical nauseating emptiness of the same. learning to see through one's own eyes. personal responsibility. 27. zaa beyond conventional, materialistic consciousness. the ultimate aloneness of the psyche. the perception of personal immortality and self reliance. 26. des perception of duality and recognition of the means of both enjoying and manipulating it. control or be controlled. looking at the world from outside. 25. vti aeonics. the psyche as composite beast/man/god. personal magical evolution and integration. initiation. 24. nia external desire. eci. projection of personal values upon the objective universe and recognition of the source of those values from deeper within

, man realizes his dual nature in the death/rebirth experience but cannot reconcile both aspects and live in two worlds at once. in the aeon of horus, man realizes that he can exercise his whole being. he now sees his progress as a process of growing up. man takes responsibility for himself. in the age of satan, man realizes he can best approach his higher nature by indulging his lower. by taking duality to extremes of indulgence, man sheds his hypocrisy, piety and false perspectives. in the aeon of set, man comes into being in his fullness. he perceives his nature as a conscious god in his own right. he seeks to xeper and remanifest, aspiring to runa and the mystery of the omnijective universe. the beast is the source of magical power. the god is the source of magical wisdom. the man is t

he earlier ones again, they would reveal so much more, and so much differently. the workings have resulted in a remanifestation, the mystery of runa has expanded into new areas. that is my greatest evidence of an ultimately successful working. xeper and remanifest. reyn til runa. summary of the aethyrs 10. zax dispersion. random recycling. the self divorced from the processes of the cosmic order. duality; creation and destruction. 9. zip the self inviolate. the willed interaction of the isolate self with the objective universe. separateness. 8. zid all-encompassing perception. leviathan, the absolute. the timelessness of the essential self and its relations with not-self. 7. deo the essence of self and darkness. definition and evaluation. the relativity of concepts. 6. maz the pentagram as

ere= at the apex of the triangle in the half circle of nuit's body [ed note: here ref budge (8, page 292, illustration entitled "the god shu lifting up nut from seb] and shedding spangles as of the spectrum of eight colours, including the ultra-violet but not the ultra-red. green being the "most negative" of all colors and purple being the "most positive" verse 50 takes us back to the old idea of duality (i.e: good& evil, night& day, etc. he who lacks the vision of the magus v (or even the magister templi iv) perceives the void of the abyss as black and empty. the magus v, however, perceives it as deep violet, and he seems much within its depths. ref. rhodopsin. cela viendra. eliphas levi, in the keys of the mysteries [20, makes references to the thirty-two paths, being the then numbers an

SABBATIC KABALA OF THE CROOKED PATH

nar rays and its effect, for instance through the work of the kalas or colours of the moon. this mystery is stellar in origin, but has found a junction of manifestation in the trans -lunar realms and is therefore a proper mystery to explore prior to the deeper and transcendent mysteries of the stellar wisdom. in other words- this is a house of congress. one important revelations in this cell are "duality is the omnipresent singularity" and "transvoke- outside- beyond- within" in other words this is the marriage or sacrificial sexual union of zoa and azoa. the crossroad of all things molding into the one in the centre of the abysmal void of all-beginnings. this is also the meeting-ground of the opposition in which there are a reification (p. 169-70) this thought is demonstrated in the ritua

n (p. 169-70) this thought is demonstrated in the ritual procedure called "going forth of the virgin. the adept enters a sphere where he is in solitude. he/she is the virgin going forth into manifestation. the adept is seeking union with self. the mature parts devour the virginal sections and allows the transgressor to mature, like the moon shows its different phases but is still one, such is the duality when it turns into singularity. this effect is purely magical in essence and must be strived for. the old rishis that founded movements like advaita (the upanishadic teachings) where well aware of the importance of the singular understanding of the plural. the division between was mere superficial and necessary, and was mere a tool for understanding the cosmomatrix. a tool that intended to

SATANGEL

ives at the birth of cain. their ruling princes are michael, raphael, bariel, tashish, and before the fall, satan-el. 6th choir: powers the dynamis, potentiates and authorities, the first angels created by god. they inhabit the border between the first and second heavens. saint paul warns that the powers may be both good and evil. they act as guides to the soul, and their task is to transform the duality of mundane consciousness into a unity with divinity; see romans 13:1. in occult lore they act as guides upon the astral plane, coming to the aid of those deceased who might otherwise be unbalanced by the experience and drawn into insanity. their chief is cama-el, he who sees god, who exemplifies the nature of the powers in that he may be considered as benign and malign, and yet gains the f

SATANIC BIBLE

e" form the pentagram is shown encompassing the figure of a man in the five points of the star- three points up, two pointing down- symbolizing man's spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of spiritual nature, the pentagram is inverted to perfectly accomodate the head of the goat- its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out "leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star. the symbol of baphomet is placed on the wall abo

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

angles oppose a cabalistic interpretation of satanic magic, the o.t.o. uses what is described as 'the esoteric doctrines of the 'black' magick of the left hand path'(21) opposition to left hand path cabalism is largely due to an aeonic approach to magic in general which views the judeo-christian esoteric and mystical traditions as being a distortion upon the pagan ethos which lacked any absolute duality. this is indicated by the dual nature of the pagan gods, satanism- an examination of satanic black magic side 8 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 possessing both light and dark sides, rather than being either solely good or evil. working with the energies of the abyss there are obviously innumerable dangers that threaten both t

athep lamm. 1991. 20. cavendish, richard. the black arts (pan books ltd: london, 1967, p. 296. 21. grant, k. nightside of eden (skoob books publishing: london. 1994, dustjacket 22. order of nine angles 'the abyss' in hostia volume i (thormynd press: shrewsbury, 1992. 23. the right hand and left hand paths are distinguished primarily in that whilst the right hand path primarily accepts an absolute duality, understood to a certain extent in the belief in an absolute morality, the left hand path accepts an interaction of what may be inadequately termed good and evil. see appendix 1. 24. order of nine angles 'notes on esoteric tradition- x' in fenrir vol. iv no 1 (rigel press: york, 1996. 25. society of dark lily 'crossing the abyss' dark lily 4 (dark lily: london, 1988, pp. 18-19. 26. newton

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

festival. on about september 21, wiccans celebrate the mabon, the autumn equinox, and the completion of the harvest season. again, the hours of day and night are equal, but at this point in the cycle darkness is overtaking the light. finally, at samhain, on october 31, wiccans bid the sun goodbye and engage in a period of reflection about the past year. with the new yule, the cycle begins again. duality in religion male and female representations can be found in all religions. for instance, the prophet muhammad s daughter fatima plays an important role in the early development of islam, just as mary, the mother of christiantiy s founder jesus christ, has a special place in christianity. additionally, there are many female goddesses that are worshipped in hinduism. in some religions, the m

e and female elements make up a central belief or understanding about the religion. this is the case both for some neo-pagan religions, such as wicca, and for faiths like daoism. neo-pagans may believe in one supreme being or in many gods and goddesses. one of the central teachings of many neo-pagan religions is that the divine is a part of all things. some worship both the god and the goddess, a duality of male and feminine aspects. the male aspects are represented by certain characteristics, such as power, ripe harvests, and wild animals. female aspects are represented by other characteristics, such as fertility, wisdom, and love. the goddess in wicca, for example, is associated with the moon, while the god is associated with the sun. the same is true in the religion of daoism. male and

SET IN EGYPTIAN THEOLOGY

nearly three thousand years. pictures of a god bearing two heads, that of set and his daylight brother horus the elder, may be compared to the oriental yin/yang symbol as a representation of the union of polarities. in time, the conflict between these two abstract principles came to be emphasized rather than their primal union. set's battle with horus the elder grew from being a statement of the duality of day and night into an expression of the political conflict among the polytheistic priesthoods for control of the egyptian theocracy. this was rewritten as a battle between good and evil after egypt expelled the hyskos in the 18th dynasty. some say the hyskos were asiatic invaders, and others say they were an indigenous minority that seized control of the nation. this tribe ruled egypt f

SET IT STRAIGHT

al god, cut off from the community of the gods? well, set does not really fit into the established view, that seems clear. the de lubicz [see #2l, s] interpretation of set as per the premise that the aim of egyptian religion was a conscious return to thecause/source, is that set is the principle of concreteness, fixation, and separation. he represents "the fall into nature('sethian affirmation of duality, materiality, and in general everything that de lubicz considers animalistic. this is a very osirian (or 'horian' as she might call it) interpretation and sounds as if she rather forcibly tried to integrate set into her scheme. personally i think te velde has a good point, for non-setians might indeed have tried to include set into their world- view (and thus 'negate' his power, or persecu

SORCERIES OF ZOS

tion. the identity of these concepts is explicit in the ancient chinese equation 0=2, where naught symbolizes the negative, unmanifest potential of creation, and the two the two polaritites involved in its realization. the goddess represents the negative phase: the atmospheric 'i' symbolized by that -asleleing eye with all its ayin symbolism; and the twins- set-horus- represent the phase of 2, or duality. the lightning-swift alternations of these terminals, active-passive, are positive emanations of the void, i.e. the manifestation of the unmanifest, and the hand is the symbol of this creative, power-manifesting duality. the supreme symbol of zos kia cultus therefore resumes that of the scarlet woman, and is reminiscent of crowley's cult of love under will. the scarlet woman embodies the f

SPENSER THE CULT OF THE ALL SEEING EYE 1960

aton: 4 9 2 3 5 7 8 1 1 6 the predominately dark blue rectangle which occupies most of the middle tier of the mural, the upper side of which passes through the exact middle of the small bisected sphere, represents the altar. the yellow rectangle set at an angle into the lower and middle tiers so that one corner touches the bottom of the mural is a second representation of the altar. they indicate duality: the yellow figure. light( s u n; the blue figure. earth (altar. both rectangular figures are overlaid in part by other patterns in other colors -15- the all-important sphere in the left upper middle section symbolizes, among other things, the sun. sun worship was "the oldest and by far the most prevalent of all the ancient religions."15 the sphere is bisected and quartered "the phenomena

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

people, however, the spirit comes to birth out the mysteries and pre-socratic philosophy 29 of the clash of the elements. indeed it is the spirit that brings the elements into equilibrium. thus, in human beings nature transcends herself: all things are one, and it is the same power that made conflict and opposition that now, in its wisdom, reconciles them once again. humanity lives in an eternal duality, in the contradiction between the flux of time and eternity. through the eternal logos human beings attain to individual existence, and must henceforward fashion their higher being. they live in a state of dependence, but also independence. they behold the logos, but they can only participate in it according to the proportion of the mixture that the eternal logos brought about in their cas

TECHNICIANS GUIDE TO THE LEFT HAND PATH

eturn to a state of rest. the antinomian seeks mastery over the future, and the god of the future- set of ancient khem- provides the inspiration and the perceptual constructions that aid in the creation of these individuated futures. in the beginning, there could only be our two types of nothing. most hermeticists, and rhp devotees, will insist that 1=2. they want the monad to reflect referential duality without knowledge of itself, knowledge must precede method as andre vandenbroeck has stated. this rhp approach is not a formula as much as it is a dogma that reflects the conceptual paradigm that a unity- a sole architect and creator manifest the existing universe and its following diversity. indeed that unity exists, but not without its antinomian counterpart, its antimatter, its shadow

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

the person who is able to access it.4 x as symbol of transformation tresner goes on to suggest that the x, representing the roman numeral 10, also "cross my heart and hope to die" 207 symbolizes the 10 yuds, or manifestations, of the jewish cabala's tree of life (the sephiroth. he notes that the candidate for this degree wears two cordons, one black in color, the other white, which symbolizes the duality of masonic doctrine "the fact that they cross each other" tresner explains "suggests the unions of opposites or equilibrium (ordo ab chao."5 "in crossing" says tresner "they form an x shape" x, he observes "is an ancient symbol for transformation."6 "this degree" tresner concludes "provides a spiritual jolt or jump-start in preparation for the transformation, refinement, and redefinition t

versed. negative must be transmuted into positive. bad will be good. black shall be white. the ugly shall be adjudged beautiful and the beautiful is to be spoiled, scarred, and made repugnant and revolting. god shall be debased and satan exalted. illuminism, therefore, is a system of dualism (thesis and antithesis) which cyclically repeats as synthesis results. then, the conflicting forces of the duality cycle clash again, with synthesis being achieved once more. always the synthesis, the temporary solution or form, is unfrozen, the process of two competing forces reignited, and the cycle is continued. chaos begets order, but chaos ensues again, followed by order, and so on. the 244 codex magica manly p. hall, 33o, the 20th century's most revered masonic scholar, titled this "the double- h

e inverted pentagram of satan represent the dualistic nature of all things, as all things are naturally perceived. man has always been motivated and controlled by whatever dualistic concept is in fashion, and always will be. like it or not, it's the way things really are. shades of gray only appear between established opposites.3 the rosicrucian orders and the masonic lodge incessantly teach this duality of all things in their rituals and lectures. in the book, the rose cross and the goddess, masonic advocate, gareth knight, speaks of this "dual polarity" in masonic symbolism, knight observes, this duality is expressed by the square and compass.4 one of the highest degree rituals in scottish rite freemasonry is that which honors the emperors of the east and west. it is symbolized, among ot

ross and the goddess, masonic advocate, gareth knight, speaks of this "dual polarity" in masonic symbolism, knight observes, this duality is expressed by the square and compass.4 one of the highest degree rituals in scottish rite freemasonry is that which honors the emperors of the east and west. it is symbolized, among other things, by the masonic double-headed eagle. two heads, one body. again: duality. the universal serpent force albert pike, the former sovereign grand commander whose writings are so honored and venerated that pike's body has been entombed in the scottish rite's international 246 codex magica headquarters, the house of the temple, in washington, dc, taught that out of the ongoing universal motion of the conflict of opposites, a potent and magical force could be created

arkness out of which visible light came, is actually the pure light the light that is so brilliant, radiant, and transcendent it appears as darkness to the form world.6 to moore, what we perceive as darkness is actually invisible light. in all creation, he says, light and darkness are mixed and "their equilibrium is the mystery of mysteries."7 once again we see the illuminists' insane doctrine of duality. the bisexual is preferred, bad is good, and so on. duality and synthesis, and more duality and synthesis, in never-ending incarnations of confusing light and shadow cycles of unreality blended with reality. no wonder the holy bible says "a double-minded man is unstable in all his ways (james 1:8) that ravenous dark bird 247 in the beginning the great darkness, diana, divided herself into

presents the illuminati's principal luciferian doctrine of as above, so below. it also represents the great work of the initiation of the world. how prophetic, then, is the bible verse found in isaiah 46:11 which reveals that in the last days, a "ravenous bird from the east" shall be called forth by god to wreak havoc and destruction on rebellious mankind and the fallen world. so when you see the duality principle("as above, so below) represented in the photos and illustrations in this section, remember: you're observing the great secret in operation, the perennial teaching of the hidden god, the god of the mysteries, the god who it is said possesses the key to the invisible world (hell, the god of the arch, the god of cunning, lies and deceit, the two-faced deity, the masonic double-heade

ted to the left side of the satanic talisman. that ravenous dark bird 257 the magical head of zohar is a cabalistic design illustrating the concept of opposites, the principle of "as above, so below" it is widely used by cabalists and jewish rabbis as an instructional device. abraxas, the gnostic rooster god, symbolic of the sun god. notice the two serpent legs, indicating the satanic doctrine of duality. 258 codex magica in tarot card decks, one of the cards depicts "the magician (also called the magus or the juggler, a young man holding up a wand in his right hand, and pointing to the earth with his left. on a table before him are the four elemental symbols, and above his head is the sign of eternity or infinity. he is the magus, the god-like human being integrated on all planes, the wil

emost authority on occult symbols and their meaning, a copy of speaker newt gingrich's time magazine photo with the t-rex dinosaur image on newt's necktie, she sent me back this flyer advertising a book, the church of satan, written by luciferian high priest michael a. aquino. as you can see, the flyer has images of two dragon serpents atop satanic pentagrams facing each other (the occult sign of duality, or "as above, so below. in fact, the two serpentine dragons do resemble the t-rex dinosaur image. new york mayor wagner kneels and kisses the ring of catholic cardinal spellman as reverend mcginly, president of the jesuit-run fordham university, looks on with a sly grin on his face "i fell in to a burning ring of fire" 493 it seems that california governor arnold schwarzenegger("the termi

THE BLACK LODGE

ct. conflict with other stars is impossible when we are doing our true will- cf al 1 44-45, that are the 4 eyes (eye, ayin in hebrew, the letter o, has the value of 70 in the qabala; hence 70 x 4) of the double-headed one (the two headed giant which represents the qlipoth, or false reflection, of the unity, the crown, kether. this is the first of the demonic reflections, representing division, or duality. please notice that manifested existence would be impossible without this; that are the 4 devils, satan, lucifer, leviathan, belial, that are the great princes of the evil of the world "and satan is worshiped by men under the name of jesus; and lucifer is worshiped by men under the name of brahma; and leviathan is worshiped by men under the name of allah; and belial is worshiped by men und

THE BOOK OF PLEASURE

gs are emanations of the divine spirit, as rays from the sun, hence the need of emancipation? verily, things are of necessity through their conception and belief. then let us destroy or change conception, and empty the belief. these and many other doctrines, are declared by me as the perpetuators of sin and illusion. each and all depending on a muddled implication, obscuring, yet evolved from the duality of the consciousness for their enjoyment. in fear they would vomit hot blood were they to see the fruits of their actions and pleasures. thus believing in widely different doctrines, they are of the dual principle, necessary parasites on each other. like drugs and the surgeon's knife, they only annul or at best remove an effect. they do not change or remove the fundamental cause (the law "

dentified with such and can see but its infinite ramifications in dissatisfaction.4 the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it b

he sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being unity, is time, the complex of conception, the eternal refluctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of

dentified with such and can see but its infinite ramifications in dissatisfaction.4 the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it b

he sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being unity, is time, the complex of conception, the eternal refluctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of

o hurt, neither does it labour. is it not selfattracting and independent? assuredly we cannot call it balance. could we but imitate its law, all creation without command would unite and serve our purpose in pleasure and harmony. kia transcending conception, is unchanging and inexhaustible, there is no need of illumination to see it. if we open our mouths to speak of it, it is not of it but of our duality, mighty though it be in its early simplicity! kia without conceiving, produces its rendezvous as the fulness of creation. without assertion the mightiest energy, without smallness it may appear the least among things. its possession ours without asking, its being free, the only thing that is free. without distinction, it has no favourites, but nourishes itself. in fear all creation pays ho

of it, and it acts as master-5, never the cause of emancipation. thus for ever from "self" do i fashion the kia, without likeness, but which may be regarded as the truth. from this consultation is the bondage made, not by intelligence shall we be free. the law of kia is its ever original purpose, undetermined, without change the emanations, through our conception they materialize and are of that duality, man takes this law from this refraction, his ideas-reality. with what does he balance his ecstasy? measure for measure by intense pain, sorrow, and miseries. with what his rebellion? of necessity slavery! duality is the law, realization by suffering, relates and opposes by units of time. ecstasy for any length of time is difficult to obtain, and laboured heavily for. various degrees of mi

ure by intense pain, sorrow, and miseries. with what his rebellion? of necessity slavery! duality is the law, realization by suffering, relates and opposes by units of time. ecstasy for any length of time is difficult to obtain, and laboured heavily for. various degrees of misery alternating with gusts of pleasure and emotions less anxious, would seem the condition of consciousness and existence. duality in some form or another is consciousness as existence. it is the illusion of time, size, entity, etc.-the world's limit. the dual principle is the quintessence of all experience, no ramification has enlarged its early simplicity, but is only its repetition, modification or complexity, never is its evolution complete. it cannot go further than the experience of self-so returns and unites ag

es again and again, ever an anti-climax. for ever retrogressing to its original simplicity by infinite complication is its evolution. no man shall understand "why" by its workings. know it as the illusion that embraces the learning of all existence. the most aged one who grows no wiser, it may be regarded as the mother of all things. therefore believe all experience to be illusion, and the law of duality. as space pervades an object both in and out, similarly within and beyond this ever-changing cosmos, there is this secondless principle. 17 18 19 5: by scores of incarnations, our eventual "self" is derived from the attributes with which we endow our god, the abstract ego or conceptive principle. all conception is a denial of the kia, hence we are its opposition, our own evil. the offsprin

e germinating what you contain? you are always remembering what you forgot; to-day may be the day of reckoning-of believing by force what you disbelieved? now if to-day is yesterday in all but appearances-then to-morrow also is to-day- the day of decay! daily is this universe destroyed, that is why you are conscious! there is no life and death? such ideas should be less than comic. 20 there is no duality? you are conscious of the gay butterfly you observe and are conscious of being "you: the butterfly is conscious of being "itself" and as such, it is a consciousness as good as and the same as yours, i.e, of you being "you" therefore this consciousness of "you" that you both feel is the same "you? ergo, you are one and the same-the mystery of mysteries and the most simple thing in the world

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

the god of vegetation, whose cycle of birth, death, and rebirth reflects the cycle of growth, decay, and rebirth seen in nature. orpheus preached that humankind was created from the ashes of the titans who devoured dionysus zagreus; therefore, the physical bodies of humans are formed from the evil of the titans, but they also contain within them a tiny particle of the divine essence. within this duality a constant t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 34 afterlife mysteries war rages, so it is the duty of each human to repress the titanic element and allow the dionysian an opportunity to assert itself. the final release of the divine essence within, the redemption of the soul, is the utmost goal of the orphic process. this process may be

fic training nor orthodox religious views to expose many spirit mediums as charlatans preying upon such human emotions as grief and sorrow over the loss of a loved one. beginning in the latter decades of the nineteenth century, spiritualists and spirit mediums began to contend with an increasingly materialistic and mechanistic science that did a great deal to obliterate the idea of a soul and the duality of mind and body. the concept of an eternal soul was being steadily eroded by an emphasis on brain cells, conditioned responses, and memory patterns that could exist only while the body remained alive. when the british society for psychical research (bspr) was established in 1882 and the american society for psychical research (aspr) was formed in 1885, leading spirit mediums such as flore

the god of vegetation, whose cycle of birth, death, and rebirth reflects the cycle of growth, decay, and rebirth seen in nature. orpheus preached that humankind was created from the ashes of the titans who devoured dionysus zagreus; therefore, the physical bodies of humans are formed from the evil of the titans, but they also contain within them a tiny particle of the divine essence. within this duality a constant war rages, so it is the duty of each human to repress the titanic element and allow the dionysian an opportunity to assert itself. the final release of the divine essence within, the redemption of the soul, is the utmost goal of the orphic process. this process may best be obtained by the soul reincarnating in a number of physical bodies in different life experiences. in orphic

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

nd that god had committed to the seven spirits the governing of the elements and the creation of their combined products. but because god created humans in his own image, and, pleased with this image, had given them power over terrestrial nature, god would grant the ability to command the seven spirits to those humans who could learn to know themselves, for they were and could come to conquer the duality of their earthly nature. they would truly become magi who learned to triumph over sensual temptations and to increase their mental faculties. god would give such adepts a measure of light in proportion to their merits, and they would be allowed to penetrate the most profound mysteries of nature. assisting these magi in their work on earth would be the seven superior spirits of the egyptian

bility that lies dormant within them. number five stands for the universal power of faith over human imagination, the faith to be creatively new. the lovers (arcanum six) represents marriage, the love of sibling for sibling, of parent for child, or the mystical bond that unites all those who are alike in soul. number six signifies spiritual development, charity, and divine love and represents the duality of every problem in terms of both attraction and repulsion. the chariot (arcanum seven) driven by the king.its horses and wheels seemingly pulling away from each other, yet drawing the same vehicle.is an allegory of the struggle of the negative and positive forces that operate in all people during their journey toward the spiritual life. the chariot symbolizes the victory of the inwardly u

(c. 580.c. 500 b.c.e, the great greek mathematician and mystic, proclaimed that the very world is built upon the magical power of numbers. according to his doctrines, numbers contained within them the essence of all that is in the natural and the spiritual worlds. for those who followed the teachings of pythagoras, the number one symbolized unity and therefore the creator-god. two represented the duality of good and evil and stood for the devil. four, symbolizing balance, was considered by pythagoreans as their most holy and sacred number, and their most solemn oaths were sworn on four. pythagoreans also used numbers to represent various planets and elements. for example, five stood for fire; six, earth; eight, air; twelve, water. in addition to the teachings of pythagoras, cornelius agrip

THE GOLDEN ESSENCE

or honey that acted as their source, and yet, they cannot be separated from their sources, anymore than their sources could be separated from the original source. the wine, the bread, the ale, the mead, all these final products, which represent the child in substance, are the transcendental elements. they are called transcendental because when you look at it, they alone rise out of and beyond the duality from whence they came: if the dark origins, the great parents, are the negative reality, and from the negative reality, comes forth the son and daughter, the positive expressions or realities, the final products, or the child substances, come from both the positive and the negative forces before them, but are indeed different from either. they are the transcendental, in-between, not positi

w- the fruit (grapes, wheat, or any fruit growing from the ground) is of the positive polarity, and the ground itself is of the negative; to eat the raw fruits in the ir natural state, while in the innerworld of elfhame, is to choose death, because in elfhame, everything that appears is symbolic for an outer force, and the forces that the raw fruits represent are the positive poles of any organic duality. to choose to live in a world, or to be involved with a fated chain of experiences wherein distinctions like mortal and immortal and good and bad and life and death and right and wrong are dominant, is to choose to be mortal, trapped by the common mortal dualistic perceptions, and to choose to eventually die one day. but when the queen transforms the primal forces of life, embodied by the

THE MAGICIAN S KABBALAH

d raziel. his attribute signifies the vision of god and the smile of god" m: allocated to chesed and geburah. h: attributed to geburah, force and power, the numeration being pachad (peh-cheth- daleth, fear and judgement. the divine name of chockmah (or embodiment of chockmah in the world of atziluth, emanation) is yah, spelt yod-heh, relating to sapentia, or wisdom. this name formulates the first duality of divinity into active (yod) force and passive (heh) form. the extension is completed by binah as the lightning flash of the creative process continues its expansion. through the auphanim (chockmah in the world of yetzirah, formation, chockmah influences the forms of all circular movements, and lays the "astral" template of swirling movements, evident in everything from the shape of shell

"dominion" is that of the "pure will, unassuaged of purpose, delivered from the lust of result (liber al, i.44. the magus has surrendered his will by merging and recognising his ultimate identity as identical to that of the universal process. the two of cups is the highest emotion of love, that is to say, the unity of all dualities in one nature, chockmah. in the world of briah, creation, two, or duality, is the essence of that creation. the two of swords is peace, but also it is also, according to crowley "silence and chastity as being the ideal purity of thought. duality in the world of formation signifies itself as choice, even at the level of sub-atomic particles, where choices may take place that split an infinite number of universes out from each point. the two of pentacles is "harmo

st go with the other, and thus you will reach perfection" c. the trials of the heart xiii. death: passing through the veil of paroketh, the path to which the death atu is attributed connects to netzach, one of the sephiroth involved with the active creation of life. this juxtaposition points to the awareness that life and death are not opposites, but phases in the same process. although even this duality is false (one presumes to someone above the abyss, it is an important recognition and one essential to the understanding of "sacrifice. xiv. temperance: the temperance card symbolises the state when tiphareth is functioning to harmonise the lower sephiroth, whereas the high priestess, its equivalent on the middle pillar above the veil, shows the effects on tiphareth of the proper functioni

THE MIDDLE PILLAR

ne aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphareth("equilibrium" or "beauty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses this duality in the words "man is peace and woman is power" bearing all these in mind, we conclude that as chesed represents the father and gevurah the mother,l3 so tiphareth which is beauty, is the reconciler between them. interestingly enough, tiphareth is referred to the sun, and corresponds to the thrd member of the theological trinity, the son. looking at these trinities as so many expressions of

THE PATH OF KABBALAH

, screen and reshimot (reminiscence. but if we look from below, we find that the soul has three lines: right, left and a middle line. man must gradually overpower each of the lines and unite them. this process consists of the suffering of the left line, the ability to cope with it through the forces of the right line, and the reception of the light of the creator in the middle. there is a certain duality here. from the creator s perspective everything is clear and foreseen, including the sin of the first man and its detailed process of correction. everything has its place and time. in fact, everything is already at the end of correction. but for us, it is all a secret. man has yet to discover the regularity in the hidden. we must pace ahead with faith above reason with the unknown pressing

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

ong desire of love that had been so rudely snatched from her. again, love in the form of aphrodite listens to her prayer, but is helpless to help her till she has sought aid from the lewd city of aphaca, where lust in the grim shape of priapus dwelt. the large-lipped drawn-out grinning of that court that mouthed and gibbered in their swinish sport *the tale of archais, vol. i, p. 19. this curious duality of love and lust, or better, of virtue and vice, we shall attempt to explain more fully when we deal with the philosophy of aleister crowley. from priapus, phallommeda gains her necessary information, and then seeking charicles, appears first as an old hag, soon to change again into her own brilliant form, thus symbolizing the joy she brought him from out the hideousness of his fate; for d

youth, and its counterpart in the divine poetic sincerity of charicles and archais; we will now view it in its maturer form, and firstly, in the form of true and sincere love, unconventional and pure, whether under the bond of marriage, or under the boundless bond of free love, between two souls of similar affinity. true love is a pure, unalloyed attraction, urging two souls from their inherited duality into their inherent oneness, that all are capable of attaining, and yet so few attain; and it is on account of the fewness of its adepts, that the magic of their worship has become to the clouded eyes of the many a heinous offence, reflecting a light that they cannot find in their gloomy atmosphere. laws are the concrete opinions of the many, morals the abstract sensations of the few. outs

itution and cut from it the gem which underlies all its gross vulgarity and sensuality, that we shall become initiates in the code of the essential and ameliorate our lot. to this poem indeed we trust, that god will write a fitting end. if at one end of a sequence we find abuse, then at the other extremity we shall inevitably discover disuse; polarity is universal; hot, cold; good, bad, etc. this duality is in reality only apparent, there being no definite line of division. so in love, if one system of ethics tends towards abuse, then we may be certain that the reverse will be uselessly sterile, and that the only possible system to follow will as usual lie directly between these extremes, and in this case, in the region of use. if now, supposing at one end of our pole we find lust seated c

tarte, call her what you will, of passionate love. so christ was enthroned amongst the gods, and his tender mother, the ever chaste virgin, set on the humbler throne over the destiny of men fs hearts; yet awake, the actual man loses the ideals of his dreaming hours, straining to his heart the form of her whom he loves best on earth, deserting his heavenly bride for his earthly spouse. such is the duality of love. the mundane and the celestial. which nations now are the most passionate, the man-worshippers or the woman-worshippers? the latter, and it is for this reason that i included tannhauser in the first part of this essay, rather than in the second, dealing with the philosophy of aleister crowley. it is this spiritual exaltation, curious as it may seem, which so often links the pure tr

is this curious phase, yearning towards perfection, which forms the great stumbling-block to all progress in the life of a soul. priestcraft has drawn a definite line between vice and virtue; it has hedged itself round with chastity, veracity, honesty, and modesty, and set itself apart to wage an incessant war on vice, lechery, mendacity, immodesty, etc, etc. and what has been the result of this duality? the very fort of virtuous self-sufficiency, the very citadel of chaste-exclusiveness has become fetid with the horrors of besiegement, the moats are filled with the putrid carcasses of an unjust war; fever reigns, vice laughs, the inhabitants starve, sucking the putrid pus from the wounds of the dead, and devouring rats and other vermin. outside in the camp of vice, plague reigns and pest

the former ever as some leprous brach licking at her heels; the latter a halo of sainthood to be cast o fer the skull of the timecleansed skeleton, which was once a spongy mass of wriggling larvae. during his life the thief stole, he lied, and he cheated; pursued, he was caught, judged, and nailed to a cross, and in death alone was he promised the subconscious longing of his life. paradise. this duality of virtue and vice has rent the world, as with a sword, and her garment has been torn asunder. some say hthis is mine! h others hthat is mine! h and so the quarrel rages. yet will they not unite? for the blending of virtue and vice means the loss of some supposed comfort, and comfort is the god of man fs heart, the vampire which sucks its life from his shrivelling soul. in laughter alone w

reason is it that they have never been appreciated by the mass of their so-called believers: i will not look at her; i dare not stay. i will go down and mingle with the throng, find some debasing dulling sacrifice, some shameless harlot with thin lips grown grey in desperate desire, and so with song and wine fling hellward c *the temple of the holy ghost, vol. i, p. 169. such is the step of their duality, when they face the awful unity of their existence. ctheir logic fails, their jarring jargon jingles. even such an empty brazen pot. wise men deride the clouds that mimic whales. man fs darkness is a leathern sheath, myself the sun-bright sword *mysteries: lyrical and dramatic, vol. i, pp. 104, 105. yet crowley puts into the mouth of tannhauser the following as answer to the simple elizabe

es his god (ain soph. and sacrifices his only begotten son (unity) on the blood-stained altar of evolution, by ascribing to it a tendency to dividuality, thus barbarously immolating his sacred child by rendering him one with the divine fiat of genesis* gheaven and earth and the ten thousand things come from existence, but existence comes from non-existence. h gthe t a o begets unity, unity begets duality; duality begets trinity; and trinity begets the ten thousand things. h .lao-tze. berkeley, nearly two hundred years ago now, answered the scientists apparently for all time, by stating: g cit seems no less absurd to suppose a substance without accidents, than it is to suppose accidents without a substance. h and that, gthough we should grant the unknown substance may possibly exist, yet wh

great law of inertia; so that the entire universe lies before us, as luther said of god, ga blank sheet on which nothing is found, but what we ourselves have written. h or again, in the words of the divine spinoza: gfinal or first causes are only figments of the human mind, h bubbles which must burst before the finite can once again dissolve into the infinite atmosphere of eternity. this seeming duality is that which crowley infers when he states: gin any category, infinity excludes finity, unless that finity be an identical part of that infinity. h *berashith, vol. ii, p. 234. laugh, thou immortal lesbian! thy verse runs down the runic ages. where shalt thou be when sun and star, my sun, my star, the vault that span, rush in their rude, impassive rages down to some centre guessed afar by

a mode of the unknowable. but none of them seriously doubt the fact that i exist; that a cat exists; that one sees the other. all. bar johnson. hint. but oh! how dimly. at what i now know to be. true. no, not necessarily true, but nearer the truth. huxley goes deeper in his demolition of descartes. with him gi see a cat h proves gsomething called consciousness exists. h he denies the assertion of duality; he has no datum to assert the denial of duality. i have. their (the mystics of all lands) endeavour has been to slow the rate of change; their methods perfect quietude of body and mind, produced in varied, and too often vicious, ways. regularisation of the breathing is the best known formula. their results are contemptible, we must admit; but only so because empirical. an unwarranted reve

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

duration, and all divisions of locality from infinite extent, so are all degrees of priority from infinite progression. the mind is and acts in itself; but the abstract unity of the first cause is neither in itself, nor in another; not in itself, because that would imply modification, from which abstract simplicity is necessarily exempt; nor in another, because then there would be an hypostatical duality, instead of absolute unity. in both cases there would be a locality of hypostasis, inconsistent with intellectual infinity. as all physical attributes were excluded from this metaphysical abstraction, which they called their first cause, he must of course be destitute of all moral ones, which are only generalized modes of action of the former. even simple abstract truth was denied him; for

TYSON DONALD NEW MILLENNIUM MAGIC

impression that the stars revolve around the chakra that has been entered. t he common octagram is formed of two overlapping squares with a com- mon center point, one square rotated forty-five degrees on the other. it is drawn with two separate lines, a distinction it shares with the common hexagram, and indeed the octagram has some similarities to the six-pointed star. the hexagram illustrates a duality of trines, the heavenly trinity balanced by its reflection. the octagram shows duality of fours, materiality reflecting materiality. the octagram is a symbol of the dense and solid. there is a unicursal form of the octagram, shown above on the right. the two forms have the same base. a square is brought into being by opening the intersec- tion point of a cross. this results in the grid of

re cut some distance from the site of the temple. naturally square stones were considered of greater power than stones squared by human hands, and the builders of these holy places did not wish their gods to witness the shaping of the stones. when the parallel sides of the cube are united, the three reciprocating rays that define the point of self in relation to the universe emerge: the essential duality in creation is action-reception. the two squares in the octagram are therefore the squares of active materiality and receptive materiality. when they are drawn of equal size, it signifies that the active and receptive aspects are balanced. the octagram is often drawn with two points uppermost to empha- size this balance. in magical working it may, however, be useful to emphasize one side o

tion is action-reception. the two squares in the octagram are therefore the squares of active materiality and receptive materiality. when they are drawn of equal size, it signifies that the active and receptive aspects are balanced. the octagram is often drawn with two points uppermost to empha- size this balance. in magical working it may, however, be useful to emphasize one side of the fourfold duality above the other. this can be done in different ways. one of the squares of the common octagram can be made large and the other small so that the large square encloses the smaller. the active side of matter can be indicated by a square with one corner uppermost so that it forms a diamond shape to suggest cutting and piercing. passive materiality can be suggested by a square with vertical an

ly in nature on ascending and descending scales. t he hendecagram is a star of eleven points. it has three unicursal forms. in the first and sharpest star its line reflects from every fourth point, in the second from every third point, and in the third from every second.point. each of the three types of reflection suggests a different aspect of the hendeca- gram4= materiality; 3= spirituality; 2= duality. the duality of the last form is that which exists between spirit and matter. thus, the keynote of this symbol is conflict and indecision. usually the hendecagram is thought of as symbolizing the relationship 10+ 1= 1 l-the number of the complete evolution of emanations plus this rational uni- verse's dark reflection, the dwelling place of perversion and madness. this inter- pretation is s

tself over god, changing the land, polluting the oceans, and exterminating animal species. the hendecagram might be said to be the symbol of modern times. perhaps the most useful numerical division for understanding what the hen- decagram means is 9+ 2= 11. this can also be written 3+ 4+ 4= 11, which gives a different emphasis. both equations show the trinity manifesting on the physical circle as duality. creation is seen as a hostile balance of good and evil. this is the world viewed through the eyes of the persian mystic zoroaster, who saw it as the divided kingdom of ahura mazda (ormazd) and angra mainyu (ahriman, two equally powerful and independent gods. zoroaster has ahura mazda say: table of hendecagram w ci 0 demon function substance disorder i baphomet behemoth lucifuge leviathan

destruction, where there is no hope of victory for one side since the two opposing forces are equally balanced. they pay little attention to the single emanator since they can see no evidence of its hand in the material world. this common perception is very limited. the equality of light and darkness is only apparent, not absolute. once the magus has an understanding of the nature of each pole of duality, they can no longer be treated equally. the mind cannot conceive of darkness without light. if all were darkness it would not be perceived as a thing, but would be hidden in the unmanifest. simi- larly, no mind can conceive of light without the accompanying conception of darkness. if there were all light it would not be perceived by the mind as light but would be perceived as the substance

ht. it is not the internal character of the points on the line that makes them light or dark since any intermediate point may be both, depending on the perspective from which it is viewed. only all light could contain no darkness, and only all darkness could contain no light-and, as was already pointed out, neither extreme can exist in the material universe. humanity can never escape the apparent duality of manifestation until it tran- scends the limits of ordinary perception and sees all opposites, not as extremes of a line, but as extremes of the radius of a circle. this is a movement outside the ordinary level of perception, as the transformation of the line into the circle implies a shift from the second to the third dimension: in the second dimension, or flatland as it is often affect

time a ritual is conducted, then erase the physical circle after the ritual is ended. the circle may be as simple as a ingle line or more complex with pentacles and names of power inscribed on it. this is a matter for the good taste and discre- tion of the magus. the gate is a symbolic doorway set up inside the circle, usually through the use of two pillars-one black and one white to suggest the duality of manifestation. the use of pillars is based on the ritual practices of the golden dawn' and was derived from the pillars of solomon's temple, jachin and boaz (2 chronicles, 3: 17. a thin veil of silk is hung between the pillars. the gate is the physical representation of the aperture that is to be opened into the point of self. by passing through it the magus signifies to his or her subc

earth. the groups may also be associated with the light or dark natures of the four elements. this is the most useful and revealing of the divisions. some of the others are arbi- trary, but there is a real significance to the way the runes are paired off. for exam- ple, cattle and wild ox, man and horse, demon and god-these and other correspondences are too plain to overlook. each pair presents a duality. isa (is) is frozenness; jera (ger) is change. raido (rad) is quest; kenaz (ken) is guiding light. hagalaz (haegl) is hardship; nauthiz (nyd) is the will to endure. and so on. in each pair there is a receptive rune of yearning or striving followed by an active rune of fulfillment. the second rune completes the occult concept repre- sented by the pair of runes. the first rune of each pair m

TYSON DONALD SOUL FLIGHT

lunar goddess diana. in the fanatical eyes of the medieval church, pagan diana was only one step away from satan, so it was maintained that witches flew on beasts controlled by the devil, or sometimes were carried through the air by the devil or by his demons. a later evolution gives the witch a stick to ride upon. this stick takes several forms. it can be a simple forked twig-forked to indicate duality and thus duplicity, after the manner of the forked tongue of the serpent. or it can be a homely farm implement such as a pitchfork, which had two prongs in early times, or a corn broom. witches are shown in old woodcuts straddling the broom or sitting astride it sidesaddle. usually the bush of the broom points forward, but there is no rule about this, and sometimes the handle of the broom

TYSON DONALD THE POWER OF THE WORD

tterns, it is possible to express not only any numerical calculation but also any idea conveyed by alphabetical text. even romantic poetry and classical music can be translated into binary symbols. in fact, binary is the basis of the modern digital recording method used on compact disks. the binaries in computer coding that make up the yes-no switches are not abstractions, but represent the basic duality of the natural world. they are related to tetragrammaton in this way: although binary language seems like a modern innovation, it has been used to convey subtle philosophical concepts for many centuries. the quintessential binary symbol is the yin-yang of ancient china (see figure below. this is nothing more than a circle representing totality or wholeness, half of which is white and the o

ch is white and the other half black. in the black half is a white dot, and in the white half a black dot, to signify that these opposites are relative rather than absolute, that black under other circumstances appears white and white under other conditions looks black. the division between the sides is s-shaped to give the appearance of turning movement in the circle, indicating that this primal duality is not static but in constant flux. the yin-yang symbol understanding the name 27 this binary pair of opposites is represented in oriental philosophy by the more basic symbolism of a solid line and a broken line. the solid line is masculine and the broken line feminine. these basic signs can be used to represent all opposite pairs such as hot-cold, up-down, dark-light, longshort, good-evil

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

. 5. satanism has common aspects with situationism. the criticism of the french new left has begun to ask, what is the self in a commodified economy? what are we in a society which attempts to buy, sell, and (above all) package everything? a world in which quantity has replaced quality and advertising has replaced thought is antithetical to coming-into -being. the situationist approach has been a duality- the inner life of the individual must become her own work of art, the outer work becomes an endless act of criticism- decoding and deconstructing everything for its hidden texts. whereas the satanist must become aware of hidden texts, the ceaseless mental masturbation of deconstructionism is merely another trap. the satanist does pursue the inner work of making his life a work of art. but

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

he second arcanum of tarot. the physical body is organized with the elements. the intimus emanated from the inner star that has always smiled upon us; and he is positively polarized. and the physical body is the negative shadow of the intimus. spirit and matter live in eternal battle. when the spirit defeats the matter, the spirit then becomes a master. maya (illusion) could not exist without the duality. force and matter are two modalities of the same thing: energy. matter is determinating energy and a determinator of new undulations. evolution is a process of complication of the energy whose outcome is the macrocosmos and the microcosmos. the universe is maya (illusion. the universe exists because of karma and it is a mass of floating shadows. when the spirit (the intimus) liberates hims

ph of the kabbalah. in final synthesis each being is just a super divine atom from the abstract absolute space. that atom is the ain soph. the ineffable gods from the ain soph are beyond our comprehension. the human mind is for the gods of the ain soph as the activities of the mineral kingdom are for us. within the ain soph only the unity of life reigns; this is supreme happiness. the universe is duality, maya pain. we need to liberate ourselves from the duality and to return into the unity of life. it is urgent to go beyond the painful manifestations of maya. there exists a science with which we can tear the veil of maya and return to the ain soph. that science is alchemy. arcano ii estudiemos ahora el equilibrio m gico, en el arcano dos del tarot. el cuerpo f sico est organizado con los

WESTERN MANDALAS OF TRANSFORMATION SR AL

esented by the letter aleph (one) or yod (which is the starting point of all of the hebrew letters) and incorporated into any talisman for the purpose of including energy which represents initiation, inception, opening, unity, activity, and will. 2. two symbolizes the initial impulse to create resulting in a binary relationship. two ones represent duplication. one is active, two is passive. it is duality, the one having extended itself. in qabalah, this is visualized in terms of the two sexes, or a pairing of anything. it is particularly related to the two halves of the personality: one represents consciousness and will; two represents subconsciousness and memory. two represents continuation, prolongation, or lengthening in space or time, and is symbolized by a line, or a point which has e

talisman, one should always include a triangle. its powers express as creativity, materialization, concrete action, self-expression, and imagination. 4. following the archetypal idea of the ternary is the quaternary, represented by a square or a cross. it characterizes the created, extended world of natural forms. the cross is a coordinate which defines and limits a plane. it again represents the duality of the physical plane: light and dark, spirit and matter. the tau cross in qabalah is the special seal or sign of redemption, the spirit crucified to matter and transforming it. four symbolizes the unity of the higher and lower worlds, integration and equilibrium. it finds expression in the four elements, the four directions, and the four seasons. in qabalah it is a very sacred number beca

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

man too, that the whole tale rests on error, and that for serpent we should read ape (rev. adam clarke. this is substituting one error for another. in the orgies of bacchus maenades, the worshippers had snakes twined in their hair and danced, singing eve, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott eve, by whom came the sin. see clemens alexandrinus, protrept 9. 38. duality introduces us to the fatal alternative to unity or good, namely evil; and to many other human and natural contrasts--night and day, light and darkness, wet and dry, hot and cold, health and disease, truth and error, male and female, which man having fallen from his high estate, from spirit to matter, cannot avoid associating himself with. two is a number of mourning and death, misfortunes

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

chelling s philosophical treatises, a term he apparently appropriated from jacob b hme s mystical theosophy, which is related, in turn, to the abgrund, or abyss, of meister eckhart.219 in schelling s post-identity-philosophy, the unground designates the dark abyss whence god gives birth to himself as light,220 the original ground that is before all ground and before all existence, thus before any duality at all. since it precedes all opposites, these cannot be differentiated within it or be in any way present in it. thus it cannot be designated as the identity of opposites, but only as their absolute indifference. the critical notion of indifference (indifferenz) implies that all opposites are broken, which is nothing other than their very non-being, and which therefore has no predicate ex

2 that is, a unity that embraces the disjunction of opposites coexisting as non-opposites. in schelling s own words, real and ideal, darkness and light, or however else we wish to designate the two principles, can never be predicated of the unground as opposites. but nothing hinders their being predicated of it as non-opposites, i.e, in disjunction and each for itself; whereby, however, this very duality (the actual twofoldness of the principles) is posited. 223 god is the nonground (ungrund) as the absence of ground (abgrund, a state that is prior to all opposition and even beyond the overcoming of opposition; it is this quality that merits the term absolute indifference. 224 34 chapter one the characterization of the ungrund most relevant to the present analysis is elaborated in the thir

different kinds; first the negating force (b) that represses the a rmative being (a, positing it as the inwardly passive or as what is hidden; second, the outstretching, self-communicating being that in clear contrast holds down the negating power in itself and does not let it come outwardly into effect. 239 significantly, schelling contends that the doctrine of the unity of the divine essence in duality shows itself as profoundly interwoven with what is innermost, even with the language itself, of the old testament. more specifically, the proof is elicited from the repeated use of the plural name elohim with verbs in the singular, and from the conjunction of the two names, yhwh and elohim. schelling relates this archaic pairing to a distinction between the hidden and manifest dimensions o

orality underscores as well the texture of the erotic fabric that envelops time. the fecundity of eros signifies the desire for the other in the mystery of the other s essential inessentiality. significantly, levinas identifies this transcendence, which cannot be spatial in nature and precludes possession of the other, as the feminine.350 the pathos of love, however, consists in an insurmountable duality of beings. it is a relationship with what always slips away. the relationship does not ipso facto neutral- 52 chapter one ize alterity but preserves it. the other as other is not here an object that becomes ours or becomes us; to the contrary, it withdraws into its mystery. neither does this mystery of the feminine the feminine: essentially other refer to any romantic notions of the myster

,97 a split second wherein and wherewith the superfluity of truth divests one of all memory and expectation,98 the time which has (ever) been void of time in rumi s felicitous expression,99 or what dogen called jiji, the temporal occurrence of each moment, unprecedented, unpredictable, not susceptible to replication, neither cyclical nor linear,100 the time of dharma s arising, shiho-kiji,101 non-duality of being-time, uji, permanence of impermanence.102 for the mystically enlightened, time is not illusory, as some theologians would have it, nor is it dependent solely on the motion of physical bodies, as the philosophers linear circularity (a)temporal poetics 71 would have it, but it is eternity itself( azli, time without beginning; and abdi, time without end. before-ness and after-ness of

eans of volition [behirah] and temporal governance [hanhagat ha-zeman. consequently, the root for vessels [shoresh la-kelim] is there, but they are not disclosed, only potentialities [hakhanot].232 on the one hand, adam qadmon is beyond space and time, and hence it is inappropriate to ascribe a vessel to it. in the world of emanation, by contrast, where space and time prevail, we can speak of the duality of container and contained. on the other hand, since there is no way to reach the imaginal plenum of the boundless and timeless except through the emanations, which exhibit boundary and temporality, it is possible, indeed necessary, to speak of the potentiality for a vessel in adam qadmon. if this were not the case, there would be deficiency in the infinite; but since the infinite comprise

t good is evil, that holiness is sin. yet it is precisely this insight that is at the heart of the mystical vision, the apprehension of the secret of faith, the a rmation of the identically different in the oneness of what is differently identical. this is the moment of which i spoke in chapter 2, the moment that affords one the opportunity to see with two eyes, one eye seeing unity and the other duality, though there must be a third eye to which the one and the other are the same difference, differently the same.77 this is expressed in the following zoharic passage in terms of the ostensible contrast between lilith and shekhinah: come and see what is written: her feet go down to death; her steps take hold of sheol (prov 5:5. and what is written concerning the mystery of faith? her ways ar

p. 74. see parallel in pesiqta rabbati, vol. 1, 23:6, pp. 556 557. 25. for instance, see mekhilta de-rabbi ishmael, bo, 1, p. 7; pesiqta rabbati, vol. 1, 15:48, pp. 316 317. see also wolfson, face of jacob, pp. 235 238. 208 notes to pages 57 58 26. rubin and kosman, clothing, p. 158. 27. for an independent analysis of jewish conceptions of temporality that likewise seeks to avoid the traditional duality of cyclical versus linear time, see goldberg, la clepsydre; idem, questions, pp. 267 286; idem, les jeux du temps, pp. 155 168. 28. the coincidence of circularity and linearity in a manner consonant with kabbalistic sources was a rmed by nicholas of cusa. see, for instance, de theologicis complementis 9, in complete philosophical and theological treatises, p. 761. to be more precise, accor

n bahir, 96, p. 181, the first of the ten sayings, the supernal crown (keter elyon) is described as the one of ones unified in all his names (ehad ha-ahadim hameyuhad be-khol shemotav. although this belongs to a later stratum of the bahiric anthology, it expresses in more technical philosophic terms an older mythical notion. 76. i note the a nity to the bahiric perspective found in the chapter on duality in de occulta philosophia, one of the most influential renaissance compendia on notes to pages 127 129 241 esoteric wisdom, composed by henry cornelius agrippa and published in 1521: binarius primus numerus est, quia prima multitudo est. binarius autem primum unitatis germen et prima procreatio (agrippa, de occulta philosophia, 2.5, p. 257; i have also consulted three books of occult philo

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

mpels us to search for that other our higher self and to prepare for that inner consummation which will lead to rebirth and a new life. we may remember that after winter solstice, we celebrate the birth of jesus during this half of the solar year. the coming six months are therefore under the influence of the spiritual life of union. it is thus in a sense dual or, rather, under the influence of a duality which should be merged into unity or oneness. our ceremony is a presentation of this solar drama showing its effect on man, and its interpretation lies chiefly with kerux (silent though he is, and hegemon. it might be helpful to remind ourselves of the meaning of these two officers in the 0=0 grade (see note) before the equinox can be ushered in, the existing password is abrogated, denotin

0 0

the microcosm, man, it means to say that man himself must combine the opposing forces of nature as well as his own self. it refers to that which is said in the neophyte initiation: the white triangle symbolizes the immortal light, which indicates that there are always two contending forces and always one uniting them."put simply, in order for man to accomplish the great work, he must combine all dualities, as well as surmount them, which reveals part of the mystery of the middle pillar. we can now conclude that in the performance of this ritual, the energies invoked are drawn from the kether sphere. this is in opposition to that of wiccan tradition where it is drawn from the groin, or yesod, which is considered lunar energy. the ritual of the middle pillar, simple as it may seem, is not e

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

n expression of the thoughts, purpose or desire of their ego, functioning through the physical brain. most of the thought forms at present in circulation may be said to be aggregations of matter, built into form with the aid of kama-manas (or of desire faintly tinged with mind producing thus an admixture of astral and mental matter, mostly astral, and largely due to reflex elemental action. these dualities of expression are: 1. active fire or prana. latent fire or bodily heat. 2. mental energy in the mental body. purely mental thought forms, animated by self-engendered fire, or by the fifth principle, and therefore part of the sphere, or system of control, of the monad. these form an esoteric quaternary which with the fifth factor, the divine spark of intelligent will, make the five of mon

a heavenly man or of a solar logos. 5. the transmitter of energy upon the monadic plane forms the heart centre of vishnu, the second aspect. 6. the transmitter of force upon the atmic plane forms the head centre of vishnu- 545- a treatise on cosmic fire copyright 1998 lucis trust this tabulation will be confusing to students unless it is realised that we are here considering these aspects only as dualities, and are dealing with one of the dual parts. it will be apparent that in the vishnu aspect, for instance, which manifests upon the second plane, the energy of that plane will act as the head centre to the succeeding planes, and this apprehension, rightly grasped, will clarify the others. the transmitter of the word on the first plane of adi is the embodiment of the throat centre of a cos

ces in the personality (thus producing stability, and alignment) is brought about through the scientific manifestation of the electrical reactions of the three sheaths. the mental sheath is regarded in its totality of force as positive. the physical bodies are regarded as negative to the mental. the astral vehicle is the point of the at-one-ment of the energies; it is the battleground whereon the dualities are adjusted to each other, and equilibrium is attained. this is the underlying thought when the words "kama-manasic" body are used, because for two-thirds of the pilgrim's journey this body serves a dual purpose. it is only during the later stage that a man differentiates between will and desire, and between his mental body and his desire body. momentum: the activity of the mental sheat

ALICE A BAILEY05 THE LIGHT OF THE SOUL

is drawn to the primary quality which he must develop, that of discrimination. its meaning is therefore very clear. the pairs of opposites, spirit and matter, purusha and prakriti. are brought into close association and that union must come to be recognised by the soul, the perceiving consciousness. through the process of this blending of the- 94- the light of the soul copyright 1998 lucis trust dualities, the soul, the thinker, comes to a comprehension of the nature which is his very own, the spiritual nature, and the nature of the phenomenal world which he perceives, contacts and uses. the organ of perception is the mind and the five senses, and from the standpoint of the soul, they form one instrument. for a long period and through many incarnations the soul or thinker identifies himse

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

orld illusion, and to this end every aspirant is begged to work strenuously and to lend- 131- a treatise on white magic copyright 1998 lucis trust his aid. every man who liberates himself, who sees clearly, and who releases himself from the glamour of illusion aids in the great work. again, the astral plane is that whereon the pairs of opposites act and interact, and whereon the pull of the great dualities is most potently felt. primarily, the interaction is between the soul and its vehicle, matter, but there are many lesser dualities which play their part and are more easily recognized by the average man. light and darkness interact, as do pleasure and pain; good and evil meet and form the playground of the gods, and poverty and riches are offset one against the other. the entire modern e

e line of least resistance. through the activity of pain, he can visualize and become aware of pleasure, and heaven and hell become to him realities. through the activity of the attractive life of his soul, he realizes the attraction of matter and of form, and is forced to recognize the urge and pull of both of them. he learns to feel himself as "pendant 'twixt the two great forces, and, once the dualities are grasped, it dawns on him slowly and surely that the deciding factor in the struggle is his divine will, in contradistinction to his selfish will. thus the dual forces play their part until they are seen as two great streams of divine energy, pulling in opposite directions, and he becomes then aware of the two paths, mentioned in our rule. one path leads back into the dreary land of r

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

from another angle and point out that it is a basic symbol. a symbol, as we well know, is an outward and visible sign of an inward and spiritual reality. what is this inward reality? first of all, the reality of relationship. it is a relationship existing between the basic pairs of opposites, father-mother, spirit-matter; between positive and negative; between life and form, and between the great dualities which when brought together in the cosmic sense produce the manifested son of god, the cosmic christ, the conscious sentient universe. of this relation the gospel story is a dramatic symbol, and the historical christ is the guarantee of its truth and reality. christ guarantees for us the reality of the inner significance and the true spiritual basis of all that is and ever shall be. out

er range of contacts in the animal kingdom, and the basic instinctual desires emerge and can be recognised. they, in due time, become the motivation of the life, yet still it is only the love of god which is manifested. it is love between conscious life and conscious form; it is love between the pairs of opposites, leading to an eventual synthesis or marriage; it is relationship between the basic dualities; it is not sentiment but a fact in a great natural process. always there is the emerging glory and radiance of a growing love, until we come to the human kingdom wherein love enters another plane. then responsiveness and sensitivity and human sentimental reaction develop into a rudimentary mind. the consciousness of loving and being loved, of attracting and of being attracted, enters thr

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

aspects, qualities and purposes of the divine nature had been revealed by earlier incarnations of god, and appeared as the race reached the point in its development where a right reaction was possible. zarathustra, to mention one such messenger, had called the attention of mankind to the fact of the two basic principles to be found in the world those of good and of evil thus emphasising the basic dualities of existence. moses revealed the law, calling men to recognise god as the principle of justice, even if it may seem an unloving justice to those of us who live after the revelation which christ gave. buddha embodied in himself the principle of divine wisdom and, with clear insight into the world of causes, saw mortal existence as it was and pointed the way out. but the principle of love

dove upon him. the dove is ever a symbol of peace. for two reasons it was the chosen sign at this initiation. water, as we have seen, is the symbol of the emotional nature, which nature when purified through initiation, becomes a peaceful limpid pool, capable of reflecting the divine nature in its purity. thus, in the form of a dove, the peace of god descended upon jesus. secondly, the essential dualities of existence are typified for us in the bible. the old testament stands for the natural lower man, the virgin mary aspect, carrying within itself the promise of the messiah, of him who shall come. the new testament stands for the spiritual man, for god made flesh, and for the birth of that which the material nature carried and veiled for so long. the old testament opens with the appearan

ur ancestors is still operative is the normal psychology of the primitive, a state of 'natural somnambulism' with its distinctive forms of sensitiveness, telepathy, and second-sight, a direct apprehension akin to the artist's of the whole in its parts, of the essential in a multiplicity of detail."34 to this the symbols of the devil and of father christmas bear testimony embodiments of the primal dualities in the realm of quality. man's entire existence, as man, is spent swinging between these pairs of opposites, until eventually the balance is achieved and, from then on, he moves towards that which is divine. it might profit all of us if we pondered long and deeply at times upon these two extremities of human existence good and evil, light and dark, life and form, spirit and matter, the s

ered long and deeply at times upon these two extremities of human existence good and evil, light and dark, life and form, spirit and matter, the self and the not-self, the real and the unreal, truth and falsehood, right and wrong, pleasure and pain, the urge and the drag, the soul and the personality, christ and the devil. in these last two the problem of the three temptations is summed up. these dualities have also been defined as finiteness and infinity which are the characteristics, one of man and the other of god. that which emphasises our finite nature is of humanity, that which is comprehensive is of god. we shall see, in our study of these three temptations, how clearly the distinctions between the dualities emerge. christ, in the temptations, could not contradict himself; and thus

tion appearance quality l ife this is the first of the mountain experiences. we have had the cave experience and the stream initiation. each of them has done its work, each revealing more and more divinity in the man, christ jesus. the experience of christ, as we have been seeing, was to pass from one process of at-one-ment to another. one of the prime objectives of his mission was to resolve the dualities in himself, producing unity and synthesis. what are these dualities which are to be resolved into unity before the spirit in man can shine forth in its radiance? we might list five of them in order to gain an idea of what must be done and in order to understand the magnitude of christ's achievement. transfiguration is not possible until these unifications have been made. first, man and g

is which the three apostles recognised at the transfiguration, and which led to their submission to him henceforth as the one who represented to them divinity. christ, therefore, at the transfiguration, unified in himself god and man, his developed personality blending with his individuality. he stood forth as the perfect expression of the uttermost possibility to which humanity could aspire. the dualities, of which mankind is so distressingly the expression, met in him, and resulted in a synthesis of such perfection that, for all time, he determined the goal of our race. there is a still higher synthesis, and this christ also summarised in himself the synthesis of the part with the whole, of humanity with the ultimate reality. man's history has been one of development from the state of ma

lower nature stand revealed. the same is the case when we study the names of daniel's three friends. abednego means the "servant of the sun" the server of the light; in that significance the whole duty and purpose of the physical outer man is summed up. shadrach's name has a definitely emotional sentient connotation, for it means "rejoicing in the way" and wherever we find reference to the basic dualities of pleasure and pain we are considering the emotional-feeling nature. meschach means "agile" quick moving, which is in itself a very good description of the mental nature. arjuna, in the bhagavad gita,13 points this out in his words to krishna "this union through oneness which is taught by thee. i perceive not its firm foundation, owing to the wavering of the mind; for the mind wavers, k

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

f high principle into antagonistic activities. two sets of principles are to be found controlling human life the selfish and the unselfish, the individual good and the group good, the objective goal and the subjective goal, the material incentive and the spiritual impulse, national patriotism and the world ideal, separative religious belief and the federation of religions, and all the many massed dualities which simply indicate the realism of people who are personalities (integrated and separative) or of souls (aligned and group-conscious. here is the major divergence in the world today; with the weight of the power on the side of separation, as it is the line of least resistance, and of critical differentiations. a balancing of the two will gradually take place, with the weight of world i

he following statements: 1. only three planetary schemes are aware of pain and sorrow as we understand those terms; none of them know it so well or feel it so much as does our planetary logos. 2. pain and sorrow are the result of rebellion, and of divine discontent. the instinct to betterment, based on discontent, has necessarily involved the planetary temperament or attitude which recognises the dualities- 62- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 3. there is a stage to be reached in the human consciousness, where that which lies behind the dualities the stage of essential oneness can, and will be recognised. 4. when this takes place, the consciousness of our humanity will then merge with that underlying consciousness of the whole, whic

psychology ii copyright 1998 lucis trust b. the basis of egoic recognition. c. the factor which produces reorientation in the three worlds. d. the cause of the magnetic rapport between a master and his group, or a master and his disciple. it has an occult name, and we call it "the law of polar union" yet when i say to you that this implies the binding of the pairs of opposites, the fusion of the dualities, and the marriage of souls, i have uttered meaningless words, or words which at the best embody an ideal which is so closely tied up with material things in the mind of the aspirant, and so connected with the processes of detachment (at which disciples work so strenuously) that i despair of presenting the truth as it concerns souls and soul relationships. this law governs also the relati

d, of this truth, the three crosses on mount golgotha are also symbols. libra governs this law, and certain forces from that constellation can be sensed when the soul consciousness comes under the influence of the law. these forces are quiescent where the personality is concerned; their effect does not register, even though necessarily present. in law three, the sacrificing god and the god of the dualities come under certain influences which produce more easily recognised effects. by his death and by his victory over the pairs of opposites, the disciple becomes so magnetic and vibrant, that he serves the race by becoming what he knows he is. immersed, physically, from the angle of the personality, in the waters of earthly existence, yet at the same time he is aware in consciousness of othe

f a peculiar group of world workers, who are recognised by humanity under the name of world saviours. these are the founders of those forms through which the divine ideas become the ideals of the masses, in all realms of human thought. every great world leader is necessarily a "suffering saviour" 7. the seventh rule or controlling force with which the hierarchy works is the interplay of the great dualities. through the activity engendered by this interplay, and through the results achieved (producing always a third factor, the whole manifested world is swept into line with the divine purpose. this does not become apparent to the man who is immersed in the detail of life, but could we see the planetary life as it can be seen by the masters themselves, we would note the pattern emerging in a

thus the idea of individuality, of personality, and of form is built up. when the interplay ceases and manifestation ends, such terms are no longer suitable; they have no meaning. yet the undying one, whether god or man, persists. thus in human thought, preserved for us by the great teacher of the east, the buddha, we have the concept of the transcendent deity, divorced from the triplicities, the dualities and the multiplicity of manifestation. there is but life, formless, freed from the individuality, unknown. in the teaching of the west, preserved for us and formulated for us by the christ, the concept of god immanent is preserved, god in us and in all forms. in the synthesis of the eastern and the western teachings, and in the merging of these two great schools of thought, something of

orces which must be creatively used in the materialisation of the intuited plan, based on the sensed vision. we might well ponder on this rapport between the man, and the hierarchy, via a man's own soul. the hierarchy exists in order to render possible in form that sensed plan and divine vision. to produce this emergence of truth, the man stands also at the midway point, and in handling the great dualities of life, must produce the new world. as we study these rules of soul control, it should not be necessary constantly to affirm the three basic relationships of the soul: 1. the relationship to other souls within the enveloping life of the oversoul. only through an understanding of this relation do we arrive at a practical knowledge that all souls are one soul. 2. the relationship to the h

before him and lands him before the portal of initiation. but, essentially, these pairs of opposites are only reflections of a higher and divine correspondence. the law here considered is that which governs the relations between life and forms, between spirit and matter. upon this we cannot here enlarge for only those initiates who have, in their own lives, transcended the lower reflection of the dualities can even begin to grasp the true spiritual significance of this rule for soul control in its wider and more essential meaning. there is, therefore, no need for us to enter upon that abstruse question in this treatise. ours is rather the task to gain a wise understanding of the vision, as far as the capacity of each of us will permit. only in this way will there come to us not only eventu

s place. again, you will note, that it is a meeting and battle between another and a higher pair of opposites. the aspirant, therefore, has three pairs of opposites with which to deal as he progresses towards light and liberation: the pairs of opposites 1. upon the physical plane. the dense and etheric forces. these are faced upon the path of purification. 2. upon the astral plane. the well-known dualities. these are faced upon the path of discipleship. 3. upon the mental plane. the angel of the presence and the dweller on the threshold. these are faced upon the path of initiation. b. development and alignment of the bodies after these preliminary remarks, we can come now to a study of the previous tabulation in connection with the method whereby the soul appropriates the various bodies, h

y, it is advisable to recollect that all the rays are but the subrays of the second ray of love-wisdom. the one in the centre, who is the "point within the circle" of manifestation, has three major qualities: life or activity in form, love and the power of abstraction. it is these last two qualities of deity with which we are concerned in these formulas and (in connection with the second ray) the dualities of attraction and abstraction emerge, both latent and both capable of perfected activity in their own field. there comes ever the moment in the life of the aspirant when he begins to consider with wonder the significance of that familiar reaction of finding no satisfaction in the familiar things; the old life of desire for well known forms of existence and expression ceases to attract hi

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

nly through love) the nature of the hierarchical plans, wise constructive measures, wise choice of builders and correct methods of construction. it is apparent, therefore, that this greatest of the sons of god, the christ, representative of humanity and of the second divine aspect, will demonstrate within himself, during the aquarian age and after his reappearance, certain major fused and blended dualities. it would profit us to study them and know which they are: 1. the fusion of the second divine aspect of love and the first divine aspect of will the- 52- the reappearance of the christ copyright 1998 lucis trust will-to-good. 2. the fusion of love and wisdom, enabling him to be the builder of the new age and civilisation. 3. the fusion of piscean energy, generated during the past two tho

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

l melt away. upon the probationary path there comes the swing, consciously registered, between the pairs of opposites until the middle way is sighted and emerges. this activity produces the glamour of the pairs of opposites, which is of a dense and foggy nature, sometimes coloured with joy and bliss and sometimes coloured with gloom and depression as the disciple swings back and forth between the dualities. this condition persists just as long as the emphasis is laid upon feeling which feeling will run the gamut between a potent joyfulness as the man seeks to identify himself with the object of his devotion or aspiration, or fails to do so and therefore succumbs to the blackest despair and sense of failure. all this is, however, astral in nature and sensuous in quality and is not of the so

conflict takes place. again you will note that it is a meeting and a battle between another and higher pair of opposites. the aspirant has, therefore, three pairs of opposites with which to deal as he progresses towards light and liberation. the pairs of opposites 1. on the physical plane. the dense and the etheric. fought out upon the path of purification. 2. on the astral plane. the well-known dualities. fought upon the path of discipleship. 3. on the mental plane. the angel and the dweller. fought upon the path of initiation. i have, i should judge, given you enough to ponder upon; i would close it, however, by pointing out to you the very practical nature of that which i have communicated and would urge you to find out in your own practical experience the nature of the battle you have

freedom by treading the noble middle way. sometimes, my brothers, i feel that you know so much theoretically but have worked out relatively so little. i ask myself whether i do not shoulder an unreasonable responsibility by giving you any more instructions. but i remind myself that i write for others as well as for you and that my time is short for this particular service. the resolution of these dualities takes place when the soul, the true spiritual man, no longer identifies itself with either of the opposites, but stands free upon this middle way; the disciple- 60- glamour: a world problem copyright 1998 lucis trust then sees the "lighted way ahead" along which he learns to go without being drawn into the glamorous worlds which stretch on either hand. he travels straight towards his goa

ded off from each other by clear lines of demarcation, nor do they follow each other in a clear sequence. they proceed with much overlapping and often with a partial simultaneity. it is only when the disciple faces certain initiations that he awakens to the fact of these distinctions. therefore, it might be stated that: 1. in the first initiation the disciple demonstrates that he has resolved the dualities of the physical plane and can rightly impose etheric energy (the higher of the two) upon physical energy. 2. in the second initiation, the initiate demonstrates that he can choose between the pairs of opposites and proceed with decision upon the "middle way" 3. in the third initiation, the initiate can employ the intuition for the right perception of truth, and in that initiation he catc

eriences; later, in the final great experience which is so deeply colouring his inner life. he has prolonged moments wherein he is the baffled disciple, struggling with glamour, and brief moments wherein he is the triumphant initiate. he discovers in himself the sources of glamour and illusion and the lure of maya until the moment arrives when again he stands before the portal and faces the major dualities in his own particular little cosmos the dweller and the angel. at first he fears the angel and dreads the light which streams from that angel's countenance, because it throws into vivid reality the nature of the dweller who is himself. he senses, as never before, the formidable task ahead of him and the true significance of the undertaking to which he has pledged himself. little by littl

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

he two earlier emphasised. a great part of our study will be occupied with the relation of the six constellations in the upper half of the zodiacal wheel to the six which are found in the lower half; we shall consider the energy which is a human being (note that phrasing) as it travels clockwise from aries to taurus and then reversing the process travels from aries to pisces. we will consider the dualities provided by one of these constellations and its opposite; we will study, therefore, the great qualities provided by a constellation and its opposite sign. we will take up these points in the following manner: 1. from the standpoint of commencement in aries until the man through many turnings of the wheel of life reaches the point of reversal and reorientation. the man progresses from the

ugh these signs. mercury is the agent or the messenger of the fourth ray of harmony through conflict, whilst jupiter is the medium for expression of the second ray of love-wisdom. these two rays govern the mass of men upon the mutable cross and are closely concerned with the mass incarnation of the fourth creative hierarchy. their function is to fuse and blend into one cooperative whole the great dualities expressing themselves through the fourth kingdom in nature. the significance of this will be obvious. it is easily apparent how, through the influences of mercury and jupiter, material desire can be transmuted into divine love, and the conflict which is the distinguishing characteristic of the human family can be instrumental in resolving dissonance into harmony. the definite pattern and

a point of climax, again through the activity of mars which has not appeared actively in the intervening signs between aries and scorpio as far as the reversed wheel is concerned. the disciple has now to demonstrate the strength, character and quality which he has unfolded and developed within himself during his long pilgrimage. he started in aries with mars ruling, and the great war between the dualities which constitute the man began. the pairs of opposites were thus brought into relation with each other. in scorpio, with the same planet ruling his interior life, the war is on and in this case mars rules not only the physical body but the entire form vehicle, which we call the personality in the three worlds. all aspects of the lower nature are involved in this crisis, for mars is the e

born (as at the moment of individualisation) a new cycle begins. this numerical significance links leo with scorpio (the eighth sign of the zodiac) in an effective manner and you have, therefore, the triangle of leo-scorpio-capricorn involving humanity and indicating the three important crisis points in man's career: 1. self-consciousness or human awareness. unity leo. 2. consciousness of warring dualities. discipleship scorpio. 3. group consciousness as an initiate. unity capricorn. this sign is a fire sign, and it is the pre-eminent fire sign at this time. the sons of mind, the self-conscious sons of god, are above everything else the sons of fire, for our "god is a consuming fire" there is in them that peculiar quality which can burn and destroy and so eradicate all that hinders their e

apidly coming about) there will be a shift of direction and force to that major ray, the second ray of love-wisdom, of which the fourth ray is an aspect. this second ray energy is very potently focussed through the constellation gemini via the planet, jupiter. we shall then have the inauguration of a long cycle of beneficent development in which the conflict essential to the interplay between the dualities will be stabilised upon the mental plane and under the influence of the salvaging, serving egos of the fifth kingdom entirely change world civilisation. it is valuable also to remember that in the studying of the ray forces and their effects in cancer, we must do so from the angle of the mass mind and the mass reaction and not from that of the individual. this is one of the signs of synt

, for it is desire which impels to rebirth and it takes the potency of taurus to bring this about. as this subject concerns the astrology of the astral vehicle we will not deal with it further for that is a phase of research for which humanity is not yet ready. this sign is also the second subjective sign on the reversed wheel, preparatory to the conscious recognition of the right relation of the dualities in gemini. ponder on this. in this sign we have consequently the following qualities or aspects in juxtaposition: 1. desire leading to aspiration upon the reversed wheel. 2. blindness leading eventually to sight. 3. darkness leading finally to light. 4. death leading at last to liberation. in the last analysis, we come back to the eternal dualities, leading as they ever do to the interpl

of the group whose destiny is to be determined and whose horoscope is being cast. each of these signs will eventually have to be considered in such cases from: 1. the angle of the unevolved man who will be centred a. in one or other of his vehicles. b. in the integrated personality, prior to the path experience. i n these, the mutable cross controls. 2. the angle of the cycle of lives wherein the dualities are recognised and the aspirant is then "reversing himself upon the wheel" t he fixed cross then controls. 3. the angle of the initiate. h ere the cardinal cross is beginning its control. these crosses are also known as: the cross of the hidden christ the mutable cross- 234- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the cross of the crucified

ment, it transmits knowledge of the hidden mystery" today, for the mass of men, occultism is non-existent; for the aspirant and the disciple occultism is rapidly becoming a source and system of revelation as they penetrate into the wisdom of the hierarchy. the triangle of pisces-uranus-hierarchy is becoming magnetically attractive to the triangle of humanity. uranus and mercury in combination are dualities which the disciple learns to resolve and in the process of this resolution he shifts his focus out of the human kingdom into the fifth kingdom, the hierarchy of souls. pisces and capricorn in unison bring about those changes which "lift the disciple out of the waters, wherein he is rapidly drowning, on to the mountain top from whence he can watch the recession of the waters. thus does he

concerned, because it signifies soul and personality, consciousness and form; it is also the exoteric ruler of virgo, the mother of the christ-child, or the form and that which indwells the form. it is, finally, the hierarchical ruler of scorpio, which is the sign of discipleship. this, therefore, brings into a close relation four great constellations, each of which has a peculiar relation to the dualities with which man has a definite evolutionary concern. these are expressed in a unique manner for humanity through aries, gemini, virgo, and scorpio and the following diagram is descriptive of the nature of that relation- 322- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust when visualising these diagrams, the symbol should be seen in rapid revolution

he entire process of transcendence, resulting in transfiguration, is worked out in relation to the second ray by the combined influences of the three constellations through which this ray chooses by an "act of its sufficient will to act in time and space" let us look at them for a moment: 1. gemini. this is the great symbolic constellation of the two brothers, expressing the interplay between the dualities. because it is governed by mercury and venus, you have the light of the intuition and of the mind blended together into one illuminated whole, typical of the fusion of spirit-matter and the demonstration of their essential oneness. gemini, as you know, is the sign of divine interplay and it is the life of the father (of spirit and of will) which flows through the two brothers, through th

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

treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust illumined mind to profit by the knowledge conveyed, and to see behind the form of words the key thought which gives it life and occultly speaking generative warmth. have clearly in mind the concepts of stimulation or lack of stimulation, of interplay or of separativeness, of quiescence or of activity, for in these dualities are to be found the causes of health or of disease. the etheric body, nervous and endocrine systems what i have to say here is based upon certain remarks in the previous pages wherein i pointed out that 1. the etheric body itself 2. the nervous system 3. the endocrine system are closely "related to each other and constitute an interlocking directorate of energies and forces which are ess

rgies and forces which are essentially vital, galvanic, dynamic and creative. upon them, the entire interior health of the body depends" to these three i then added the blood stream as the conveyor throughout the body of 1. the life principle. 2. the combined energies of the three above systems, and pointed out that the great combination of forces which we call the pairs of opposites or the major dualities, govern the underlying causes of health and disease. in making these statements, i am endeavouring to reduce our entire theme to one of the utmost simplicity. in so doing, some of the truth is lost, but it is essential that certain broad generalisations are grasped by the student before he begins to study the exceptions and to deal with minutiae and the detail of bodily defects or their

ict grew from the outermost to the innermost, from the greatest one to the littlest ones. seven the imperfections. seven the perfect wholes; seven the ways to oust the dark of imperfection and demonstrate the clear cold light, the white electric light of perfect wholeness" all that you can gain from the above, my brother, is a concept of agelong conflict, of seven great energies which manifest as dualities and which produce when anchored within one body (whether that of a planet, a man or an atom) an area or cycle of distress, as it is called; this distress produces the evolutionary urge and is itself the cause of manifestation, whilst its effect (which is karma) is the liberation ultimately of the perfect and the good. these things are not easy to comprehend. it must be remembered that th

to a constant lessening of this resistance. as a result you have debility, quick and bad reaction to the disease indigenous in the planet itself, and a rapid taking on of infections and of contagious diseases. it is this energy which lies behind what we call epidemics, and influenza is one of its main expressions. v "the great one arose in his wrath and separated himself. he swept aside the great dualities and saw primarily the field of multiplicity. he produced cleavage on every hand. he wrought with potent thought for separative action. he established barriers with joy. he brooked no understanding; he knew no unity, for he was cold, austere, ascetic and forever cruel. he stood between the tender, loving centre of all lives and the outer court of writhing, living men. yet he stood not at

then, when all the lessons have been learnt, the voice once more will speak "restore with joy that which was mine, was thine and now again is ours. thou hast no longer need of form. stand free" the implication of the above words is clear. two major thoughts will serve to clarify the issue of death with which we are now concerned: first, the great dualism ever present in manifestation. each of the dualities has its own- 252- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust expression, is governed by its own laws, and seeks its own objectives. but in time and space they merge their interests for the benefit of both, and together produce the appearance of a unity. spirit-matter, life-appearance, energy-force each have their own emanating aspect; they each h

eat deterioration of the physical organism involved) there is the possibility of a return for a shorter or a longer period of time. this frequently happens, especially when the will to live is strong or the life task remains as yet unaccomplished and is not correctly concluded. there is another point upon which i wish to touch and which has relation to the eternal conflict being waged between the dualities of the dense physical body and the etheric vehicle. the physical elemental (which is the name given to the integrated life of the physical body) and the soul, as it seeks to withdraw and dissolve the sumtotal of the combined energies of the etheric body, are in violent conflict and the process is often fierce and long; it is this battle which is being waged during the long or short perio

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

rt and at some central focal point in all forms of divine expression. naught is and naught remains but life. the consciousness thread (antahkarana) is the result of the union of life and substance or of the basic energies which constitute the first differentiation in time and space; this produces something different, which only emerges as a third divine manifestation, after the union of the basic dualities has taken place. it is the thread which is woven as a result of the appearance of life in form upon the physical plane. speaking again symbolically, it might be said that the sutratma works from above downward and is the precipitation of life into the outer manifestation. the antahkarana is woven, evolved, and created as the result of this primary creation, and works- 23- education in th

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

cording to the point of view and the background of thought. it can be called the conflict between christ and anti-christ but not as- 89- the externalisation of the hierarchy copyright 1998 lucis trust those who usually employ those phrases understand them. no one nation is expressive of the spirit of anti-christ, just as no one nation expresses the spirit of christ. christ and anti-christ are the dualities of spirituality and materialism, both in the individual and in humanity as a whole. or you can speak of god and the devil with the same basic implications. for what is man himself but an expression of divinity (god) in a material form (the devil, and what is matter but the medium through which divinity must eventually manifest in all its glory? but when that takes place, matter will no l

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

re only of intensity of direction, and carrying with it two major qualifications or basic recognitions to the initiate: a sense of essential being which obliterates all the actions and reactions of time and space, and a focussed will-to-good which is so dynamic in its effect that evil disappears. evil is after all only an impelling sense of difference, leading inevitably to separative action. the dualities are then resolved in synthesis and, again for the first time, the initiate comprehends the meaning of the ancient words, so inappropriately translated "isolated unity" to him, in the future, there is no light or dark, no good or evil, no difference or separation. the star that has shone forth, veiling and standing between him and the lord of the world, the ancient of days, is seen as the

art and at some central focal point in all forms of divine expression. naught is and naught remains but life. the consciousness thread (antahkarana) is the result of the union of life and substance or of the basic energies which constitute the first differentiation in time and space; this produces something different, which only emerges as a third divine manifestation after the union of the basic dualities has taken place. the life thread, the silver cord or the sutratma is, as far as man is concerned, dual in nature. the life thread proper, which is one of the two threads which constitute the sutratma, is anchored in the heart, whilst the other thread, which embodies the principle of consciousness, is anchored in the head. this you already know, but this i feel the need to constantly reit

ty; i.e, that which he is at any given moment of endeavour, and that with which he can- 354- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust fuse and blend this sum total of his achieved development. the potency of his thinking along these dual lines will automatically produce the point of tension, through the medium of the fusion of the appropriate dualities. it is through the activity of the lower mind that fusion with the soul is brought about, with successive, intensifying points of tension; it is through the activity established between higher and lower mind that fusion with the spiritual triad becomes possible, with points of tension arising at many points along the bridge, the antahkarana; it is through the activity of pure reason that

s potent in the extreme; this is easily realised, owing to the fact that his mind and his brain are conditioned by the seventh ray at the time that the initiatory process is consciously taking place. the effect of this upon the mental plane is similar to that seen on a much larger scale in the planet, for it was this ray energy which the planetary logos utilised when he brought together the major dualities of spirit and matter at the commencement of his creative work. the two aspects of the mind (the lower concrete mind and the soul, the son of mind) become more closely related and enter eventually into a conscious, recognised association on the astral plane; it is the seventh ray which restores order within the astral consciousness, and (on the mental plane, it is this- 376- a treatise on

t it is interesting to note the unusual alignment of ray energies to be found at this time in the united states: the energy of the soul..ray of love-wisdom..ray ii the energy of the personality..ray of idealism..ray vi the energy relating the two..ray of harmony through conflict..ray iv these rays 2, 4, 6 are all on the second line of spiritual energy and lack all the stiffening and strengthening dualities of the first line of ray energy l, 3, 5, 7 which are governed by will or power. the american civilisation, with all its clamour of youthful precocity, is in reality the heir of the passing sixth ray civilisation, the piscean; therefore, you have here the reason for the tendency of the american people to adopt violently conditioning idealisms and ideologies. it is the idealistic tendency

FOCUS OF LIFE

eve. not for all time but at some time 'i multiply i' is creation: the sexual infinity. there is no end to the details of my extreme likeness. the more chaotic-the more complete am i. the soul is the ancestral animals. the body their knowledge. this omnivorous soul, how lusty: it would seem to be everlasting in its suicide. these modified sexualities are the index of knowledge; this realized; the dualities do not obstruct with associations that involve infinite complexities and much education. existence is a continuation of self-realization. to create value where there is none. by all desire being one there is no overlapping nor the later necessity of undesiring. complex desire is the further creation of different desire, not the realization of [particular] desire. o zos, thou shall die of

FRATER U D PRACTICAL SIGIL MAGIC

wever. you will have to find a proper framework for them. let us start with a modest example. for reasons of simplicity, we will experiment with the four elements earth, water, fire and air. this is a system with which most magicians will be at least somewhat familiar. as a further framework we will choose dualism for the reasons mentioned. looking for emotional and character qualities which form dualities, we assign them to the elements as follows (this, of course, is but one of many possible examples: 70/ practical sigil magic now i will discuss a sigil language, a canon of symbols, the particular use of which we will come to later. one possibility is to develop the chosen sigil, perhaps by applying the word method (whereby the chosen word itself serves as raw material) and combining it

FULLER J F C SECRET WISDOM OF THE QABALAH

worlds and the image of god; and (4) a quadruplicity- the knower, the upper world, the lower world, and the image of god. yet this quadruplicity is in itself a duality- the knower and the image of god; because this image includes the upper and lower worlds. the absorption of the knower in the image is the great work- the re-establishment of unity or equilibrium. concerning the first of these two dualities, isaac myer writes: secret wisdom of the qabalah page 14 the basic element of most of the ancient, and to this day, of many of the modern religions of the world is, the idea of a perfect invisible universe above, which is the real and true paradigm or ideal model, of the visible universe below, the latter being the reflection, a simulacrum or shadow, of the invisible perfect ideal above

(s.s. ii, 6. then male and female are united, and there is mutual desire and worlds are blessed and upper and lower rejoice. 32 then we are told that gthe most perfect form of praising god is to unify the holy name in the fitting manner h. 33 what is this? it is in such a manner that the complementary forces symbolized in it may manifest their creative powers. thus in the name of yhvh we find two dualities, one between the od and the heh (father and mother) and the other between the vau and the heh (son and daughter. without the heh the father is inconceivable and without the od the mother is inconceivable. what is conceivable is always a relationship; not od in itself nor heh in itself, but od heh in conjunction. od, be it remembered, has the numerical value of 10 and thus holds within it

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

far, then we can extend this to see how memes condition the thinking of humanity and create the 'isms' and 'ologies' that curtail the possibly of real spiritual development, awakening or realisation. nature, in itself, probably cannot be considered ethically evil, it is, however, fallen- designed in error, and therefore a mixture of light and darkness. as nature enters the human sphere, then the dualities which existed in potential, spirit matter the timeline omega point matter contra spirit: the nature of the alpha event. omega point chart of evolutionary technological cycle versus yuga/spirit cycle. fig three gnostic theurgy page 21 become dualites of an ethical nature. humanity can critically reason beyond genes and memes, beyond the archons, beyond the alpha event and return to the hi

from the unconscious right through to the rational or conscious mind. it includes the personality and all its related characteristics. the chiah and neschamah as deeper facets of the ruach, the chiah and neschamah form the unconscious framework of the psyche. these may be related to the animus and anima of jungian psychology and represent the deepest levels of the personal unconscious, where the dualities of force and form, male and female and body and mind originate. the yechidah the yechidah is the immortal part of man, which in his fallen state does not come into action naturally. the average human experiences life through his instincts (the soul) and through his mind (ruach) and constructs a little sense of self from these experiences. however, neither of these offer a truly discrete

ISIS UNVEILED

ree kabalistic heads, through which "all things shine with light" the thread which makes its exit through adam primus, is the individual spirit of evety man "i was daily his [ain-soph's] debght, rejoicing always be- fore him. and my delights were whk the tons of men" adds solomon in the same chapter of the prorerbs. the immortal spirit delights in the aone of men who, without this spirit, are but dualities (phy^cal body and astral soul, or that life-principle which animates even the lowest of the animal kingdom. but we have seen that the doctrine teaches that this spirit cannot unite itself with that man in whom matter and the grossest propensities of his animal soul will be ever crowding it out. therefore solomon, who is made to speak under the inspiration of his own spirit that possesses

RUBY TABLET OF SET

st as the components of personality are inseparable, no matter how divergent they may seem (a question comes to mind here. what does personality have to do with essence? personality is a fluid reality of self. i think it flows or is prompted triggered by essence as consciousness responds to the black flame)(1) this paper will limit itself to just a discussion of the challenges of personality, the dualities or polarities, the paradoxes and ironies, the environment and nature vs. nurture questions all being lumped together for now. it is the lifelong task of self to achieve dynamic balance of these disparities in order to harness and focus their energy toward xeper, instead of disintegrating from failure to achieve such mastery. this discussion attempts to refine the concept of self-integrat

ous wings were like huge scythes, cleaving the air in circular slashes in its wake. i perceived that it had two heads, one above and one below, like a playing card, and it wailed piteously. i called upon the names of the governors and the spirit regained its composure, telling me that i had passed beyond the circles of the earth, coming to that blasphemous and tortuous realm whence the fragmented dualities that sustain the life of the world are wrought. he waved a hand and the clouds below me parted, revealing a world in which peace-makers and war-mongers rubbed shoulders, where armies marched and people partied. each of these people was as a puppet on strings. he waved his other hand and the clouds above me parted, revealing a dark throne, on which sat the puppet master, the puller of the

with the ritual of the abyss. i append my diary notes pertaining to each aethyr in this section, and also a helpful summary of what i perceive as the underlying characteristics and initiatory emphasis of each aethyr in turn. summary of the aethyrs 20. khr patterns and cycles of manifestation. the gift of set. self-evolution of the isolate intelligence. separateness from the cosmic order. 19. pop dualities. angles and curves. selective perception. each perception or event carries the seed of its opposite. conditioning and true sight contrasted. the view from outside. 18. zen indulgence in its higher and lower forms. self-knowledge and integration. unification of the self. 17. tan truth and balance. oneself as the focal point. change= stability. xeper. 16. lea the ongoing initiatory process

SORCERIES OF ZOS

all sensation, and of transcending the dual polarities of existence by the annihilation of separate identity through the mechanics of the death posture. long ago, a persian poet described in a few words the object of spare's new sexuality. the kingdom of i and we forsake, and your home in annihilation make. the new sexuality, in the sense that spare conceived it, is the sexuality not of positive dualities but of the great void, the negative, the ain: the eye of infinite potential. the new sexuality is, simply, the manifestation of non- manifestation, or of universe 'b, as bertiaux would have it, which is equivalent to spare's nei-ther neither concept. universe 'b' represents the absolute difference of that world of 'all otherness' to anything pertaining to the known world, or universe 'a

THE GOLDEN ESSENCE

comes forth the son and daughter, the positive expressions or realities, the final products, or the child substances, come from both the positive and the negative forces before them, but are indeed different from either. they are the transcendental, in-between, not positive or negative, but both and neither; and something else besides- they are otherworldly; the fulfillment and resolution of all dualities and forces that have come before. honey and mead deserve special mention here, because mead is a very special drink. it was considered the drink of the gods for many european pagan cultures, for some very special reasons. no substance more than mead shows more between-ness or natural transcendental reality than mead; this is because it is made from honey, which is created not on earth, n

e common mortal dualistic perceptions, and to choose to eventually die one day. but when the queen transforms the primal forces of life, embodied by the fruit, into their transcendent forms- bread and wine, they are no longer of the dual forces of life and death- they now represent the true immortal state- which is not either this nor that- it is a mysterious third state that is separate from all dualities, and yet, somehow mysteriously related to them. it is (as thomas then saw, after he ate the housle with the queen) the mysterious third road between the road that leads to life and the road that leads to death. the third road is the way that the hidden company follow, the way of the master-men and master-women. it is the hidden road that the witch-way reveals to those who understand. to

n) the mysterious third road between the road that leads to life and the road that leads to death. the third road is the way that the hidden company follow, the way of the master-men and master-women. it is the hidden road that the witch-way reveals to those who understand. to truly exist, to be aware of what you really are, is not to be an individual, nor is it to be one with all. those are just dualities, neither of which truly sums up what we are. we are both of those things, yet fully neither, because we are something still greater, a third mysterious thing, which the child represents. and the housle is the key to it all. the true relationship of fire to man: what the master did and now, we come to our first final point: what the relationship is between the fire and mankind, and what t

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