Michael Wynn's Occult Reference Library
EGO,EGOIC,EGOISM,EGOISTIC

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f malkuth. in other words, as we progress ourselves higher on the qabalistic tree of life, the true divine nature may be understood and obtained. the cross and triangle together represent the forces of both light and life. the cross that is in the center of the triangle is also called the cross of tiphareth. it represents self-sacrifice that is necessary. here we are talking about sacrificing the ego or old ways and habits that is required and necessary in the achievment and realization of our higher self. the red cross in the temple of isis mighty mother is bordered in gold. gold is the highest of all metals and it is obtained through the darkness of putrefaction. 32 the banner of the west, unlike the banner of the east, is on a black background. this represents a darkness or ignorance of

ious mind that acts as the doorway to the invisible. it is through the subconscious mind that we are illuminated and enlightened. as it is stated in the neophyte initiation,"let me enter the pathway of darkness and peradventure, there shall i find the light. that pathway of darkness is really our subconscious mind. our egos are but tips of an iceberg. each one of us knows that deep down below our ego, our exterior self, there is alot more to who we are, and that there is much of knowledge and truth and wisdom within. many times, this truth and wisdom comes out in our nightly dream work and pathworking. this you could say is the primary reason for pathworking. it is to elevate our consciousness and become one with our higher genius. on the other hand, magical and ritual work is really an ex

during any ritual work, one is not worried about their aching body from a long day. this way, one keeps a clear and focused mind set on the ritual to be performed. if you are having trouble sleeping, this ritual can be performed to help relax all parts of your body so you can have a nice, deep sleep. this ritual also helps bridge the gap between the subconscious and conscious mind by quieting the ego voice. step 1 start off by finding a place where you will not be disturbed by anything or anyone. either sitting up with a good posture or lying down are acceptable positions for this ritual. step 2 begin by visualizing a ball of bright yellow energy. feel it as a warm, soothing, and comforting ball of energy. one important side note is not to think of this ball as just a simple ball of energy

in the card itself. step 6 close your eyes and attempt to see the card with all its details in your mind's eye. slowly start to dismantle the card piece by piece like a jigsaw puzzle until your mind is a blank white screen. step 7 when your mind has been cleared of its inner voice and is blank, hold that nothingness for as long as you can. if your inner voice (otherwise known as the voice of the ego) has been truly silenced, then some important spiritual information may be gained. step 8 closing l.b.r.p..this is a wonderful meditation. the neophyte of the order will develop at an accelerated rate by practicing this meditation at least three times weekly. one idea you might want to try is to do your l.b.r.p.,then take a warm bath and perform the meditation while you lay in the bath tub. it

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

was led forward ahorse into the thing, and hewed in sunder, and divided for eating, and they reddened with the blood the blot-tree &c. tornald. sog. 1, 512. dietmar of merseburg's description of the great norse (strictly danish) sacrificial rite, which however was extinct a hundred years before his time, evidently contains circumstances exaggerated legendwise and distorted; he says 1, 9: sed quia ego de hostiis (istorthmannorum) mira audivi, haec indiscussa praeterire nolo, est unus in his partibus locus, caput istius regni, lederun nomine, in pago qui selon^ dicitur, ubi post novcm annos mense januario, post hoc tempus quo nos theophaniam domini celebramus, omnes convenerunt, et ibi diis suismet ixxxx, et ix. homines, et totidem cqms, cum canibus et gallis pro accipitribus oblatis, immola

the northumlrian king eadwine, baptized 627, slain 633, resolved after mature consultation wdth men of understanding to adopt christianity, and was especially made to waver in his ancient faith by coifi (coefi) his chief heathen priest himself: cumque a praefato pontifice sacrorum suorum quaereret, quis aras et fana idolorum cum septis quihus erant circumdata primus profanare deberet? respondit: ego. quis enim ea, quae per stultitiam colui, nunc ad exemplum omnium aptius quam ipse per sapientiam mihi a deo vero donatam destruam. accinctus ergo gladio accepit lanceam in manu et ascendens emissarium regis (all three unlawful and improper things for a heathen priest, pergebat ad idola. quod aspiciens vulgus aestimabat eum insanire. nee distulit ille. mox ut appropinquabat ad fanum, profanare

has preserved the beautifully simple prayer of the athenians for rain: evxv 'ad-qvacwv, vcrov, vaov. si ^i'xe zei, kara tt? apovpa^ tt? aorjvaiwv kal toiv irehlwv (see suppl. according to lasicz, the lithuanian prayer ran thus: pcrcune devaite niemuski und mana dirvu (so i emend dievu, melsu tavi, palti miessu. cohibe te, percune, neve in meum agrum calamitatem immittas (more simply, strike not, ego vero tibi banc succidiam dabo. the old prussian formula is said to have been: dievas ferkunos, absolo mus! spare us= lith. apsaugok mus! to all this i will add a more extended petition in esthonian, as gutslaff^ heard an old peasant say it as late as the 1 aegidius aureae vallis cap. 135 (chapeauville 2, 267-8. chron. belg. magu. ad ann. 1244 (pistorius 3, 263- other saints also grant rain in

he dwarfs' de gaue fru is uu dot (dead. 254 goddesses. tliem a good scratching or soils their distaff (see suppl).i in earlier times a simpler form of the name was current; we find in gobelinus persona (meibom 1, 235) the following account, which therefore reaches back beyond 1418: quodautem hera colebatur a saxonibus, videtur ex eo quod quidam vulgares recitant se audivisse ab antiquis, prout et ego audivi, quod inter festum nativitatis christ i ad festum epiphaniae domini doniina hera volat per aera, quoniam apud gentiles junoni aer deputabatur. et quod juno quandoque hera appellabatur et depingebatur cum tintinnabulis et alis, dicebant vulgares praedicto tempore: vrowe hera sen corrupto nomine vro here de vlughet, et credebant illam sibi conferre rerum temporalium abundantiam. have we h

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

. as god of the solar light, apollo made the fruits of the earth ripen, and at delos and delphi where he slew python, the first crops were dedicated to him (python, the great lightning serpent, was the son-consort of the mother goddess in her form of delphyne, the womb of creation, fertilised by python. python in this sense predated all other gods and was later called the dark sun, apollo's alter ego. the ancient greeks rededicated his shrine to apollo) apollo was god of prophecy as well as music, poetry, archery, healing and divination. he is very strongly animus and is good for all rituals of power, ambition and inspiration, as well as those areas under his patronage. men tend to work better with him than women. aine aine is daughter of manananann, celtic sea god and ruler of the isle of

lanet. gaia gaia is the all-embracing and all-nourishing goddess of the earth. it is said that she supplies in her bounty all the necessary plants to cure any disease and, in spite of human pollution, she constantly heals and renews the planet. she is also a goddess of marriage. she is the natural focus for all green rituals. tellus mater tellus mater was the earth mother of the romans, the alter ego of ceres, the grain mother, and guardian of the fertility of people, animals and crops. however, tellus mater is also the mother who receives the dead in her womb to comfort and restore and so, like gaia, she is a excellent goddess for all green magick and rituals for healing pollution or deforestation. wophe wophe, or white buffalo calf woman, is the sacred creator woman of the lakotas and ot

and if necessary grieving for what is not fulfilled the autumn equinox, or time of gathering, was traditionally celebrated as the wild or green harvest, a time of celebration for the fruits and vegetables of the earth and the earth mother. this equinox is the second time of the balance between day and night in the wheel of the year, and sees lugh, the god of light, defeated by his twin and alter-ego, goronwy, the god of darkness. goronwy was associated with the horned god as lugh was with the green man, god of vegetation. mabon, or maponus, was another form of lugh, and was regarded as the son of the earth mother and known as the liberator-prisoner. the corn god lies fallow in the womb of the mother. but because his sacrifice was willing, death has no dominion over him and he grows strong

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ne has to conduct the most extensive explorations into the recesses of the mind. 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

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

before your eyes, you changing with them; till you become as gods, knowing good and evil, and that they are not two but one. it may be a long time before the veil lifts; but a moment's experience of the point of view of the artist is worth a myriad martyrdoms. it solves every problem of life and death--which two also are one. it translates this universe into intelligible terms, relating truly the ego with the non-ego, and recasting the prose of reason in the poetry of soul. even as the eye of the sculptor beholds his masterpiece already existing in the shapeless mass of marble, needing only the loving kindness of the chisel to cut away the veils of isis, so you may (perhaps) learn to behold the sum and summit of all grace and glory from this great observatory, the old absinthe house of new

ALEISTER CROWLEY BOOK OF LIES

as 25 is of. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a'.a. book of lies get any book for free on: www.abika.com 80 [83] 37 kappa-epsilon-phi-alpha-lambda-eta lambda-zeta dragons thought is the shadow of the eclipse of luna. samadhi is the shadow of the eclipse of sol. the moon and the earth are the non-ego and the ego: the sun is that. both eclipses are darkness; both are exceeding rare; the universe itself is light. book of lies get any book for free on: www.abika.com 81 [84] commentary( lambda-zeta) dragons are in the east supposed to cause eclipses by devouring the luminaries. there may be some significance in the chapter number, which is that of jechidah the highest unity of the soul. in thi

hotch-potch and accursed. the chapter should be read most carefully in connection with the 10th aethyr. it is to that dramatic experience that it refers. the mind is called "wind, because of its nature; as has been frequently explained, the ideas and words are identical. in this free-flowing, centreless material arises an eddy; a spiral close-coiled upon itself. the theory of the formation of the ego is that of the hindus, whose ahamkara is itself a function of the mind, whose ego it creates. this ego is entirely divine. zoroaster describes god as having the head of the hawk, and a spiral force. it will be difficult to understand this chapter without some experience in the transvaluation of values, which occurs throughout the whole of this book, in nearly every other sentence. transvaluati

entirely divine. zoroaster describes god as having the head of the hawk, and a spiral force. it will be difficult to understand this chapter without some experience in the transvaluation of values, which occurs throughout the whole of this book, in nearly every other sentence. transvaluation of values is only the moral aspect of the method of contradiction. the word "turbulence" is applied to the ego to suggest the french "tourbillion, whirlwind, the false ego or dust-devil. true life, the life, which has no consciousness of "i, is said to be choked by this false ego, or rather by the thoughts which its explosions produce. in paragraph 4 this is expanded to a macrocosmic plane. the masters of the temple are now introduced; they are inhabitants, not of this desert; their abode is not this u

the lesson of the chapter is thus always to rise hungry from a meal, always to violate on's own nature. keep on acquiring a taste for what is naturally repugnant; this is an unfailing source of pleasure, and it has a real further advantage, in destroying the sankharas, which, however "good" in themselves, relatively to other sankharas, are yet barriers upon the path; they are modifications of the ego, and therefore those things which bar it from the absolute [103] 47 kappa-epsilon-phi-alpha-lambda-eta mu-zeta windmill-words asana gets rid of anatomy-con\ sciousness. involuntary pranayama gets rid of physiology "breaks" consciousness/ book of lies get any book for free on: www.abika.com 100 yama and niyama get rid of\ voluntary ethical consciousness "breaks" pratyhara gets rid of the object

103] 47 kappa-epsilon-phi-alpha-lambda-eta mu-zeta windmill-words asana gets rid of anatomy-con\ sciousness. involuntary pranayama gets rid of physiology "breaks" consciousness/ book of lies get any book for free on: www.abika.com 100 yama and niyama get rid of\ voluntary ethical consciousness "breaks" pratyhara gets rid of the objective. dharana gets rid of the subjective. dhyana gets rid of the ego. samadhi gets rid of the soul impersonal. asana destroys the static body (nama. pranayama destroys the dynamic body (rupa. yama destroys the emotions (vedana. niyama destroys the passions/ dharana destroys the perceptions (sanna. dhyana destroys the tendencies (sankhara. samadhi destroys the consciousness (vinnanam. homard a la thermidor destroys the digestion. the last of these facts is the o

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

hdrawal of phenomena into the absolute; which process, even when so understood, is not a true destruction, but, on the contrary, the emancipation of anything from the modifications which it had mistaken for itself. it occurred to him that the true nature of silence was to permit the uninterrupted vibration of the undulatory energy, free from the false conceptions attached to it by the ahamkara or ego-making facility, whose assumption that conscious individuality constitutes existence let it to consider its own apparently catastrophic character as pertaining to the order of nature. 47 the undulatory formula of putrefaction is represented in the qabalah by the letter n, which refers to scorpio, whose triune nature combines the eagle, snake and scorpion. these hieroglyphs themselves indicate

f he happens to have some intellectual grounds for identifying himself with some definite person in the immediate past. a brief account of aleister crowley's good fortune in this matter should be instructive. it will be seen that the points of contact vary greatly in character. 1. the date of eliphas levi's death was about six months previous to that of aleister crowley's birth. the reincarnating ego is supposed to take possession of the foetus at about this stage of development. 51 2. eliphas levi had a striking personal resemblance to aleister crowley's father. this of course merely suggests a certain degree of suitability from a physical point of view. 3. aleister crowley wrote a play called "the fatal force" at a time when he had not read any of eliphas levi's works. the motive of this

great magus speaks and acts impromptu and extempore> and the entire ceremony should be so perfectly performed that one is hardly conscious of any effort of memory. the ceremony should be constructed with such logical fatality that a mistake is impossible<correspond to man's mental and sensory structure> the conscious ego of the magician is to be destroyed to be absorbed in that of the god whom he invokes, and the process should not interfere with the automation who is performing the ceremony. but this ego of which it is here spoken is the true ultimate ego. the automaton should possess will, energy, intelligence, reason, and resource. this automaton should be the perfect man far more 72 than any other man can

without fear of contradiction that the death of the victim should coincide with the supreme invocation. weh addenda: a sworn testimony by crowley declares that he held actual human sacrifice to physical death to be the most efficacious, but that he never did such a thing. on the matter concerning death of the victim in invocation, crowley elsewhere enlarges that this is the ephemeral death of the ego> an example of this sacrifice is given in chapter 44 of liber 333. this mass may be recommended generally for daily practice. one last word on this subject. there is a magical operation of maximum importance: the initiation of a new aeon. when it becomes necessary to utter a word, the whole planet must be bathed in blood. before man is ready to accept the law of thelema, the great war must be

is no longer possible or even thinkable, and the whole being of the magician, no minutest atom saying nay, is irresistibly flung forth. in blinding light, amid the roar of ten thousand thunders, the union of god and man is consummated. if the magician is still seen standing in the circle, quietly pursuing his invocations, it is that all the conscious part of him has become detached from the true ego which lies behind that normal consciousness. but the circle is wholly filled with that divine essence; all else is but an accident and an illusion. the subsequent invocations, the gradual development and materialization of the force, require no effort. it is one great mistake of the beginner to concentrate his force upon the actual stated purpose of the ceremony. this mistake is the most frequ

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ithout tears get any book for free on: www.abika.com 13 cord. i know a great many legends, mostly borrowed from previous legends of a similar character. 9 it would be better for you to get a copy of the equinox of the gods and study it. the great work is the uniting of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego- or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love, as you will understand when i come to explain to you the meaning of the word "point-event. but l

embroider a tapestry, or initiate a political movement to culminate in a world-war; all in pursuit of some plan wholly beyond the purview or the comprehension of the deepest and subtlest thinkers (it should go without saying that the adroit use of these vibrations enables one to perform all the classical "miracles) these powers are stupendous: they seem almost beyond imagination to conceive "hic ego nec metas rerum nec tempora pono; imperium sine fine dedi" as vergil, that mighty seer and magician of rome at her perihelion says in his first book of the aenead (vergil whose every line is also an oracle, the leaves of his book more sacred, more significant, more sure than those of the cumaean sibyl) these powers move in dimensions of time and space quite other than those with which we are f

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 mistake of most teachers. one must have become a master of the temple to annihimagic without tears get any book for free on: www.abika.com 125 late one's ego. most teachers, consciously or unconsciously, try to get others to follow in their steps. i might as well dress you up in my castoff clothing (in the steps of the master. at the feet of the master. steward) please observe that the further you get on, the higher your potential, the greater is the tendency to leak, or even to break the containing vessel. i can help you by warning you against set

eme: i boil over with rapture- not the crystalclear, the cool solution that i aimed at. on the path of the wise there is probably no danger more deadly, no poison more pernicious, no seduction more subtle than spiritual pride; magic without tears get any book for free on: www.abika.com 223 it strikes, being solar, at the very heart of the aspirant; more, it is an inflation and exacerbation of the ego, so that its victim runs the peril of straying into a black lodge, and finding himself at home there. against this risk we look to our insurance; there are two infallible: common sense and the sense of humour. when you are lying exhausted and exenterate after the attainment of vishvarupadarshana it is all wrong to think "well, now i'm the holiest man in the world, of course with the exception

ALEISTER CROWLEY MEDITATION

o not understand, but which is really caused by the habit of fixity of attention having become independent of the will, and thus enabled to act freely of its own accord. this is the same phenomenon referred to above as being a good sign. finally something happens whose nature may form the subject of a further discussion later on. for the moment let it suffice to say that this consciousness of the ego and the non-ego, the seer and the thing seen, the knower and the thing known, is blotted out. there is usually an intense light, an intense sound, and a feeling of such overwhelming bliss that the resources of language have been exhausted again and again in the attempt to describe it. it is an absolute knock-out blow to the mind. it is so vivid and tremendous that those who experience it are i

sary to believe that a thing must be to bring it about. this belief must not be an emotional or an intellectual one. it resides in a deeper portion of the mind, yet a portion not so deep but that most men, probably all successful men, will understand these words, having experience of their own with which they can compare it. the most important factor in dhyana is, however, the annihilation of the ego. our conception of the universe must be completely overturned if we are to admit this as valid; and it is time that we considered what is really happening. it will be conceded that we have given a very rational explanation of the greatness of great men. they had an experience so overwhelming, so out of proportion to the rest of things, that they were freed from all the petty hindrances which p

e samadhi" on that cat. they use the word jhana to describe mystic states. this is excessively misleading, for as we saw in the last section, dhyana is a preliminary of samadhi, and of course jhana is merely the wretched plebeian pali corruption of it<buddhist cannon is infinitely repulsive to all nice minds; and the attempt to use the terms of an ego-centric philosophy to explain the details of a psychology whose principal doctrine is the denial of the ego, was the work of a mischievous idiot. let us unhesitatingly reject these abominations, these nastinesses of the beggars dressed in rags that they have snatched from corpses, and follow the etymological signification of the word as given above> there are many kinds of samadhi<
ething just beyond his means. such is the splendid history of all spiritual advance! one never stops to take the reward. we shall therefore not trouble at all about what any samadhi may or may not bring as far as its results in our lives are concerned. we began this book, it will be remembered, with considerations of death. death has now lost all meaning. the idea of 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 abolish

m above it seems merely a state of mind as natural as any other. frater p, before he had samadhi, wrote of dhyana "perhaps as a result of the intense control a nervous storm breaks: this we call dhyana. samadhi is but an expansion of this, so far as i can see" five years later he would not take this view. he would say perhaps that dhyana was "a flowing of the mind in one unbroken current from the ego to the non-ego without consciousness of either, accompanied by a crescent wonder and bliss" he can understand how that is the 39 natural result of dhyana, but he cannot call dhyana in the same way the precursor of samadhi. perhaps he does not really know the conditions which induce samadhi. he can produce dhyana at will in the course of a few minutes' work; and it often happens with apparent s

ALEISTER CROWLEY SEPHER SEPHIROTH

ession(#p goodwill (grace, acceptance, favour, will) without end lwbg ny)b nwcr dwelling in eternity d( nkw# craftiness, cunning myl# the dragon; jackal nt witchcrafts, sorceries myp#k 451 the essence of man md)h t) death )tym the deep, the abyss (gn. 49:25) mwht 452 ardent desire, longing, wish tdmx the crop; the maw nbqrq 453 the animal soul in its fulness (i.e. including the creative entity or ego, chiah; living creature hyx #pn behemoth; beasts twmhb 454 a seal mtwx the gholy ones h (consecrated catamites kept by the priesthood) my#dq continually dymt zaharariel: a title of tiphareth l)yr)rhz 456 the greatest fear (cf. hmy, 56) htmy) the mountain of myrrh (ct. 4:6; see 573) rwmh rh a wall ltwk legs, shanks myqw# the fig-tree and fruit hn)t you (fem. pl) hnt) face, person pwcrp 457 oliv

ALEISTER CROWLEY TAO TEH KING

erefore of use only to mark the limits of the space which is the thing of real value((this introduces the doctrine of the fourth dimension. matter is like the lines bounding a plane. the plane is the real thing, the lines infinitely small in comparison, and serving only to define it. so also the 'self' is an imaginary limit marking off the divisions of the body of god. the errors of ahamkara (the ego-making faculty) is to take the illusory surface for the sphere. cf. liber ccxx concerning the nature of nuit) 12 chapter xii the withdrawal from the external. 1. the five colors film over sight; the five sounds make hearing dull; the five flavours conceal taste; occupation with motion and action bedevil mind; even so the esteem of rare things begetteth covetousness and disorder((this is the re

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

game called seeing life. in nature few elements are lone wolves. most of them are being thrown in and out of combination constantly; on suns this occurs with lordly vehemence. note that nuith, although she is infinite space, speaks as an individual might do, often enough. this is not that she is 'talking down to our level; it is a fact. in the cosmos almost any aggregation can think and act as an ego. for instance, the cells of our bodies are each units, diverse in composition and character, living each a life of its own. yet we think and act for them, and say "i. the stars are the cells of her body. each one of us is such a cell; not less itself but more because of its secret function in her. it should be evident that nuith obtains the satisfaction of her nature when the parts of her body

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 becomes therefore samadhi on the whole. the mystic who "availeth in this" can then perform his great work of "love under will" in a single operation instead of being obliged to unite himself with the non-ego piecemeal. but see also the comment on verse 4, above. notice the word "hurt, from he french "h

ensory impressions and general ideas are equally grist for the mill. but we make a distinction between our record of events whose sequence is a necessary part of our comprehension of them, and those which are independent of our history. we insist on the sequence of school and college, but our general judgments are recognized as independent of time. this is peculiarly 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 experienc

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 irrational character of the universe, which he t

ing the intention of each relative to the finished design. it will be said that nobody can realize himself so long as the presentation is imperfect, that is, so long as he is incarnated. this is no doubt true in all rigour; but one can obtain an approximation to the intended self-knowledge by withdrawing for a time to the monistic form of self-consciousness, which does not distinguish between the ego and the non-ego; in other words, by attaining samadhi. but the first experience of samadhi will then naturally be an ecstasy devoid of name or form, and containing no elements distinguishable as such; and we know this to be the case. one has simply deprived oneself of the means of expression, and all dual consciousness disappears, together with its forms, time and space. one concludes from thi

ALEISTER CROWLEY THE QABALAH

. 9. the son degraded to mere animal life. 10. the daughter, fallen and touching with her hands the shells. it will be noticed that this order represents creation as progressive degeneration which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the all-self. 1. the self the divine ego of which man is rarely conscious. 2. the ego; that which thinks i a falsehood, because to think i is to deny not-i and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. liber lviii 27 4-9. the intellectual self, with its branches: 4. memory. 5. will. 6. imagination. 7. desire. 8. r

amekh, which in full spells 60 2= 120 (q.v, just as yod, 10, in full spells 10 2= 20. in general, the tens are solidifications of the ideas of the units which they multiply. thus 50 is death, the force of change in its final and most earthy aspect. samekh is temperance in the tarot: the 6 has little evil possible to it; the worst name one can call 60 is restriction. 61. ya, the negative. yna, the ego. a number rather like 31, q.v. 64. yd and ynd, intelligences (the twins) of mercury. see also 32. 65. ynda. in roman characters lxv= lvx, the redeeming light. see the 5 =6 ritual and konx om pax. note 65= 13 5, the most spiritual form of force, just as 10 5 was its most material form. note sh, keep silence! and lkyh, the palace; as if it were said silence is the house of adonai. 67. hnyb the g

from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= 60 if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xv

. 86. elohim, the original mischief. but good, since it is a key of the pentagram, 5= 1+ 4= 14= 8+ 6= 86. 91. merely venerable. 111. priceless, because of its 37 3 symbolism, its explanation of aleph, which we seek, and its comment that the unity may be found in thick darkness and in sudden death. this is the most clear and definite help we have yet had, showing samadhi and the destruction of the ego as gates of our final victory. 65 particularly the wake world (liber xcv) t.s. 66 but see note to this number in part i. t.s. 67 see the equinox of the gods t.s. liber lviii 40 120. see part i. and references. 124. du, eden. the narrow gate or path between death and the devil.68 156. ulabab. this most holy and precious name is fully dealt with in liber 418. notice 156= 12 13. this was a name g

ALEISTER CROWLEY THE SWORD OF SONG

may be changeless to all eternity, 235 but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. 240 this matters to the present action little or nothing. here s your theories! think if you like: i find it wearies! it matters little whether we with fichte and the brahmins preach 245 that ego-atman sole must be; with schelling and the buddha own no-ego-skandhas are alone; with hegel and the christian? teach that which compels, includes, absorbs 250 both mighty unrevolving orbs in one informing masterless master-idea of consciousness all differences as these indeed are chess play, conjuring. proceed! 255 nay! i ll go back. the exposition above, has points. but simple fission has rep

.65 mrs. j.s. crowley says: the ladies league was formed for the promotion and defence of the reformed faith of the church of england (the capitals are hers) i think we may accept this statement. she probably knows, and has no obvious reasons for misleading. 487. sattva.66 the buddhists, denying an atman or soul (an idea of changeless, eternal, knowledge, being and bliss) represent the fictitious ego of a man (or a dog) as a temporary agglomeration of particles. reincarnation only knocks off, as it were, some of the corners of the mass, so that for several births the ego is constant within limits; hence the possibility of the magical memory. the sattva is this agglomeration. see my* paganini, a famous violinist. notes 61 science and buddhism, infra, for a full discussion of this point. 518

writer. the allusion is to crowley s marriage and subsequent return to the east. at th fu o th moon i were shot wi a goon (goon is no scots, but greek, meester watts) we re awa tae burma, whaur th groond be firmer tae speer th mekong, chin chin! sae long [long sald be lang: she ll no care a whang] ye re rautional babe, audra mcabe. note the curious confusion of personality. this shows absence of ego, in pali anatta, and will seem to my poor spiritually-mind friends an excuse for a course of action they do not understand, and whose nature is beyond them. 782. christ ascends.82 and i tell you frankly that if he does not come back by the time i have finished reading these proofs, i shall give him up. 783. bell.83 the folios have bun. notes to pentecost 22. with sacred thirst.1 he, soul-hydro

llusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer: that cause lies in your brain. english children are taught (pace the education act) that the universe lies in infinite space; hindu children, in the akasa, which is the same thing. those europeans who go a little deeper learn from fichte, that the phenomenal universe is the creation of the ego; hindus, or europeans studying under hindu gurus, are *this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories. a.c. notes 65 told, that by akasa is mean the chitakasa. the chitakasa is situated in the third eye, i.e, in the brain. by assuming higher dimensions of space, we can assimilate this face to realism; but we have no need t

vinced on insufficient grounds.1 this is surely the last refuge of incompetence. but though, always on the original hypothesis of the infinity of space &c, the advaitist position of the vedantists and the great germans is unassailable, yet on practical grounds the dvaitists have all the advantage. fichte and the others exhaust themselves trying to turn the simple and obvious position that: if the ego alone exists, where is any place, not only for morals and religion, which we can very well do without, but for the most essential and continuous acts of life? why should an infinite ego fill a non-existent body with imaginary food cooked in thought only over an illusionary fire by a cook who is not there? why should infinite power use such finite means, and very often fail even then? what is t

ALEISTER CROWLEY EQ I 1

he blank wall- what is matter? and an infinity of physiological researches, each (similarly) leading to the blank wall- what is mind? even so, the relation between the two ideas is unthinkable; causality is itself unthinkable; it depends, for one thing, upon experience- and what, in god's name, is experience? experience is impossible without memory. what is memory? the mortar of the temple of the ego, whose bricks are the impressions. and the ego? the sum of our experience, may be (i doubt it) anyhow, we have got values of "y" and "z" for "x, and the values of "x" and "z" for "y- all our equations are indeterminate; all our knowledge is relative, even in a narrower sense than is usually implied by the statement. under the whip of the clown god, our performing donkeys the philosophers and m

t us look into the simplest and most certain of all possible statements "thought exists, or if you will "cogitatur. descartes supposed himself to have touched bed-rock with his "cogito "ergo sum" huxley pointed out the complex nature of this proposition, and that it was an enthymeme with the premiss "omnes sunt, qui cogitant" suppressed. he reduced it to "cogito" or, to avoid the assumption of an ego "cogitatur" examining more closely this statement, we may still cavil at its form. we cannot translate it into english without the use of the verb to be, so, that, after all, existence is implied. nor do we readily conceive that contemptuous silence is sufficient answer of the further query "by whom is 115 it thought" the buddhist may find it easy to image an act without an agent; i am not so

pitted against the hindu mystic, who is in constant intense enjoyment of his new-found atman. it takes a buddha-gun to knock "his" castle down. now the ideas of mccabbage are banal and dull; those of hume are live and virile; there is a joy in them greater than the joy of the man in the street. so too the buddha-thought, anatta, is a more splendid conception than the philosopher's dutch-doll-like ego, or the rational artillery of hume. this weapon, too, that has destroyed our lesser, our illusionary universes, ever revealing one more real, shall we not wield it with divine ecstasy? shall we not, too, perceive the inter-dependence of the questions and the answers, the necessary connection of the one with the other, so that (just as 0 x is an indefinite) we destroy the absolutism of either?

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omposing mass of chemical compounds has in it nothing that is permanent, but is, on the other hand, subject to pain and grief and weariness of body and mind; that its principal tendency is to form new sets of co-ordinated forces of a similar nature- new sankh ras which in their turn will cause new similar 4 the student should remember that this is only one (illusory) point of view. the idealistic ego-centric position is just as true and as false- a.c. combinations of chemical elements to arise, 57 thus making an endless chain of beings subject to the miseries of birth, disease, decay, old age and death; and that the only way of escape from the perpetual round of existences is the following of the noble eightfold path declared by the s mmasambuddha, and that it is only by diligent practice

. the son degraded to mere animal life. 10. the daughter, fallen and touching with her hands the shells. it will be noticed that this order represents creation as progressive degeneration- which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the "all-self" 1. the self- the divine ego of which man is rarely conscious. 2. the ego; that which thinks "i- a falsehood, because to think "i" is to deny "not-i" and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. 4-9. the intellectual self, with its branches: 4. memory. 98 5. will. 6. imagination. 7. desire. 8. reason

, which in full spells 60 x 2= 120 (q.v, just as yod, 10 in full spells 10 x 2= 20. in general, the tens are "solidifications" of the ideas of the units which they multiply. thus 50 is death, the force of change in its final and most earthy aspect. samekh is "temperance" in the tarot: the 6 has little evil possible to it; the worst name one can call 60 is "restriction" 61. ain, the negative. ani, ego. a number rather like 31, q.v. 64. din and dni, intelligences (the twins) of mercury. see also 32. 65. adni. in roman characters lxv= lvx, the redeeming light. see the 5= 6 ritual and "konx om pax" note 65= 13 x 5, the most spiritual form of force, just as 10 x 5 was its most material form. note hs "keep silence" and hikl, the palace; as if it were said "silence is the house of adonai" 67. bin

from the creator, a number so complex and involved that he can scarcely imagine, must less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker- as the thing he wants to be. for the adept such little consolation as he may win is rather to be found by regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the "word of double power in the voice of the master" which unites the 5 and the 6, the rose

elohim, the original mischief. but good, since it is a key of the pentagram, 5= 1+ 4- 14- 8+ 6= 86. 91. merely venerable. 111. priceless, because of its 37 x 3 sumbolism, its explanation of aleph, which we seek, and its comment that the unity may be found in "thick darkness" and in "sudden death" this is the most clear and definite help we have yet had, showing samadhi and the destruction of the ego as gates of our final victory. 120. see part i. and references. 124. odn, eden. the narrow gate or path between death and the devil. 156. babalon. this most holy and precious name is fully dealt with in liber 418. notice 12 x 13= 156. this was a name given and ratified by qabalah; 156 is not one of the priori helpful numbers. it is rather a case of the qabalah illuminating st john's intentiona

ALEISTER CROWLEY EQ I 5

and mental. even so, the body and the mind must be very perfect before anything can be done, or the energy of the vision may send the body into spasms and the mind into insanity. this is why the first visions give ananda, which is a shock. when the adept is attuned to samadhi, there is but cloudless peace. this vision is particularly difficult to get into, because he is i. and therefore the human ego is being constantly excited, 45 so that one comes back so often. an acentric meditation practice like mahasatipatthana ought to be done before invocations of the holy guardian angel, so that the ego may be very ready to yield itself utterly to the beloved. and now the breeze is blowing about us, like the sighs of love unsatisfied- or satisfied. his lips move. i cannot say the words at first. a

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not win through."the harvest is over, the summer is ended, and we are not saved! yet hath not abramelin lashed the folly of limiting the spiritual paths by the motions of the planets? and zoroaster, in that same oracle just quoted? 7.35. hors d'oeuvres, bouillabaisse, contrefilet r ti, glace. 1/2 graves. 106 the truth is that the chittam is excited and racing, the control being impaired; and the ego is springing up again. 7.50. this racing of the chittam is simply shocking. john st. john must stop it somehow. hours and hours seem to have passed since the last entry. 7.57. he is in such a deuce of a hurry that (in a lucid moment) he finds himself trying to eat bread, radish, beef and potato at a mouthful. worse, the beast is pleased and excited at the novelty of the sensation, and takes de

ALEISTER CROWLEY EQUINOX EQ I 2

of a new pulse of power pervading 40 one. psychologically, the result is that one is thrown into an absolutely perfect state of introspection. one perceives one's thoughts and nothing but one's thoughts, and it is as thoughts that one perceives them. material objects are only perceived as thoughts; in other words, in this respect, one possesses the direct consciousness of berkeleyan idealism. the ego and the will are not involved; there is introspection of an almost if not quite purely impersonal type; that, and nothing more. i am not to be understood as asserting that the results of this introspection are psychologically valid. 2 "the toxic hallucinative effect (beta. with a sufficiently large dose- for it is possible to get effect (alpha) only as a transient phenomenon- the images of tho

d as asserting that the results of this introspection are psychologically valid. 2 "the toxic hallucinative effect (beta. with a sufficiently large dose- for it is possible to get effect (alpha) only as a transient phenomenon- the images of thought pass more rapidly through the brain, at last vertiginously fast. they are no longer recognized as thoughts, but imagined as exterior. the will and the ego become alarmed, and may be attacked and overwhelmed. this constitutes the main horror of the drug; it is to be combated by a highly- may i say magically- trained will. i trust my readers will concede that the practice of ceremonial magic and meditation, all occult theories apart, do lead the mind to immense power over its own imaginations. the fear of being swept away in the tide of relentless

back of all, the shadowy "creative" world, the varied "formative world" and the single though concrete "material" world. it puzzles one, too (at the time, in the very course of the analysis, to ask: if the external simple impression be made up of so many glyphs, and each of these again of many more, how can one ever return to the "pure soul? for all the while one is clearly conscious of a simple ego or "pure soul" which perceives all this. the only solution appears to lie in a metaphysical identification of monotheism and pantheism. again, one is conscious of a double direction in the phenomena. not only is it true to say that the thoughts are analysed into glyphs and so on, back to the pure soul; but also that the pure soul sends forth the glyphs, which formulate the thought. here again

ution appears to lie in a metaphysical identification of monotheism and pantheism. again, one is conscious of a double direction in the phenomena. not only is it true to say that the thoughts are analysed into glyphs and so on, back to the pure soul; but also that the pure soul sends forth the glyphs, which formulate the thought. here again we must identify the atman system of hinduism centred in ego with the anatta system of buddhism, in which the impressions are all. 43 further, there arises an exceedingly remarkable state of mind, described in the bhagavad-gita (i quote arnold "i, who am all, and made it all, abide its separate lord" the experience could not be better phrased. zoroaster, too "who first sprang from mind, clothing the one fire with the other fire, binding them together, t

d the winding currents by which many are drawn down- zoroaster. it may be useful here to distinguish once and for all between false and real mystical phenomena; for in the 64 previous section we have spoken of both without distinction. in the "astral visions" the consciousness is hardly disturbed; in magical evocations it is intensely exalted; but it is still bound by its original conditions. the ego is still opposed to the non-ego; time is, if altered in rate, still there; so, too, is space the sort of space we are all conscious of. again, the phenomena observed follow the usual laws of growth and decay. but all true mystical phenomena contradict these conditions. in the first place, the ego and non-ego unite explosively, their product having none of the qualities of either. it is precise

ALEISTER CROWLEY EQUINOX EQ I 3 2

fixed in tiphereth and looking up to kether. he again rejoices that he hath been crucified. justice ariseth and taketh from him his kether-wand and ankh, and his own hands put the chain upon his neck, the symbol of earth and burial therein; and the supreme hour of apophis is upon him, as it is written "eloi, eloi, lamma sabacthani" also this chain of earth refers to the great renunciation of the ego, refusing devachan27 and reassuming incarnation: not to the renunciation of nirvana, which the mere purified man as such is not entitled to. note also that postulant himself now rebukes da th as the second adept did for him in the first point. at this moment the aspirant is not longer dead; he enters again the earth-life, for it is the reincarnation of the soul. but he is as the child unconsci

ALEISTER CROWLEY EQUINOX EQ I 3

pt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming 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 i

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

the sense of all i hear is drowned; tap, tap, isolated sound, patters, clatters, batters, chatters, tap, tap, tap, and nothing matters! senseless hallucinations roll across the curtain of the soul. each ripple on the river seems the madness of a maniac's dreams! so in the self no memory-chain or causal wisp to bind the straws! the self disrupted! blank, insane, both of existence and of laws, the ego and the universe fall to one black chaotic curse. olympas. so ends philosophy's inquiry "summa scientia nihil scire" marsyas. ay, but that reasoned thesis lacks the impact of reality. this vision is a battle axe splitting the skull. o pardon me! but my soul faints, my stomach sinks. let me pass on! olympas. my being drinks 35 the nectar-poison of the sphinx. this is a bitter medicine! marsyas

ALEISTER CROWLEY EQUINOX EQ I 4 2

ahasipatthana is explained by mr. a. crowley in his "science and buddhism" very fully. briefly: in this mediation the mind is not restrained to the contemplation of a single object, and there is no interference with the natural functions of the body. it is essentially an observation-practice, which later assumes an analytic aspect in regard to the question "what is it that is really observed" the ego-idea is excluded; all bodily motions are observed and recorded; for instance, one may sit down quietly and say: there is a raising of the right foot "there is an expiration" etc, etc, just as it happens. when once this habit of excluding the ego become intuitive, the next step is to explain the above thus "there is a sensation (vedana) of a raising, etc" the next stage is that of perception (s

den jar, instantaneously could he transmute this power into whatever he willed; but the act brought with it a recoil, and caused an exhaustion and a void which nullified the powers gained. aristocracy; it is essentially middle-class; and this no doubt is the chief reason why it has met with a kindly reception by this nation of shop-walkers. 293 anikka, change; dukka, sorrow; anatta, absence of an ego. 294 pr n y ma acts on the mind just as calomel acts on the bowels. it does not matter if a patient believes in calomel or not. the physician administers it, and even if the patient be a most hostile christian scientist, the result is certain. similarly with pr n y ma, the guru gives his chela a certain exercise, and as surely as the calomel voided the noxious matter from the intestines of the

ALEISTER CROWLEY EQUINOX EQ I 4

re for the body. the way to happiness. you live in your thought-world. the language of suggestion. constructive imagination. the power of impression. how to remove impressions. your individualism. making things go right. utilizing energy. master, or be mastered. the voice that is heard in loneliness. the ingrafted word. the law of liberty. part ii "the evolution of an invalid" the invalid's alter ego. the evolution of a thief: the honest man. the evolution of a liar: the truthful man. the evolution of a miser; the benefactor. the evolution of an egotist; the self- forgetful man. the evolution of a drunkard; the self-possessed man. the evolution of a libertine; the strong man. the evolution of a flirt; the divine womanly. part iii "stilling the tempest" live in the eternal, not in time. aff

merit" enquiring into the particular nature of ignorance buddha discovered that the tree of knowledge of good and evil had three main branches, namely: lobha, dosa and moha; craving, passion and delusion of elf, and that these three forms of ignorance alone could be conquered by right understanding the three great signs or characteristics of all existence, namely: change, sorrow and absence of an ego- anikka, dukkha, and anatta, which were attained by meditating on the inmost meaning of the four noble truths: 199 the world of unrest and transiency, of birth and death. 200 the great attainment of buddhism. our terminology now degenerates into the disgusting vulgarity of the pali dialect. 201 the mah y na buddhists' boundless light. compared with the canonical nibb na it bears a very similar

e truth about suffering; the truth about the cause of suffering; the truth about the cessation of suffering; and the truth about the path which leads to the cessation of 126 suffering" these consist of the above three characteristics with the addition of the noble eightfold path, which contains as we shall presently see the whole of canonical buddhism. up to this point, save for the denial of the ego, the whole of the above doctrine might have been extracted from almost any of the upanishads. but there is a difference, and the difference is this. though the ved ntist realized that ignorance (avidy) was the foundation of all sorrow, and that all, possessing the essence of change, was but illusion or m y, a matter of name and form;202 buddha now pointed out that the true path of deliverance

divided life into two compartments; into the first he threw science, learning, philosophy and all things built of words- the toys of life; and into 139 the second the invocations of adonai- the work of attainment. then he took another step forward "do as thou wilt" not only is animism absurd, but so also is morality; not only is reincarnation absurd, but so also is transmigration; not only is the ego absurd, but so also is the non-ego; not only is karma absurd, but so also is nibb na. for, all things and no-things are absurd save "i" who am soul and body, good and evil, sorrow and joy, change and equilibrium; who in the temple of adonai, am beyond all these, and by the fire side in my study- mr. x, one with each and all. thus it came about that the study of buddhism caused frater p. to aba

in from midnight. this vow i took ceremonially. 29th. 11.40-12.7 suddhi.255 very painful and jerky, especially rechaka. p.m. a.m. a'sana much pain on moving. 7.40-7.55 suddhi. result was better, but goes off whilst meditating a.m. a.m. on "aum mani padme hum" 10.3-10-50 began mental muttering of "aum mani padme hum" a.m. a.m. meditating upon buddha. this developed into praty h ric dh ran; loss of ego and a vision of mysterious power: loss of all objects mental and physical. i do not know how long this lasted i woke meditating anahata.256 the voice of nada was like a far-off solemn song; it became "aum" only, drop- ing "mani padme hum" and then was more like thunder without harmonics. did dh ran on anahata. 11.45-12.15 suddhi. a'sana very painful. a.m. p.m. 12-15-1.0 meditation on "aum mani

ALEISTER CROWLEY EQUINOX EQ I 6 2

re for the body. the way to happiness. you live in your thought world. the language of suggestion. constructive imagination. the power of impression. how to remove impressions. your individualism. making things go right. utilising energy. master, or be mastered. the voice that is heard in loneliness. the ingrafted word. the law of liberty. part ii "the evolution of an invalid" the invalid's alter ego. the evolution of a thief; the honest man. the evolution of a liar; the truthful man. the evolution of a miser; the benefactor. the evolution of an egotist; the self- forgetful man. the evolution of a drunkard; the self-possessed man. the evolution of a libertine; the strong man. the evolution of a flirt; the divine womanly. part iii "stilling the tempest" live in the eternal, not in time. aff

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

way from those types of consciousness which we consider sub-human, through the human, up to what may be logically posited (even if it may not be demonstrated) to be superhuman consciousness. the next question which will face us will be, what lies back of all these factors? is there, behind the objective form and its animating intelligence, an evolution which corresponds to the "i" faculty, to the ego in man? is there in nature, and in all that we see around us, the working out of the purpose of an individualised self-conscious being? if there is such a being, and such a fundamental existence, we should be able to see somewhat his intelligent activities, and to watch his plans working towards fruition. even if we cannot prove that god is, and that the deity exists, it may be possible to say

part from the reasoning faculty altogether; this inner god can enable the man to speak, to write, and to pass on the truth without the use of the lower mind. truth lies within ourselves. when we can contact our own inner god all truth will be revealed to us. we shall be knowers. but this is a positive, not a negative thing, and means the putting of oneself in direct conscious alignment with one's ego, or higher self, and not the throwing open of one's personality to any passing entity or spook. this can be seen occurring now, occasionally, but it is not very often that the average man comes in contact with his higher self. only in our moments of highest endeavour, only at the great crises of our lives, and only as the result of long discipline and strenuous meditation does this occur. but

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

g pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. will or power..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual will..atma. 2. intuition..buddhi, love-wisdom, the christ principle. 3. higher or abstract mind..higher manas. the ego begins to make its power felt in advanced men, and increasingly on the probationary path until by the third initiation the control of the lower self by the higher is perfected, and the highest aspect begin

ity. this aspect is potentially 1. spiritual will..atma. 2. intuition..buddhi, love-wisdom, the christ principle. 3. higher or abstract mind..higher manas. the ego begins to make its power felt in advanced men, and increasingly on the probationary path until by the third initiation the control of the lower self by the higher is perfected, and the highest aspect begins to make its energy felt. the ego reflects itself in iii. the personality, or lower self, physical plane man. this aspect is also threefold: 1. a mental body..lower manas. 2. an emotional body..astral body. 3. a physical body..the dense physical and the etheric body. the aim of evolution is therefore to bring man to the realisation of the egoic aspect and to bring the lower nature under its control. chapter i introductory rema

t proper, which is: that the development of the human being is but the passing from one state of consciousness to another. it is a succession of expansions, a growth of that faculty of awareness that constitutes the predominant characteristic of the indwelling thinker. it is the progressing from consciousness polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the monad, or spirit, till the consciousness eventually is divine. as the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the

tion for wisdom, that which enables him to adapt the things of form to the life of the spirit, and to take the flashes of inspiration that come to him from the hall of wisdom and link them to the facts of the hall of learning. perhaps the whole idea might be expressed in this way: wisdom concerns the one self, knowledge deals with the not-self, whilst the understanding is the point of view of the ego, or thinker, or his relation between them. in the hall of ignorance the form controls, and the material side of things has the predominance. man is there polarised in the personality or lower self. in the hall of learning the higher self, or ego, strives to dominate that form until gradually a point of equilibrium is reached where the man is controlled entirely by neither. later the ego contro

ew rate of rhythm to be attained. this ceremony of initiation marks a point of attainment. it does not bring about attainment, as is so often the misconception. it simply marks the recognition by the watching teachers of the race of a definite point in evolution reached by the pupil, and gives two things: 1. an expansion of consciousness that admits the personality into the wisdom attained by the ego, and in the higher initiations into the consciousness of the monad. 2. a brief period of enlightenment wherein the initiate sees that portion of the path that lies ahead to be trodden, and wherein he shares consciously in the great plan of evolution. after initiation, the work to be done consists largely in making that expansion of consciousness part of the equipment for the practical use of t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

. the nine sephiroth. c. the nine causes of initiation. these, with the totality of manifestation or the whole, produce the ten (10) of perfect manifestation of the perfect man. these three aspects of the whole are present in every form. a. the solar system is triple, manifesting through the three above mentioned. b. a human being is equally triple, manifesting as spirit, soul and body, or monad, ego and personality. c. the atom of the scientist is also triple, being composed of a positive nucleus, the negative electrons, and the totality of the outer manifestation, the result of the relation of the other two- 10- a treatise on cosmic fire copyright 1998 lucis trust the three aspects of every form are inter-related and susceptible of intercourse, because a. energy is in motion and circulat

it shows as that intelligent will which links the monad or spirit with its lowest point of contact, the personality, functioning through a physical vehicle. it likewise demonstrates, as yet imperfectly, as the vitalising factor in the thought forms fabricated by the thinker. as yet but few thought forms, comparatively, can be said to be constructed by the center of consciousness, the thinker, the ego. few people as yet are in such close touch with their higher self, or ego, that they can build the matter of the mental plane into a form which can be truly said to be an 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

h the adequacy of the vehicle, and through the suitability of the sheath, the body or form, can the point- 29- a treatise on cosmic fire copyright 1998 lucis trust of spiritual development reached in any way be appraised. a word of warning should here be interpolated: just as it is not possible upon the physical plane for the physical vehicle fully to express the total point of development of the ego or higher self, so it is not possible even for the ego fully to sense and express the quality of spirit. hence the utter impossibility for human consciousness justly to appraise the life of the spirit or monad. b. the working of the flame divine under the law of synthesis a generic term which will be seen eventually to include the other two laws as subdivisions. c. the subsequent result of for

ect which they have is threefold, but is not simultaneous; they work ever, as do all things in nature, in ordered cycles. the stimulation, for instance, that is the result of the action of the monadic ray upon the mental unit is only felt when the aspirant treads the path, or after he has taken the first initiation. the action of the egoic ray upon the astral permanent atom is felt as soon as the ego can make good connection with the physical brain; when this is so the egoic ray is beginning to affect the atom powerfully and continuously; this occurs when a man is highly evolved and is nearing the path. this threefold force is felt in the following way: first. it plays upon the wall of the atom as an external force and affects its rotary and vibratory action. second. it stimulates the inne

it stimulates the inner fire of the atom and causes its light to shine with increasing brilliancy. third. it works upon the spirillae, and brings them all gradually into play. ii. the personality ray and the permanent atom the personality ray deals with the first four spirillae, and is the source of their stimulation. note here the correspondence to the lower quaternary and its stimulation by the ego. the egoic ray concerns itself with the fifth spirilla and with the sixth, and is the cause of their emerging from latency and potentiality into power and activity. the monadic ray is the source of the- 40- a treatise on cosmic fire copyright 1998 lucis trust stimulation of the seventh spirilla. there is great interest attached to this subject and wide reaches of thought and vast fields for in

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ravaileth in pain. waiting for the manifestation of the sons of god (rom. viii) raja yoga, or the science of union, gives the rules and the means whereby- 9- the light of the soul copyright 1998 lucis trust 1. conscious contact can be made with the soul, the second aspect, the christ within, 2. knowledge of the self can be achieved and its control over the not-self maintained, 3. the power of the ego or soul can be felt in the daily life and soul powers manifested, 4. the lower psychic nature can be subdued, and the higher psychic faculties demonstrated, 5. the brain can be brought en rapport with the soul and its messages received, 6. the "light in the head" can be increased, so that a man becomes a living flame, 7. the path can be found and man himself become that path. the following tri

ontains the terms applicable to the soul or second aspect. the union to be achieved is that of the third and second aspects. this is consummated at the third initiation (in christian terminology, the transfiguration. a later synthesis is then effected between the united third and second aspects and the first: 1st aspect 2nd aspect 3 rd aspect spirit soul body father son (christ) h oly ghost monad ego personality divine self h igher self l ower self life consciousness f orm energy force matter the presence the angel of the human being the presence a clear distinction should be made between the christ principle as indicated above, which is a high spiritual aspect to which each member of humanity must attain, and the same term applied to a personage of exalted rank representing that principle

ture is controlled it can manifest the higher. when the second aspect of the lower personal self, the emotional body, is subjugated or transmuted then the christ light (the second aspect egoic) can be seen. later, in its light, the monad, the father, the one, will stand revealed. equally, when the first aspect of the lower personal self, the mental body, is restrained, then the will aspect of the ego can be known, and through its activities, the purpose of the logos himself will be cognized. there are certain lines of least resistance in the spiritual life and along them certain forces or energies are released. a. emotional. intuitional or buddhic. monadic .t o the heart of the aspirant b. mental .s piritual or atmic .l ogoic .t o the head of the aspirant. the student is therefore given th

l or buddhic. monadic .t o the heart of the aspirant b. mental .s piritual or atmic .l ogoic .t o the head of the aspirant. the student is therefore given the word of restraint or control as a key to all his endeavors. the chitta is the mind, or mind-stuff, the mental body, the faculty of thought and of thought-form making, the sum total of the mental processes; it is the material governed by the ego or soul out of which thought forms are made. the "psychic nature" is kama-manas (desire-mind, the emotional or astral body, tinged faintly with mind, and is the material clothing all our desires and feelings. thereby they are expressed. these two types of substance have their own line of evolution to follow and they do so. under the logoic plan, the spirits or divine sparks are imprisoned by t

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 aspect of the spiritual triad or of the soul- 13- the light of the soul copyright 1998 lucis trust 2. the egoic body, the causal body, or the karana sarira, 3. the

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ame of 'soul' is generally given. in the strict sense of the word 'soul' belongs to every being that has life in it, and the different souls are fundamentally identical in nature. the differences are due to the physical organizations that obscure and thwart are the life of the soul. the nature of the bodies in which the souls are incorporated accounts for their various degrees of obscuration..the ego is the psychological unity of that stream of conscious experiencing which constitutes what we know as the inner life of an empirical self "the empirical self is the mixture of free spirit and mechanism, of purusa and prakriti..every ego possesses within the gross material body, which suffers dissolution at death, a subtle body, formed of the psychical apparatus, including the senses."6(31) thi

f the discriminative mind, the mental body. shadrach means "rejoicing in the way" and- 40- from intellect to intuition copyright 1998 lucis trust describes the transmutation of the emotional body, and the turning of the desire towards the way: abednego means "a servant of the sun" and thus emphasizes the fact that the sole function of the physical body is to be the servant of the son (sun, of the ego or soul (see daniel iii, 23-24. there is no escaping the fiery furnace, but the reward is commensurate with the trial. the significance of the second requirement, spiritual reading, must also be grasped. the word, to "read" is very obscure in its origin, and philologists seem to think that two words are responsible. one is the latin word "reri" to think, and the other the sanskrit word "radh"

tachment, a quality which is emphasized both in the east and in the west. this is the freeing of the soul from the thralldom of the form life, and the subordination of the personality to the higher impulses. dr. mar chal expresses the christian intention along these lines as follows "this 'detachment from self, what does it mean "first of all, clearly, it is detachment from the lower and sensible ego that is, the habitual subordination of the fleshly to the spiritual point of view, the co-ordination of the lower multiplicity under a higher unity "again, it is detachment from the 'vainglorious ego' the dispersed and capricious ego, the plaything of external circumstances, the slave of fluctuating opinion. the continuity of the inner life could not accommodate itself to so fluctuating a unit

fleshly to the spiritual point of view, the co-ordination of the lower multiplicity under a higher unity "again, it is detachment from the 'vainglorious ego' the dispersed and capricious ego, the plaything of external circumstances, the slave of fluctuating opinion. the continuity of the inner life could not accommodate itself to so fluctuating a unity "above all, it is detachment from the 'proud ego' we must have a right understanding of this, for humility is rightly considered as one of the most characteristic notes of christian asceticism and mysticism."3(57) here we have the subordination of the physical, emotional, and mental life to the divine project of achieving unity, emphasized, for capriciousness is a quality of the sensory apparatus, and pride that of the mind. the meditation p

ndulged in may prove disastrous. more than one unripe personality has opened within itself receptivity to power which played upon its unfulfillments, arousing secret passions and ambitions beyond his power to cope with. the meditation 'i am god' might therefore, be said to be almost too direct and efficacious until such time as the workman knows exactly what he is about. one cannot play up to the ego and continue long to act the part before men. the end of that is disease and desperate fatigue and loss of the way while shouting it to others. this is not a matter of getting something to show men. it is a matter of understanding what we are made of as personalities; of sensing the key to a new potency altogether and of rendering with ardent entirety the whole human nature to the game of reac

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

certain groupings of the seven rays in relation to our planet. 3. a hierarchy of lives, gathered by an evolutionary process out of our planetary evolution and from four other planets, who embody in themselves the purpose and plan of the solar logos in relation to the five planets involved- 30- a treatise on white magic copyright 1998 lucis trust in narrowing the concept down to the microcosm, the ego or soul acts verily as the middle principle connecting the hierarchy of monads with outer diversified forms which they use sequentially in the process of: a. gaining certain experiences, resulting in acquired attributes. b. working out certain effects, initiated in an earlier system. c. cooperating in the plan of the solar logos in relation to his (if one may use a pronoun in speaking of a lif

of service to humanity "unveil to us the face of the true spiritual sun, hidden by a disk of golden light, that we may know the truth and do our whole duty as we journey to thy sacred feet" as he perseveres and struggles, surmounts his problems and brings his desires and thoughts under control, the second field of knowledge is revealed knowledge of the self in the spiritual body, knowledge of the ego as it expresses itself through the medium of the causal body, the karana sarira, and awareness of that source of spiritual energy which is the motivating impulse behind the lower manifestation. the "disk of golden light" is pierced; the true sun is seen; the path is found and the aspirant struggles forward into ever clearer light. as the knowledge of the self and as the consciousness of that w

er how willing he may be, is powerless, and can take no steps to admit a man to his group and thus take him into his auric influence, making him an outpost of his consciousness. every step of the way has to be carried out by a man himself, and there is no short or easy road out of darkness into light. the way of the disciple the white magician is ever one who, through conscious alignment with his ego, with his "angel, is receptive to his plans and purposes, and therefore capable of receiving the higher impression. we must remember that while magic works from above downwards, and is the result of solar vibration, and not the impulses emanating from one or the other of the lunar pitris, the downflow of the impressing energy from the solar pitri is the result of his internal recollectedness

lar vibration, and not the impulses emanating from one or the other of the lunar pitris, the downflow of the impressing energy from the solar pitri is the result of his internal recollectedness, the indrawing of his forces, prior to sending them concentratedly to his shadow, man, and his steady meditation upon the purpose and the plan. it may be of use to the student if he here remembers that the ego (as well as the logos) is in deep meditation during the whole cycle of physical incarnation. this meditation is cyclic in nature, the pitri involved sending out to his "reflection" rhythmic streams of energy, which streams are recognised by the man concerned as his "high impulses" his dreams and aspirations. therefore, it will be apparent why workers in white magic are ever advanced and spirit

e whole cycle of physical incarnation. this meditation is cyclic in nature, the pitri involved sending out to his "reflection" rhythmic streams of energy, which streams are recognised by the man concerned as his "high impulses" his dreams and aspirations. therefore, it will be apparent why workers in white magic are ever advanced and spiritual men, for the "reflection" is seldom responsive to the ego or the solar angel until many cycles of incarnation have transpired. the solar pitri communicates with his "shadow" or reflection by means of the sutratma, which passes down through the bodies to a point of entrance in the physical brain, if i might so express it, but the man, as yet, cannot focus or see clearly in any direction. if he looks backward he can see only the fogs and miasmas of the

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

a general idea of the entire symbolic picture is of value. each student, as he takes up the study of the rays, must steadily bear in mind that he himself-as a human unit-finds his place on one or other of these rays. the problem thus produced is a very real one. the physical body may be responsive to one type of ray force, whilst the personality as a whole may vibrate in unison with another. the ego or soul may find itself upon still a third type of ray, thus responding to another type of ray energy. the question of the monadic ray brings in still another factor in many cases, but this can only be implied and not really elucidated. as i have oft told you, it is only the initiate of the third initiation who can come in touch with his monadic ray, or his highest life aspect, and the humble

re are however very few of the fourth ray egos on the earth at this time, and a very large number of sixth ray egos, for it will be about two hundred years before all the sixth ray egos pass out of incarnation. as to the first ray egos, there are no pure first ray types on the planet. all so-called first ray egos are on the first subray of the second ray, which is in incarnation. a pure first ray ego in incarnation at this time would be a disaster. there is not sufficient intelligence and love in the world to balance the dynamic will of an ego on the ray of the destroyer. just as the human family has a relation to the planetary logos of our earth which is best expressed by stating that it constitutes his heart and brain, so does the sum total of analogous evolutions within the entire solar

t forms, must be distorted and curtailed and misapplied. let me illustrate. i have said that first ray energy works out as the destruction of forms; it must be remembered that a pure destroyer is utterly unknown, and mercifully for the race this is so. it is a beneficent- 52- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust condition that as yet a first ray ego is so handicapped and limited by the form nature and the quality of that form nature that it is unable to make adequate or intelligent use of its destructive force. first ray personalities are oft destructive, as well you know, but the energy generated is insufficient to work much harm. again, pure love is incapable of expression today, its flow being impeded by the form nature. a consideratio

i should like to point out that the fifth ray is one of unique and peculiar potency in relation to the human kingdom. the reason is that the fifth plane of mind is the sphere of his major activity and it is on this plane that we find the triple aspects of mind: 1. abstract or higher mind, the embodiment of a higher triad. 2. the concrete or lower mind, the highest aspect of the lower self. 3. the ego or solar angel, the pure son of mind, who expresses intelligence, both abstractly and concretely, and is the point of unification. this life has also much power today in connection with the fifth root-race and with the transference of the consciousness of humanity into the fifth or spiritual kingdom. students would learn much if they contrasted the building power of the higher mind with the de

sitates an awakened esoteric sense; to comprehend it all is not as yet possible. the chohans of the sixth initiation have the guidance of those units of consciousness in whom their particular ray vibration and colour predominate. the vast importance of this fact is often overlooked, even when theoretically acknowledged by aspirants to initiation. hence the importance of determining the ray of the ego and of the monad, something of vital moment after the third initiation. a majority and a minority always exist in every department of life. so it is in the work of the logos, for at the end of the greater cycle (manvantara) the majority will find their way to the synthetic love ray; a small minority will find their way to the power ray. this minority are destined for an important function. the

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

dy seen, is called by many names in the new testament, and in the other religions it is called by a terminology suited to the time and temperament of the aspirant. where the christian disciple speaks of "christ in you, the hope of glory,"11 the oriental disciple may speak of the self or the atman. the modern schools of thought speak of- 27- from bethlehem to calvary copyright 1998 lucis trust the ego, or the higher self, the real man, or the spiritual entity, whilst in the old testament reference is made to the "angel of the presence" a long list of these synonyms could be compiled, but for our purpose we shall confine ourselves to the word "soul" because of its wide use in the west. the immortal soul in man prepares him for the first initiation, for it is this soul which manifests upon ea

sin and evil will, as dr. grensted tells us, serve "in the main to reveal the fundamental character of our problem as resulting from a failure of faith and a refusal of love. the psychologists do not escape from this view of sin when they deal with it as moral disease, for their one hope of treating such moral disease successfully rests in an attempt to awaken the latent personal resources of the ego, through processes in themselves personal. where, as in certain of the major psychoses, this appeal cannot be made, there is no human hope of a cure. the key to psychological healing lies in the transference and there is the closest possible parallel between this and the christian way of forgiveness. both methods are wholly personal, both depend upon a readjustment of relationships which begin

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

the emerging plan of deity, and the whole story of the creative process becomes the story of god's realised purpose. in the first place, as the third aspect is consciously developed, man arrives at a knowledge of matter, of substance and of outer creative activity. then he passes on to a realisation of the underlying qualities which the form is intended to reveal, and identifies himself with the ego, the soul or solar angel. this he comes to know as his true self, the real spiritual man. later, he arrives at the realisation of the purpose which is working out through the qualities, as they express themselves through the form. the above paragraphs are only a summation of what has been earlier said, but it is necessary that there should be real clarity of thought on these matters. it is app

presence. 2. the root..the lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works out as the growth of soul evolution and falls into three stages: 1. individualisation..personality. 2. initiation..ego. 3. identification. monad. 1. the three stages of egoic growth we must hold the following statements firmly in our minds. the personality is a triple combination of forces, impressing and absolutely controlling the fourth aspect of the personality which is the dense physical body. the three personality types of energy are the etheric body, which is the vehicle of vital energy, the astral body

e, which is, in its turn, the foundation for that higher evolutionary cycle of which we know nothing but which is hinted at in a treatise on cosmic fire and in all references to the seven paths which open up before the adept of the fifth initiation. absorption into the one life is the nature of this elevated state of consciousness. freedom from all that is implied in the use of the words form and ego is the major characteristic, and, therefore, many ancient scriptures, when attempting to deal with and explain this supernormal and superlative condition, are forced back into the use of negatives, and the so-called "doctrine of negation. only by indicating what this state or condition of awareness is not, can any idea be conveyed of what it essentially is. the negations thus met with (and fre

en known. after the major initiations are undergone, the state of consciousness of the illumined and liberated adept is such that language serves only to blind and to hinder true understanding. the consciousness of the initiate is of so lofty a nature that it can only be described in terms of release, of negation, and through the emphasis of that which it is not. it is a state of no-thing and non-ego, for all egoic awareness is superseded by a state of being and of consciousness which is only capable of comprehension and expression when form life is of no further use to the perfected spiritual life. it is a state of non-individuality, yet with the subconscious knowledge and gains of the individual experience. the centre of consciousness is so far removed from any individual separate identi

ave led the life or the spiritual, interior man, from point to point, from quality to quality, from realisation to realisation, from phenomenal appearance to spiritual living, from physical awareness to sentient, emotional awareness, and from that to mental differentiation and separateness. he has been carried from hell to heaven, from heaven to nirvana, from the life-conditioning of the personal ego to that of the group soul, and thence to that of the liberated state of pure intuitional life. he has passed from form experience as a whole to that complete freedom from all vibratory impressions which it is the nature of pure being (divorced from phenomenal existence) to demonstrate. but at the same time, nothing is lost of capacity, or quality or of sentient awareness. this is beautifully e

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

dents will learn much by a study of what he says. in the cases where i happen to know the disciple concerned personally and something of his problems, it was amazingly interesting to me to note how infallibly right the tibetan was in his diagnosis of the rays involved. in reading these instructions will you please remember that though the tibetan usually speaks of the soul, he also uses the word "ego" interchangeably, meaning thereby the spiritual ego and not the personal ego of the psychologists. we have not felt it wise to give the meditations assigned or the breathing exercises, except in a few cases. they were strictly individual and suited to the person and his peculiar problems. in one or two cases, however, after due consideration, we have inserted some of the meditations with sligh

refore, much wise balancing is required. but how can this be done? and along what line of difficulty will the problem, which this situation brings about, be expected to emerge? i wonder if i can make it clear to you by pointing out that as the vehicles of the lower nature are on the same line as the soul influence, two difficulties will be present and should be recognised: 1. the influence of the ego or soul will come so easily at your particular point in evolution that the chances are that you will not recognise it; its vibration will be similar to the accustomed notes of your various bodies. you have, therefore, to train yourself in the art of differentiation so that you can recognise at will the various tones of your three bodies and can easily distinguish when there is present the tone

hers than you are? shall i tell you why, my brother? the reason is to be found in the difficult combination caused by your two rays in expression the sixth ray and the first. when your sixth ray personality can work, free from the influence of your soul ray and be one-pointedly directed towards some determined programme, there is no hindrance in your physical plane expression. when your first ray ego can likewise so work, then much will be accomplished by you. but, at the present time, your first ray expression in conjunction with your sixth ray personality produces more destructive work than a manifestation of the divine purpose of your soul. in your efforts, for instance, to help people, your sixth ray devotion is apt to frighten them away from you and your first ray power oft shatters t

ul ray the second ray of love-wisdom. 2. the personality ray the fourth ray of harmony. 3. the ray of the mind the fourth ray of harmony. 4. the ray of the astral body the second ray of love-wisdom. 5. the ray of the physical body the third ray of active intelligence. you will, from this tabulation, notice the relation existing between your personality ray and your mental ray and that between the ego and the emotional body. these indicate to you lines of least resistance. january 1938 my brother: the four injunctions which i gave you earlier have done their work, have they not? you see yourself more clearly now and know yourself, for you have the various aspects of yourself more definitely visioned the good, the bad, the true, the false, the real and the illusion. this clearer vision envis

he dramatic "i" is centralised in the life. but upon its difficulties and problems i need not enlarge. you know them well. you are learning to handle them. i would, however, call your attention to the lack of balance which the forces in your nature could produce; this calls for your constant care and yet at the same time it opens the door of unique opportunity for you. the two major rays (of your ego and your personality) are repeated in the two rays of your personality equipment and you have, therefore, a repetition of 2.1 2.1. ponder on this. what aids you considerably in this connection is the fact that you have a third ray physical body. this may surprise you because the outer, physical indications are those of the first ray, but that is due to the development of a powerful personality

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ained worker and executive to bring together into a constructive synthesis the "within and the without" so that that which is below may be recognisably patterned upon that which is above. it is the supreme task of bringing together in accordance with the immediate intent and plan and for the benefit of the evolving life in any particular world cycle: 1. spirit and matter. 2. life and form. 3. the ego and the personality. 4. the soul and its outer expression. 5. the higher worlds of atma-buddhi-manas and the lower reflection of mind emotion and the physical nature. 6. the head and the heart, through the sublimation of the sacral and the solar plexus energies. 7. the etheric-astral planes and the dense physical plane. 8. the intangible subjective levels of existence and the outer tangible wo

ably to the world of spiritual realities. it should be remembered that (for advanced humanity) the sequence of the recognition of these expansions of consciousness is as follows: 1. the world of psychical living. this requires the recognition, by the brain consciousness, of the need for mental and spiritual control, as the first step. 2. the world of mental unfoldment. 3. the world of the soul or ego, the individualised man. when these recognitions are established in the aspirant, then there comes the recognition by the disciple of the master who should guide him. 4. the control of the physical plane life by the soul. 5. the functioning and the utilisation of the psychic powers and their place and part in the field of intelligent service. 6. the interpretative faculty of the illumined mind

logy, but to the appearance of a great and spiritual religion which will justify the crucifixion of a great nation and which will demonstrate itself and be focussed in a great and spiritual light which will be held aloft by a vital russian exponent of true religion that man for whom many russians have been looking and who will be the justification of a most ancient prophecy. spain has a sixth ray ego and a seventh ray personality thus reversing the forces which are expressing themselves through the russian spirit. spain, too, acts as a link in world adjustment but this time the link is between europe and africa, and in this capacity spain has earlier served. it will be apparent to you also how inevitable has been the relationship between spain and russia and how the ideology of the latter

g influences change with frequency. this is oft forgotten, because the cycles are so much vaster than those of human incarnation. i would also point out that the tabulations which follow agree in part with the ordinary accepted assignment of zodiacal signs to the various countries, but not always. i will give you two signs for each country. one will be the emerging influence which will govern the ego or the soul of the country or nation, and the other that which governs at the present moment the personality ray of the individual country, and so conditions the masses. forget not that the soul of the people is represented by those who react to the influence of the soul ray and of the sign which is affecting it (its ascendant, one might say, whilst the masses are conditioned by the personalit

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

thus study conceptually the many symbols by which we are surrounded. it is largely the technique for which meditation should have prepared you. the difference between this technique and meditation work is mainly one of polarisation and goal. in the study of symbols conceptually, the consciousness is polarised in the mental body, and no attempt is definitely made to contact or involve the soul or ego. herein lies the distinction between this second stage of symbol interpretation and ordinary meditation. you have exhausted the method of familiarising yourself with the form aspect of the symbol, and you know well its outer contour and externalisation. you know too that a peculiar series of lines (such as, for instance, the three lines forming a triangle) represent such and such an idea or tr

usness. when the glamour of authority transfers itself into the spiritual consciousness of man, we have such a state of affairs as the period of the inquisition in its worst forms, of church authority, with the emphasis upon organisation, government and penalties, or the unquestioned rule of some teacher. in its highest forms we have the recognition of the right of the solar angel, of the soul or ego, to rule. between these two extremes, which express the infancy of the race and the freedom which comes when mankind achieves its majority and the freedom of the soul, lie all the many types and kinds of intermediate reactions. in illustration of our point, and thus emphasising the glamour aspect as it affects the disciple and the problem which he faces, what do we find? the disciple has freed

this "great mistake" and i therefore bring it to your attention as being one against which i beg you most carefully to guard yourself. it is rare indeed for any disciple to escape the effects of this error of illusion for it is, curiously, based upon right success and right motive. hence the specious nature of the problem. it might be expressed thus: an aspirant succeeds in contacting his soul or ego through right effort. through meditation, good intention, and correct technique, plus the desire to serve and to love, he achieves alignment. he becomes then aware of the results of his successful work. his mind is illumined. a sense of power flows through his vehicles. he is, temporarily at least, made aware of the plan. the need of the world and the capacity of the soul to meet that need flo

he energy of the idea, vitalised by the recognition of the soul, and the idea then takes its first real step towards embodiment. an ideal is only an embodied idea. these are the first steps towards materialisation. embodiment becomes possible. thus illusion is produced. v. distortion now sets in. this is brought about by various causes. these might be enumerated as follows: 1. the ray type of the ego colours the man's interpretation of the idea. it colours the emerging thoughtform. symbolically speaking, the pure light is changed into coloured light. the idea is then "clothed with colour, and thereby the first veil descends" 2. the point in evolution which the man has reached has also its effect, plus the quality of the integration existing between the three aspects of the personality, and

their pronounced unfoldment upon the personality life are likewise different. glamour is not dispelled through the means of the intuition nor is illusion overcome by the use of the illumined mind. the intuition is a higher power than is the mind, and is a faculty latent in the spiritual triad; it is the power of pure reason, an expression of the buddhic principle, and lies beyond the world of the ego and of form. only when a man is an initiate can the exercise of the true intuition become normally possible. by that i mean that the intuition will then be as easily operative as is the mind principle in the case of an actively intelligent person. the intuition, however, will make its presence felt much earlier in extremity or on urgent demand. it is illumination that the majority of aspirants

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ot entail the attendance of the entire council. c. from a triangle of circulating energy, emanating from the two planets which with our planet- 25- telepathy and the etheric vehicle copyright 1998 lucis trust the earth form a triangle in any particular cycle. this impression is received by the three buddhas of activity for distribution to the hierarchy. d. from the planet venus, the earth's alter ego. this makes its entrance via the lord of the world and three of his council who are chosen by him at any specific time to act as recipients. these are the major entering impressions, recorded by what is glibly called "the universal mind" the mind of god, our planetary logos. there are other entering impressions, but to them i do not refer, as any reference would be meaningless to you. 2. the i

me and space. statement three. this process of expansion set up another focal point of energy, and the heart centre of the planet, the hierarchy came into being; thus two centres were created and en rapport, which constitutes a major event upon the involutionary arc; to this, little attention has hitherto been paid. it coincided with" the advent or the arrival of the lords of flame from the alter ego of our earth, the planet venus. they created the nucleus of the hierarchy which in that far, very distant time consisted of only forty-nine members; these were advanced human beings and not souls awaiting incarnation in human form on earth, as was the case with the vast majority of these visiting solar angels. statement four. alignment between the head centre and the heart centre upon the invo

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

ich closely concern ourselves, the human self-conscious entities. these two groups are literally three, as the fifth hierarchy is a dual one, and it is this which has led to some confusion and is the occult significance behind the ill-omened number thirteen. they are the "seekers of satisfaction" and the cause of the second fall into generation, the fact behind the taking of a lower nature by the ego. the fourth and the fifth hierarchies are the ninth and tenth, or the "initiates" and the "perfect ones" all human beings, or "imperishable jivas" are those who evolve through a graded series of initiations, either self-induced or brought about on our planet with extraneous aid. they achieve through a "marriage" with the order next to them, the fifth. they are then completed or perfected, and

lume iii: esoteric astrology copyright 1998 lucis trust at-one-ment must take this analogy into consideration. it is useful to remember the place of these hierarchies in the scheme, and to realise that upon the sum total of these vital bodies is gradually gathered the dense manifestation which we regard as the evolutionary matter. the forms are built (from the form of all atoms to the body of the ego, from the form of a flower to the vast planetary or solar lotus) because the hierarchies exist as the aggregate of germ lives, giving the impulse, providing the model, and procuring, through their very existence, the entire raison d' tre of all that is seen on all planes. hierarchies vi and vii. these sixth and seventh hierarchies which provide the substance forms of the three worlds have a vi

leen are primarily connected with the planetary emanation of the earth itself. 3.consider the three great cosmic crosses: the cardinal cross t he fixed cross t he mutable cross a. initiation. discipleship. evolution. b. the planetary logos .h umanity .k ingdoms in nature. c. cosmic initiation .s olar initiation. planetary initiation. d. spirit. soul. body. e. life. consciousness .f orm. f. monad. ego. personality. g. three initiations. two initiations. ordinary man (initiates (disciples) and the relation of these three crosses to the twelve planets and the general sweep of the soul in incarnation. 4. elaborate the subject of the interplay between the three groups of ruling planets as given in tabulation vi. these, in the totality of their effects, are the agencies through which the purpose

ngers entailed in a too quick publication of information concerning the rays. 1. the pranic triangle. a. the shoulder centre. b. the centre near the diaphragm. c. the spleen. 2. man controlled from the astral plane. a. the base of spine. b. the solar plexus. c. the heart. 3. man controlled from the mental plane. a. the base of spine. b. the heart. c. the throat. 4. man partially controlled by the ego, advanced man. a. the heart. b. the throat. c. the head, i.e, the four lesser centres and their synthesis, the ajna centre. 5. spiritual man to the third initiation. a. the heart. b. the throat. c. the seven head centres. 6. spiritual man to the fifth initiation. a. the heart. b. the seven head centres. c. the two many-petalled lotuses. all these different periods show different triangular rad

ctive. we have, in the larger issue, to consider the influence of the zodiac and the planets upon: 1. the spirit of the earth, the embodiment of the physical planet and the sum total of the form life in all the kingdoms of nature. these are the expression of the anima mundi or of the world soul. 2. humanity, the individualised and finally initiated man. this is the embodiment of the human soul or ego, a differentiation of the world soul, which expresses itself as a personality (a correspondence to the spirit of the planet) and finally as a spiritual soul (a correspondence to the planetary logos. 3. the lord of the planet, one of the great lives or sons of god, at present regarded as "an imperfect god" as far as our planet is concerned and yet, from the angle of humanity, perfect indeed. th

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

of relatively small moment; in the short cycle of the individual disciple's life it is of great difficulty and oft of tragedy. similarly, the transference of the energies of the five centres up the spine into the head centres will carry with it its own problems. the stimulation of the ajna centre by the focussing of these energies may lead to disastrous psychological problems. a man may become an ego-maniac temporarily (all is temporary in the long life of the soul) and become such a human monster as hitler and others of his ilk, though in lesser degree; there may be also violent conditions of epilepsy, or the eyesight may be affected and a man may become blind. all these points warrant careful thought. 6. the sacral centre. this centre is located in the lower part of the lumbar area and i

ture in its implications and too complicated a problem for me to deal with in this place. 6. the relationship of the two masters you mention can be studied in two ways: a. through a consideration of the effective working relation which exists between the groups of disciples working under them. b. through a study of those people (and they are many) who have a first ray personality and a second ray ego, or vice versa. in the last analysis, my brother, we bring about the correct distribution of force, leading to- 205- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust harmonious relations, when we seek to live selflessly. for the probationer, this means an imposed selfless activity upon the physical plane. for the accepted disciple, it involves a life free fr

o live selflessly. for the probationer, this means an imposed selfless activity upon the physical plane. for the accepted disciple, it involves a life free from all selfish, self-centered emotion, and of these self-pity and self-dramatisation are outstanding examples; for the initiate it means a mental attitude which is devoid of selfish thought, and free from the dramatisations in thought of the ego. on suffering. suffering, in the last analysis, is only possible when the soul is identified with the body, or rather, when the spiritual aspect of the soul (in the body) is identified with the animal soul, which informs and vitalises the form and constitutes its temporary life. during unconsciousness, the animal soul is aware of pain and suffering, and those who nurse and watch know this well

. the etheric double of a man, a planetary logos, and a solar logos, being shattered, becomes nonpolarised as regards its indweller, and permits therefore of escape. it is (to word it otherwise) no longer a source of attraction, nor a factual magnetic point. it becomes nonmagnetic, and the great law of attraction ceases to control it; hence disintegration is the ensuing condition of the form. the ego ceases to be attracted by its form on the physical plane, and proceeding to inbreathe, withdraws its life from out of the sheath. the cycle draws to a close, the experiment has been made, the objective (a relative one from life to life and from incarnation to incarnation) has been achieved, and. there remains nothing more to desire: the ego, or the thinking entity, loses interest, therefore, i

lear, factual, intuitive and nondogmatic. a treatise on the seven rays, vol. v- 267- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust intense desire for sentient existence or attachment. this is inherent in every form, is self-perpetuating and known even to the very wise. when the life or spirit withdraws itself, the form dies, occultly. when the thought of the ego or higher self is occupied with its own plane, there is no energy outgoing towards the matter of the three worlds, and so no form-building and form-attachment is there possible. this is in line with the occult truism that "energy follows thought" and is in line, too, with the teaching that the body of the christ principle (the buddhic vehicle) only begins to coordinate as the lower impulses fa

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

soteric philosophy we are taught, as well you know, that on the mental plane there are three aspects of the mind, or of that mental creature we call a man. these three aspects constitute the most important part of his nature: 1. his lower concrete mind, the reasoning principle. it is with this aspect of the man that our educational processes profess to deal. 2. that son of mind, which we call the ego or soul. this is the intelligence principle, and is called by many names in the esoteric literature, such as the solar angel, the agnishvattas, the christ principle, etc. with this, religion in the past has professed to deal- 9- education in the new age copyright 1998 lucis trust 3. the higher abstract mind, the custodian of ideas, and that which is the conveyor of illumination to the lower mi

dge and creative energy, something upon the physical plane which will be expressive of the soul's creative power. when two of the "love petals" are also unfolded, then a genius makes his appearance. this is a technical piece of information for those students who are studying the science of the ageless wisdom, but it is of no value to those who do not recognise symbology, or the fact of the higher ego or soul. it might be of value here if i clarified my use of the words "higher ego" as you know, if you have read a treatise on the seven rays, vols. i and ii (esoteric psychology, the soul is an aspect of the divine energy in time and space. we are told that the solar logos circumscribed for his use and for the meeting of his desire, a certain measure of the substance of space and informed it

heir activities are energised by mind and not by desire, as in the earlier cases- 25- education in the new age copyright 1998 lucis trust aspirants of the physical plane use the sutratma as it passes through the two lower subplanes of the abstract levels of the mental plane, and are beginning gradually to build the antahkarana, or the bridge between the triad and the personality. the power of the ego can begin to make itself felt. applicants for initiation and initiates up to the third initiation use both the sutratma and the antahkarana, employing them as a unit. the power of the triad begins to pour through, thus energising all human activities upon the physical plane, and vitalising in ever increasing degree the man's thought forms. the key to the formation of the mayavirupa is found in

e aquarian age. iii. the culture of the individual in order to make him: a. an intelligent citizen of two worlds. b. a wise parent. c. a controlled and directed personality. section two: the antahkarana i. the nature of the antahkarana. a. the bridge between the three aspects of the mind: 1. the lower concrete mind, the receptive common sense. 2. the individualised mind or the soul, the spiritual ego. 3. the higher abstract mind or the factor of the intuition. b. the agent of alignment between: 1. mind and brain or man in the three worlds. 2. personality and soul. ii. the technique of constructing the antahkarana. a. its construction up till the present time. b. the immediate task ahead. c. the seven ray methods employed in this construction process. iii. the antahkarana and the new educat

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ore advanced attitude towards initiation is the offsetting of the idea that the initiate always knows all there is to know. you need to remember that knowledge is associated with the factual world; it concerns the accumulated information of the ages; it is closely connected with memory and its subjective counterpart recovery of past knowledge. this means regaining again, consciously, all that the ego has stored up as the result of many incarnations and many different experiences; it is related to the "knowledge petals" in the egoic lotus and to the concrete lower mind. knowledge is that which brings about an effective working relation between this outer tier of petals, the concrete mind and the brain. it embodies the "intelligence equipment" of a soul in incarnation during any one life, de

he three rays of aspect on which all initiates are eventually to be found, is likewise threefold: 1. there is the dynamic will, as it is expressed by first ray egos. 2. there is the inclusive radiatory will of second ray souls. this is the kind of will-expression and recognised life purpose with which you must learn to put yourself in direct contact. 3. there is the magnetic will of the third ray ego which draws, attracts, manipulates and arranges in accordance with divine purpose. this is not the same kind of magnetism as that of love. in the meditation, therefore, which i seek to give you, we will have this inclusive, radiatory will primarily in mind, and for the next few months i would have you follow these instructions. life is difficult these days but you lack not courage, and the sen

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

ing a midway point between the threefold monad and the threefold lower man. the more advanced should follow this. the development of the faculty of mind control, so that the thinker grips and holds steady the mental processes and learns to regard the mind as the interpreter of the states of consciousness, as the transmitter of egoic intent to the physical brain and as the window through which the ego, the real man looks out upon vast and (to the majority) unknown fields of knowledge- 3- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust ii. an emergence into manifestation of the subjective aspect in man. one of the objects of evolution is that the subjective reality should eventually be brought forward into recognition. this can be expressed in

e subjective reality should eventually be brought forward into recognition. this can be expressed in several symbolic ways, all of them dealing with the same one fact in nature: the bringing to the birth of the christ within. the shining forth of the inner radiance or glory. the demonstration of the 2nd or the love aspect. the manifestation of the solar angel. the appearing of the son of god, the ego or the soul within. the full expression of buddhi, as it utilises manas. this emergence into manifestation is brought about through what is understood by the following terms: the refining of the bodies which form the casket or sheath hiding the reality. the process of 'unveiling' so that one by one those bodies which veil the self are brought to a point where they are simply transparencies, pe

e reason for this will be apparent. under the governing law of matter, the law of economy, the elemental life will attract to itself similar lives and this will result in a dual danger. these dangers are: one: the gathering into the form, through the dominant note sounded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increasingly powerful and the solar lord correspondingly less august. two: the man will find himself surrounded in time with thoughtforms of a lower order (from the standpoint of the soul) and before he can penetrate into the arcana of wisdom and find his way into the master's world he will have to dispel the clou

he steady adherence to self-appointed rules comes the gradual refining of the instrument and the perfecting of the vehicles that will be to the master the medium of help among many little ones. i commend the above thought to you knowing that you will apprehend the implications and will seriously consider the purport of my remarks. the world today is in the throes of agony. just as in the evolving ego, the moment of greatest development is oft the moment of greatest pain (if apprehension measure up to opportunity) so in the evolving world. to those of you who have the inner sight and intuitive comprehension comes the opportunity to aid that apprehension and to lead a despairing world deep cast into darkness and distress one step nearer to the light. the work you have to do is to take the kn

his own sphere of influence. these intrusive influences and their consequent effects which are produced upon an individual or a group by a master or a senior disciple are usually interpreted in personality terms, and are very little understood. they are nevertheless aspects of the higher will in some higher disciple and are beating upon the personality will and evoking the sacrificial will of the ego, and hence lead to a period of temporary discomfort. this the aspirant and the inexperienced disciple resent and blame the evoking sources for their discomfort, instead of- 21- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust learning the needed lesson of receiving and handling force. where, however, real love exists, it will produce the lessening

ALICE BAILEY THE LABOURS OF HERCULES

cooperate patiently with the present. interpretations of the myth the story of the myth related that the great presiding one recognized that this labor was indeed with an enemy "of a different sort. it is interesting that the two labors which "hercules, though he won eventually, performed badly were with his polar opposites, females. in aries the conquering of the man-eating mares so inflated his ego that he stalked on ahead in pride and left the mares to abderis, his personality, with the result that they escaped and the labor had to be repeated "but abderis lay dead" and in the labor in virgo,he slayed the queen of the amazons, though she offered him, the girdle, and then he had to rescue another maiden, hesione, from the belly of the whale, to compensate for the life he had unnecessaril

AN INTRO TO STUDY OF THE KABALAH

, so dieth the other; yea they have all one breath; so that man hath no pre-eminence above a beast: for all is vanity. all go unto one place; all are of the dust, and all turn to dust again. wherefore i perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him" who, indeed, except his own ego, soul or higher self. but perhaps this book is from the pen of some obscure jew, or half pagan chaldee or babylonian. not at all: jewish critics have all assigned it to solomon, who was the king of the jews at the time of their heyday of glory; surely if the immortality of the soul were the essence of the judaism of the people, solomon could not have so grossly denied it. go back, however, to

'god manifested' and the last and remotest production is matter, a privation of perfection (2) that all we perceive or know of, is formed on the sephirotic type (3) that human souls were pre-existent in an upper world before the origin of this present world (4) that human souls before incarnation dwell now in an upper hall, or treasury where the decision is made as to what earth body each soul or ego shall enter (5) that every soul after earth life or lives must at length be so purified as to be re-absorbed into the infinite god (6) that one human life is seldom sufficient; that two earth lives are necessary for almost all to pass; and that if failure result in the second life, a third life is passed linked with a stronger soul who draws the sinner upward into purity: this is a form of the

ame complete with the creation of man, called the microcosm, the earthly adam; a copy of "the archetypal man" after another manner; he has principles and faculties and forms comparable to all the sephiroth and worlds, although his material body dwells on the assiatic plane. from god, the angels and the world, let us pass to consider more fully what the kabalah teaches about man, the human soul or ego. it has already been explained that the doctrine of emanation postulates successive stages of the manifestation of the supreme spirit, which may be regarded as existing on separate planes. now the ten sephiroth condense their energy into a formulated four-parted group of three spiritual planes, and a plane of so-called objectivity, or of matter. these ten sephiroth, and the planes, each contri

f, it is stated "there is in heaven a treasury called gup, guph, and all the souls which were created in the beginning, and hereafter to come into this world, the holy one placed therein: out of this treasury the holy one furnishes children in the womb with souls" a further commentary in symbolic language narrates how the holy one perceiving a child's body to be in formation, sends for a suitable ego to inhabit it "the holy one, blessed be he, beckons to an angel who is set over the disembodied souls, and says to him 'bring me such a soul: and this is being always done since the world began; the soul appears before the holy one and worships in his presence, to whom the eternal one says 'betake thyself to this form' instantly the soul excuses himself, saying 'oh governor of the world, i am

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

ANALYSIS OF THE 5 6 INITIATION

rified, he too must be slain. like christ, he must be stripped and flogged, and placed on the cross of suffering. but first, he enters. at this point, the second adept is still horus. the third adept is now anubis. hodos, or the introducing adept, is themis. themis is a greek goddess of justice. she is titan like, thus she fits better than maat. anubis now challenges the aspirant who exalteth his ego and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and dies. his hands are bound which symbolizing that only one

ANATHEMA OF ZOS

ccusing diet? in that ye are cannibals, what meat should i offer? having eaten of your dead selves savored with every filth, ye now raven to glutton of my mind's motion? in your conflict ye have obtained? ye who believe your procreation is ultimate are the sweepings of creation manifest, returning again to early simplicity to hunger, to become, and realize-ye are not yet. ye have muddled time and ego. think ye to curb the semen sentimentally? ye deny sexuality with tinsel ethics, live by slaughter, pray to greater idiots-that all things may be possible to ye who are impossible. for ye desire saviors useless to pleasure. verily, far easier for madmen to enter heaven than moral lepers. of what difference is life or death? of what difference is dream or reality? know ye nothing further than y

the stomach's pious hopes? i blaspheme your commandments, to provoke and enjoy your bark, your teeth grinding! know ye what ye want? what ye ask? know ye virtue from maniacal muttering? sin from folly? desiring a teacher, who among ye are worthy to learn? brutally shall i teach the gospel of soul-suicide, of contraception, not preservation and procreation. fools! ye have made vital the belief the ego is eternal, fulfilling a purpose not lost to you. all things become of desire; the legs to the fish; the wings to the reptile. thus was your soul begotten. hear, o vermin! man has willed man! your desires shall become flesh, your dreams reality and no fear shall alter it one whit. hence do i travel ye into the incarnating abortions-the aberrations, the horrors without sex, for ye are worthless

ow no magic to satisfy your wishes; for ye believe one thing, desire another, speak unlike, act differently and obtain the living value. assuredly inclination towards new faculties springs from this bastardy! social only to the truths convenient to your courage, yet again beasts shall be planted. shall i speak of that unique intensity without form? know ye the ecstasy within? the pleasure between ego and self? at that time of ecstasy there is no thought of others; there is no thought. thither i go and none may lead. sans women-your love is anathema! for me, there is no way but my way. therefore, go ye your way-none shall lead ye to walk towards yourselves. let your pleasures be as sunsets, honest. bloody. grotesque! was the original purpose the thorough enjoyment of multitudinous self, for

BALANONES TEMPLE OF SET FAQ

fear and revulsion. the christian satan is a twisted bastardization of the true prince of darkness "satanism" is a term used by many to describe the left hand path in the west. we are a proud part of the tradition of spiritual dissent, differing philosophically from the church of satan. their take on the left hand path is the immanent path wherein godhood is achieved by the worship of the carnal ego with no possibility of personal immortality save in some vague connection to the organic stream. we are followers of the transcendental path, wherein person immortality is achievable by a strengthening of the idealized self. in an increasingly post-christian world, the term "satanism" will become irrelevant. more discussion concerning the temple of set and satanism can be found in the ref docu

BLAVATSKY H P ANTHROPOGENESIS

ting for that independence and freedom, and hence- in the ordinary sense "rebellious to the divine passive law" these are then those "flames (the agnishwatta) who, as shown in sloka 13 "remain behind" instead of going along with the others to create men on earth. but the true esoteric meaning is that most of them were destined to incarnate as the egos of the forthcoming crop of mankind. the human ego is neither atman nor buddhi, but the higher manas: the intellectual fruition and the efflorescence of the intellectual self-conscious egotism- in the higher spiritual sense. the ancient works refer to it as karana sarira on the plane of sutratma, which is the golden thread on which, like beads, the various personalities of this higher ego are strung. if the reader were told, as in the semi-eso

the incarnating powers. the progenitors of man, called in india "fathers" pitara or pitris, are the creators of our bodies and lower principles. they are ourselves, as the first personalities, and we are they. primeval man would be "the bone of their bone and the flesh of their flesh" if they had body and flesh. as stated, they were "lunar beings" the endowers of man with his conscious, immortal ego, are the "solar angels- whether so regarded metaphorically or literally. the mysteries of the conscious ego or human soul are great. the esoteric name of these "solar angels" is, literally, the "lords (nath) of "persevering ceaseless devotion (pranidhana. therefore they of the fifth principle (manas) seem to be connected with, or to have originated the system of the yogis who make of pranidhan

have originated the system of the yogis who make of pranidhana their fifth observance (see yoga shastra, ii, 32) it has already been explained why the trans-himalayan occultists regard them as evidently identical with those who in india are termed kumaras, agnishwattas, and the barhishads. how precise and true is plato's expression, how profound and philosophical his remark on the (human) soul or ego, when he defined it as "a compound of the same and the other" and yet how little this hint has been understood, since the world took it to mean that the soul was the breath of god, of jehovah. it is "the same and the other" as the great initiate- philosopher said; for the ego (the "higher self" when merged with and in the divine monad) is man, and yet the same as the "other" the angel in him i

mical is well known to students, the anthropological may be given now. the "one thing" mentioned in it is man. it is said "the father of that one only thing is the sun; its mother the moon; the wind carries it in his bosom, and its nurse is the spirituous earth" in the occult rendering of the same it is added "and spiritual fire is its instructor (guru" this fire is the higher self, the spiritual ego, or that which is eternally reincarnating under the influence of its lower personal selves, changing with every re-birth, full of tanha or desire to live. it is a strange law of nature that, on this plane, the higher (spiritual) nature should be, so to say, in bondage to the lower. unless the ego takes refuge in the atman, the all-spirit, and merges entirely into the essence thereof, the perso

or that which is eternally reincarnating under the influence of its lower personal selves, changing with every re-birth, full of tanha or desire to live. it is a strange law of nature that, on this plane, the higher (spiritual) nature should be, so to say, in bondage to the lower. unless the ego takes refuge in the atman, the all-spirit, and merges entirely into the essence thereof, the personal ego may goad it to the bitter end. this cannot be thoroughly understood unless the student makes himself familiar with the mystery of evolution, which proceeds on triple lines- spiritual, psychic and physical. that which propels towards, and forces evolution, i.e, compels the growth and development of man towards perfection, is (a) the monad[[vol. 2, page] 110 the secret doctrine. or that which ac

BLAVATSKY H P COSMOGENESIS

d development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 the moon. 155 transmigrations of the ego. 159 the septenary chain. 161 relation of the other planets to the earth. 163- explanations concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad defined. 177 the lunar monads- the pitris. 179 a triple evolution in nature. 181- stanza vi- continued. 191 "creation" in the fourth round

term being applied to mortals and finally appropriated to one whose unparalleled virtues and knowledge caused him to receive the title of the "buddha of wisdom unmoved" bodha means the innate possession of divine intellect or "understanding "buddha" the acquirement of it by personal efforts and merit; while buddhi is the faculty of cognizing the channel through which divine knowledge reaches the "ego" the discernment of good and evil "divine conscience" also; and "spiritual soul" which is the vehicle of atma "when buddhi absorbs our egotism (destroys it) with all its vikaras, avalokiteshvara becomes manifested to us, and nirvana, or mukti, is reached "mukti" being the same as nirvana, i.e, freedom from the trammels of "maya" or illusion "bodhi" is likewise the name of a particular state of

red individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its karma, thus ascending through all the degrees of intelligence, from the lowest to the highest manas, from mineral and plant, up to the holiest archangel (dhyani-buddha. the pivotal doctrine of the esoteric philosophy admits no privileges or special gifts in man, save those won by his own ego through personal effort and merit throughout a long series of metempsychoses and reincarnations. this is why the hindus say that the universe is brahma and brahm, for brahma is in every atom of the universe, the six principles in nature being all the outcome- the variously differentiated aspects- of the seventh and one, the only reality in the universe whether cosmical or micro-cosmical; and a

ind was not, for there were no ah-hi (celestial beings) to contain (hence to manifest) it (a[[vol. 1, page] 38 the secret doctrine (a) mind is a name given to the sum of the states of consciousness grouped under thought, will, and feeling. during deep sleep, ideation ceases on the physical plane, and memory is in abeyance; thus for the time-being "mind is not" because the organ, through which the ego manifests ideation and memory on the material plane, has temporarily ceased to function. a noumenon can become a phenomenon on any plane of existence only by manifesting on that plane through an appropriate basis or vehicle; and during the long night of rest called pralaya, when all the existences are dissolved, the "universal mind" remains as a permanent possibility of mental action, or as th

nse-instruments which bring only material existence into the field of our consciousness. whatever plane our consciousness may be acting in, both we and the things belonging to that plane are, for the time being, our only realities. as we rise in the scale of development we perceive that during the stages through which we have passed we mistook shadows for realities, and the upward progress of the ego is a series of progressive awakenings, each advance bringing with it the idea that now, at last, we have reached "reality" but only when we shall have reached the absolute consciousness, and blended our own with it, shall we be free from the delusions produced by maya- stanza i- continued. 5. darkness alone filled the boundless all (a, for father, mother and son were once more one, and the son

BLUE EQUINOX

are his experience. since however he finds it impossible to explain it in words, he recognises that he must obtain the knowledge of some definite system of producing the state scientifically, but since be is not even a neophyte of the a.a, he wonders if they will recognise him as qualified to demand the right to know and spread their teachings. he determines in any case to reduce the wants of the ego as a separate being as far as possible, by forgetting self in his efforts to do all he can for others according to the light he had obtained. he found however that the destruction of the ego was not thus easily accomplished at the first assault. nevertheless he learned, not from books but from experience, that the goal was to be found within himself, and that the nearer he could approach to th

he essence of my pains, refined and purified, freed from dross by the living fire? this life of service must be lived till i am .selfless. in all that i knew as myself; but all the time will not my .child. be growing within me, composed of finer materials? and by complete union therwith. i cannot formulate any more now. this entry indicates a recognition of the .formulation of the negative in the ego. which shall eventually destroy it. is it not written in liber lxv .as an acid eats into steel, and as a cancer utterly corrupts the body, so am i unto the spirit of man. i shall not rest until i have destroyed it utterly? sunday, april 2nd (fra v.i.o..s 25th birthday) during practice i had a distinct consciousness of the .centre of consciousness. being not .within. as usual, but above head. a

body. so joyful it became that it whirled round in a mad dance, and was filled with music. it was stifled by the confines of the room; but .i. was free, so it couldn.t matter much (this is the second experience of rhythm filling the body, and causing it to whirl and dance in order to find expression somehow) april 9th. started to read about 8:30 this morning. sometime during morning lost idea of .ego. to realize all as self (left notes for a couple of hours) i find terrible difficulty in expressing the slightest idea of that which occurred during this state, yet it would seem of importance to do the best i can. that there is no soul struck me as a horrible blank. that i do not, and never have existed as .i. comes as a wonderful realization while the consciousness of the unreality of the .i

ft notes for a couple of hours) i find terrible difficulty in expressing the slightest idea of that which occurred during this state, yet it would seem of importance to do the best i can. that there is no soul struck me as a horrible blank. that i do not, and never have existed as .i. comes as a wonderful realization while the consciousness of the unreality of the .i. lasts. with the loss of .the ego. comes the consciousness that the whole universe of things and people is but a part of the state then arrived at. that if this little body dies, existence still remains in all the other part of the universe and therefore the change called death, occurring in different atoms, all the time, makes no difference. is there any reason why one should not look upon every thing and everybody as parts o

with the precepts laid down in the book of the law, and to accomplish their wills; i do not say to gratify their passing fancies, but to do that for which they were intended by their own high destiny. for in this universe, since it is in equilibrium and the sum total of its energies is therefore zero, every force therein is equal and opposite to the resultant of all the other forces combined. the ego is therefore always exactly equal to the non-ego, the equinox 232 and the destruction of an atom of helium would be as catastrophic to the conservation of matter and energy as if a million spheres were blotted into annihilation by the will of god. i am well aware that from this point you could draw me subtly over the tiger-trap of the freewill controversy; you would make it difficult for me ev

BOOK OF PLEASURE

essing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. kia: the absolute freedom which being free is mighty enough to be "reality" and free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by being free of ideas about it and by not believing. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that conception is ultimate reality but not ultimate freedom from evolution. virtue: pure art vice: fear, belief, faith, control, science, and the like. self-love: a mental state, mood or condition caused by the emo

ut it and by not believing. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that conception is ultimate reality but not ultimate freedom from evolution. virtue: pure art vice: fear, belief, faith, control, science, and the like. self-love: a mental state, mood or condition caused by the emotion of laughter becoming the principle that allows the ego appreciation or universal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the desire, i.e, when the mind is worried because of the non-fulfilment of such desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to th

ne 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 ourselves, we are the conflict of what we deny and assert of the kia. it would seem as though we cannot be too careful in our choice, for it determines the body we inhabit. soliloquy on god-head. who ever thought thus? something is causing pain and something energizes the

it has only the power of assimilating! the most solecistical of fools now asks-"how can we escape the inevitable evolutions of conception-as all is ever conceiving? my answer shall permit all means, all men, all conditions. listen, o, god that art, yet would be god. when the mind is nonplussed- capability to attempt the impossible becomes known; by that most simple state of "neither-neither" the ego becomes the silent watcher and knows about it all! the "why" and "how" of desire is contained within the mystic state of "neither-neither" and common-sense proves it is the milk state, most nutritious! clownish that i am- yet all my ideas have come out of it (and, my friend, all yours, but ever have i been a sluggard- an old sinner who would see others almighty before himself. the death postur

himself ungoverned; kia, the supreme bliss. this the glorious science of pleasing one's self by a new agreement, the art of self-love by recognition, the psychology of ecstasy by non-resistance*(1) sex-less*(2) they being dual have analogy to certain early sex principles in nature. they are carried further in the sacred alphabet, being too abstruse to explain by orthodox words and grammar*(3) the ego*(4) the belief ever striving for denial- fulness by multiplication, the book of pleasure (self love) get any book for free on: www.abika.com 15 is kept free by retention in this*(5 "he, the ego, now becomes the "absolute" the ritual and doctrine lying on your back lazily, the body expressing the condition of yawning, suspiring while conceiving by smiling, that is the idea of the posture. forge

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

on tradition (and some few others) these are democratically chosen by the coven members: they lead for a year and then there is a re-election (if re-elected, their terms running concurrently or not, they are known in their sub- 53 54/ buckland's complete book of witchcraft sequent terms as high priest/ess, to indicate this experience. such a system has the distinct advantage of (a) precluding any ego-trips and power-plays by the priesthood (b) giving everyone who wishes a chance to lead the group and have the experience of running a coven and (c) allowing those good at the job to be re-instated, while conversely allowing the removal of any who abuse their position. however, in many traditions there are found degree systems systems of advancement through promotion and in these it is impossi

eel a tendency for it to do so, eyes, cranial area and scalp. relax every muscle, vein, nerve and fiber as you move up your body. finish your relaxation technique at the forehead. then you need only to focus inward to your third eye. with your attention focused at the third eye, let your eyes roll up, if you can. go deeper and ever deeper into the third eye. abandon the unreal material world; the ego self. it is only when the materialistic ego self is transcended that you can find the door to the inner kingdom and your higher self. give yourself to it. yield to the magnetic pull from above. you don't need to pray or visualize to make anything happen. just relax and let yourself flow inward and upward toward the higher power. whatever sensation, inner light or sound, comes your way, move in

super-consciousness. 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 jus

gher than any surface mode of transport. roller skates are more effective (faster) than walking, but require a smoother surface and more effort; etc. traveling: the act of spiritual advancement. tree: the life principle; psychic growth and development; success. tunnel: hiding; being afraid. turning: changing or developing. see left or right. turning in a circle represents lack of progress. twins: ego and alter ego. umbrella: shelter. veil: insecurity. volcano: sexual energy; emotions. wall: frustration; inability. watch: see clock. water: spirituality; emotion. wedding: culmination of plans; happiness; success. witch: supernatural ability; wisdom. woman: the anima. her age represents maturity or lack of it. wreath: self-pity. remembering dreams the obvious first step in dream interpretatio

agick involves an interplay of four factors (i) all aspects of extrasensory perception are heightened during sexual excitation (ii) immediately before, during and after climax the mind is in a state of hypersensitivity (iii) consistency of peak sexual sensations facilitates access to the unconscious realms (iv) during orgasm many people have experienced timelessness and a total dissolution of the ego, accompanied by subjective sensations of being "absorbed by" their partner. the sex act is obviously the best possible, and most natural, way of generating the power we need for magick. the whole copulation process follows the pattern of starting slowly and gradually building up, getting faster and faster, until the final explosion of the climax. within the circle this can be done by a single

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

. as god of the solar light, apollo made the fruits of the earth ripen, and at delos and delphi where he slew python, the first crops were dedicated to him (python, the great lightning serpent, was the son-consort of the mother goddess in her form of delphyne, the womb of creation, fertilised by python. python in this sense predated all other gods and was later called the dark sun, apollo's alter ego. the ancient greeks rededicated his shrine to apollo) apollo was god of prophecy as well as music, poetry, archery, healing and divination. he is very strongly animus and is good for all rituals of power, ambition and inspiration, as well as those areas under his patronage. men tend to work better with him than women. aine aine is daughter of manananann, celtic sea god and ruler of the isle of

he all-embracing and all-nourishing goddess of the earth. it is said that she supplies in her bounty all the necessary plants to cure any disease and, in spite of human pollution, she constantly heals and renews the planet. she is also a goddess of marriage. she is the natural focus for all green rituals. tellus mater seite 40 wicca01.txt tellus mater was the earth mother of the romans, the alter ego of ceres, the grain mother, and guardian of the fertility of people, animals and crops. however, tellus mater is also the mother who receives the dead in her womb to comfort and restore and so, like gaia, she is a excellent goddess for all green magick and rituals for healing pollution or deforestation. wophe wophe, or white buffalo calf woman, is the sacred creator woman of the lakotas and ot

and if necessary grieving for what is not fulfilled the autumn equinox, or time of gathering, was traditionally celebrated as the wild or green harvest, a time of celebration for the fruits and vegetables of the earth and the earth mother. this equinox is the second time of the balance between day and night in the wheel of the year, and sees lugh, the god of light, defeated by his twin and alter-ego, goronwy, the god of darkness. goronwy was associated with the horned god as lugh was with the green man, god of vegetation [insert pic p268- mabon, or maponus, was another form of lugh, and was regarded as the son of the earth mother and known as the liberator-prisoner. the corn god lies fallow in the womb of the mother. but because his sacrifice was willing, death has no dominion over him an

CHAOS MAGICK AND LUCIFERISM

interesting to their particular life. the specific union of various systems of magickal practice is important to those who may seek to unite various cultures. the buddhist system, or perhaps more detailed in mentioning the ancient bon po practice of chud, presents the luciferian gnosis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the separation of the spiritual from the material, e

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

d the american congress and people. first, the elite supported the election of president woodrow wilson in 1909. he was a front man, a political puppet and a rosicrucian. the real power of the wilson administration was in the hands of a man called 'colonel'14 edward mandel house, who was there for no other reason than to serve the elite. wilson said that house was "my second personality "my alter ego, and that "his thoughts and mine are one. the elite instructed colonel house and he instructed woodrow wilson, who did as he was told. this was all happening under the pretence of 'democracy. the elite bankers met at a place called jekyl island in georgia to put together the bill for the introduction of the new us central bank, the federal reserve system. they travelled in a luxurious private

y the intellect of the parents and you have the eugenics movement, which came to the surface so infamously under the rule of adolf hitler. although advanced esoteric knowledge is known at the top level of the elite, some of those lower down on the pyramid are encouraged to believe some incredible garbage. genetic superiority of the intellect through interbreeding is one of them. it appeals to the ego, i guess. note, also, how the malthus proposals of the encouragement of disease and of forcing upon the poor conditions they are unlikely to survive, are still at the forefront of elite policy in the third world and within industrialised countries, too. names now familiar to us in this book, such as the harrimans and the rockefellers, were seriously into eugenics. averell harriman's mother fun

derberg elite, like carrington and those on the steering committee, coordinate the regular attenders of bilderberg meetings (who know the real game plan) and those invited on a rare or one-time basis (who may not know the true agenda of the organisation, but can be fed the party line that world institutions are the way to peace and prosperity. the elite are also very efficient manipulators of the ego and many politicians feel themselves to have 'arrived' on the international stage if they are invited to attend. the bilderberg group meets once a year and always in the strictest secrecy. the hotels are cleared of everyone except the bilderbergers and hotel staff. the meetings discuss the strategy required over the following twelve months to further the goals of the new world order, and it co

DAVID ICKE THE BIGGEST SECRET

theopening years of this century. thats the sort of money we are talking about when wediscuss the financial power of this group. imagine what it must be today.the brotherhood network ensured that the democrat and rosicrucian, woodrowwilson, won the presidency in 1909 and his minder was a leading brotherhood membercalled colonel mandel house. wilson described him as my second personality, myalter ego, and said: his thoughts and mine are one. never has a president said a truerword. as is now well documented by researchers, the elite bankers from therockefeller-morgan-rothschild-harriman cartels met secretly at jekyl island ingeorgia to discuss tactics and the nature of the bill they wished to be passed to establishthe bank they so badly desired. jekyl island, it appears, was owned by the pa

but is it paranoia, or the knowledge ofthe seedy, cesspit, world of arms dealers and brotherhood fixers of many kinds, inwhich al fayed constantly operates? people who think nothing of the mass murder ofchildren, let alone the assassination of a wealthy yes man like him. dodi fayed wasobsessed with his security for the same reason. a lot of this security was also inspiredby the size of al fayeds ego, to be fair. mostly he recruited his body guards from thesas and the parachute regiment and used the brotherhood operation, control risks, tomake recommendations. tom bower tells in his book about al fayed of how armedguards at the oxted estate hide behind bushes wearing full combat uniform and blackedout faces. whenever al fayed travelled in his mercedes there was always a back uprange rover

istinebelieves that dianas romance with dodi was engineered. she said:diana fell in love quite easily and hes a master of the smile. she was unfortunate in herlove affairs because she rescued others in her own distress. so the men she went for wereall emotional cripples because she was a healer, too. most people who went with dianaused her and i think dodi did also. he would have used her for his ego, the contacts, andhis dad. the royal family killed her for her light energy, especially when she waspregnant. i dont believe she was as badly injured as they say. if they checked her bodythey would see that the scar the surgeons made starts at her pubis and goes right up toher throat. theyve even taken her thymus gland, the way we make interstellarcommunication. i know from the best sources th

DEITUS

ief. the start of satanic enlightenment is the realization that all gods are created by man, all religions are established by man, all holy books are written by man, and all temples are built by man. there is nothing spiritual, there is nothing holy. it has been said that man creates god in the image of himself and the devil in the image of his enemy. god is, it is remarked, a projection of man s ego. the satanist says, why worship a god someone else has created, and which represents someone else s ego, when you can recognize a god of your own creation a god which has your best interests at heart. the satanic view considers satan as an archetype, a symbol of carnality as opposed to spirituality. the satanist realizes that it is the overpowering fear of death which causes man to create heav

ven for the hope for some illusory reward beyond death. satanically speaking, churches are businesses which offer their followers the promise of salvation. in order for this con-game to succeed, a church must convince its followers that a) it is the only viable path to salvation, and b) without its service, they are going straight to hell. churches have, therefore, attempted to suppress the human ego by making their followers feel guilt and shame for every natural inclination and suppress the human intellect by demanding blind faith and obedience. by suppressing the human ego, a church makes its followers feel inferior and remain in thrall to the institution. by suppressing the human intellect, a church keeps its followers from questioning the logic of its dictates. the satanist asks, why

ain in thrall to the institution. by suppressing the human intellect, a church keeps its followers from questioning the logic of its dictates. the satanist asks, why should i feel guilty for that which is natural and healthy? why should i not feel pride in that which i have accomplished? why should i not question the logic of what i have been told? satanism encourages the development of a healthy ego. only when a person has a healthy ego, can he truly afford to treat others with respect and consideration. satanism also encourages the development of a healthy intellect. nothing should be accepted without question; all things must be put to the test. satanists are not devil-worshippers. there is, in fact, no form of worship in satanic ritual. since all gods are created by man, satanists refu

le of restriction. aleister crowley made reference to the aeon of isis, a time when man lived in harmony with the natural world and the dominant religions involved the worship of nature. he was referring, of course, to the pre-christian pagan world. this was followed, he said, by the aeon of osirus, a time of restriction in which man rejected the natural world and in its place chose denial of the ego and mortification of the flesh. he believed that a new aeon, the aeon of horus, had begun. in egyptian mythology, isis was the goddess of fertility, osirus was the god of death, and horus was the god of rebirth. the period of restriction, he said, had ended and the life-energies had returned to the world. the pre-christian pagan world was more, however, than simply a time of nature worship. me

as the god of death, and horus was the god of rebirth. the period of restriction, he said, had ended and the life-energies had returned to the world. the pre-christian pagan world was more, however, than simply a time of nature worship. men lived in greater harmony with the natural world than they did during the cycle of restriction which followed, but they also celebrated the carnal, exalted the ego, and explored deep philosophical thought. this was the time of the mystery schools and the philosophers of greece. this was the time of the great empires of babylon and rome. this was the time when men discovered astronomy, mathematics, and science. the aeon of isis was not a single aeon but a succession of aeons in a cycle of expansion. the religions which rose during this time involved the w

DEMONIC BIBLE

day. this is why many people have sought out new religions and have turned to wicca and new age philosophies or to alternative religious cults such as heaven's gate and the solar temple. while cults devoted to new age mysticism or white light magic and spirituality have had some success among those seeking for "something. anything spiritual, due principally to christianity's impoverishment of the ego and starvation of the intellect, they are ultimately no more relevant to today's society than the religions of the past. the world is searching for a religion which embraces the scientific knowledge of today, recognizes the psychological nature of man, and perceives the potential of man to achieve far more than he has already, while holding to ethical beliefs and values held by society today

an he has already, while holding to ethical beliefs and values held by society today, and possessing a willingness to change those values and beliefs in accordance with future changes in society. despite some individuals who see in satanism nothing more than anti-christianity, a depraved religion of blasphemies or an expression for anti-social desires and impulses, the emphasis of satanism on the ego and the intellect and its recognition of man's ultimate potential have made it the one religion relevant in today's society. but to return to the question at hand, what is the true nature of god? if, by god, one is referring not to a specific deity man has devised but to a controlling force or intellect within the universe, then it is clear to me that god, like the universe and everything with

is formed. can that which never existed die? can it spend eternity in bliss or in torment? can it be reincarnated in another form? it cannot be said to die if it never existed. only the consciousness which enlivened it exists. when consciousness is cut off by the end of flesh, it is diverted elsewhere creating new life. there is only consciousness and it is without end. the mystic says "deny the ego, surrender yourself to the universal consciousness" this is folly for by rejecting one's own consciousness, the universal consciousness which animates the individual is also rejected. if i am god made manifest, then my thoughts are the thoughts of a god and my actions are the actions of a god. my desires are the desires of a god and my will is the will of a god. if i am "good" or i am "evil" t

DIABOLUS

haitan is flame, and continual motion. to understand this beyond any coherent or sinister symbolism is the result of passing the test of appearance. the student of magick must be willing to trespass the laws of nature to discover the identity of the soul, the very gift of magick itself. melek ta us thus represents a metamorphic process of self-deification and self-overcoming. it is not an endless ego posturing, rather a means of recognizing the idea of self, the imagination to mutate it into something new and crystallize the very core essence of lucifer, that which is black light and fire. 27 called hell by some. 25 i guide without a scripture; i point the way by unseen means unto my friends and such as observe the precepts of my teaching, which is not grievous, and is adapted to the time

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

only star in the terran solar system. in astrology (q.v, the planet named after the roman god hellios adapted from the greek god apollo. attributed as being the ruler of the zodiac (q.v) sign leo (q.v. on the tree of life (q.v) within the kabbalah (q.v) the sun is attributed to the sixth sephirah (q.v, tiphereth (q.v. keywords include: basic character, identity, vitality, creativity, ruler, king, ego, significance, crown, proudly, golden, heart, life-force, haughty, arrogant, egocentric, powerful, self esteem, inner self, value, forceful, leadership, will power, domineering, self-centered, egotistic, father, husband, authority, boss. soul: all that we are, the higher self (q.v) and the lower self. here the word is used to indicate the personal identity of a living being, it's feelings, it'

DION FORTUNE MYSTICAL QABALA

atever plane the mind may be functioning upon. 13. this mighty, all-embracing glyph of the soul of man and of the universe, by virtue of its logical association of symbols, evokes images in the mind; but these images are not randomly evolved, but follow along well-defined association-tracks in the universal mind. the symbol of the tree is to the universal mind what the dream is to- the individual ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14. the universe is really a thought-form projected from the mind of god. the qabalistic tree might be likened to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of deity. in other words, if the universe is the conscious end-product of the mental activity of the lo

DION FORTUNE PSYCHIC SELF DEFENSE

aits of the higher self, or individuality, which is the immortal soul that develops in the course of an evolution. the mind, therefore, is part of the personality- the unit of incarnation- commencing at birth and dissolving at death, its essence being absorbed by the individuality, which evolves thereby [note for clarification from the editor/arranger of this html document: the personality is the ego or external identity and ordinary consciousness of a person, and the individuality is the higher-self, h.g.a, or spiritual component of a person] the mind is essentially the organ of adaptation to the environment, and it is when that adaptation fails that neurotic and hysterical troubles begin. each living creature is the channel for a current of life-force which proceeds from the logos, the c

d transmution from one plane to another takes place freely, so that unless we understand the significance of these manifestations we shall be misled. in their understanding is the key to the science of life. if one of these great instincts is so thwarted that all attempts at compensation break down; or if the temperament is so inelastic and unaccommodating that it will not modify its demands, the ego makes a final desperate attempt at adjustment which goes outside the limits within which harmonious relations with the environment can be maintained. communications with the environment break down, and the mind has, in part at least, quitted the sphere of reality for the sphere of imagination. the sense of fixed values is lost, and things assume a symbolic importance. this breakdown may be par

y thwarting or in some other way falling foul of an un scrupulous occultist, or by getting oneself involved with a dubious occult fraternity. in the case of a quarrel with an occultist, in addition to the ordinary human motives for an abuse of power, one has to reckon with the fact that an adept who is not of the whitest nearly always suffers from that unpleasant psychic disease of "hypertrophied ego" he will love power for its own sake, and take any defection on the part of an erstwhile follower, or any resistance to his imperious will as a personal insult or even injury. with a trained mind, an angry thought will do damage, and i have known cases of occultists who, out of pure pique, went to extraordinary lengths of spite. one can only hope that they did not really believe in the efficac

DONALDTYSON CORONZON

were focused entirely upon john dee, or that in the eyes of the angels kelley was merely a psychic telephone through which they could talk to dee. crowley placed all importance in kelley, and regarded dee with the same contempt that he heaped upon his own poor follower, neuberg. this distortion of the true relationship between dee, kelley and the angels says a great deal about frater perdurabo's ego, his vanity, and the limitations of his mind. since crowley's vision of the tenth aethyr reveals a great deal about his personal concept of coronzon (spelled by him choronzon, i will quote the text of the vision in full. it was first published in 1911 in the supplement to issue 5 of volume 1 of crowley's periodical the equinox. it may be of some minor interest that the name "coronzon" appears

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ed in the early 1980s. association for transpersonal psychology organization concerned with the study of transpersonal psychology, defined as those experiences which seem to be more than just of the self, those perceptions of life and the universe which are basic to sentient beings, those feelings, which express a profound commonality with all that is, and those thoughts and ideas which transcend ego considerations. the association publishes a quarterly newsletter, giving news of the association s activities and bibliographies of the subject as well as a semi-annual journal, the journal of transpersonal psychology. address: po box 3049, stanford, ca 94309. website: http/ www.atpweb.org. association for the alignment of. encyclopedia of occultism& parapsychology. 5th ed. 98 association inte

a time and then suddenly burst forth. the discovery of pluto came at the same time as the rise of nazism, the discussions on splitting the atom, and the rise of mass media. pluto s power is the power of the atom, the power of the masses, and the power of the unconscious. neptune. neptune has come to be associated with those forces that tend to do away with such artificial barriers as time, space, ego, and national borders. it might be seen as the higher, more spiritual, form of venus. its qualities include universality, idealism, compassion, spirituality, formlessness, elusiveness, secrecy, mystery, fantasy, and delusion. all states of consciousness that destroy the limitations of normal waking consciousness indicate neptune s influence. uranus. uranus is by nature extremely cold, dry, and

life, the mirage of our secrets. a theosophical description is as follows: the aura is a highly complicated and entangled manifestation, consisting of many influences operating within the same area. some of the elements composing the aura are projected from the body, others from the astral principles, and others again from the more spiritual principles connected with the higher self, or permanent ego; and the various auras are not lying one around the other, but are all blended together and occupy the same place. guided by occult training the clairvoyant faculty may make a complete analysis of the various elements in the aura and can estimate the delicate tints of which it is composed.though all blended together.as if each were seen separately. classified more exactly, the divisions of the

sri ramana maharshi center american center devoted to the teachings of sri ramana maharshi (1879.1950, a highly esteemed hindu mystic. the center focuses on his method of self-realization and surrender to the supreme self through self-enquiry, expressed in the simple formula who am i? this is not merely a mental enquiry but is an attempt to locate the essential subtle self that is independent of ego and individuality and exists in all stages of consciousness. waking life, dreaming, and deep sleep. the center maintains an urban ashram, arunachala ashram, named after the sacred hill at tiruvannamalai, south india, where the sri ramana ashram was first established during the sage s lifetime. in addition to the urban ashram, there is also an ashram farm in nova scotia for devotees who wish to

development. then in 1990, while meditating, he fell into a trance. upon awakening, baker was told by those with him that he had been channeling an entity named gabriel. shortly thereafter, he met ron baker. working together, the two combined their interests and skills to produce a process of ascension, a process of individual awakening and healing described as transcending the limitations of the ego and opening to soul consciousness. the process begins with a review of one s life and the breaking of negative mental and emotional conditionings that hold one in the past. each person is then initiated into the various levels of reiki healing, which becomes the basis of the personal development classes that include an introduction to prosperity consciousness and kundalini. the ultimate goal i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ars in a casual body as a spirit possessing the aspect of activity. to put this somewhat abstruse doctrine in another form, the monad has, at this stage, manifested itself in three spheres. in the spiritual it has transfused spirit with will; in the intuitional it has transfused spirit with wisdom; and in the higher mental it has transfused spirit with activity or intellect; and it is now a human ego, corresponding approximately to the common term soul, an ego which, despite all changes, remains the same until eventually the evolutionary purpose is fulfilled and it is received back again into the logos. from the higher mental sphere, the monad descends to the lower mental sphere and appears in a mental body as possessing mind; then betakes itself to the astral sphere and appears in the ast

dgment and damnation. few stories achieved this metaphysical terror so powerfully as robert louis stevenson s dr. jekyll and mr. hyde, in which the possibilities of evil inherent in all human beings are released from the kindly dr. jekyll in the shape of the demonic mr. hyde. stevenson also varied this theme in his short story markheim, where a debauched murderer is confronted by an angelic alter ego. mysterious creatures reported from isolated places, having an existence somewhere between myth and natural history, continue to fascinate and attract while playing on subconscious anxieties. the discovery by western scientists of the gorilla and the colocynth have given substantive hope to the idea that some of the legends of monsters may refer to actual survivors of ancient species. this has

viously filled. to periodicals such as the fortnightly review he contributed many articles. they were collected and published in 1893 under the titles science and a future life and other essays. his chief work, human personality and its survival of bodily death, was posthumously published in 1903. it is an exposition of the potential powers of the subliminal self, which myers pictured as the real ego, a vast psychic organism of which the ordinary consciousness is but an accidental fraction, the life of the soul, not bound up with the life of the body, of which the socalled supernormal faculties are the ordinary channels of perception. myers challenged the spiritualist position that all, or most of, supernormal phenomena were due to the spirits of the dead, contending to the contrary that b

erent gods and goddesses, but these are merely legal fictions to the indian mystic, melting away in the totality of higher consciousness. because mind and emotion are transcended in the higher reaches of mysticism, they are seen by mystics as merely ways of reaching a reality that lies beyond them, a totality of consciousness without object, beyond the normal human limitations of individual body, ego, personality, hopes, and fears. like christianity, hindu vedanta (inquiry into ultimate reality, has different schools of theology, ranging from advaita (monism or non-dualism, claiming that all is one and only the divine ultimate has actual existence, all else being illusory) to degrees of dvaita or dualism (claiming that there is one ultimate divine principle of god but that the soul is a se

published in the journal lucifer (october.december 1890) during the last years of her life. in this article, blavatsky equated noetic with manasic (deriving from manas, a sanskrit term for mind) and compared materialistic psychological views of her time with ancient hindu religious teachings and occultism. she concluded that there is a higher noetic character of the mind principle than individual ego, a spiritualdynamical force relating to divine consciousness, as distinct from mechanistic psychological dogmas or passive psychicism. this interesting article was reprinted in volume 3 of studies in occultism, a series of reprinted articles by blavatsky. muses s use of noetics has been picked up by edgar d. mitchell for his psychical research organization, the institute of noetic sciences. so

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

dom and p rophetic talents. she came to think of him as the energy vo rt e x or the higher and wiser l e vel of energy (mo o re, 1984. during the new age boom of the 1980s, ba rt h o l o m ew k n own for his gentle, kind manner was something of a channeling superstar; his messages of comfort and self-love we re taken to heart. he addressed a wide range of subjects, from sex and aids to prayer and ego surre n d e r. be f o re his popularity waned, he was the subject of two books by mo o re. see also: channeling further reading moore, mary-margaret, 1984. i come as a brother: a remembrance of illusions. taos, nm: high mesa press, 1987. from the heart of a gentle brother. taos, nm: high mesa press. bashar after two close encounters with large, triangle- shaped ufos over the course of one week

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

often confused with the way of the wizard. the wizard moves up the tree in the identical manner as the saint, but in exactly opposite order and using different lettergates (see figure 4.2. the wizard s path begins with ritual purification to gain access to the column of the right through the gate of the yod y. the saint s path begins with trials by fire via the gate of the samek c to bankrupt the ego and engender complete surrender to the will of the divine. the wizard seeks to acquire power out of selfish desire for personal control, and the saint seeks to respond with righteous intent to the dictates of the divine will. for this reason, a wall of fire blocks the gate between the sefiroth power/fire and wisdom/east on the way of the wizard, obstructing progress into the three supernal sef

mel g, and the shell of terror reflected in the gate of the alef a. between sefiroth beauty/last and realization/first (described as the experience of getting close to the throne, the gates of the central column are open and colorless. it does not have gatekeepers who must be satisfied to proceed further. the usual early response to the experience of the shell of terror is extreme fear due to the ego s false identification with the mortal physical shell i.e. i am going to die, i am going to die. regarding this, proverbs says: the fear of (or reverence for) the lord hvhy is [at] the beginning of wisdom. beginning is the sefirah knowledge/first, and wisdom is the sefirah wisdom/east. when the ego is dehypnotized, allowing for its proper identification with small face, then fear is replaced b

will sporadically become conscious in their dream state, and be blessed with more or less occasional ecstatic visions originating from the dream state. the frequency of such experiences is not a testimony to one s spiritual advancement. some people have one profound experience that changes and effects them for their entire life. others have numerous experiences, but still seem to regress to baser ego states and cling to a long shopping list of desires. your spiritual advancement will be reflected in the emergence of higher qualities of character that results from the decreased identification of the ego with your lower nature. the qualities include unconditional love and devotion toward your chosen ideal, seeing the whole world and all beings as one s own, renunciation of the fruits of work

ood deed. in india, it is called seva (pronounced, save-ah. in buddhism, it is called dana (pronounced, donna. volunteering one s time to bring some company and joy to isolated elderly, feeding the hungry and homeless, visiting and actively listening to people who are confined by their disabilities or illnesses. all of these, and many other ways of giving of yourself are humbling, help purify the ego, and provide a poignant reminder of the impermanence and inevitable suffering of embodied life. truly, this type of giving is a gift to the giver. it puts faith into action. it is an act of living zakhor (remembrance of the divine. whatever service you voluntarily engage in, it is important to remain conscious of the divine embodied in the person or people whom you are serving, and to offer th

FOCUS OF LIFE

re living embodiments but alternates and epitomizes their personalities. what is 'i' and the extent of its conscious habitation. a weak desire, a memory governed by ethics and ignorant of its own bodies. therefore that which is indeliberate is the more vital and is will: discarded knowledge is the sexuality and becomes law. thus entity exists in many units simultaneously without consciousness of 'ego' as one flesh. verily, i say-the deliberations of many exist in living animationstheir consciousness split among a multitude of creatures but knowing only the more important] incarnations-what greater misery than this? of others, their awakeconsciousness is aware of more than one entity and obtain ecstasy by saturable desire. o ikkah! jest viciously! abandon this haunted mortuary in a blind tu

proud and blighted. is a civil war of desire: thereof the necessity for medicine and anesthesia. man has made this environment: the mind is now the belly of the sexuality. thus i suggest to thee- self-love and its own temptation to excess. verily, greater courage hath none than to satisfy the unexpected desire by self-pleasure. for this reason, that when the desire again reacts, to operate in the ego, the suffering shall be ecstatic. how do i know? not by farcical dialogue with self but through contact with its undulations. are we not ever standing on our own volcano? what is beyond man-something more dishonest or a further beast? one thing is desired, another is thought; and a different becomes. everything loved obtains an obscene disease. these dream postures are ominous pophecy of thyse

something more dishonest or a further beast? one thing is desired, another is thought; and a different becomes. everything loved obtains an obscene disease. these dream postures are ominous pophecy of thyself to become-the obscure wish. o joy and woe! which is the higher morality-to love man while being man or to reincarnate as woman to fulfil desire? death is that degeneration, an alternation of ego in consciousness [i.e, desire, its metamorphosis into separate entities for that purpose: serving its own. man's living virtues are those unfamiliar with names. his absurd i is ever supralapsarian. man has exhausted his courage by imaginations engendered from the damned: never can he satisfy what follows these repressions. thou who tremblest all over! thy soul shudders! thou dost perish from t

iberations. o thou syzygy of my i and self! thou becomest volatile to whatsoever is sensed. art thou the hidden wish for madness and hysteric love? o thou "untamed" within, thou shall not lose virtue-for thee i will not domesticate while generating. o idiocy! where is that path where i may wander naked in frenzy, a trespasser against all things reasonable? o time! saith good and evil 'come, come! ego, i come "laughing aloud, zos answered. knowledge alone is transitory, the illusion subsequent to 'i desire all things' eternal, without beginning is self; without end am i; there is no other power and substance. the ever changing modifications and diversities we see are the results of forgetfulness, misinterpretated by nightmare senses. when the self again desires, then i only and nothing else

you will, it has no compassion. the connotation self-love is applicable to all things. to it, all things are equal. the destroyer of devotees; lover of all things unique. giving overflow to all who are indifferent to wanglers, who jest at doctrines. of emancipation in celibacy and vituperation. i declare this self-pleasure alone is free of theism; the disenthralment of god and the distractions of ego in the many entities of existence i show. ye who praise truth thereby causing its necessity are compelled to live differently. out of this afterthought of belief-thrives this somnambulating generation of unpleasured fools, liars and homicides-ever bewildered by good and evil. all has become inborn sex, so complex 'am i' that a successful awakening is impossible without catastrophe. birth is no

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

es, he begins, and then goes on to make obvious comparisons. moses saw a darkness over the face of the abyss and the spirit of god brooding over the waters: mercurius sees a darkness and the word of god warming the humid nature. moses announced the creation by the powerful word of god. mercurius actually states that that shining word, which illuminates all things, is the son of god. and if it is "ego autem pimandri beneficium inscripsi penetralibus animi (ficino's translation, ficino, p. 1839. 25 ficino's "pimander" and the "asclepius" possible to ascribe to a man born before the incarnation such knowledge, he saw the son being born of the father and the spirit proceeding from the father and the son. he saw the creation being made by the divine word, and man being made in the image of god

, and so on, but also through use of planetary tahsmans which address the stars as world forces, or natural forces, and not as demons.3 "why, then, should we not permit ourselves a universal image, that is an image of the universe itself? from which it might be 1 ficino, p. 558. 2 ibid, loc. cit; cf. walker, p. 43. 3 but cf. walker's discussion (pp. 44-53) of "ficino and the demons. insculpebant. ego uero quod de crucis excellentia fuit apud aegyptios ante christum, non tarn muneris stellarum testimonium fuisse arbitror, quam uirtutis praesagium, quam a christo esset acceptura" ficino, p. 556. 73 ficino's natural magic hoped to obtain much benefit from the universe" this cry comes at the beginning of chapter xix, after the long defence of planetary images, used in a "natural" way, in the p

. it is the latter set which i am using here. 4 ibid, p. 108. 94 pico della mirandola and cabalist magic and methods, signifies god, the son of god, and the wisdom of the father through the divinity of the third person."1 pico, both in his cabalistic conclusions and in his apology, distinguishes between different kinds of cabala. in the first conclusion he says: quicquid dicant cacteri cabaliste, ego prima diuisione scientiam cabalae in scientiam sephirot& semot, tanquam in practicam& speculatiuam distinguerem.2 in the next conclusion, he subdivides "speculative cabala" into four divisions: quicquid dicant alii cabalistae, ego partem speculatiuam cabalae quadruplicem diuidcrem, correspondentes quadruplici partitioni philosophiae, quam ego solitus sum afferre. prima est scientia quam ego uo

uam in practicam& speculatiuam distinguerem.2 in the next conclusion, he subdivides "speculative cabala" into four divisions: quicquid dicant alii cabalistae, ego partem speculatiuam cabalae quadruplicem diuidcrem, correspondentes quadruplici partitioni philosophiae, quam ego solitus sum afferre. prima est scientia quam ego uoco alphabetariae rcuolutionis, correspondentem parti philosophiae, quam ego philosophiam catholicam uoco. secunda, tertia, et quarta pars est triplex merchiana, correspondentes triplici philosophiae particularis, de divinis, de mediis& sensibilibus naturis.3 the first of these parts of speculative cabala, described as "catholic" philosophy done with revolving alphabets, is thought by scholem to refer to letter-combinatory techniques of abraham abulafia and his school

uidam procedendi in scientiis& est simile quid, sicut apud nostras dicitur ars raymundi, licet forte diuerso modo procedant. aliam quae est de uirtutibus rerum superiorum, quae sunt supra lunam& est pars magiae naturalis suprema. utraque istarum apud hebracos etiam dicitur cabala. et de utraque istarum ctiam aliquando fecimus mentionem in conclusionibus nostris: ilia cnim ars combinandi, est quam ego in conclusionibus meis uoco, alphebetariam reuolutionem. est ista quae de uirtutibus rerum superiorum, quae uno modo potest capi, ut pars magiae naturalis, alio modo, ut res distincta ab ea: est ilia de qua loquor in praesenti conclusione, dicens: quod adiuuat nos in cognitione diuinitatis christi ad modum iam declaratum& licet istis duabus scientiis nomen cabalae, ex primaria& propria imposit

FRATER ELIJAH ANGELS OF CHAOS

se, as every action includes it s inverse. the hga is also an independent being. as the hga is partly an astral construct of which energy (prayer-form) is devoted to allow for manifestation. the angel has access to knowledge (both mundane and magical) that is currently beyond the magicians 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 be

s very, let me repeat, very, scary, dark, hopeless, and dead beyond any words i could use. the holy guardian angel operation is a revelation of ones wholeness. this being, which is many beings comprised together "in the future" kia/ magick/ life/ god/ power/ love beyond love& light. it seemed that no thing in it's "right" mind would want to dwell in the void, as it cracked and dissolved any petty ego associated with it. this message is for all of humanity, not just me. this god point is approaching, whatever the fuck that means. maybe a birth to a new universe manifold "floating, in the void. many universes each with their own being--pandaemonaeon. we are gods and many people are one of many one and so forth till ecstasy. there is so much more to existence than we might think. i encourage

rges. desires are commanders which suckle and feed the urges. and at other times fear causes these blacker pathways. the gate is opened, the bag of black flesh sewn, and the puss of desire fills the sack, and a demon is born. 6c some journal entries the following journal exerts are examples of the stages in these initiations and notes. 8/1/99 very strange evening/ morning. started out with stupid ego issues then given up and everything flowed more naturally. i started the dance for the dances sake and people progressed to get me things) i ran into this foreign couple from the netherlands and was treated to club (twilo. the energy there was up and i trance-danced into communion with az (i was completely sober and on an extreme fatigue gnosis. i saw a bat-like humanoid creature descending, a

tial shattering. the commentary of elijah is at the bottom concerning his views and experience of mathematics, concerning the way. i/2a: a metaphor for life. i/2b: a brief interchange of the selves. a subconscious parlay with the readers masks. a calling to the readers self. amazing grace. i/3a: the tragedy of each maze is that it is unique. as the reader is drawn out of a state of passivity, the ego must be brought into play, and play this surely is. our sex consumes. gemini, refers to the twins of horus-set, the letter zain. it grows tired of the endless sibling rivalry. another master, this one the lady of understanding (more of a way. we has drank deeply of her cup. this is sure folly. i/3b: 10 being the number of sephira. the face depicted has three blackened lines and one shaded line

elf for easier communication. the technique is very simple. a sexual congress turned inward. involuted light, which can be used for communication enhancement, protection against quliphotic forces, vampirism or any other number of uses. our nature becomes readily apparent by our actions. sex is the universal impulse. i/5b: an encouragement of chrnzn to the reader seeking knowledge. he placates the ego (as is it s nature) to the demise of the magus. it knows not of understanding. the reference is of the formula of page i/5a. a jest of elijah to his selves sidelines. i/6a: metaphors of life. thinking; the cause of existence, and therefore pain deduces downward to society. spine diamond refers to the kundalini-dragon-wyrd (entitled by we. the awakening of which is a core principle of magick. t

FRATER U D PRACTICAL SIGIL MAGIC

for example, dev introduction of will( gi desire h, which he then combined with other parts of his sentences of ay suffice as an example of reusable sigils. since we cannot deal with the whole of spare fs magical philosophy here, i don ft want to go further into his numerous abstract sigils, which can only be understood in connection with his rather complex system (e.g, sigils for the gempirical ego h or the gpossessive being h. however, it must be mentioned that there is far more to a symbolic language than a purely mechanical collation of 74/ practical sigil magic of sigi nouns mounted in images. you will also need verbs like gdoing, h ghealing, h gdestroying, h etc, and conjunctions like gand, h gtherefore, h gbut, h etc, will prove themselves very useful in practical work. as to these

ill struggling xisted a model hich has its. i am referring the model of the consciousness, the censor and the nconscious. furthermore, there is the id, the self and the uper e. this may have been justified in spare fs days, and b n s but just that.min the best cases th for acknowledgment as a gscience h) there eof explanation for the human soul whortcomings but still serves us rather well s to us ego. some writers differentiate even more accurately between the unconscious and the subconscious, etc, but the model consciousness/unconsciousness/censor has become established nearly everywhere. but this, as said before, is only a model and not a scientifically objectified fact in the sense of physics or any other gexact h science. neither freud nor jung went so far as many modem occultists tend

hat, according to aleister crowley, only a magician who is capable of direct communication with the hga will achieve a direct connection to the unconscious. the altered state of awareness, c, marks the point of intersection between a, b and d. it may switch off the censor completely and thereby provide direct contact between these areas of the psyche. 98/ practical sigil magic sherwin fs model a= ego, will, belief b= awareness, perception consciousness: individuality, awakeness hga= the holy guardian angel= censorship mechanism reactive mechanisms c= altered consciousness, gliminal state of consciousness h d= sub/unconsciousness, sleep, true will e= macrocosm, chaos k= kia, soul, individuality without ego but how does it work/ 99 to begin with, this model suffers, like most modls do, from

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ns. the rosicrucians do not even advocate an entirely celibate life for their pupils; indeed they regard it as a religious duty for the enlightened mystic, man or woman, to wed a kindred spirit if such can be found, and thus furnish incoming souls a particularly advantageous opportunity for rebirth. when such a devoted couple perform the generative act in a spirit of aspiration to serve a waiting ego, when the prenatal conditions are pure mentally, morally and physically, when the early childhood days of the ego thus born are spent in a home atmosphere of high and noble thought, both parents and children are making wonderful progress. and as great souls cannot be born to ignoble parents any more than water can sink below its level, it would, indeed, be very wrong for aspirants to disciples

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

fallen in her estimation. the temple of solomon is our solar universe which forms the great school of life for our evolving humanity; the broad lines of its history, past, present and future, are written in the stars, its main outlines being discernible to anyone of average intelligence. in the microcosmic scheme, the temple of solomon is also the body of man wherein the individualized spirit or ego is evolving, as god is in the great universe. work on the true temple, as we are told in 2nd corinthians, fifth chapter, is wrought by invisible forces working in silence, building the temple without sound of hammer. as the temple of solomon was visible in all its glory to the queen of sheba, so the evidence of the toil of these invisible forces is easily perceived, both in the universe and in

acea? to understand this great mystery of golgotha it is necessary to study the composition and the function of the flood from the occult point of view. when blood is placed under a microscope, it appears as a number of minute globules or discs, but when seen by the trained clairvoyant as it courses through the living body blood is found to be a gas, a spiritual essence. the heat is caused by the ego which is within that blood, for as the bible says, the life is in the blood. mephisto was right when he said that it is a most peculiar essence, for it contains the ego, and whoever wants to obtain a power over the ego must have his blood. the human ego is more powerful than the group spirit of the animal, as we can see when we apply the scientific test known as haemolysis. strange blood of a

would be confused. this marrying in the family or tribe was what engendered the selfishness, the clannishness, and the struggle and strife of the world. to break these up, the practice must be discontinued; thus when christ came he advocated the discontinuance of the practice when he said "before abraham was, i am" in effect he said: i do not care for the race father, but i glory in the i am, the ego that was long before he was. and he also said "who does not leave father and mother cannot follow me" as long as you are tied to the family, the nation, the tribe, you are siding with the old blood, the old ways, and cannot amalgamate into a universal brotherhood. that can only come when people marry internationally because when there are so many nations the way to unite them is through marria

father and mother. that is one of the hard sayings of the gospel and generally misunderstood because it is taken to refer to our physical father and mother in the present life, whereas in the esoteric point of view something very different was intended. to get the idea let us once more call to mind that the lucifer spirits by the introduction of iron into the system made it possible for the human ego to become an indwelling spirit, but continued oxidation of the blood renders the body undesirable as a habitation in time and death ensues. therefore, though the lucifer spirits helped us into the body, they are also truly angels of death, and the progeny of samael and eve are subject thereto as well as the children begotten by her and adam, for all are flesh. the sun is the center of life and

FULLER J F C SECRET WISDOM OF THE QABALAH

e ain soph, the endlessness, boundlessness, and eternality of no-thing- therefore, in a way, a qualified no-thingness. in the book of job we read: ghe stretcheth out the north over the empty place, and hangeth the earth upon nothing. h2 it is also called attikah d'attikin, the ancient of all the ancients, and attikah qadosha, the sacred ancient; it is sexless and is sometimes described as the non-ego or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not as a contradistinction to darkness, but as a vibration. first, so the

transmuted into a thought h is the first sephirah,7 kether or crown. git is the principle of all the principles, the mysterious wisdom, the crown of all that which there is of the most high, the diadem of the diadems. h8 the divine name in kether is ehyeh, gi am. the sephirotic scheme (see plate ii on page 25) may be condensed as follows: kether is also called abbah, the father; it is the will or ego from which the remaining nine sephiroth emanate. the second sephirah is binah, the universal intellect or understanding, also called immah or mother. whilst kether is positive, form (male, binah is negative and plastic, the receiver of form and, therefore, matter (female, because geverything existing can only be the work of the male and female h principles. 9 secret wisdom of the qabalah page

skilled philosopher. is not a similar process also applicable to the spiritual sphere, granted that there is such a sphere? and if this be not granted, then some abnormal intellectual or sensuous sphere must be assumed. to us the threefold order is not alone patent to the qabalah, but is an obvious rational conception. we know that we are composed of matter, but matter plus something we call our ego. we know that we are living matter, and that the earth we come from is not living matter in the sense that we are. we infer, therefore, that as the earth is one thing and as we are partly earth and partly something else, this something else is another thing, and further still that in all probability we are a link between these two things which can only consciously manifest in ourselves, but wh

GILBERT THE MAGICAL MASON

rn of ashes preserved by loving hands and placed in respectful privacy in her own chamber; and lastly, as christian rosenkreuz left the prophetic, and perhaps allegorical asser255 tion, to be found by his successors of the third generation, that he, or his name and doctrine, should re-appear: even so didh.p.b.,as i understand, affirm that she would return, in another form indeed,butstill the same ego, and individual, in a stage still farther on in the path to full adeptship. you will all, as theosophists struggling to the light, hope that even as we read that the pupils of rosy cross,120years after his death, shewed the vitality of their order, so may this lodge founded by your great inspirer,h.p.blavatsky, con255 tinue to flourish and extend until time shallbeno more with you.[reprintedfr

ction of the macrocosm, the greater man 255 man's universe 'that which is below is like that which is above, says the smaragdine tablet, and this hermetic dogma is absolute truth. man has a material form. man has an astral form around which the matter has collected. both are ever changing, both are progressing. behind and above these, man exists as the dweller in these garbs, the higher spiritual ego, itself again triune.thehigh magic of the true rosicrucian is the knowledge of how to perceive by the mental powers of the lower man, the reflections of spiritual man radiated. down for his guidance and instruction. these rays can only be perceived by concentration, will, and effort by purity of mind and purity of body.thehigher aspirations can attain to the spiritual essence and can receive w

hysical forms of all and of everything of less exalted spirituality than he himself has attained to. there are living forces, elemental, in all the visible and invisible things around us; these he can use and order to his purpose; and by these the rash and ignorant may be ruined. but no power is given to the most skilled of men over the immortal trinity that broods over humanity and animates each ego, for this and these are as sparks from the insupportable flame of the majesty of god, and are beyond the influence of any that dwell in the world of form.70themagical mason[this paper was read to the members of the isis temple of the golden dawn at an unrecorded date.itwas preservedbythe revd w. a. ayton and later came into the possession of a. e. waite.]7.courageversus obsessionthere are very

legorical like genesis itself, it is stated:thereis in heaven a treasury called guph, and all the souls which were created in the beginning, and hereafter to come into this world, god placed therein: out of this treasury god furnishes children in the womb with souls.a further commentary in symbolic language narrates how the power, perceiving a child's body to be in formation, sends for a suitable ego to inhabit it.god beckons to an angel who is set over the disembodied souls, and says to him 'bring me such a soul; and this has been always done since the world began: he appears before jehovah, anda further glance at the kabalah 107worships in his presence, to whom jehovah says 'betake thyselfto this form' instantly the soul excuses himself, saying 'governor of the world, i am satisfied with

please thee do not force me into this foul body, for i am a spirit' jehovah answers:'theworld i am about to send thee into is needed for thee, it is to pass down through it that i formed thee from myself; and so god forces him to incarnate into the world where matter is known.this is a parallel doctrine to the theosophic scheme of reincarnation-karma as god relentlessly compelling the individual ego to a new earth-life. the kabalah then teaches that the egos have come out from the spirit fountain, suffer incarnation again and again until experience and perfection have been attained, and ultimately rejoin the divine source. now what is it that dwells for a time in this 'coat of skin' as genesis calls it, this so-called material body? it is a divine spark, composed of several elements deriv

GILBERT THE SORCERER AND HIS APPRENTICE

lane, the manas plane, and which are to prana about in perhaps i might say the proportion of the thrill of the finest nerve in the human body to the thrill of the biggest string in the violoncello- that is somewhere near the proportion- it is all a matter of proportion- brings us to a number which is the spiritual soul where you may know, by the absolute obliteration not only of the selfbutof the ego, that everything is yourself, in ananda. but the reaching of that transcends the plane of the highest adeptship. it is only dimly known as a vista of what may be in the extreme future. but the thing to carry away is the idea of the substantial human being lying behind and governing the phenomenal, formed precisely in the same way and governed by the same laws; and the realisation of the transi

GLOBAL FREEMASONRY

worthless talk, pass by with dignity; those who, when they are reminded of the signs of their lord, do not turn their backs, deaf and blind to them (qur'an, 25: 63-73) that is, the basic duty of believers is to submit to god in humility "not to turn their backs, as if they were deaf and blind when they are reminded of his signs" because of this duty, a person is saved from the selfishness of the ego, worldly passions, ambitions, and the concern to make himself liked by others. the kind of morality mentioned in the verses above is attained by these means alone. for this reason, in a society lacking in love and fear of god and faith in him, there is no morality. since nothing can be determined absolutely, each determines what is right and wrong according to his own desires. actually, the pr

GNOSTIC HANDBOOK

w testament. these three motifs are found in all aspects of gnostic, essene and christian literature. for example, the demiurge. the demiurge as saturn is not evil but only the harsh school teacher, yet within the watchers the demiurge is desire (pride, uncontrolled lust etc. all fallen spirits are demiurges, all have desire to leave their station and enter earth. while the demiurge in man is the ego. these three different motifs explain the strange amalgam of tales we have throughout the bible about evil which range from the fall of lucifer (light bearer (the watchers, jesus calling peter satan (ethical dualism) and the book of job image of satan as tester. chapter four: the secret of saturn the gnostic handbook page 42 the secret of saturn the darkest aspect of the gnostic tradition is t

es individual spiritual development over a vast number of lives. to really appreciate the esoteric and religious significance of these cycles we need to consider two major figures and their outlines of the sacred cycle rene guenon and julius evola. rene guenon and julius evola guenon is not a man who liked the press, he was a bitter critic of the cult of personality and avoided worthless shows of ego. while guenon would have avoided offering any biographical details, i think that at least some background is in order. rene guenon was born on the 15th november 1886 to an architect father, his family owned a vineyard which was passed to his younger brother as it was obvious rene had a flair for the academic but was not gifted in either the arts or winemaking. moving to paris in his youth he h

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ight to the death to stay there. it is self defeating for the gnostic to constantly do battle with these gods in their own mind type people. you could spend every day of your life fighting with them and still there would be more. it is important for the gnostic to be brutally realistic with themselves. too often we fight against some injustice not because it is really that unjust, but because our ego hurts. the bottom line is that we do not wish to lose face. in many cases the actual loss incurred by simply ignoring a petty tyrant is far less than the time and effort that would be lost in the battle that would result if you challenged them. there is a difficulty here, we must then control the ego, we must be prepared to backdown, to lose face in the eyes of the world. this is a most diffic

oe to those who pluck it from her breast. the fruit of immortality is the gift of the will to power, it is the reason behind existence. it is brutal and strong and is beyond the qualms and queasiness of little men and petty tyrants. it is pure dynamic force, yet encompasses and goes beyond the libido of freud and the integrated self of jung. be aware, however, it is not mindless violence, foolish ego and petty domination. it is pure unhampered self, and within it thrust lies the fullness (pleroma) of individual immortality. it is the flash of light which awakens the soul as it is issued from the treasury above, it is the transition beyond humanity. i forgot to say that such philosophers are cheerful and that they like to sit in the abyss below a perfectly clear sky, they need different mea

GOETIA LUCIFERIAN

amaymon, his king. 53 h furfur furfur is the thirty-fourth spirit of solomon, who is a great and mighty earl. this spirits appears as a deer with a fiery tail, who is said never to speak truth. this translates in an initiatory context that furfur echoes the conscious mind, that is, he does not reveal the depths of the true self, i.e. the subconscious abyss within. furfur is a spirit of the carnal ego, the daemon associated with the body. this spirit will also take human form is commanded, and will reveal truth once the magician has willed it so. furfur can raise storms which translates to the context which makes reference to his ability to cause chaos in areas of self-introspection, that which will create a powerful situation for the one who works with this spirit. in other words, furfur c

GOLDEN DAWN RITUALS ZAM20

ord! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablet

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

en used as a command) c con to see (c-on; to understand) d de detrimental, disintegrant energy (the second important symbol in the alphabet) e energy (an all-pervading concept including the idea of motion) f fecund (used fe, as in fe-male fecund man) g generate (used gen) h human (a very metaphysical concept here, not fully under stood but used in the sense h-you-man; a human is an h-man) i self, ego (same as our english i) j generate (a duplication of g, but with a delicate difference in shade of meaning. actually ja, in contrast to ge, is a very important distinction. g is the generating energy, while j is animal generation per se) k kinetic (the force of motion) l life m man n seed spore (child, as ninny) o orifice (a source concept) p power q quest (as quest-ion) r horror danger (used

f things, these higher intelligences may seem unspeakably powerful, mythic and divine. the gnostic view has tended to be that what the external world of the conventional person understands as god, devil demon, angel or, more recently, extraterrestrial beings are, in fact, such emanations of the unspeakable ultimate. indeed, the ancient gnostics saw the god and devil of conventional theology as an ego-maddened entity under the delusion that it, indeed, is the ultimate being! the late phil dick, in his last gnostic allegorical fiction, eventually settled on the name v.a.l.i.s. or vast active living intelligence system for this being or demiurge. he wrestled through his literary career and secret life as a christian gnostic philosopher with whether valis was a benevolent, if machine-like deit

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

nner spark of divine light acts on a higher level than your human mirad.it will appear to be separate from you and will seem to act independent of you. in enochian magick it is called your holy guardian angel. the knowledge and conversation with the holy guardian angel refers to the act of the human self confronting the spiritual self. it is a mystical experience in which the human personality or ego melts into its source. in the east, this'blowing out' of the ego is called nirvana. it involves a magical shift in your sense of identity. your sense of identity will shift from the human personality to the spiritual individuality. this shift in identity is necessary to safely cross the abyss and directly confront the holy guardian angel in zid. 11 the goals of enochian magick "the first step

r person to do the lame. another way of stating this theorem is that every man and every woman is an inherent ly complete and sel f -sufficient individuality. the essence of man is monadic. your great work is largely the process of realizing the truth of this theorem. aleister crowley's famous dictim "do what thou wilt" is a direct corollary of this theorem. if the word''thou' refers to the human ego or personality, this becomes a license to debauchery and will result in a misuse of magick but if the word-`thou' refers to the spirit, or individuality, then the dictim becomes a way of living that is in harmony with nature and natural law. you are already spiritual. you are a star in the hidden core of your being. once this fact is seen to be so, your great work will be to express your 28 sp

as universal solvent, dissolving of form, elimination of boundaries, cosmos finto chaos. 73 planetary influences the universe is in equilibrium; therefore he that is without it, though his force be but a feather, can overturn the universe. be not caught within that web, o child of freedom! be not entangled in the universal l e, o child of truth! aleister crowley, the book of l es, every spiritual ego is a ray of a "planetary spirit" according to esoteric teaching. h.p. blavatsky, glossary to the voice of the silence the planetary influences in the four great crosses are shown in figures 1 to 4, appendix d. how these forces influence the calvary crosses is shown in figures 16 to 31, appendix a. the primary meanings of these signs are given below. sun: will power, vitality, creativity. it ru

f 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 artificial gestures compre

ould raise your consciousness sufficiently to enter a sephiroth (i.e, a cosmic subplane between the most spiritual, kether, and the most material, malkuth) then you effectively attained that magical grade. the same is true in enochian magick with the aethyrs. table vi shows these correspondences. for example, if you raise your consciousness to the 21st aethyr, asp, and meet your own reincarnating ego and see yourself in past lives, then you will have effectively achieved the grade of adeptus minor and can be considered a minor adept in enochian magick. if you are able to enter vta and see the city of the pyramids withoutbecoming ensnared by it, then you will have effectively attained the grade of an exempt adept in enochian magick. remember here that entering any aethyr assumes that you ha

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

tion wherein the 9 unconscious, instinctual aspects of the divine have been diabolized, shunned, and feared. thus repressed, these forces take on a twisted sort of autonomy and indeed manifest in a fashion disruptive to consciousness. therefore, the magician extracts an oath of obedience from the demon as the climax of the evocation. in rosicrucian magic, the demon does not swear this oath to the ego of the magician. such an oath would be like the demonic pacts described in certain grimoires and would place the magician's ego in great peril, likely leading to inflation, obsession, or to a state of mind once described as demonic possession. furthermore, unlike the abra-melin system, the demon does not even swear its oath to the magician's holy guardian angel. in rosicrucian magic, the will

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

the miracle was interrupted, hym. to ceres 236 63. so thetis anoints her infant achilles, and hides him in the fire. conf. however the irapacpipeiv to. p(sorcery. vol. iii. m 1060 magic. diceret ei in ecclesia: doinine, multum me debetis diligere, quia liberavi vos a morte: quia cum ego vadebam cum bonis rebus, media node intravimus domum vestram cum luminaribus, ego videns vos dormientem et nudum, cooperui vos, ne dominae nostrae viderent nuditatem vestram, quam si vidissent, ad mortem vos flagellari fecissent. quaesivit sacerdos, quomodo intraverant domum ejus et cameram, cum essent fortiter seratae? tunc ait ilia, quod bene intrabaut domum jauuis clausis. sacerdos autem vo

s eum in^ printed in joh. bapt. ziletti cousilior. select, iu criminal, causis, francof. 1578 fol, torn. 1, consil. 6. devil's beide. 1067 ano suo; ideo captae plures earum ab inquisitoribus fidei, et convictae, ignibus comburuntur; signa autem combustarum sunt depicta, qualiter scilicet adorant cum candelis praedictum cqjruin, in domo inquisitoris tholosani in magna multitudine camisearum, sicut ego propriis oculis aspexi/ read throughout cajjer for aper, as bock, boc, bouc evidently means the former. adoring and kissing of the he-goat or he-cat was just the charge brought against heretics, whose very name (ketzer, cathari) some derived from that circumstance^ this parody of divine worship may either be connected with goat-sacrifices of the heathen (p. 52) and the sacredness of that anima

aliae materiae. forsitan autem propter plauitiem superficiei et facilitatem habendi earn alicui videatur ad hoc praeelecta. sic forsan liac de causa ludificationem istam efficere in canna sola et non alio ligno permittuntur maligni spiritus, ut facilitas et vanitas eorum per cannam liominibus insinuetur. si quis autem dicat, quia canna et calamus habitationes interdum malignorum spirituura sunt. ego non improbo' more intelligible is the irish tale of the rushes and cornstalks that turn into horses the moment you bestride them, ir. elfenmar. 101. 215. of such a horse, after the first time, you need only lift the hridle and shake it when you want him, and he comes directly (sup. h, cap. 31. spell xvi. in hartlieb (sup. h, cap. 32) the unholden are represented riding on rakes and oren-forjcs

in h. sachs ii. 4, 10 the devil first peels the hazel-rod on which he hands the old woman the stipulated shoes, for fear she might creep to him 'twixt wood and bark. in iw. 1208 the utmost secresy is expressed by' sam daz jiolz wider der rinden, alsam sit ir verborgen' when a lithuanian convert began to bark the trees in a holy wood, he said' vos me meis anseribus gallisque spoliastis, proinde et ego nudas vos (sc. arbores) faciam. credebat enim deos rei suae familiari ipevniciosos intra arbores et cortices latere' the swed. song makes enchanting minstrels charm the bark off the tree, the babe out of the mother, the hind from the forest, the eye from out the socket (arvidsson 2, 311-2-4-7. again, the witches' dislike of bells is heathenish: the elves have it, and the giants, p. 459. pious

i, that among scythians and greeks settled in scythia they pass for magicians yorjre, because once a year every neurian becomes a wolf for a few days, and then resumes the human form (o>9 eteo9 ekaarov aira^ twv nevpoiv ka(ttomagic. mela 2, 1. augustine civ. dei 18^ 17 'his ego saepe lupum fieri efc se condere silvis moerin. vidi/ virg. eel. 8^ 97. a man distinguished by this gift or malady was called 'xvkavopwtto'i a word-formation to which the as. tvereiviilf (leges canuti, schmid 1, 148, engl, werewolf, exactly corresponds; goth, vairavulfs? ohgr. werawolf? mhg. poets have no werewolf. the on. uses vargr alone (ra. 733. reinh. xxxvii, verulfr in sn. 214' is a swor

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

at for a grey sheep he teaches people to play the fiddle.2 the home-sprite is contented with a trifling wage: a new hat, a red cap, a parti-coloured coat with tinkling bells he will make shift with. the hat and cap he has in common with dwarfs (p. 463, and therefore also the power to make himself invisible. petronius (satir. cap. 38) shows it was already a roman super stition: sed quomodo dicunt, ego nihil scivr, sed audivi, quomodo incuboni pileam rapuisset, et thesaurum invenit/ home- 1 the description of his figure (a horse s mane, hawk s bill, cat s tail, goat s beard, ox s horns and cock s feet) can hardly have been all invented there and then. 2 unless wilse (beskriv. over spyd. 419) has confounded nissen with nocken; yet the german goblin goldemar was likewise musical (ir. elfenm. i

ns et ignarus rerum percunctatus vergiliano illo versiculo: quid vult concursus ad amnem, quidve petunt animae? responsum accepi: pervetustum gentis ritum esse, vulgo persuasum, praesertim femineo, omnem totius anni calamitatem imminentem fluviali illius diet ablutione purgari, et deinceps laetiora succedere; itaque imtrationem esse annuam, inexhaustoque semper studio cultam colendanique. ad haec ego subridens: nimium felices inquam rheni accolae, quoniam ille miserias purgat, nostras quidem nee padus unquam purgare valuit nee tiberis. vos vestra mala britannis eheno vectore transmittitis; nos nostra libenter afris atque illyriis mitteremus, sed nobis (ut intelligi datur) pigriora sunt flumina. commoto risu, sero tandem inde discessimus [a few lines omitted] the letter is of 1330, and addr

1544. 9, 133: cum in die s. johannis propter jucunditatem multa pie aguutur a fidelibus, puta pulsatio campanarum et ignes jucunditatis, similiter summo mane exeunt ad colligendas herbas odoriferas et optinias et medicinales ex sua natura et ex plenitudine virtutum propter tempus. quidam ignes accendunt in compitis viarum, in agris, ne inde sortilegae et maleficae ilia nocte transitum faciant, ut ego propriis oculis vidi. alii herbas collectas in die s. johannis incendentes contra fulgura, tonitrua et tempestates credunt suis fumigationibus arcere daemones et tempestates. 2 as he is supposed to leap three times at easter (p. 291. 624 elements. bohemians used to lead their cows over it to protect them from witchcraft. the kussian name was kupdlo, which some explain by a god of harvest, kupa

pales, a motherly divinity reminding us of ceres and vesta.2 this date does not coincide with the solstice, but it does with the time of the easter fire; the ritual itself, the leaping over the flame, the driving of cattle through the glowing embers, is quite the same as at the midsummer fire and needfire. a few lines from ovid s description in the 4th book of the fasti shall suffice: 727. certe ego transilui positas ter in ordine flammas. 781. moxque per ardentes stipulae crepitantis acervos trajicias celeri strenua membra pede. 795. pars quoque, quum saxis pastores saxa feribant, scintillam subito prosiluisse ferunt; prima quidem periit; stipulis excepta secunda est, hoc argumentum^&mwa palilis habet. 805. per flammas saluisse pecus saluisse colonos; quod fifc natali nunc quoque, koma

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ter consciousness. unless a dream is recalled at various depths of consciousness as one passes from the deep subconscious through the borderline states to outer consciousness, a dream may swirl away and begin to fade as soon as we wake up. as for the dreams one has had earlier in the night, they are usually lost altogether and have little trace in the memory recollection of outer consciousness. e ego.the subconscious self as distinguished from the objective self. this term is not used often in rosicrucian teachings, for the term psychic self or psychic mind expresses more correctly what is meant. electricity.electric current is a vibratory force in action; static electricity is a potential vibratory power inactive and under stress ready to manifest itself under certain conditions. these te

ian doctrine of reincarnation is unique in some respects, yet it represents the one religious or ethical doctrine more universally held in the world today than any other, because the doctrine is nonsectarian, just, understandable, and revealing. in brief, it is that the soul of man, a divine essence, has as an attribute a memory and consciousness which constitute the personality of the individual ego. this personality is immortal, as the soul essence is immortal. the soul essence is unseparated from the universal cosmic or divine essence, only a part of which resides in each being during an earthly incarnation. the personality is, however, distinct and unique with each being. this personality manifests in the human body during its earthly life as the ego or character of the person, and at

HELENA BLAVATSKY NIGHTMARE TALES

hrough the victim's throat, nails the head to the ground. a stream of hotcrimson blood gushes from the gaping wound and covers king and soldiers with indelible gore. iitime- the landmark of gods and men in the boundless field of eternity, the murderer of its offspring and ofmemory in mankind- time moves on with noiseless, incessant step through aeons and ages. amongmillions of other souls, a soul-ego is reborn: for weal or for woe, who knoweth! captive in its new humanform, it grows with it, and together they become, at last, conscious of their existence. happy are the years of their blooming youth, unclouded with want or sorrow. neither knows aught of thepast nor of the future. for them all is the joyful present: for the soul-ego is unaware that it had ever lived inother human tabernacles

heir existence. happy are the years of their blooming youth, unclouded with want or sorrow. neither knows aught of thepast nor of the future. for them all is the joyful present: for the soul-ego is unaware that it had ever lived inother human tabernacles, it knows not that it shall be again reborn, and it takes no thought of the morrow. its form is calm and content. it has hitherto given its soul-ego no heavy troubles. its happiness is due to thecontinuous mild serenity of its temper, to the affection it spreads wherever it goes. for it is a noble form, andits heart is full of benevolence. never has the form startled its soul-ego with a too-violent shock, orotherwise disturbed the calm placidity of its tenant. two score of years glide by like one short pilgrimage; a long walk through the s

like the pale light of the cold northern moon, whose beams throw into a deeper shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule himself one day his father's kingdom; surrounded from his cradle by reverenceand honours; deserving of the universal respect and sure of the love of all- what could the soul-ego desiremore for the form it dwelt in. and so the soul-ego goes on enjoying existence in its tower of strength, gazing quietly at the panorama oflife ever changing before its two windows- the two kind blue eyes of a loving and good man. iiione day an arrogant and boisterous enemy threatens the father's kingdom, and the savage instincts of thewarrior of old awaken in the soul-ego. it leaves its d

dust at their feet in supreme humiliation. for this they are crowned by history withthe unfading laurels of valour, which are those of success. they make a footstool of the fallen enemy andtransform their sire's little kingdom into a great empire. satisfied they could achieve no more for the present,they return to seclusion and to the dreamland of their sweet home. for three lustra more the soul-ego sits at its usual post, beaming out of its windows on the world around.over its head the sky is blue and the vast horizons are covered with those seemingly unfading flowers thatgrow in the sunlight of health and strength. all looks fair as a verdant mead in spring. ivbut an evil day comes to all in the drama of being. it waits through the life of king and of beggar. it leavestraces on the hist

test and fairest, the seeds of the canker in embryo lurk! how oft at the root of the flower that is rarest- secure in its ambush the worm is at work" the running sand which moves downward in the glass, wherein the hours of human life are numbered, runsswifter. the worm has gnawed the blossom of health through its heart. the strong body is found stretchedone day on the thorny bed of pain. the soul-ego beams no longer. it sits still and looks sadly out of what has become its dungeon windows, onthe world which is now rapidly being shrouded for it in the funeral palls of suffering. is it the eve of nighteternal which is nearing? nightmare talesiii13 vbeautiful are the resorts on the midland sea. an endless line of surf-beaten, black, rugged rocks stretches,hemmed in between the golden sands of

HELENA BLAVATSKY THE KEY TO THEOSOPHY

atsky.txt the greek teachings 89 on the various postmortem states 95 the physical and the spiritual man 95 on eternal reward and punishment, and on nirvana 102 on the various principles in man 109 on reincarnation or rebirth 115 what is memory according to theosophical teaching? 115 why do we not remember our past lives? 119 on individuality and personality 124 on the reward and punishment of the ego 128 on the kamaloka and devachan 133 on the fate of the lower principles 133 why theosophists do not believe in the return of pure "spirits" 135 a few words about the skandhas 142 on postmortem and postnatal consciousness 145 what is really meant by annihilation 150 definite words for definite things 158 on the nature of our thinking principle 165 the mystery of the ego 165 the complex nature

es the rest? a. that depends on the nature of the manifestations. sometimes the astral remains, the kamalokic "shells" of the vanished personalities that were; at other times, elementals. spirit is a word of manifold and wide significance. i really do not know what spiritualists mean by the term; but what we understand them to claim is that the physical phenomena are produced by the reincarnating ego, the spiritual and immortal "individuality" and this hypothesis we entirely reject. the conscious individuality of the disembodied cannot materialize, nor can it return from its own mental devachanic sphere to the plane of terrestrial objectivity. q. but many of the communications received from the "spirits" show not only intelligence, but a knowledge of facts not known to the medium, and some

of the spirit of the living man with that of disembodied personalities. we say that in such cases it is not the spirits of the dead who descend on earth, but the spirits of the living that ascend to the pure spiritual souls. in truth there is neither ascending nor descending, but a change of state or condition for the medium. the body of the latter becoming paralyzed, or "entranced" the spiritual ego is free from its trammels, and finds itself on the same plane of consciousness with the disembodied spirits. hence, if there is any spiritual attraction between the two they can communicate, as often occurs in dreams. the difference between a mediumistic and a non-sensitive nature is this: the liberated spirit of a medium has the opportunity and facility of influencing the passive organs of it

ess with the disembodied spirits. hence, if there is any spiritual attraction between the two they can communicate, as often occurs in dreams. the difference between a mediumistic and a non-sensitive nature is this: the liberated spirit of a medium has the opportunity and facility of influencing the passive organs of its entranced physical body, to make them act, speak, and write at its will. the ego can make it repeat, echo-like, and in the human language, the thoughts and ideas of the disembodied entity, as well as its own. but the non-receptive or non-sensitive organism of one who is very positive cannot be so influenced. hence, although there is hardly a human being whose ego does not hold free intercourse, during the sleep of his body, with those whom it loved and lost, yet, on accoun

spirit and matter, and though we say that spirit is potential matter, and matter simply crystallized spirit (e.g, as ice is solidified steam, yet since the original and eternal condition of all is not spirit but meta-spirit, so to speak, we maintain that the term spirit can only be applied to the true individuality. q. but what is the distinction between this "true individuality" and the "i" or "ego" of which we are all conscious? page 19 the key to theosophy- hp blavatsky.txt a. before i can answer you, we must argue upon what you mean by "i" or "ego" we distinguish between the simple fact of self-consciousness, the simple feeling that "i am i" and the complex thought that "i am mr. smith" or "mrs. brown" believing as we do in a series of births for the same ego, or reincarnation, this d

HEPTAMERON

hich i command them. then let him stand in the middle of the circle, and hold his hand towards the pentacle, and say, per pentaculum salomonis advocavi, dent mihi responsum verum. then let him say, beralanensis, baldachiensis, paumachi& apologi sedes, per reges potestaiesi magnanimas, ac principes pr potentes, genio liachid, ministri tartare sedes: primac, hic princeps sedis apologi nona cohorte: ego vos invoco& invocando vos conjure, atque supern majestatis munitus virtute, potenter impero, per eum qui dixit& factum est& cui obediunt omnes creatur& per hoc nomen ineffabile, tetragrammaton xnxv jehovah, in quo est plasmatum omne seculum, quo audito elementa corruunt, a r concutitur, mare retrograditur, heptameron 8 ignis extinguitur, tera tremit, omnesque exercitus coelestium, terrestrium&

suth, rex. ministers. maguth, gutrix. the winde which the said angels of the air are under. the south-winde. but because there are no angels of the air to be found above the fifth heaven, therefore on thursday say the prayers following in the four parts of the world. at the east. o deus magne& excelse& honorate, per infinita secula. at the west. o deus sapiens& clare& juste, ac divina clementia: ego rogo te piissime pater, qu d meam petitionem, qu d meum opus& meum laborem hodie debeam complere& perfect intelligere. tu qui vivis& regnas per infinita secula seculorum, amen. at the north. o deus potens, fortis& sine principio. at the south. o deus potens& misericors. the perfume of thursday. saffron. heptameron 16 the conjuration of thursday. conjuro& confirmo super vos, angeli sancti, per

HINE PHIL ASPECTS OF EVOCATION

ile a .living. grimoire. a product of the technocratic aeon, i use its debris to mould my dreams .the howling- the hiss, roar and static screams of radios tuned to dead channels. to the work then. some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow- ranging from .survival demons. such as hunger or thirst, working up towards .ego. demons- the need for self-respect or a particular self-image, and more abstract conceptions: the hunger for knowledge or wisdom. the deeper the level of the hierarchy, the more primal the desires and urges. the techniques: flooding and vomiting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form .flesh. and eventually a name or a 9

HINE P OVEN READY CHAOS

ck n mix/d.i.y approach to magic was frowned upon by the traditionalist schools, secondly that many people associated chaos with anarchy and other negative associations, and thirdly that some chaos magic publications were hyped as being blasphemous, sinister, and dangerous in a way that they were not, which proved all the same to be an attractive glamour for those who required such a boost to the ego. 11 oven-ready chaos the mid-eighties gave rise to a second wave of the chaos current. 1985 saw the publication of the cardinal rites of chaos, by the pseudononymous paula pagani, which outlined a series of seasonal rituals as performed by the yorkshire-based circle of chaos. alas, by this time, the early co-operation between exponents of chaos had given rise to legal wrangles, literary sidesw

o do magick requires that you develop a set of skills and abilities and if you re going to get involved in all this weird stuff, why not do it to the best of your ability? 4. deconditioning. the chaos paradigm proposes that one of the primary tasks of the aspiring magician is to thoroughly decondition hirself from the mesh of beliefs, attitudes and fictions about self, society, and the world. our ego is a fiction of stable self-hood which maintains itself by perpetuating the distinctions of what i am/what i am not, what i like/what i don t like, beliefs about ones politics, religion, gender preference, degree of free will, race, subculture etc all help maintain a stable sense of self, whilst the little ways in which we pull against this very stability allows us to feel as though we are uni

e. one of the effects of intense gnosis is the shattering of layers of belief structure, but it is generally found that unless followup work is done, the sense of shattered belief-structures is transitory. you should also consider the effects this process is likely to have on others- see luke rhinehart s the dice man for an amusing and instructive tale of one man s approach to deconditioning. the ego, a self-regulatory structure which maintains the fiction of being a unique self, doesn t like the process of becoming more adaptive to experience. one of the 45 oven-ready chaos more subtle defences that it throws up is the sneaking suspicion (which can quickly become an obsession) is that you are better than everyone else. in some circles, this is known as magusitis, and it is not unknown for

compile a living grimoire. a product of the technocratic aeon, i use its debris to mould my dreams. the howling- the hiss, roar, and static screams of radios tuned to dead channels. 57 oven-ready chaos to the work then; some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow, that ranged from survival demons- hunger, thirst etc, ego demons- self-esteem, selfimage etc, and more abstract conceptions such as the hunger for knowledge or wisdom. the deeper the level of hierarchy, the more primal the desires. the techniques: flooding and vomiting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form, flesh, and eventually a name or a sigil. the scrambled personality tap

y, with close links to the inner journeys undertaken by shamans and heroes in cultural myths worldwide. however, one point is very clear, that while the shaman or initiate is the active agent- the fearless one- this is rarely true of the individual in the throes of schizophrenia. like the descending initiate, schizophrenics often report feelings of a loss of agency over their environment, loss of ego boundary, and a sense of somehow being different or set apart in some way. many cannot, it seems, sort out what is meaningful stimuli in their environment, and report feelings of being overwhelmed by what is happening around them. there is a wide range of speculative theories regarding the causes of schizophrenia, ranging from a purely genetic to a purely environmentalist perspective. from the

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

f the medicines, which was equally useless to my case. there was in the letter a something which seemed to convey to me the impression "i make money by the credulity of 64 the alchemist of the golden dawn mankind, and i suppose you to be one of them" my impression of them is confirmed by the experience of a lady residing in france who tried them. she had a carbuncle on her leg, and mattei's alter ego, the agent at marseilles or nice, i forget which, told her one of the remedies to apply to it. instead of getting better, it got worse, till the appearance of it was so alarming,that she was obliged to call in the local surgeon, who said that by neglect, gangrene had set in, and that he must cut it out immediately, or she would lose her leg. this shews the greatest ignorance on the part of mat

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

r will. as the waves paused again, carter began to comprehend, vaguely and terrifiedly, the ultimate background of that riddle of lost individuality which had at first so horrified him. his intuition pieced together the fragments of revelation, and brought him closer and closer to a grasp of the secret. he understood that much of the frightful revelation would have come upon him- splitting up his ego amongst myriads of earthly counterparts inside the first gate, had not the magic of 'umr at-tawil kept it from him in order that he might use the silver key with precision for the ultimate gate's opening. anxious for clearer knowledge, he sent out waves of thought, asking more of the exact relationship between his various facets- the fragment now beyond the ultimate gate, the fragment still on

recision for the ultimate gate's opening. anxious for clearer knowledge, he sent out waves of thought, asking more of the exact relationship between his various facets- the fragment now beyond the ultimate gate, the fragment still on the quasi-hexagonal pedestal beyond the first gate, the boy of 1883, the man of 1928, the various ancestral beings who had formed his heritage and the bulwark of his ego, arid the nameless denizens of the other eons and other worlds which that first hideous flash ultimate perception had identified with him, slowly the waves of the being surged out in reply, trying to make plain what was almost beyond the reach of an earthly mind. all descended lines of beings of the finite dimensions, continued the waves, and all stages of growth in each one of these beings, a

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

nipulating the cards in a certain way. you will learn how to position the cards and what the meaning is for each of the positions. draw twelve circles, in a circle, like the numbers on a clock big enough to set cards in. each of these circles represents a particular department of your life (see fig. 2) figure 2- the card spell the first circle of the card spell has to do with you personally, your ego, your personality, what you do with yourself alone and separate from all other contacts. it has nothing to do with your family or your partner; it's you alone facing the world. the second circle has to do with your natural resources. it is involved with where you go, the source of your strength. so, the second circle concerns your storehouse, your supplies and your money. the third circle gove

hat could be used. will you assist in any way you can? also i would like to learn more about witchcraft, about practising it. i'd like to know if you can make up your own spells or if they have to be set patterns. i was born may 19, 1950. please don't take this letter lightly. i'm very serious about the whole thing. bob m. you do not love her, so what you want to do is over power her to feed your ego, which is on very shaky ground. the first thing you should do if you want to use witchcraft is to start casting spells on yourself so that you will not need a situation where you must overpower someone. she will come to you because you are so absolutely devastating that it's the only course she can take. if you remain sick and inferior, casting spells won't bring any luck. the first spell you

INITIATION INTO HERMETICS

garment for the spirit. the spirit is the immortal part and the image of god. it is not easy to define something divine, immortal, imperishable, and to put it into the correct terms. but here, as well as with any other problems, the key of the four-pole magnet will be a great help for us. from the supreme prototype (akasa, the original source of all beings, has proceeded the spirit, the spiritual ego with the four specific elemental qualities, proper to the immortal spirit, which was created in god s image. the fiery principle, the impulsive part, means the will (volition. the airy principle shows up in the intellect (mind, the watery principle respectively in the life and the feeling, and the earthy principle is representing the union of all the three elements in the consciousness of the

ur original principles. the typical part of the fifth, say the etheric principle (akasa) manifests itself, in the highest aspect, in the faith and, in the lowest form, in the instinct of self-preservation. each of these mentioned four elemental principles has many other aspects corresponding to the law of analogy of the polarity or the positive and negative elements. all of them together form the ego or the spirit. for this reason, we can make the fiery principle responsible for strength, power and passion; memory, power of discrimination and judgment are ascribed to the air principle, conscience and intuition to the principle of water, egotism and the instincts of self-preservation and propagation to the earthy part of the spirit. it would be too long to quote all the properties of the sp

al matrix or the mental od, with its double-pole fluid, is the subtlest substance we can imagine in the human body. simultaneously, the mental sphere is the sphere of thoughts which have their origin in the world of ideas, consequently in the spiritual akasa. each thought is preceded by a basic idea which, according to its property, accepts a definite form, and arrives to the consciousness of the ego through the etheric principle, consequently the mental matrix, as expression of the thought in the shape of a plastic picture. therefore man himself is not the founder of the thoughts, but the origin of each thought is to be sought in the supreme akasa sphere or the mental plane. man s spirit, as it were, is the receiver, the antenna of thoughts from the world of ideas, according to the situat

, on knowledge, although both are identical up to a certain degree. the source of wisdom is in god, that is to say, in the causal principle (the akasa) on all planes of the material, astral, and mental worlds. therefore wisdom does not depend on mind and memory but on the maturity, purity and perfection of the individual personality. wisdom could also be considered as a developmental stage of the ego. therefore, insights are not passed on thought the mind, but and this particularly through intuition or inspiration. the degree of wisdom is therefore determined by the state of development of the individual. this will not mean, of course, that we ought to neglect knowledge; on the contrary, knowledge and wisdom must go hand in hand. the adept will therefore endeavor to get on in knowledge as

the magician to recognize rather exactly which of the elements is prevailing in his black or white mirror. this recognition is absolutely necessary to attain the magic equipoise, and the further development depends on it. magic physical training (i) 1. the material or carnal body hand in hand with the inner development of spirit and soul has to go that of the outer, the body also. no part of your ego must lag behind or be neglected. right in the morning, after getting up, you will brush your body with a soft brush until your skin turns faintly reddish. by doing so, your pores will open and be able to breathe more freely. besides, the kidneys are exonerated for the most part. then wash your whole body or the upper part of it, at least, with cold water and rub it with a rough towel until you

ISIS UNVEILED

of the primordial pas- sive principle (sephira, by dividing itself into two parts, active and passive, emits 'hokbmah- wisdom and binah-yebovah, and in conjunc- tion with these two acolytes, which complete the trinity, becomes the creator of the abstract universe; the physical world being the produc- soe. zakar. it, p. 42 b: anut. ed, 1714. 507. ibid iii, p. 288 s, idrah zidak, ch. i, 41-3. 508. ego turn qui turn( zod. iii, 14. 509. jones: ordin. qf manv, ch. i. 510. chunpollioii-pijem: bgjrfle aneietate, p. 141. digitizecoy google/ all woeld-religions fundamentally edenltcal 215 tion of later and still mate material powers" in the hindfl cos- mogony, svajfamihil emits nam and ndri, its bisexual emanation, and dividing its parts into two halves, male and female, these fecundate the mmidan

iants, fallen men, or titans] on the earth" the word is synonymous with aeon, iimv. in proverbs, viii, 23, it reads "i was effused from otdam, from has (wisdom. by this sentence the wise king-kabalist refers to one of the mysteries of the human spirit the immortal crown of the man-trinity. while it ought to read as above, and be interpreted kabalistically to mean that the (or my eternal, immortal ego, the spiritual entity, was effused from the boundless and nameless eternity through the creative wisdom of the unknown god, it reads in the canonical translation "the lord possessed me in the beginning of his way, before his works of old" which is unintelligible nonsense, without the kabalistic interpretation. when solomon is made to say that/ was "from the beginning. while as yet he [the supr

the teachings of the former two were identical. it was the doctrine of old india that jesus held to when preaching the complete renunciation of the world and its vanities in order to reach the kingdom of heaven, nirv&na, where "men ndther many nor are given id mar- riage, but live like the angels" it is the philosophy of siddhartha-buddha again, that i^rthagoras expounded when asserting that the ego (reternal with god, and that the soul only passed through various stages (hindd rupa-lokai) to arrive at the divine excellence; meanwhile the thumoa returned to the earth, and even the jarin was eliminated. thus the metempaychosu was only a succession of disciplines through refuge-heavens (called by the buddhists zion^ to work off the exterior mind, to rid the nous of the 734. plato: t

metaphysic- al personations of the 'deeds' of man, whether good or bad, which after the death of his body incarnate themselves, so to say, and form their many invisible but never-dying compounds into a new body, or rather into an ethereal being, the doun* of what man was morally. it is the astral body of the kabalist and the 'incarnated deeds' which form the new sentient self as its ahankdra (the ego. self-consciousness, given to it by the sovereign master (the breath of god, and which can never perish, for it is immortal per se,uaa spirit; hence the sufferings of the newly-bom sdf, till it rids itself of every earthly thought, desire and passion. we now see that the 'four mysteries' of the buddhist doctrine have been as little understood and appreciated as the 'wisdom' hinted at by paul

one ol the neat triad, worshiped to the present day. and still the thou^t witliin him has no real name; that power which is nothing but itself, which supports the gods, the heavens, and every living being, floats before his mind, conceived but not e;q>r^sed. at last he calls it 'atman' for uman, imiginajly breath or q>irit, comes to mean self, digitizecoy google 318 isis unveiled as the/ am' the 'ego sum' the 'akmi' showed his full power to him who could recxignise the "riiu tmau voice" from the days of the primitive man described by the first vedic poet, down to our modem a, there has uot been a philosopher worthy df that name who did not carry in the silent sanctuary of his heart the grand and mysterious truth. if initiated, he learnt it as a sacred science; if otherwise, then, like socr

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

e of dots quickly and mechanically, from left to right without counting. it is best to punctuate these dots as rapidly as possible in order to avoid the anticipation or temptation of counting them, and in so doing to control the outcome of the divination. i do not suggest passivity as in automatic writing, which i abhor, but a combination of muscular relaxation and mental alertness to prevent the ego from interfering with the process. the use of an invocation or a prayer for guidance audible or inaudible deflects the ego's attention from the mechanical process of making the dots, and thus permits the entire operation to be influenced by the unconscious or the laws of chance. i will dilate on this topic later. sixteen rows of dots are to be made rapidly without thinking deliberately of the

to interpret what you have entered on form no. 2. some imagination and ingenuity needs to be employed, but the following tables of general interpretation should take the slack out of the first several attempts to divine. as one gains experience, enough confidence will be created to permit the intuition to operate, or to say what comes to mind spontaneously, without critical interference from the ego. gradually, as time goes on, the intuition or inner psychic sense will become stronger, clearer and of course more reliable. geomantic divination as a process is a good psychological corrective for excessive intellectuality, or for uncontrolled flights of fantasy based on romantic reading. a little practice goes a long way. the proof of geomantic divination is success in prediction: in the bus

JASMUHEEN THE FOOD OF GODS

ut. i call it our dow. the divine one within. it is also our doe. the divine one everywhere. all our dow wants is for us to know it. to know, to dare, to do and to be silent, allowing the radiance, which it is, to talk for us revealing it s magical grace. this means 6 billion people co-existing in harmony, guided by the one force that exists in all and is common to all for the dow is beyond mind, ego, cultural and genetic influences. our dow& the violet light: how our dow physically, emotionally and mentally expresses itself is through waves of love and light. the love is what we feel when we sit and meditate and seek the experience of oneness with our dow in silence, nourishes our physical and emotional bodies. the light is what we see when we focus on our third eye and activate our pitui

erhaps its important commanding stations in the brain, at the levels of the hypothalamus, pineal gland, limbic system, autonomic system and other endocrine structures. from the theory of the cosmic mind if we think, then our mind, an individual mind, is nothing but the continuity of the cosmic mind with some modifications and adaptations as per the individual. depending upon one s moral strength, ego, intelligence, discipline, the mind gives reactions to every single stimulus; be it physical, social, environmental, ecological, spiritual, emotional etc. the mind gets the perception first, then throws emotional signals, simultaneously thinks, and then initiates a process of acceptance or retaliation. in yogic terms this is felt as happiness at the pure superficial level of raga, and dwesha o

ected in our behavior. physical health also affects our mental health, although our mental health affects our physical health more. apart from a response to a stimulus, the mind has its own automatic, continuous functioning, i.e. thinking and behavior. without any obvious external stimulus, thoughts are generated and they either die away completely or modify our behavior. it is said by yogis that ego. feeling of existence itself is the cause of these thoughts. the yogis of high astuteness can dissolve the ego and therefore enter into the thoughtless state where there is nothing but permanent bliss. no happiness. no unhappiness. no raga. no dwesha. and only spiritual health. however, for non-yogic people, mental and emotional health may just mean peace and happiness in continuity. what is t

s state where there is nothing but permanent bliss. no happiness. no unhappiness. no raga. no dwesha. and only spiritual health. however, for non-yogic people, mental and emotional health may just mean peace and happiness in continuity. what is the sub-state required for this? in my opinion perhaps we can achieve it by 1) moral health, 2) by a positive and creative attitude, 3) by sublimating our ego and 4) by focusing on our highest intellect. to elaborate on this (1) we know that as you sow, so shall you reap. if one s moral health or moral strength is poor, then one cannot expect people or nature to do good back to him/her and hence, peace and happiness cannot be achieved. by moral strength, we mean the basic virtues like truth, honesty, non-violence, and maybe even celibacy (or faithfu

ng as a self-healing tool. spiritual fasting cleans the body-mind and feeds the spirit, allowing our physical bodies to better extract the divine cosmic energy from our normal biochemical energy sources. the end result is the enhancement on all levels of bodily energy, including the spiritualizing kundalini force. today in our society, when everyone is so attached to food as a way to palliate the ego, and to suppress our real feelings, the idea of fasting can create a little trepidation. most people do not realize how easy it is to do a fast. on our standard one-week group juice fast almost everyone is amazed at how easy it is. the appetite fades after the first few days, allowing one s emotional and physical attachment to food to diminish. the mind becomes freer to experience the higher s

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

on and the otherwise mysterious, unaccountable drawing-together and sympathy of two persons who meet for the first time and find themselves mutually charmed (they cannot tell how or why; or who even* ejus autem imago ea est qu exhibetur, ore videlicet excellentissimo, ut sunt arnobii verba, et specie inter virginem et puerum eximia. catullus hoc idem voluit. carm. 64. quod enim genus figurae est, ego quod non habuerim? ego mulier, ego adolescens, ego ephebus, ego puer, ego gymnasii fui flos, ego eram decus olei. marcianus capella lib. i. atys pulcher item curvi et puer almus aratri. caput autem tectum mithra phrygem indicat. laurentii pignorii patavini magn deum matris id et attidis initia. amstelodami andre frisii. mdclxix. profound mysticism of plato. 327 hear or read of each other; whet

jesum christum, filium dei salvatorem et redeptorem animarum nostrarum, una cum spiritu sancto non esse deum, licebit opinor etiam mihi credere, quod multo minus est, mulieres scilicet non esse homines, et quod inde sequitur, christum ergo pro iis non esse passum, nee eas salvari. si enim non solum in hoc regno tolerantur, sed etiam a magnatibus pr miis afficiuntur, qui blasphemant creatorem, cur ego exilium aut supplicium timere debeo, qui simpliciter convicior creaturam? pr sertim cum eo modo ex sacris literis probare possim, mulierem non esse hominem, quo illi probant christum non esse deum. admonitio theologic facultatis in academia witebergensi, ad scholasticam juventutem, de libello famoso et blasphemo recens sparso, cujus titulus est: disputatio nova contra mulieres, qua ostenditur

JESSUP MK THE CASE FOR THE UFO

have to make a similar division between "mind" and "intelligence "mind" for our purposes, is the thinking function of the brain of mankind, or perhaps of lower animals. by "intelligence" we must conceive more broadly of an ability to think, construct, direct, analyze, plan, navigate, laugh, etc, which is not necessarily a part of, or associated with, a carnate brain. in short, we must adjust our ego to the possibility that intelligence exists in space, that it may be and probably is superiour to our own, and that it may inhabit physical entities of a discarnate nature such as the nebulous or cloudlike bodies observed by barnard (described later) throughout, we are searching for objects, bodies, events which have been made, shaped or guided by forces obviously controlled by an "intelligenc

omes significant. it is now up to us to discover and analyze all the data, and to correlate it with current observations. we can allay our fears of present-day "flying saucers" they have been here since before the dawn of our civilization, so what is there to get excited about? if we haven't been molested seriously in two thousand centuries, why get excited now? if anything is at stake, it is our ego, not our physical welfare (red is a&b) yet, it is hard to discourage the innate feeling that there has recently been a great surge of activity on the part of ufo's as if in preparation for something big. one does not have to look far for a motive. these entities have probably been living in the solar system long enough to have seen the fifth planet explode, destroying itself and perhaps jeopar

materials not of usual meteoric types indicate something other than meteors. where else, then, but from ufo's? yes, quartz, it has its use s electro-magnetically and otherwise on the home-ships. 53 it is essential, too, to keep reminding ourselves that because we attribute intelligence too these otherwise inexplicable phenomena, it does not necessarily mean human intelligence. it is a blow to our ego to accept the fact that our racial intelligence is anything but the supreme summation of creation; however, the quicker we adjust to the notion that the human body and the human mind are but incidental in a limitless welter of space life and activity, the quicker we shall approach a true grasp of the nature of the universe and our own true purpose in it "what is man that thou hast placed (plan

le variety of intelligently operated space widgets or urban concentrations of the like, then the whole proposition begins to take on a certain amount of plausibility. in the past two or three decades, there has been a great discussion about miniature fossils found in meteorites, and something about spores and mono-cellular organisms, maybe alive, or at least viable. everyone, but those whose weak ego demands that they maintain scientific dignity by making categorical denials with professional aplomb, will concede that this question is debatable, and has been since the findings were first announced. but, debatability is something different from inconceivability, incredibility, negative proof, positive proof, or even smug denial. it is an important point to settle. if settled positively that

r it reached space from terrestrial development in a previous upsurge of civilization. such relics as the great pyramid indicate the advancement of that age, and it is perhaps a little less strain on our sensibilities to assume that space life, especially if limited to the earth-moon system, originated on earth. our two greatest mental hazards at the moment are to overcome the blows to our racial ego, and to free ourselves from the idea that ufo's and space life now reaching our cognizance necessarily come from a planet. their presence in near-by space regions is improbability of lesser order and has little about it which is difficult of acceptance.(red is a and b) there is much to make us believe that this extraordinary thing which we call civilization today is nothing but flickering flam

K AMBER THE BASICS OF MAGICK

ee where the mind is pointed; nothing more. the rest is 'noise. and so we could define mental noise as anything not focused upon. in another way, noise could be considered as negative emotions, attitudes, and thoughts which make it more difficult to direct the attention. your emotions follow your thoughts quite easily. your emotions are not you, but are rather reactions prompted by your model and ego- like a performance or an act, while the real you watches. in a similar way, directing your attention toward a specific emotion will cause you to experience that emotion. review questions 1) what is the aura? 2) what is a thoughtform? 3) how can you develope clairvoyance? book list annie bessant and charles leadbeater, thought forms. w.e. butler, how to develop clairvoyance. j.h. brennan, astr

KETAB E SIYAH

s, and men such as copernicus, galileo, nostradamus and isaac newton have worshipped it. the legend says, you must create a copy of the book with your own blood, when you are elected as a leader in one of these secret societies that still worship the book today. the legend says, that if you add even one word to this book, you shall be cursed by all the powers of lucifer mentioned within contestor ego omni audienti verba prophetiae libri huius si quis adposuerit ad haec adponet luciferius super illum plagas scriptas in libro isto for i testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, lucifer shall add unto him the plagues that are written in this book verbum luciferius the words of lucifer i genesis the beginning 388 quomodo

scriptas in libro isto for i testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, lucifer shall add unto him the plagues that are written in this book verbum luciferius the words of lucifer i genesis the beginning 388 quomodo cecidisti de caelo lucifer qui mane oriebaris how art thou fallen from heaven, o lucifer, star of the morning! ego luciferius misi angelum meum testificari vobis haec ego sum stella splendida et matutina i lucifer have sent mine angel to testify unto you these things. i am the bright morning star. ii a w alpha omega ego primus et ego novissimus et absque me non est deus i am the first, and i am the last; and beside me there is no god. ego a& et w& primus et novissimus principium et finis i am alpha and ome

ou these things. i am the bright morning star. ii a w alpha omega ego primus et ego novissimus et absque me non est deus i am the first, and i am the last; and beside me there is no god. ego a& et w& primus et novissimus principium et finis i am alpha and omega, the beginning and the end, the first and the last. iii maleficus evildoer formans lucem et creans tenebras faciens pacem et creans malum ego luciferius faciens omnia haec i form the light, and create darkness: i make peace, and create evil: i lucifer do all these things. nolite arbitrari quia venerim mittere pacem in terram non veni pacem mittere sed gladium think not that i am come to send peace on earth: i came not to send peace, but a sword. iv cor maleficus the heart of evil de corde enim exeunt cogitationes malae homicidia adu

allest thou me good? there is none good but one. xxvi fides luciferius faith in lucifer propterea dico vobis omnia quaecumque orantes petitis credite quia accipietis et veniet vobis therefore i say unto you, what things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. xxvii nomen luciferius 393 the name of lucifer multi enim venient in nomine meo dicentes quia ego sum luciferius et multos seducent for many shall come in my name, saying, i am lucifer; and shall deceive many. xxviii peccatores sinners non veni vocare iustos sed peccatores i came not to call the righteous, but sinners. xxix descende the descent hic de caelo descendi i came down from heaven. xxx odium hatred non potest mundus odisse vos me autem odit quia ego testimonium perhibeo de illo qu

teous, but sinners. xxix descende the descent hic de caelo descendi i came down from heaven. xxx odium hatred non potest mundus odisse vos me autem odit quia ego testimonium perhibeo de illo quia opera eius mala sunt the world cannot hate you; but me it hateth, because i testify of it, that the works thereof are evil. xxxi lucifer the bringer of light iterum ergo locutus est eis luciferius dicens ego sum lux mundi qui sequitur me non ambulabit in tenebris sed habebit lucem vitae then spake lucifer again unto them, saying, i am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. xxxii sescenti sexaginta sex 6 6 6 394 hic sapientia est qui habet intellectum conputet numerum bestiae numerus enim hominis est et numerus eius est sescenti se

LAITMAN M BASIC CONCEPTS IN KABBALAH

us and all the worlds is equal and invariable. now we can clarify the question about freedom of the individual. since we already understand that an individual consists of a will to receive a certain quantity of the creator s light, all the traits peculiar to that desire depend solely on the intensity of this desire, on the force of the attraction of the light. the attraction force we usually call ego compels us to struggle for our existence. if we destroy one of the ego s desires or aspirations, we deny it the opportunity to use its potential vessel, the fulfillment of which is its creator-given right. f r e e d o m o f w i l l 39 we acquire all our ideas through the influence of our environment, for a grain develops only in its soil, in the environment that suits it. hence, the only choic

he needs stimulate the appropriate thoughts and knowledge to meet these needs. since people have different desires, it is only natural that their needs, thoughts, and development will differ. those who have only base needs will direct their thoughts and education to satisfying those desires. although they do use their knowledge and intellect, these are serving the low (animate) mind. people whose ego-based desire for pleasure is limited to such human needs as power over others, use their strength, intellect, and education to satisfy it. others desire to enjoy is focused on using knowledge to receive pleasure. these people must use their minds to fulfill such needs. these three types of desires never occur in their pure forms because they are mixed in various attributes in all of us. it is

a soul of a certain level, a certain amount of light and pleasure consisting of five parts: nefesh, ruach, neshama, haya, yechida (nrnhy. as long as we retain the egoistic will to enjoy, egoism, we will remain detached from the creator, and even the tiniest particle of the soul cannot enter into our bodies. b a s i c c o n c e p t s i n k a b b a l a h 72 however, after completely destroying the ego and attaining the will to enjoy only for the sake of the creator (by becoming similar to him, our entire soul (a part of the common soul) immediately takes us over. the fourth period follows the revival of the dead, when its complete restoration occurs once the egoism is completely annulled. the work transforming it into altruism resumes, though only a few people in our world can complete this

LAITMAN M FROM CHAOS TO HARMONY

es must build this kind of relationship. nature has left it for us so that we can elevate ourselves to a new and exalted level of existence. this is the essential difference between man and all other creatures. in this book, we will discuss how to implement altruistic relationships, since it is no small task to change human nature. we were created as egoists, and we cannot go directly against our ego, as it is our nature. so the trick is to find a method that can make each of us foreword 21 egoistically want to change our attitude to others, to bond to one another as parts of a single body. it is not by chance that nature created us as social beings. if we look deep into our behavior, we will find that every action we take is intended to bring us society s appreciation. this is what sustai

beings change ceaselessly, and not only because we are happy or unhappy in our present state, but because of our awareness of others, which makes us want everything others have. moreover, we want to have more than others have, or that others will not have, thus improving our state relative to others, as well as our sensation of self-gratification. this is why, in man, the will to exist is called ego, desire to enjoy, or will to receive delight and pleasure, which kabbalists refer to as the will to receive. rabbi yehuda ashlag, known as baal hasulam,8 says about that: the will to receive is all the substance of creation, from beginning to its end. thus, all the numerous creations, their multitude incidents, and the ways by which they are conducted, that have appeared and that will appear a

ave wisely utilized these methods. but as the desire to enjoy grows, these solutions seem less and less effective. the growing egoism of humankind no longer allows us to subjugate ourselves to bogus resolutions or to silence it. this is apparent in every realm of life, from the very personal level to the level of the whole of humanity. one such example that demonstrates the intensification of the ego is the decline of the family institution. family relationships in general, and particularly between husband and wife, are the first to be hit by intensifying egoism, since our spouses are usually the closest people to us. the growing ego makes it difficult for us to belong to one another and to our families. 46 from chaos to harmony previously, the family institution was shielded from upheaval

ily institution was shielded from upheaval; it was an island of stability. when there were problems in the world, we went out and fought. if we had troubles with our neighbors, we could always move. but the family unit was always a safe haven. even when we didn t really want to stay in the family, we would do it because of the children or because of the parents who needed our care. but today, the ego has become so overblown that we take nothing into consideration. the proliferation of divorce and single-parent families testify to this fact, despite the great difficulties they pose for the children. the recent increase in the number of old-age homes, an unheard of institution in the past, is yet another testimony to the disintegration of families. the intensification of the ego has global e

experiences, and the disenchantments, of previous generations. from here on, no known solution will help us improve our situation. we will be able to see where we are erring only if we learn the basis of nature, by which every living organism exists, as well as the whole of nature. to have a meaningful, secure, and peaceful life, we must know the perfect method to satisfy the desire to enjoy, the ego. 51 3 altruism is life s law when we research nature, we discover the phenomenon of altruism. the word, altruism, comes from the latin word, alter, which means other. the 19th century french philosopher, auguste comte, defined altruism as the opposite of egoism. other common definitions of altruism are love of others, devotion of self to love of others, excessive generosity, a predilection to

LAITMAN M KABBALAH REVEALED

n, and it is our task, as parts of that soul, to correct it. actually, we don t have to correct it, but we do have to be aware that we cannot feel real pleasure in our present state because of the law of the will to receive: when i have what i want, i no longer want it. when we realize that, we will begin to look for a way out of the trap of this law, the egoism trap. looking for freedom from the ego leads to the emergence of the point in the heart, the desire for spirituality. the point in the heart is like any desire; it is increased and decreased through the influence of the environment. so if we want to increase our desire for spirithe (narrow) road to freedom 121 tuality, we need to build an environment that promotes spirituality. this last (but most important) chapter in our book wil

ress. the paramount importance of society is a message that kabbalist yehuda ashlag makes very clear in many of his essays, and if we follow his line of thought we will understand why. ashlag says that everyone s greatest wish, whether one admits it or not, is to be liked by others and to win their approval. it not only gives us a sense of confidence, but affirms our most precious possession xour ego. without society s approval, we feel that our very existence is ignored, and no ego can tolerate denial. this is why people often go to extremes to win others attention. and because our greatest wish is to win society s approval, we are compelled to adapt to (and adopt) the laws of our environment. these laws determine not only our behavior, but design our attitude and approach to everything w

they feel. in the end, they want to devour the whole world. eventually, envy brings us to settle for nothing less than the creator himself. but here nature s humor plays a trick on us once more: the creator is a desire to give, altruism. although we are initially unaware of it, by wanting to take the driver seat and be creators, we are actually craving to become altruists. thus, through envy xthe ego s most treacherous and harmful trait xour egoism puts itself 146 kabbalah revealed to death, just as cancer destroys its host organism until it, too, dies with the body it has ruined. once again we can see the importance of building the right social environment, because if we are forced to be jealous, we should at least be constructively jealous, meaning jealous of something that will bring us

c and spiritual, its benefits must be hidden from us. if we keep in mind that the whole purpose of creation is to eventually be liberated from egoism, our actions will always be heading in the right direction xtowards the creator. therefore, if we have two choices and we don t know which of them would bring more pleasure (or less pain, then we have a real opportunity to make a free choice. if the ego does not see a preferable choice, we can choose according to a different set of values. for example, we could ask ourselves not what would be more fun, but what would be more giving. if giving is something we value, this will be easy to do. we can either be egoists or altruists, either think of ourselves or think of others. there are no other options. freedom of choice is possible when both op

ourselves or think of others. there are no other options. freedom of choice is possible when both options are clearly visible and equally appealing (or unappealing. if i can only see one option, i will have to follow it. therefore, to choose freely, i have to see my own nature and the creator s nature. only if i don t know which is more pleasurable can i make a truly free choice and neutralize my ego. 150 kabbalah revealed imp l eme n t i n g f r e e c h o i c e the first principle in spiritual work is faith above reason. so before we talk about implementing free choice, we must explain the kabbalistic meanings of faith and reason. faith in just about every religion and belief system on earth, faith is used as a means to compensate for what we cannot see or clearly perceive. in other words

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

g for him. one cannot oust selfish thoughts and desires from one s heart and leave it empty. only by filling the heart with spiritual, altruistic desires instead of selfish ones can we replace the old aspirations with opposite ones, and in this way obliterate egoism. those of us who love the creator are sure to feel revulsion toward egoism, since we know from personal experience how much harm the ego can cause. however, we may not have the means to rid ourselves of the ego, and will eventually realize that it is beyond our power to oust egoism, since it was the creator who had endowed us, his creations, with this quality. although we cannot rid ourselves of egoism by our own efforts, the sooner we realize that egoism is our enemy and our spiritual exterminator, the stronger will be our hat

cage, and still yearn for pleasure in the deepest corners of our hearts, then we will not realize that egoism still lives within us. egoism is the enemy we must vanquish. until we do so, we will not be able to reach through our anguish and make a total effort to find in kabbalah the- 67- strength and the way to escape the confines of our own egoism. freedom will not be ours until we vanquish the ego that lives within. however, although we may be filled with determination for this sole purpose when we begin studying, our enthusiasm may inadvertently escape us during the course of our studies. as mentioned before, our desires determine our thoughts, and our minds act as supporting instruments. our minds merely seeks the means to fulfill the will and desires of our hearts. what is the differ

for only at such an instant can one sincerely appeal to the creator from the bottom of one s heart, because it is now clear that one s own efforts will be no help at all. but before recognizing defeat, the seeker is still certain that no other help will be required to achieve the desired objective. still unable to beg for help sincerely enough, the seeker falls prey to the deceptive voice of the ego, which urges that, rather than ask for help, an intensified effort should be made to accomplish the objective. finally, the seeker will realize that, in the struggle against the ego, the ego is the stronger of the two combatants, and that help is needed to overcome this enemy. only then does one realize one s insignificance and inability to conquer the ego, and become ready to bow to the creat

th altruism, and our reason with faith, we must truly appreciate the greatness and grandeur of the spiritual, as compared to our pitiful, material, temporary existence. we must realize how insignificant it is to serve ourselves compared to serving the creator. we must also see how much more beneficial and enjoyable it is to please the creator than to please our insignificant egos (our bodies. the ego, in fact, can never be satisfied and can show appreciation only by awarding us fleeting pleasure. when we compare the human body to the creator, we must decide for whose sake we should work, whose slave we should become. there is no other alternative. the more we- 91- understand our own insignificance, the easier it will be for us to choose the creator. there are four aspects of a desire to re

ef that others studies are going more successfully than one s own and thus ad infinitum complaints, reproaches, accusations, coming both from one s own body and from one s family. only by overcoming these difficulties will a person develop a true desire for spirituality. there is but one way we can overcome these obstacles: by "knocking out" egoism as kabbalah prescribes. we can either ignore the ego s demands, or reply "i am going ahead without any explanations or tests, for those could only be based on egoism, which i must leave behind. and since i do not yet have any other senses, i cannot listen to you, but only to those great sages who have already entered- 96- attaining the worlds beyond the higher worlds and know how a person should act. and if my heart is becoming even more selfish

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

is perpetually increasing and begins at an increasingly younger age; depression is spreading like a plague, and international terrorism has become uncontrollable. there is but one purpose to all of the above: to help humanity realize that the root of all our troubles is the intensification of our egoistic will to receive, and that we must mend it. kabbalists wrote about the intensification of the ego ages ago, explaining that when humanity reaches this state, it will be time to disclose the wisdom of kabbalah as a means to correct the ego. let s reiterate what we have discussed thus far. there is a creator who wishes to give. this is the root, or zero phase. in order to give, he must have someone to give to, and because the creator wants to give, he creates a kli that receives the gift, me

much it could receive in order to please the creator, and not to please itself. the rest of the light was then repelled. kabbalists explain this by using the example of the guest and the host. the host serves all kinds of exquisite delicacies and ushers the guest to the table. the guest feels shame and declines politely. in truth, the guest is afraid to feel like a receiver, and hence guards his ego from shame. now it is the host s turn to implore: i have made it all for you! you know how i care for you. i want to delight you with what i have prepared for you; please, will you eat for me? by so doing, the host displays before the guest a deficiency, a need for pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 54 the guest to receive. now the guest feels that consenting to eat

y will come to the right connection in such a way that their relationship will resemble the upper force. the difference between what is happening in the 21st century compared to what happened throughout history is that today we are involved in a comprehensive crisis. this crisis is evident in every field of human engagement, including personal and familial. its cause is the intensification of the ego and the desire to indulge in pleasure. today, human ego is at its apex; we can no longer control it. as a result, we are losing the ability we once had to cope with ourselves and our world. we no longer want to belong to each other or to a family. as the ego runs amuck, people cannot stand to be near one another. family relationships in general, and spousal relationships in particular, are the

ge in pleasure. today, human ego is at its apex; we can no longer control it. as a result, we are losing the ability we once had to cope with ourselves and our world. we no longer want to belong to each other or to a family. as the ego runs amuck, people cannot stand to be near one another. family relationships in general, and spousal relationships in particular, are the first to be harmed by the ego s outburst, as our spouses are the closest people to us. in the past, the family was sheltered from fluctuations it was an island of stability. when there were troubles in the world, we left home and fought, but longed to return to it. when we had troubles with our neighbors, we could relocate, but our family unit was always considered a safe haven. even when we did not really want a family, w

y. when there were troubles in the world, we left home and fought, but longed to return to it. when we had troubles with our neighbors, we could relocate, but our family unit was always considered a safe haven. even when we did not really want a family, we kept the family unit alive to care for our children or elder parents. b e t w e e n k a b b a l a h a n d s c i e n c e 63 today, however, the ego has grown so much that nothing can contain it. we keep trying to handle our egos and fail repeatedly. it is true that in some places, the situation is not yet so extreme. however, this will soon change, due to the awakening of the ego throughout the globe. the solution to this problem is to begin correcting our nature correction of our egos. if we do nothing to correct our egos, we will all pl

LAITMAN M THE KABBALAH EXPERIENCE

an turn that suffering, whether individual, national or global into pleasure. the pain is given to us for one purpose only v to contact the creator through it, thus turning it to pleasure. if we relate to our pain correctly, we will see that all those torments are simply a reason for us to ascend spiritually, and then the entire world will be at our feet. w h at ac t i vat e s u s? q: what is the ego? what is around me, and what should i do with it all? a: the only thing that was created by the creator is called adam ha rishon (the first man, the collective soul, the creature, malchut. the partzuf of adam ha rishon was created and then broken in order to correct creation. this shattering mixed the attribute of the creature xto enjoy- with the attribute of the creator v to delight. there wa

ing to do with psychology or other imaginary fantasies. there is a good reason for the name, the wisdom of kabbalah (the wisdom of receiving: it is a wisdom that teaches one how to receive. those who acquire knowledge about the laws of reality begin to use and consequently increase their egos. unlike other religions and mystical methods, the study of kabbalah does not require one to nullify one s ego and cancel one s desires. there is no requirement to fast or to mortify self. t h e w i s d o m o f k a b b a l a h 83 one does not have to leave everyday life or abandon family duties. nor does one float in the air, or practice breathing exercises in order to attain tranquility. quite the contrary, students build their egos and turn them into vessels to help them attain the sublime goal. to s

re are no bad situations. the creator gives us everything for the sole purpose of correcting us. there is the creator, there is us t h e k a b b a l a h e x p e r i e n c e 114 and there is what we receive from him. it is said the torah makes one weary. it shows man who and what he is, that he s only a tiny egoist. but the torah, meaning the creator, shows man his weakness--his enslavement to his ego--only to the degree that he can bear what he sees. the more we develop and correct, the more obvious it becomes that we are lowly, and far different from the creator. we are shown this in order for us to correct ourselves by simply recognizing our own nature and rejecting it. you are experiencing the beginning of your personal relationship with the creator. the good and right thoughts came bec

hey study it to receive strength from above, to be corrected and to resemble the creator. they do not want to stay at the level of the satisfaction of their corporeal needs. as our sages say, you are called man, and not those who commit idolatry. those who commit idolatry are those who worship their evil inclinations and bow before their egos. you can either bow before the creator, or before your ego, because only those two possibilities exist. bowing before something indicates the desire for it, or for the attribute it symbolizes. bowing before the ego means a person places the ego above self; there is no desire to suppress it, but to feed on it. the surrender to the ego is called bowing before an alien god. in the kabbalah this is called, idolatry. if the disciple studies torah in order

ead. it seems that anything a person says contains some portion of emotion toward the creator. even if two people speak of the text, they both have thoughts that are similar and that they understand. so how can people who study together be close to one another? a: it is a very natural thing for us to speak only from ourselves, and in our words, we always include our egos. it doesn t matter if the ego is concealed or revealed--the most important thing is not to talk about spiritual feelings toward the creator. you can talk about sefirot, partzufim and about the wisdom of kabbalah indefinitely, just don t show your feelings, because in doing so, you harm both you and your friend. the same applies for your spouse, t h e k a b b a l a h e x p e r i e n c e 124 children and even complete strang

LAITMAN M THE PATH OF KABBALAH

receiver. these vessels are easier to correct because the act (giving) and the purpose (for another) are in the same direction. the vessels of reception allow us to enjoy only when we receive. they are much more difficult to correct because we have to please another by receiving. this demands a much tighter connection with the creator because receiving runs through the core of the self, the human ego. for that reason, the ahp are corrected gradually, following the correction of galgalta and eynaim. thus, it is not as difficult to ascend to the world of atzilut with vessels of corrected ge, as it is to add the ahp to them, because the correction of the ahp contradicts the aim. all five worlds are like curtains hiding the light of the creator. the lower the world, the more it covers the ligh

l love between man and the creator. but this can be attained only if a degree of fear precedes it. it is called the mitzva of fearing god. the last and highest mitzva t h e pa t h o f k a b b a l a h 56 that is built on top of the fear is that of the love of god. one cannot exist without the other. because we are made of a single egoistic desire that conducts and moves us, only fear can force the ego not to carry out its desires without consideration. q: can a person be pushed into studying kabbalah? a: no. it can only be done passively. give that person something to read and let things evolve naturally. q: how does the recognition of evil appear in me? is it different in a person who has committed a crime? a: in an ordinary criminal, the evil inclination appears as a negative desire that

radox here? on the one hand, the creator wants to give us delight and pleasure, but on the other he sends us pain! a: take abraham, for example. we see that he did not want to go down to egypt (symbolic of those of us who don t wish to occupy ourpa r t o n e: t h e b e g i n n i n g 57 selves with spiritual development. he thinks: what do i need it for? it is hard, unpleasant, and goes against my ego. a person can be pushed only by hunger, just as the famine forced abraham to do down to egypt. spiritual famine, physical famine, and agony are the only things that compel one to act. that is what the creator is waiting for. it is said in the torah that there is a path of torah or a path of pain, meaning a good way or a bad way. in fact, the entire torah and the entire wisdom of kabbalah were

the same degree, the same partzuf. we cannot climb a degree without tasting our situation and the lowness of our current state. t h e pa t h o f k a b b a l a h 62 a i m q: what is the right aim? a: the right aim is the single most important and most difficult thing that a person must do. it is very hard to attain the right aim, built under various influences of the light of the creator on one s ego. the student gradually formulates the right aim, studies, corrects, and intensifies it. one constantly realizes that what seemed like the right aim yesterday now appears as disguised egoism. and tomorrow the student will again find that yesterday s aim was the wrong one, and so on. q: how do i know if my aim is right? a: indeed, how can we discern between wrong and right intentions? it can be

give the creator except our willingness to receive pleasure from him. we can also use these filters for receiving in order to please the light, the creator. then the data that comes from the outside will not be distorted or falsified, but will appear before us as it really is outside us. that concludes the design of creation, which enables mankind to live without any disturbances from his selfish ego, and feel and live in the actual system of creation. all the pleasures that humanity has experienced thus far and is destined to experience comprise only one part of 600,000 of the smallest pleasure in the smallest light (nefesh. even when only one soul completes its correction and receives the full amount of light, it stands before all souls, looking over everyt h e pa t h o f k a b b a l a h

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

d that he was shu, the gsuppliant h or gkneeler, h coming in a state of darkness to seek for light. the door was an equilateral triangle of stone, which turned on a pivot on its own centre. 11. as the candidate entered he trod on the square, and, in so doing, it was supposed that he was treading on, and leaving, the lower quaternary or personality of man, in order to develop the higher triad, the ego or soul (in modern masonry the same idea is expressed in the first lecture, where it is stated that a mason comes to the lodge gto learn to rule and subdue his passions, and to make further progress in masonry h) he was conducted through long passages, and led round the lodge seven times; and, after having replied to many questions, he was eventually brought to the centre of the lodge, and the

that any thought-forces which may happen to be in their neighbourhood can enter in and possess it. while they are wasting their strength in wrangling over points of no importance, the whole tone of their mental bodies is being steadily deteriorated by the influences which are flowing into it. such a man should learn to tyle his mental body, so that only those thoughts may enter it which he as an ego really approves. 366. the lodge of the astral body must be tyled also, for it is even more difficult to resist the surging of emotions than the pressure of thoughts. the majority of emotions in the world are ill-directed, being motived by selfishness in some one among its many protean forms- jealousy, envy, pride, anger, or intolerance. to keep our own feelings pure and high, to retain the phi

the lowest and densest. those principles exist on distinct planes of nature, of ascending degrees of subtlety or fineness of matter. 402. fig. 13 and the diagram connected with it show the seven principles in man, the planes of nature on which they exist, and the corresponding officers in the masonic lodge. 403. the upper triangle, containing the first, second and third principles, represents the ego or higher self in man, commonly called the soul, who in the course of his long pilgrimage or evolution towards human perfection, takes many incarnations, each of which is called a personality. the lower triangle is a reflection of that higher one in the matter of the lower planes, and it forms with the dense physical body the lower quaternary, which constitutes the personality, and lasts throu

his long pilgrimage or evolution towards human perfection, takes many incarnations, each of which is called a personality. the lower triangle is a reflection of that higher one in the matter of the lower planes, and it forms with the dense physical body the lower quaternary, which constitutes the personality, and lasts through one incarnation. the evolution of man is really the development of the ego or higher self, but in most people at the present stage of human progress that ego may be described as still in his infancy; he has not yet fully awakened to the positive and purposeful life of a man on his own planes, nor has 404. figure 13 405. 406. he realized what can be learnt through incarnation in the lower planes. in course of time and many incarnations the three higher principles grad

nnel for his power. obviously also the three touches of the f c s c convey different aspects of that power, corresponding to the three aspects of the blessed trinity, the first conveying strength to the brain, the second love to the heart, and the third executive ability to the right arm. the general effect of this downpouring of force is to widen somewhat the channel of communication between the ego and the personality of the candidate- another example of the curious correspondence between the admission to this degree and the ordination of the sub-deacon(*see the science of the sacraments, p. 315) 528. now that the solemn o. of secrecy has been taken the h c k is removed and the blessing of light is restored to the candidate. in commenting upon this bro. j. s. m. ward says: 529. notice th

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

mbled the later custom of preserving the relics of a saint. the strong love of the egyptians for their coun-try provided another reason for embalming their dead; they hoped to preserve a definite link on the physical plane which would operate to draw them back to rebirth among their own people. that it did so operate in many cases seems to have been a fact, although the will of the re-incarnating ego would doubtless have been sufficient to achieve the same result. the custom was not altogether a good one, because if the body of a man of evil life is embalmed, a good deal of additional power is thereby left to him after death; he may more easily materialize and operate on the physical plane in undesirable ways. it is on the whole fortunate that the practice has not persisted. 71. other deit

selfishness and self-sacrifice for the sake of others; and the entire story of christ and of osiris is but an epitome and example of how that sacrifice may be expressed on earth in human life, as it is in the heavens. 156. the researches of the initiate in the mysteries of osiris were still further extended to include man s true home, that higher section of the mental or heaven-world in which the ego functions in his causal body; and at the same time the great ceremony of raising was explained in many layers of interpretation as the descent of the logos into matter, his mystic death and burial, and his rising again to a kingdom without end; and also as the personal descent of the soul into bodies, his resurrection from the death-in-life of the lower worlds of form, and his reincarnation up

ing much more positive in character. the f p o f were identical with those we use now, and the g or t is likewise unchanged. 158. the inner mysteries of osiris 159. within this degree there was also an inner circle. the practical instruction was therein carried into the higher part of the mental plane, so that the fully trained initiate in the mysteries of osiris acquired full consciousness as an ego beyond the limitations of the one personal life which is all that most people know. 160. the office of master 161. beyond the third degree there opened out several lines of progress in the mysteries. there was the work of holding office in the lodges; that extended over many years, and gave splendid training to those who undertook it. each officer in a lodge has his own special work to do, his

g of the egyptian lodge. candidates were therefore generally chosen from among the brn. who had received the higher instruction, and had prepared themselves by many years of meditation, study and service. still, it sometimes happened that one might be chosen for initiation who had not passed through the outer steps of the mysteries, but in previous lives had prepared himself for it- for it is the ego who is initiated, not the mere personality of the lower planes. 188. there have always been five great initiations, which in christian teaching have been illustrated by stages in the life of the christ as related in the gospels, which contain elements derived from the teachings of the egyptian mysteries. the disciple jesus was an initiate of the egyptian lodge, and therefore much of the egypti

ied by the baptism, in which an expansion of the intellectual faculties takes place, just as a wonderful opening out of the emotional nature is the result of the first initiation. it is at this stage that the inner trial typified by the temptation in the wilderness takes place in the life of the candidate. then comes the splendour of the transfiguration, when the monad descends and transforms the ego into the likeness of his own glory. 193. the fourth initiation 194. the fourth great initiation corresponds to the passion and resurrection of the christ; the candidate must pass through the valley of the shadow of death, enduring the utmost suffering and loneliness that he may rise forever to the fullness of immortality. this awful and wonderful experience is the reality which is reflected at

LEFT HAND PATH AND RIGHT HAND PATH

operties: the belief that some people can, by attaining spiritual insight, themselves become akin to gods. an esoteric understanding of concepts such as karma, divine retribution, or threefold law, resulting in fluid, rather than strict, codes of morality. the belief that the individual self is preeminent, and that all decisions should be made with the goal of cultivating the self (though not the ego. the belief that each individual is responsible for his own happiness, and that no external force will provide salvation to reward actions which do not advance one's happiness in this life. the belief that the forces of the universe can be bent to one's personal will by magickal means, and that power gained in such a manner is an aid to enlightenment. an agnostic view of the existence of deiti

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

mething about it. another very important aspect of this paranoia is the belief that those who do not recognize the threat are evil and corrupt. in this extreme view, you are either with them or against them. you are either part of the solution or part of the problem. overzealousness and exaggeration motivated by the true religious fervor of those involved is more acceptable than that motivated by ego or profit. there are those who are deliberately distorting and hyping this issue for personal notoriety and profit. satanic and occult crime and ritual abuse of children has become a growth industry. speaking fees, books, video and audio tapes, prevention material, television and radio appearances all bring egoistic and financial rewards. bizarre crime and evil can occur without organized sata

LIBER ALEPH

h a more material, and createth a less material complex; and this is our way of life, rising ever from ecstasy to ecstasy. so then all high violence, that is to say, all consciousness, is the spiritual orgasm of a passion between two lower and grosser opposites. thus light and heat result from the marriage of hydrogen and oxygen; love from that of man and woman, dhyana or ecstasy from that of the ego and the non-ego. but be thou well grounded in this thesis corollary, that one or two such marriages do but destroy for a time the exacerbation of any complex; to deracinate such is a work of long habit and deep search in darkness for the germ thereof. but this once accomplished, that particular complex is destroyed, or sublimated for ever. l the book of wisdom or folly 21 t de morbis sanguinis

r lord, spontaneous and without effort or appeal of her contriving. n the book of wisdom or folly 161 #e prolegomena de silentio (prolegomena concerning silence) ut now concerning silence, o my son, i will have a further word with thee. for thereby we mean not the muteness of him that hath a dumb devil. this silence is the dragon of thine unconscious nature, not only the ekstacy or death of thine ego in the operation of its organ, but also, in its unity with thy lion, the truth of thy self. thus is thy silence the way of he tao, and all speech a deviation thereform. this lion and dragon are therefore of thy self, and the man and the bull the feminine counterparts thereof, being the grace of our lady babalon that she bestoweth upon thee in thine adultery with her. they are then as a vesture

y lion, and in thy season thou must dare, and come forth to the battle. else, were not this practice of silence akin to the formula of separateness of the black brothers? t the book of wisdom or folly 163 #z de formula recta draconis (of the correct formula of the dragon) erily, o my son, herein lieth the danger and the treason of thy scorpion. for his nature is against himself, being the deepest ego, that is, a being separate from the universe; and his is the root of the while mystery of evil. for he hath in him the magick power, which if he use not, he is 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 pitfal

LIBER CCXLII AHA

pt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming 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 il

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

the sense of all i hear is drowned; tap, tap, isolated sound, patters, clatters, batters, chatters, tap, tap, tap, and nothing matters! senseless hallucinations roll across the curtain of the soul. each ripple on the river seems the madness of a maniac fs dreams! so in the self no memory-chain or causal wisp to bind the straws! the self disrupted! blank, insane, both of existence and of laws, the ego and the universe fall to one black chaotic curse. olympas. so ends philosophy fs inquiry .summa scientia nihil scire. marsyas. ay, but that reasoned thesis lacks liber ccxlii 20 the impact of reality. this vision is a battle axe splitting the skull. o pardon me! but my soul faints, my stomach sinks. let me pass on! olympas. my being drinks the nectar-poison of the sphinx. this is a bitter medi

LIBER CLXV A MASTER OF THE TEMPLE

are his experience. since however he finds it impossible to explain it in words, he recognises that he must obtain the knowledge of some definite system of producing the state scientifically, but since be is not even a neophyte of the a\a, he wonders if they will recognise him as qualified to demand the right to know and spread their teachings. he determines in any case to reduce the wants of the ego as a separate being as far as possible, by forgetting self in his efforts to do all he can for others according to the light he had obtained. he found however that the destruction of the ego was not thus easily accomplished at the first assault. nevertheless he learned, not from books but from experience, that the goal was to be found within himself, and that the nearer he could approach to th

ls, the essence of my pains, refined and purified, freed from dross by the living fire? this life of service must be lived till i am selfless in all that i knew as myself; but all the time will not my child be growing within me, composed of finer materials? and by complete union therwith. i cannot formulate any more now. this entry indicates a recognition of the formulation of the negative in the ego which shall eventually destroy it. is it not written in liber lxv as an acid eats into steel, and as a cancer utterly corrupts the body, so am i unto the spirit of man. i shall not rest until i have destroyed it utterly? sunday, april 2nd (fra v.i.o. s 25th birthday) during practice i had a distinct consciousness of the centre of consciousness being not within as usual, but above head. april 3

he body. so joyful it became that it whirled round in a mad dance, and was filled with music. it was stifled by the confines of the room; but i was free, so it couldn t matter much (this is the second experience of rhythm filling the body, and causing it to whirl and dance in order to find expression somehow) april 9th. started to read about 8:30 this morning. sometime during morning lost idea of ego to realize all as self (left notes for a couple of hours) i find terrible difficulty in expressing the slightest idea of that which occurred during this state, yet it would seem of importance to do the best i can. that there is no soul struck me as a horrible blank. that i do not, and never have existed as i comes as a wonderful realization while the consciousness of the unreality of the i las

f (left notes for a couple of hours) i find terrible difficulty in expressing the slightest idea of that which occurred during this state, yet it would seem of importance to do the best i can. that there is no soul struck me as a horrible blank. that i do not, and never have existed as i comes as a wonderful realization while the consciousness of the unreality of the i lasts. with the loss of the ego comes the consciousness that the whole universe of things and people is but a part of the state then arrived at. that if this little body dies, existence still remains in all the other part of the universe and therefore the change called death, occurring in different atoms, all the time, makes no difference. is there any reason why one should not look upon every thing and everybody as parts of

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

the blank wall.what is matter? and an infinity of physiological researches, each (similarly) leading to the blank wall.what is mind? even so, the relation between the two ideas is unthinkable; causality is itself unthinkable; it depends, for one thing, upon experience.and what, in god fs name, is experience? experience is impossible without memory. what is memory? the mortar of the temple of the ego, whose bricks are the impressions. and the ego? the sum of our experience, may be (i doubt it) anyhow, we have got values of y and z for x, and values of x and z for y. all our equations are indeterminate; all our knowledge is relative, even in a narrower sense than is usually implied by the statement. under the whip of the clown god, our performing donkeys the philosophers and men of science

d most certain of all possible statements. though exists, or if you will, cogitatur. the soldier and the hunchback 3 descartes supposed himself to have touched bed-rock with his cogito, ergo sum.1 huxley2 pointed out the complex nature of this proposition, and that it was an enthymeme with the premiss omnes sunt, qui cogitant3 suppressed. he reduced it to cogito; or, to avoid the assumption of an ego, cogitatur.4 examining more closely this statement, we may still cavil at its form. we cannot translate it into english without the use of the verb to be, so, that, after all, existence is implied. nor to we readily conceive that contemptuous silence is sufficient answer to the further query, gby whom is it thought? h the buddhist may find it easy to image an act without an agent; i am not so

atman. it takes a buddha-gun to knock his castle down. now the ideas of mccabbage are banal and dull; those of hume are live and virile; there is a joy in them greater than the joy of the man in the street. so too the buddha-thought, anatta, 1 [joseph mccabe, a grationalist h/ atheist writer of the period. t.s] 14 liber cxlviii is a more splendid conception than the philosopher fs dutch-dolllike ego, or the rational artillery of hume. this weapon, too, that has destroyed our lesser, our illusionary universes, ever revealing one more real, shall we not wield it with divine ecstasy? shall we not, too, perceive the interdependence of the questions and the answers, the necessary connection of the one with the other, so that (just as 0 is an indefinite) we destroy the absolutism of either? or!

LIBER CXX

admitting a neophyte to the mysteries, which is to be performed upon him before he is admitted to an ordeal] the ritual called "passing through the tuat (the officers are three in number, invisible are ta-nech for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his custom, fasts for four and twenty hours. before the admission he eats a full meal. the

LIBER DCCCLX JOHN ST

ss, he may not win through .the harvest is over, the summer is ended, and we are not saved. yet hath not abramelin lashed the folly of limiting the spiritual paths by the motions of the planets? and zoroaster, in that same oracle just quoted? 7.35. hors d..uvres, bouillabaisse, contrefilet roti, glace. graves. the truth is that the chitta is excited and racing, the control being impaired; and the ego is springing up again. 7.50. this racing of the chitta is simply shocking. john st. john must stop it somehow. hours and hours seem to have passed since the last entry. 7.57! he is in such a deuce of a hurry that (in a lucid moment) he finds himself trying to eat bread, radish, beef and potato at a mouthful. worse, the beast is pleased and excited at the novelty of the sensation, and takes del

LIBER DCCCXI ENERGIZED ENTHUSIASM

the greeks were recommending a visit to a brothel. as well condemn the high mass at st. peter fs on the strength of having witnessed a protestant revival meeting. disorder is always a parody of order, energized enthusiasm 5 because there is no archetypal disorder that it might resemble. owen seaman can parody a poet; nobody can parody owen seaman. a critic is a bundle of impressions; there is no ego behind it. all photographs are essentially alike; the works of all good painters essentially differ. some writers suppose that in the ancient rites of eleusis the high priest publicly copulated with the high priestess. were this so, it would be no more gindecent h than it is gblasphemous h for the priest to make bread and wine into the body and blood of god. true, the protestants say that it i

LIBER LLL PARADIGMAT PIRATE

he odors of your body, the room, incense, perfume, any pets, other people, your breath. breathing: turn your attention to your breathing and note its rhythm without trying to control it. feel: briefly induce feeling of hatred, love, fear, joy, sorrow, lust. thoughts: reflect on your thoughts. what are you thinking right now? what were you thinking during this exercise? what random thoughts arose? ego: become aware that your sense of the world always includes you, the observer. realize that we change events simply through observation. keep in mind that there is no separation between you and your subjective experience. be aware of being conscious. awareness: finally, be aware of being aware of your consciousness. exercise two: catalogue your dreams (dream sign location) keep a dream journal

LIBER LVII

9. the son degraded to mere animal life. 10. the daughter, fallen and touching with her hands the shells. it will be noticed that this order represents creation as progressive degeneration .which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the .all-self. 1. the self.the divine ego of which man is rarely conscious. 2. the ego; that which thinks .i..a falsehood, because to think .i. is to deny .not-i. and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. 4-9. the intellectual self, with its branches: 4. memory. 5. will. 6. imagination. 7. desire. 8. reason. 9

, which in full spells 60 2= 120 (q.v, just as yod, 10, in full spells 10 2= 20. in general, the tens are .solidifications. of the ideas of the units which they multiply. thus 50 is death, the force of change in its final and most earthy aspect. samekh is .temperance. in the tarot: the 6 has little evil possible to it; the worst name one can call 60 is .restriction. 61. ya, the negative. yna, the ego. a number rather like 31, q.v. 64. yd and ynd, intelligences (the twins) of mercury. see also 32. 65. ynda. in roman characters lxv= lvx, the redeeming light. see the 5 =6 ritual and .konx om pax. note 65= 13 5, the most spiritual form of force, just as 10 5 was its most material form. note sh .keep silence. and lkyh, the palace; as if it were said .silence is the house of adonai. 34 liber lvi

from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker.as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the .word of double power in the voice of the master. which unites the 5 and the 6, the 62 [i

6. elohim, the original mischief. but good, since it is a key of the pentagram, 5= 1+ 4= 14= 8+ 6= 86. 91. merely venerable. 111. priceless, because of its 37 3 symbolism, its explanation of aleph, which we seek, and its comment that the unity may be found in .thick darkness. and in .sudden death. this is the most clear and definite help we have yet had, showing samadhi and the destruction of the ego as gates of our final victory. 120. see part i. and references. 124. do, eden. the narrow gate or path between death and the devil.71 156. olabab. this most holy and precious name is fully dealt with in liber 418. notice 156= 12 13. this was a name given and ratified by qabalah; 156 is not one of the a priori helpful numbers. it is rather a case of the qabalah illuminating st. john.s intention

LIBER LXVII THE SWORD OF SONG

ement itself may be changeless to all eternity, but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. this matters to the present action little or nothing. here.s your theories! think if you like: i find it wearies! it matters little whether we with fichte and the brahmins preach that ego-atman sole must be; with schelling and the buddha own no-ego-skandhas are alone; with hegel and the.christian? teach that which compels, includes, absorbs both mighty unrevolving orbs in one informing masterless master-idea of consciousness. all differences as these indeed are chess play, conjuring .proceed. nay! i.ll go back. the exposition above, has points. but simple fission has reproduced

65.mrs. j.s. crowley says .the ladies. league was formed for the promotion and defence of the reformed faith of the church of england (the capitals are hers) i think we may accept this statement. she probably knows, and has no obvious reasons for misleading. 487. sattva.66.the buddhists, denying an atman or soul (an idea of changeless, eternal, knowledge, being and bliss) represent the fictitious ego of a man (or a dog) as a temporary agglomeration of particles. reincarnation only knocks off, as it were, some of the corners of the mass, so that for several births the ego is constant within limits; hence the possibility of the .magical memory. the .sattva. is this agglomeration. see my* paganini, a famous violinist. 58 the sword of song .science and buddhism. infra, for a full discussion of

the allusion is to crowley.s marriage and subsequent return to the east. at th. fu. o. th. moon i were shot wi. a goon (goon is no scots, but greek, meester watts) we.re awa. tae burma, whaur th. groond be firmer tae speer th. mekong, chin chin! sae long [long sald be lang: she.ll no care a whang] ye.re rautional babe, audra mcabe. note the curious confusion of personality. this shows absence of ego, in pali anatta, and will seem to my poor spiritually-mind friends an excuse for a course of action they do not understand, and whose nature is beyond them. 782. christ ascends.82.and i tell you frankly that if he does not come back by the time i have finished reading these proofs, i shall give him up. 783. bell.83.the folios have .bun. notes to pentecost 22. with sacred thirst.1..he, soul-hyd

llusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer .that cause lies in your brain. english children are taught (pace the education act) that the universe lies in infinite space; hindu children, in the akasa, which is the same thing. those europeans who go a little deeper learn from fichte, that the phenomenal universe is the creation of the ego; hindus, or europeans studying under hindu gurus, are *this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories..a.c. 62 the sword of song told, that by akasa is mean the chitakasa. the chitakasa is situated in the .third eye. i.e, in the brain. by assuming higher dimensions of space, we can assimilate this face to realism; but we h

dies ere sun be risen and set again .and he humiliated his heart and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels of sub-conscious memory, and he fell into the calm ocean of a great meditation. the three characteristics 71 ii .jehjaour1 was a mighty magician; his soul was dark and evil; and his lust was of life and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed

LIBER MMM

e is unable to obtain through the normal channels. it is sometimes possible to bring about the required coincidence by the direct intervention of the will provided that this does not put too great a strain on the universe. the mere act of wanting is rarely effective, as the will becomes involved in a dialogue with the mind. this dilutes magical ability in many ways. the desire becomes part of the ego complex; the mind becomes anxious of failure. soon the original desire is a mass of conflicting ideas. often the wished for result arises only when it has been forgotten. this last fact is the key to sigils and most forms of magical spell. sigils work because they stimulate the will to work subconsciously, bypassing the mind. there are three parts to the operation of a sigil. the sigil is cons

LIBER OS ABYSMI VEL DAATH

he gquestions of king milinda h9 and the buddhist suttas which bear on metaphysic.10 9. let him also be accomplished in logic (formal logic, keynes.11) further let him study any classical works to which his attention may be sufficiently directed in the course of his reading. 10. now let him consider special problems, such as the origin of the world, the origin of evil, infinity, the absolute, the ego and the non-ego, freewill and destiny, and such others as may attract him. 11. let him subtly and exactly demonstrate the fallacies of every known solution, and let him seek a true solution by his right ingenium. 12. in all this let him be guided only by clear reason, and let him forcibly suppress all other qualities such as intuition, aspiration, emotion, and the like. 13. during these practi

t of the books of the abhidhamma have been issued by the pali text society and can be found in academic libraries] 11 [john neville keynes, studies and exercises in formal logic; london and new york, macmillan, 1884; second edition 1887] 12 [lat, gof its own accord. h] svb figvra cdlxxiv 3 16. then will all phenomena which present themselves to him appear meaningless and disconnected, and his own ego will break up into a series of impressions having no relation one with the other, or with any other thing. 17. let this state then become so acute that it is in truth insanity, and let this continue until exhaustion. 18. according to a certain deeper tendency of the individual will be the duration of this state. 19. it may end in real insanity, which concludes the activities of the adept durin

LIBER SAMEKH

. gwater h is the vehicle whereby we feel such things; gair h their menstruum wherein these feelings are mentally apprehended. it is called gwhirling h because of the instability of thought, and the fatuity of reason, on which we are yet dependent for what we call glife. h grushing fire h is the world in which wandering thought burns up to swift-darting will. these four stages explain how the non-ego is transmuted into the ego. a gspell h of god is any form of consciousness, and a gscourge h any form of action. the charge, as a whole, demands for the adept the control of every detail of the universe which his angel has created as a means of manifesting himself to himself. it covers command of the primary projection of the possible in individuality, in the antithetical artifice which is the

ulate, and mean more than he hath ever heard. now let him strive with all the strength of his soul to withstand the will of his angel, concealing himself in the closest cell of the citadel of consciousness. let him consecrate himself to resist the assault of the voice and the vibration until his consciousness faint away into nothing. for if there abide unabsorbed even one single atom of the false ego, that atom should stain the virginity of the true self, and profane the oath; then that atom should be so inflamed by the approach of the angel that it should overwhelm the rest of the mind, tyrannize over it, and become an insane despot to the total ruin of the realm. but, all being dead to sense, who then is able to strive against the angel? he shall intensify the stress of his spirit so tha

d sweep him with them in their enthusiasm, so that he consciously partakes their purpose, and sees in its simplicity the solution to all his perplexities. thus then shall the adept be aware that he is being swept away liber samekh svb figvra dccc 22 through the column of his will-symbol, and that his angel is indeed himself, with intimacy so intense as to become identity, and that not in a single ego, but in every unconscious element that shares in that manifold uprush. this rapture is accompanied by a tempest of brilliant light, almost always; and also in many cases by an outburst of sound, stupendous and sublime in all cases, though its character may vary within wide limits* the spate of stars shoots from the head of the willsymbol, and is scattered over the sky in glittering galaxies. t

invokes him. the method of the ritual is thus manifold. there is firstly an analysis of the adept, which enables him to calculate his course of action. he can decide what must be banished, what purified, what concentrated* he can then concentrate his will upon its one essential element, overcoming its resistance.which is automatic, like a physiological reflex.by destroying inhibitions through his ego-overwhelming enthusiasm. the other half of the work needs no such complex effort; for his angel is simple and unperplexed, ready at all times to respond to rightly-ordered approach [qy. gconsecrated h] a high degree of initiation is required. this means that the process of analysis must have been carried out very thoroughly. the adept must have become aware of his deepest impulses, and underst

of general beauty; they emerge one by one as the shock subsides, and passionate rapture yields to intelligent interest. in the same way the adept almost always begins by torrential lyrical extravagences about gineffable love, h gunimaginable bliss, h ginexpressible infinities of illimitable utterness. h* he usually loses his sense of proportion, of humour, of reality, and of sound judgement. his ego is often inflated to the bursting point, till he would be abjectly ridiculous if he were not so pitifully dangerous to himself and others. he also tends to take his new-found gtruths of illlumination h for the entire body of truth, and insists that they must be as valid and vital for all men as they happen to be for himself.35 it is wise to keep silence about those things gunlawful to utter h

LIBER V VEL REGULI

pentagram centred at the groin (the pentagram being the star of the microcosm; the total design is intended to illustrate the harmony of microcosm and macrocosm; it is not captioned as the microcosm of vitruvius but the text might lead the casual reader to infer that it is that figure. in one of crowley.s ms. notebooks in the warburg, a copy of the fludd figure has been pasted in with the words .ego sum quoque. written around it, which argues for the identification of this figure as the attitude of baphomet. both these postures appear in agrippa.s de occulta philosophia, lib. ii cap. xxvii. 22 liber v vel reguli 5 the figure shown as the .mark of the beast (the .sun and moon conjoined with two witnesses. is as given in the syracuse ts. from which the .blue brick. publication was taken. an

LIBER XCV THE WAKE WORLD

joined with the new fairy prince, where dwells a moonlike virgin with an open book, and always, always reads beautiful words therein, smiling mysteriously through her shining veil, woven of sweet thoughts and pure kisses. and there is the way by which i always go to the king, my father, and that passage is built of thunder and lightning; but there is a holy domus iii v. intellectio abest egoitas ego est non-ego puerperium partus vita adepti via w v. clavus via h v. fenstra via d v. porta via g v. camelus via b v. domus. the wake world 19 magician called hermes, who takes me through so quickly that i arrive sometimes even at the very moment that i start. last of all is the most mysterious passage of them all, and if any of you saw it you would think there was a foolish man in it being bitt

LOGOMACHY OF ZOS

doesn ft look right, it probably isn ft. after all, if i, an expert in old norse.icelandic mythology, were to devise and print on the internet plans for a supersonic jet, would you build and fly iisthe logomachy of zos by austin osman spare wisdom is a stasis: knowledge is like the 'snake of eternity, constantly eating itself and never finishing. more bathos: connexity of all our bloody selves to ego is a nightmare commanded by the overlooked, unobeyed latencies of return, essential for re-union. ego expands by that which evokes mutual effluxes; therefore look for the theocentric in the egocentric. if god personalizes our deficiencies, then, we thus personify his? subject understanding object by 'as if' may become, with courage, an ingressive emotional experience giving mutual expression

does not preclude our having our own diversity of will. there is virtue in all non-conformity because it makes new forms. ecstasy is our out-span touching reality. it is a potent generative instant having a surplus that, when synchronized, may be used abstractly to incarnate another wish. there is honesty of purpose in virility. we are ever ultimate and all ultimates ultimately sublimate in auto-ego. i ask, what is conceivable when we cannot conceive even what we are conceiving? the mocking ape, the smiling god, both beckon and will endow. thrice did i slip backwards into strange forms of myself, and thrice did my soul save me. much is realized that seldom can be expressed and when it might be told.dissolves. mind, body, ego and all things are formulated from desire; to desire forever c w

rassy cacophony of imaginary menageries dissonant to each other; and it all ends drooling over minutiae to discover oneself. our acceptances are our conclusions. jlk. m h"d- n>o% p..q..1 2..1 p. to rationalize, except in cases of our own prejudices which inform our mentation. if all phenomena are a fluxing unabsoluteness and are absoluteness manifest, then is it surprising that we manufacture our ego that is neither-either but a weirder autism? yet none remember having desired existence c but indisputably we have ego, the only certainty we know. i r "d j% 5! s 9= 5..t"d..1..q 2..1# h7 within the sensorium is a transcriber, or a synthesizing faculty, using synonymous intangibles where association and experience fail: as the capacity of certain sounds to induce colour images, certain arabesq

form of genius. life loveth life as adventitious. there is more truth in our erotic zones, than in the whole of religions and mathematics. truth is emergent and levels our necessities of direction (general or specialized. the function of truth is coherence, it indirectly forms our beliefs and values. we are all specimens of self-evident truth, i.e. audient and endemic as the intermediacy of pure ego (informing agent) and empirical ego (conative, conscience being the nexus (emotional value: all knowledge is of one thing through another. within us all, and ever co-essential, is a prescient unknown informer who tones all experience as good and evil: therefore, whatever values or beliefs we hold, to transgress them is fatal. any fact or fiction has no difficulty in finding relatables as suppo

5n( 2 p$ 5( 6( 5&%d !5. there is this qualification. there is very little good portraiture, there is no quaquaversum of truth, only quasiness. poetry is accomplished hyperbole. anomalies of language are numerous but some used here to further a more logical form and show the purpose of my own system: a personal form of articulating abstracts for psycho-somatic changes and communication of mind and ego. the ethos of language should be 5! i 5: 9=h$^9 e h/ 6' 3. qr..1 e. ambiguous syntax possible. all symbols, as words, are configurated meanings. any series of such meanings as a sentence should be short, a natural apophthegm. simplicity is the diction of clarity. t 2 e\ i prefer fat. e* 8( d% 2..q( 5..1 z@ 5: 5( 6..1 <7 h( f..1. 9= h% o 9=h..1. x> h. m( 9( y% who, if knowing me would add: sens

LUCIFERIAN SORCERY

ent letters of the object, and then the original meaning forgotten. it is by the act of forgetting that the latent energy is channeled through the subconscious to the conscious mind. this is the very secret of becoming and using the force of chaos or apep (the unrealized and infinite aspect of possibility within the self) to your direct advantage. austin spare wrote in the book of pleasure by the ego conceiving only the sigil, and not being able to conceive anything from it, all energy is focused through it, the desire for identification carries it to the corresponding subconscious stratum, its destination. through the act of belief being the undercurrent of the sigil, forgotten through the act of focus, will the atavistic aspect be called from this very force. if the desire is exterior, f

the black sun or opposite force of creation. through algol one may project any magical force necessary based on ones experience. algol is the mirror of the order of phosphorus. alphabet of desire the aspect of congress with the subconscious and the spirits which are exterior of the self and within the self. this is the grammar which is unspeakable and is used in communion with the conscious self (ego,i) and the subconscious self (kia. ancestral shades spirits, atavisms or familiars of the dead which return to us from our initiation into magick and witchcraft. ancestral shades may not always be past family, rather those who have been on the path before us who have gained immortality who for whatever reason decide to assist us. in the black order of the dragon, such spirits are closely conne

MACNULTY W KIRK KABBALAH AND FREEMASONRY

door of the lodge and keeps off intruders. his function is analogous to that of the central nervous system which is a highly selective filter of the physical stimuli with which we are constantly bombarded. he is directly responsible to the inner guard, a second sentinel whose jewel is two swords, crossed. the inner guard's post is inside the door of the lodge. i have placed him at yesod. like the ego, he responds to the information he receives from the tyler. he determines with selectivity who will be admitted to the lodge. in this respect his function is analogous to that of the ego, in that material is admitted into consciousness only when the ego recognizes it. in most people the inner guard/ego devotes its attention exclusively to the requirements of the tyler/physical senses. as we wi

kening, respectively. the officers who wear these jewels are called the junior and senior deacons; and just as the dove is said to be a messenger of divine grace, so the deacons are messengers who convey commands and information on behalf of the more senior officers of the lodge. for me, they are analogous to those levels of consciousness called feeling and awakening which provide messages to the ego with information about what is going on in the deeper levels of the psyche, the part of which we are usually unconscious. let us leave the officers for a moment and consider the tools which are shown in dark blue. there are three working tools associated with each degree; and those of the first degree are the gavel, the chisel, and the 24 inch gauge.55 these are tools of action; tools used to

own in this drawing is the junior warden, and his jewel is the plumb rule. he is placed at tiferet/self. he is one of the principal officers of the lodge, and his task is to supervise the activities of the ground floor. when masonic labor is being conducted the inner guard is supposed to "obey the commands of the junior warden."56 this duty is analogous to the kabbalistic discipline requiring the ego/yesod to direct its attention up the path of honesty to the self/tiferet. although the labor of the apprentice is oriented toward interior work, the ground floor is contiguous with the physical world. since a stable situation in ordinary life is a prerequisite for interior work, the apprentice is taught the appropriate manner in which to relate to events and persons the world. masonic symbolis

itude; and the application (yesod) of analysis (hod) to one's actions in the world (malkhut) is prudence. taken together these symbols suggest that by labor in the first degree the apprentice is expected to do five things (1) discipline himself and hold his interior experience close (2) identify and take control of his capacities for passion and analysis (3) ensure that it is his self and not his ego that determines what is admitted into his consciousness (4) practice the cardinal virtues; doing so will produce a life with the sort of internal stability which is required for further advancement. lastly (5, it seems to me that the fundamental objective of labor in the apprentice degree is placing the inner guard under the command of the junior warden; i.e. the individuation of the self in t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

; the science of things possible, inasmuch as they are possible [wolf; the science of things evidently deduced from first principles [descartes; the science of truths, sensible and abstract [de condillac; the application of reason to its legitimate objects [tennemann; the science of the relations of all knowledge to the necessary ends of human reason [kant];the science of the original form of the ego or mental self [krug; the science of sciences [fichte; the science of the absolute [von schelling; the science of the absolute indifference of the ideal and real [von schelling--or, the identity of identity and non-identity [hegel (see lectures on metaphysics and logic) the six headings under which the disciplines of philosophy are commonly classified are: metaphysics, which deals with such ab

. click to enlarge osiris, king of the underworld. osiris is often represented with the lower par, of his body enclosed in a mummy case or wrapped about with funeral bandages. man's spirit consists of three distinct parts, only one of which incarnates in physical form. the human body was considered to be a tomb or sepulcher of this incarnating spirit. therefore osiris, a symbol of the incarnating ego, was represented with the lower half of his body mummified to indicate that he was the living spirit of man enclosed within the material form symbolized by the mummy case. there is a romance between the active principle of god and the passive principle of nature. from the union of these two principles is produced the rational creation. man is a composite creature. from his father (the active p

in reality, therefore, the supreme consciousness of man is in this aura, which extends in all directions and completely encircles his lower bodies. as the consciousness in the kosmic egg is withdrawn into a central point, which is then called god--the supreme one--so the consciousness in the auric egg of man is concentrated, thereby causing the establishment of a point of consciousness called the ego. as the universes in nature are formed from powers latent in the kosmic egg, so everything used by man in all his incarnations throughout the kingdoms of nature is drawn from the latent powers within his auric egg. man never passes from this egg; it remains even after death. his births, deaths, and rebirths all take place within it, and it cannot be broken until the lesser day "be with us" whe

they did not, he would be an inert mass of substance. death is merely the result of deflecting the life impulses of the higher rings away from the lower body. the control of the transubstantial rings over their own material reflection is called life, and the spirit of man is, in reality, a name given to this great host of intelligences, which are focused upon substance through a point called the ego, established in the midst of themselves. x 1 is the outside boundary of the human auric egg, and the entire diagram becomes a cross section of the constitution of man, or a cross section of the kosmic constitution, if correlated with the universe. by the secret culture of the qabbalistic school, man is taught how to climb the rings (unfold his consciousness) until at last he returns to ain sop

he mind; the bishops the emotions; the knights the vitality; the castles, or rooks, the physical body. the pieces upon the kings' side are positive; those upon the queens' side, negative. the pawns are the sensory impulses and perceptive faculties--the eight parts of the soul. the white king and his suite symbolize the self and its vehicles; the black king and his retinue, the not-self- the false ego and its legion. the game of chess thus sets forth the eternal struggle of each part of man's compound nature against the shadow of itself. the nature of each of the chessmen is revealed by the way in which it moves; geometry is the key to their interpretation. for example: the castle (the body) moves on the square; the bishop (the emotions) moves on the slant; the king, being the spirit, canno

MASTERING WITCHCRAFT

ritten sources, and those that exist are generally obscure, of an oblique nature, casting light upon rather than informing directly. for instance, italian witch lore presents us with the following creation story: in the beginning the great darkness, diana, divided herself into two equal and opposite forces, night and day. the night was ruled over by diana herself as the moon, the day by her alter ego and brother, lucifer, the sun. diana, inasmuch as the moon is ever pursuing the sun across the sky, became enamoured of her brother the sun and seduced him in the shape of his pet cat. the offspring from this union was a daughter, aradia or herodias, the archetypal "avatar" or patroness of all witches. in this legend of diana with its gnostic overtones, there are reflections of the cabalistic

hetypal "avatar" or patroness of all witches. in this legend of diana with its gnostic overtones, there are reflections of the cabalistic tradition of naamah, the seductress of the fallen angel azael. naamah, is synonymous with babylonian lilith, and azael is none other than babylonian shamash, the sun-god in his underworld aspect as lord of riches and artificer of metals. in fact he is the alter ego of tubal cain himself, naamah's own brother. azael or azazel, is in fact one of the modern witch's gods. which brings me to the crux of the matter. according to ancient magical legend, azael was originally one of those beings of primordial fire, first created dwellers in the high heaven, referred to by the christian church as messengers, or angels, by the greeks as daemons. azael and his follo

trying to set the place on fire" total anticlimax. and probably the finish of your witchcraft for quite a while. you may well try to employ your basilisk gaze at that point, but unless you have a very well developed magical will, it will probably avail you naught. no, all possibilities of authorized intrusion must be strictly limited. it is not worth the battering to your newly burgeoning witch's ego. a disaster like that can set months of hard work to little or no account. so, bearing all these considerations in mind, shroud yourself with a certain amount of reasonable secrecy, especially about the time and place of your magical operations. of course, if it is a rival witch or maybe a whole coven that is interested in busting up your operation, then should they know the nature of the magi

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

llusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer: that cause lies in your brain. english children (pace the education act) are taught that the universe lies in infinite space; hindu children, in the akasa, which is the same thing. those europeans who go a little deeper learn from fichte, that the phenomenal universe is the creation of the ego; hindus, or europeans studying under hindu gurus, are told, that by akasa is meant the chitakasa. the chitakasa is situated in the third eye, i.e, in the brain. by assuming higher dimensions of space, we can assimilate this fact to realism; but we have no need to take so much trouble. this being true for the ordinary universe, that all sense-impressions are dependent on changes in the brain5 w

MEANING OF MASONRY

pter. these three aspects of monadic spirit are personified as haggai (passive, joshua (active, with zerubabel as the middle term from which the other two issue and into which they merge. for the central majesty is in one of its aspects silent and withdrawn and in the other functionally active and compulsive. so too, with the triad of sojourners at the other pole. they represent the unitary human ego or personality also in its threefold aspects. they are the incarnated antitype or physicalized reflex of man's archetypal unincarnated and overshadowing spirit. hence they are designated sojourners, as being but transient consociated pilgrims or wayfarers upon a plane of impermanence, in contrast with the enduring life of the deathless spirit whose projection upon this lower world they are. ps

ms or wayfarers upon a plane of impermanence, in contrast with the enduring life of the deathless spirit whose projection upon this lower world they are. psychologically, human personality is distributed into a passive negative subconsciousness and an active positive intelligence, linked together by a central co-ordinating principle, the combined three constituting man's unitary individuality. my ego with its central and directive power of will is my principal sojourner; my subconsciousness with its passive intuitional capacity, and my practical intelligence with its active and connecting powers of thought and understanding, are my assistant sojourners. let me see to it that, like their symbolic representatives, they are kept clothed in white and so able to reflect and react to their corre

MICHAEL FORD WITCHMOON

r who dives through the abyss and acts as an avatar for its power keeps the spirit bound to the earth, he or she escapes the recycling for an amount of time. many memories of a previous life are lost in the traumatic act of death; only the strong willed even emerge with some essence of their power source intact. it is often when the greatest shocks and traumas are inflicted, when the exterior and ego built selves are stripped away that the true power source, the core of life is revealed as it really is. aleister crowley often changed his image, assuming different appearances, guises and so on. there is a reason and purpose for such actions, for how can one understand the various avenues and different paths of life if one stays trapped inside one particular ego? the sorcerer who is able to

ithin your own temple. a kangling is a tibetan instrument in origin used to call the shades of the dead to feast on your astral body. this is specifically used in pre-buddhist chud rites, which act as an elevation of the spirit into the astral plane, luciferian sorcery in nature. the kangling, made of the human thigh bone, is a shade evoking trumpet used in an ancient ritual called cutting of the ego which meant luciferian ascension through disassociation. primarily, the instrument was developed through the bon po period of buddhism. if one works specifically with the shades or manes of the dead, especially within a witches sabbat context, one may wish to obtain a kapala for the temple or coven as well. the kapala is a human skull cap used within rituals as a chalice. in fact, one may use

ficant rule of magick, sorcery and all forms of evocation/invocation: will, desire, belief. the essence of such spirits is of the qlippoth and in order to bind them an object or talisman must be employed. these can be rather simple in nature but very potent- even dangerous- in terms of practical results. it is through the rapid procession of ritual gnosis that one is able to transpire the body of ego and step outside the flesh. there exist several images of black eagle, by which spare offers even further valuable inspiration. the spirit can be contacted via the images which aos created, of which he believed, each line holds a consistent contact point which would invoke this elemental. black eagle is viewed by myself and coven nachttoter as a vampiric spirit, existing through the backwards

hilation of the self, which entails understanding the clear and defined purpose of one s individual genetic idenity. the correspondence between da ath and the death posture lies with the nature of the death posture as a method. when one assumes the death posture then the mind is freed temporarily from the flesh. during this state the self becomes defined and opened at the same moment at which the ego itself, composed of the current selve s thoughts and ideals, is vacuumed in a dark vortex known as da ath. just as one reverses consciousness, or returns backwards, to experience the cycle of death and birth, so does the self enter into the more subconscious regions. as mentioned before da ath is the offspring of binah and chokmah, wisdom and understanding. da ath is knowledge, in which the se

cause you have begun a climb towards magickal power and your potential, always know that compared to the universe in which we exist we are nothing and in most cases to nothing we return. by holding life in respect, and developing the ability to act with caution and maturity one will continue to grow in psychic and physical power. it is only when the sorcerer overrates the self by the inflation of ego that weakness will set in and leave the individual weak of spirit and strength. illusion is the ultimate enemy. the same can be said for ego. the methods which aleister crowley explored are based on going beyond and above the ego, by the taking of god forms and yoga techniques which further teach the limits of the mind and body. a significant method of weighing down and troubling the mind, in

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

rs. atlantis, alien visitation, and genetic manipulation17 old world disorder in prehistory, most tribes were predominately of the matriarchal type, which is why allbronze age villages were circular in design. even the later concept of the arthurianround table indicates the idea that no one man is head and that kingship (sic, kin-ship) arises from the camaraderie and collaboration of all, not the ego driven, auto-cratic travesties of later periods. in many cultures the dead warriors were buried in cir-cular cairns or mounds called sidhes (pronounced she. this word connotes femalebreast and the burial chambers actually look like such from outside. the implication isthat the dead are placed again inside the womb, the breast, the symbols of renewedlife. the egyptians used to place their dead

MICHAEL W FORD THE VAMPIRE GATE

rit and flesh are one and become stronger with insight and determination. the core essence of the serpent is the eye which hides within the flesh. therein is the power ch an, of nothingness and silence. such is the glaze which captivates and announces the mastery of presence. it is the spirit of light which is self-illumination, the black flame. who is the teacher commanding and striking down the ego. the luciferian realizes the ego must be stripped and burnt away to reveal the black flame of immortal being. this being or serpent fire within is always mutating, changing, becoming. the serpent then ensorcels the spine to become the foundation of leviathan. 15 luciferian will is the satori, which is an endless chalice of blood of fire you may sip the venom of this cup yet you shall never tak

kra and is the middle chakra in a system of seven. this chakra relates to andar and the path of rebellion and spiritually distanced workings. devouring- draining energy in crowds or social situations, the ability to focus and pull in chi or energy through focus even in distracting situations. build selfawareness and self-love. non-devouring (self work- the balance of opposites darkness and light, ego higher articulation (intelligence, luciferian angel, demonic aspects (carnal instincts, ahrimanic daemon. chakra three: the navel chakra -naonghaithya black flame of consciousness, ego identity, oriented to self-deification this chakra is known as the power located in the solar plexus. 44 devouring- drains from ego and builds the essence of self from a conscious level. non-devouring (self work

MICHAEL WYNN THE SOUL TRAVELERS

inscription or depiction anywhere in the land of egypt so much as mentions masses of men, huge blocks, and ramps in regards to the construction of the pyramids (damn you charlton heston. modern man has done much speculation regarding the reason for building the pyramids, and the methods used. experts of our day have suggested that the pyramids were built to be tombs, the eternal resting place of ego-maniacal pharaohs (egyptian king. but without so much as a trace of the more practical construction methods, even a skeptical observer would be forced to entertain the theories of the ancient egyptians regarding their own creations. those of ancient egypt are unambiguous about the reasoning and construction methods of the pyramids. they claim that these structure were more like machines that a

MICHAEL W FORD NOX UMBRA

re. this is also comparable to lilith as having the continence of beautiful maiden, and below the navel being as a beast with owl claws for feet. babalon, the enochian goddess and reappearing as the whore who rides the beast in the bible, is revealed as lilith the goddess of fire and beasts. it is barbara koltuv, ph.d. who suggests that the knowledge of lilith is necessary for strengthening man's ego, the shadow of the self. it is lilith who inspires sexual dreams, creative inspiration and sensuality. the daemonic feminine is therefore essential to the development of man and woman. it is also the gateway to the sabbat- the dreaming conclave of the luciferian (empyrean, of the light) and infernal. lilith in her dark and fiery aspect is one part of the adversary, the opposing force which ini

MOTTA MARCELO THE COMMENTARIES OF AL

tion as to the secret meaning of this verse may lead to disaster. it is obvious that it is a temptation for an aspirant's vanity to fancy himself as "the next beast' or herself as "the scarlet woman. there has been, in the last 65 years, a painful abundance of self- deluded disciples who fancied themselves as such. it must be stated here that either office is neither easy nor pleasing to anyone's ego, and that those who seriously aspire to become "beast" or "scarlet woman" are more to be laughed at than envied. robert heinlein has an amusing story about how the devil finally managed to dethrone god, and then, upon perceiving the responsibilities of ruler of the universe, cried in panic "but i don't want your job "so sorry, old boy, now you're stuck with it" god replied gleefully, and presu

ho aspire to her, bound slaves of immortal beauty; it is a pity that our mortal mistresses, not understanding whom we worship in them, so often think that they rule us! then, when the abuse of their egos finally forces us to seek a new priestess, they accuse us of being cold and unfeeling, forgetting that the temple must keep itself clean and comely, and worthy of the presence of the goddess. the ego is a good servant, but a bad master. that sign, nuit gives to all those who seek her, upon their reaching a certain grade. it is exactly as described. of course, a.c 'knew' who he was, since he called himself, and had been first called so by his own mother, 666 from childhood. see liber iv. part iv. 27. then the priest answered& said unto the queen of space, kissing her lovely brows, and the d

mme: 1. furnish your mind as completely as possible with the knowledge of how to inspect and to control it. 2. train your body to obey your mind, and not to distract its attention. 3. control your mind to devote itself wholly to discover your true will. 4. explore the course of that will till you reach its source, your silent self. 5. unite the conscious will with the true will, and the conscious ego with the silent self. you must be utterly ruthless in discarding any atom of consciousness which is hostile or neutral. 6. let this work freely from within, but heed not your environment, lest you make difference between one thing and another. whatever it be, it is to be made one with you by love (for love in this sense, see liber aleph, chapters 20-23, 88, 111, 157, 180-182, 186,200-203) 38

debauch, but they do not tolerate phallicism. they understand a sexual orgy, but not a sexual mass. sex, for them, is connected with the concept of original sin, and this is what necessitates for them the existence of a sacrament of marriage. the purpose of the sacrament is to impart holiness to something that is holy in itself this is because the sex act shakes the very roots of the tree of the ego, and the ego that does not have its roots deep and firm in the dark ground of the racial stream fears the shaking. it is true that an unstable personality can go temporarily insane as a result of the sex act, particularly if the sex act is of a type that it subconsciously desires but consciously fears. but such insanity is the "change that is the rottenness of choronzon (see liber aleph, chapt

tributions of ain, and its mystical meaning, had become troubled since the dictation of verse 45 "but are not the perfect, all of them, just one" he kept asking mentally as dictation went on. finally aiwass incorporates his doubt in the text, answering it out loud, and speaking for the goddess. the key is, of course, that monotheism is a lie. belief in the oneness of man is a great comfort to the ego "i am the one" cries every 'black brother. the master of the temple answers not, for he is not. the ox aleph is the ox, of course, 1 by the qabalah and zero by the book of thoth, the taro. also, aleph in full alp is 111 "one, one, one. it is also indicative that the two letters of ox in english suggest the cross and the circle. 49. abrogate are all rituals, all ordeals, all words and signs. ra

ONYX TABLET OF SET

tepped forth" to help define my semi-poetic and metaphoric soliloquy, i shall provide the following commentary for clarification purposes. what is an appropriate place to begin a description of this dynamic transference? what is a priest or priestess of set? perhaps i should start with what a priest or priestess of set is not: 1) a priest or priestess of set is not on what is commonly known as an ego trip. the responsibility of such a state is not a position from which to exercise power without purpose. 2) a priest or priestess of set is not an ultimate power in the universe, the destroyer of all. 3) a priest or priestess of set is not a clinical psychologist or father/mother figure. although the responsibility includes inspiration and support, it does not include babysitting those who are

PATH OF INITIATION

is the station of the circling airs, that communicate knowledge. 3. the descent into the cavern of the black water and the two torches, or the initiatory chamber below (the chamber or cavern of enody or zerinthia) to the source, or to the presence of the initiatrix in the innerworld/underworld, the pale woman under the hill, queen in the meadows of elfhame, who brings about (a normally traumatic) ego death in the candidate, and bestows the innerworld birth, purification, and regeneration (which at this stage is largely unconscious in immediate depth and effect, but which is necessary to further transformations, and which grows on its own into new, long term understandings. this represents the first "intrusion" or "appearance" of the outside forces that were called to the initiate in stage

ll. it is strange but true that even though the initiate "travels" or journeys to the locations where these forces interact with him or her, their original call set into motion a chain of events that led seemingly inescapably to those beings or forces- and thus, what looks like personal quest is anything but- it is not even a summoning; it is actually those forces coming to the initiate. only the ego of the outsider or the half- wise views it as effort on the part of the initiate to "reach" them- in reality, whe n the initiate travels to reality, reality is traveling to the initiate. the great forces answer. the purpose of the "time of learning" is to show the initiate how to be aware of their answer- this is why trance techniques and other consciousnessalteration methods are taught at thi

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

s diversity, however one must go beyond such methods to train the self in will and develop a strength of discipline which often ignored by many modern sorcerers. ascend through stamina and willful direction, not mere impulse and unevaluated circumstance. egotism however is a possible flaw and over estimation of self. as the luciferian is evolved and continues growing one must be in check with the ego. it should be understood that often the most humble will comprehend a greater knowledge of self. crowley often defined "black brothers" as those who shut themselves off from the universe and the cup of babalon, which is evolution. the sorcerer must realize that he or she is not necessarily more important than anything else, while at the same time be in full balance with the natural order and t

received on the astral should be "i shall ascend" and not by chance "i am of evil. such doctrines of "evil" and "good" are excuses to not deal with the core of the individual. it is locking away the most dangerous, most powerful and most exciting part of the self. once the shadow is brought into light shall a god or goddess begin to emerge. lucifer stands for the balance of flesh and spirit. the ego or "i, constantly changing must continue to consciously manifest in a positive manner. as aleister crowley pointed out in the article entitled "the initiated interpretation of ceremonial magic (published in the goetia "the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer's projected cube) method of stimulating or regulating those particular sp

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

ts of the torah. moses also rectified the hei of abel fs name [hevel, and thus then everything was rectified. when moses received the full torah and transmitted it to the jewish people, all the souls that made up adam fs original soul were finally rectified .translated from likutei torah 13 exodus 1:10. 57 parashat lech lecha the portion of the torah read this week begins: gand g-d said to abram, ego forth from your land, and from your birthplace, and from your father fs house, to the land that i will show you. i will make you [there] into a great nation c f h1 as we have explained in our exposition on the partzuf of nukva, it has existed in various states of development and union with z feir anpin from the time the world was created until the destruction of the second temple. although z f

ek to surface in whatever other way they can. our frustration over how we are failing to affect reality positively makes us seek selfish forms of fulfillment. it follows that if we can learn to interpret our own evils or sins properly, we can trace their origin back to where they were originally derailed and channel this energy properly. the antidote for selfishness and egocentricity is rectified ego, i.e, enabling or allowing ourselves to make our positive imprint on reality in the fullest way possible. the sexual paradigm for this is just the most graphic illustration of this principle .translated from sha far ma famarei rashbi, sefer halikutim, and likutei torah 9 rosh hashanah 21b. 177 parashat vayishlach [fifth installment] in the previous installments, we began to explain the shatter

y means of the yesod of ima, even if she was in essence derived from the light of abba. cain therefore rose up against abel and killed him. jethro, the reincarnation of cain, came to rectify this [error. binah, whose task it is to develop the flash of insight that is chochmah into a full-fledged intellectual development, must evince a measure of self-orientation, or what becomes.in later contexts.ego, in order to do its job. in contrast, the experience of chochmah is that of total self-abnegation in the face of the higher realization and insight being opened up. the danger of binah is that it take its selfhood too far, and appropriate not only its own intellectual development but the presence-of-chochmah within it as well. the consequences of this, as we have noted, can be dire: the whole

ality of the torah in the world that inspired jethro to come, or that gave him the spiritual power to overcome his evil side and join the jewish people. this accords with our sages f statement that when the jewish people stood around mt. sinai [and received the torah, their defilement was removed,11 for the torah purifies everything. the defilement referred to here is the defilement of subjective ego that was introduced into the human psyche when the primordial snake raped eve. by accepting the torah, the jewish people were cured of this primordial psychospiritual disability, and remained in this condition until the sin of the golden calf. evidently, the jewish people fs acceptance of the torah affected the world at large as well, enabling jethro, the arch-idolator (our sages state that he

same coupling [i.e, that of face-to-face] with their incense had they been married. they themselves were not married even though they were of age. this indicates that they were too selforiented (in our own contexts, this would be like a man who keeps putting off getting married with the excuse that he is looking for the gperfect girl h.which usually means he is looking for someone to massage his ego. our pursuit of our idealized soul mate must be balanced by our humble awareness of our own imperfections and lack of merit, which then focuses us on our obligation to g-d to marry and raise a family) if they were not selfless enough to marry, they certainly did not possess the spiritual wherewithal to effect the gmarriage h of the partzufim[ c] yitro, who, as we said, was an aspect of cain, n

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

all thee to the living beauty. wanderer in the wild darkness, we call thee to the gentle light. long hast thou dwelt in darkness- quit the night and seek the day" with these poetic and deeply symbolic words, the three principal officers in the neophyte grade ceremony ritually bring the candidate into the order of the golden dawn as well as to the light. this is not unlike edinger's explanation in ego and archetype of the circular development of the ego-self axis of which the anima may be the bridge. the "night" is the unconscious, and the "day" increased consciousness. edinger refers to an alternating process of ego-self separation and ego-self union as a spiral-like psychological development throughout all of life. whereas this is natural to the human condition, the system of the golden d

, as an act, a further passage and transition of potentiality into actuality. six is the harmonising and reconciling sephirah, tiphareth. the word itself 20. the golden dawn means beauty and harmony. it is attributed to the sun, the lord and centre of our solar system. just as kether referred to the most secret depths of the unconscious, the core of man's life, so tiphareth is its reflection, the ego, the ordiiry human consciousness. this sephirah completes the second triad, which is a triad of consciousness, as the firsttriad of the supernal light may be considered the triad of that which is supremely divine, the superconscious. nehnch, victory, to which the planet venus is referred, is the first sephirah of the third and reflected triad, and marks an entirely different order of things. h

man, shining heights" at the base of the tree stands eve, the nephesch or unconscious who, in opposition to this divine genius, stands for the dark "earthborn, feminine principle with its emotionality and instinctiveness reaching far back into the depths of time, and into the roots of physiological continuity" between the two stands adam, supported by the fundamental strength of eve, the ruach or ego not yet awakened to a realisation of its innate power and possibility. from the larger point of view he represents the race as a whole and "is the personified symbol of the collective logos, the 'host, and of the lords of wisdom or the heavenly man, who incarnated in humanity" otherwise he represents <59> the individual candidate on the path, prior to the awakening of the "sleeping dogs" withi

by the magic of every-day experience, the awakening of daath, brings disaster at first because the awakened psyche is imperfectly understood and so abused for personal ends. but that very disaster and that abuse confers the consciousness of self, and is instrumental, at least in part of breaking up the primitive participation mystique. consequently, the realisation of sorrow as it impinges on the ego, or at least the sense of personal mental and <62> emotional discomfort, and an understanding of its causes, invariably constitute the first impetus to perform the great work, even as it comprises the motive first to seek the services and aid of the analytical psychologist. this impetus and this self-consciousness are the prime implications of daath. its signification is a higher type of consc

given in the adeptus minor ritual as to what procedure the student may follow in order to elucidate these obscure mysteries. almost deliberately the ritual states, in the first place, that darncar, whither our father c. r. c. journeyed, may be transliterated into hebrew, thus yielding 12d1, two words which, if translated mean the "blood of the lamb. the lamb has always been a symbol of the higher ego. secondly, there is the analysis of the key-word i. n. r. i, whereby the english letters are transliterated into hebrew, attributed to certain yetziratic correspondences, egyptian deities, signs and ideas. this must, then, be our technique with regard to this problem. the qabalah is the means whereby we may unlock the closed doors of the veiled intimations which abound in the order rituals. th

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

he cross of the redeemer. treasure in your heart the remembrance ofthe word, i.n.r.i, jesus nazarenus rex judeorum. forget not that for 33 years he laboured on earthin meekness and humility, a period which is represented by the 33 lights in the east. the rose, mybrother, alludes to the beauty and grandeur of his resurrection from the dead, and is typical of theeternal glory of the rose of sharon, ego sum rosa sharoni, et lillium convallium. the 5-pointedstar above the east emblemized by your 5 circuits of this secret hall reminds us of the 5 points ofrituals of the societas rosicrucianis in angliazelator9 felicity, which are (1) to walk with (2) to intercede for (3) to love (4) to assist, and (5) to pray for,our brethren, so as to be united with them in heart and mind. the incense which ri

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

peak is to create. but to say: i think, therefore i exist, is to argue from consequence to principle, and certain contradictions which have been adduced by a great writer, lamennais, have proved abundantly the philosophical unsoundness of this method. i am, therefore something exists might seem to be a more primitive and simple foundation for experimental philosophy. i am, therefore being exists. ego sum qui sum, such is the first revelation of god in man and of man in the world, while it is also the first axiom of occult philosophy. xvx' wc' xvx. being is being. hence this philosophy, having that which is for its principle, can be in no sense hypothesis or guesswork. mercurius trismegistus begins his admirable symbol known under the name of the emerald table, by this threefold affirmation

RUBY TABLET OF SET

edge, although both are identical up to a certain degree. the source of wisdom is in god, that is to say in the causal principle (the akasha, on all planes of the grossly material, astral, and mental world. therefore wisdom does not depend on mind and memory, but on the maturity, purity, and perfection of the individual personality. wisdom could also be considered as a developmental stage of the "ego" therefore insights are not passed on through the mind, but- and this particularly- through intuition or inspiration. the degree of wisdom is therefore determined by the state of development of the individual. this will not mean, of course, that we ought to neglect knowledge; on the contrary, knowledge and wisdom must go hand in hand. the adept will therefore endeavor to get on in knowledge as

represents the transition from one stage to another, and the establishment of a new stage represents integration at a new and more complex level of development. development toward complexity gives one greater internal control over behavior, providing greater flexibility and therefore greater choice in determining how life will go.(6. stages of personality development can be described in terms of ego functioning. the ego is not a thing, but the organization of the totality of one's personality. it organizes our perceptions of our experience, and our attempts to cope with the problems presented by that experience. personality develops through alternating periods of differentiation and integration. the more differentiated and integrated our personalities are, the more we can accommodate to o

age vi- young adulthood: intimacy versus isolation (the previous stage, in which the person develops a stable sense of self, must be completed successfully before one can form an intimate relationship with another person. stage vii- adulthood, generativity versus stagnation and self-absorption (producing and assuming the responsibility for helping younger persons to develop. stage viii- maturity: ego integrity versus despair (old age, in which one who has successfully weathered life can look back and see life as having value and significance. no one can escape their family or the effects of their family history. for the setian it is a fertile starting point for l.b.m. when first embarking upon the dark path. who hasn't had to finally explain to mom that the pentagram medallion was truly a

ive measure against spiritual death, which results from the feelings of emptiness that afflict such a large percentage of the world's population, and which is often the cause of physical death,18 is a goal or ideal which is never fully attainable. such a goal is becoming.19 the right-hand path vs. the left: the term "right-hand path" refers to those religions and philosophies which look upon the "ego" the self or the individual, with disparagement, and seek conformity of thought and action, and eventual dissolution of the individual essence into that of god.20 such philosophies would include christianity- with a view to a past golden age of blissful innocence in the absence of the pain which self-consciousness produces, and a view to a future in heaven, wherein such a state of innocence ma

mething about it. another very important aspect of this paranoia is the belief that those who do not recognize the threat are evil and corrupt. in this extreme view, you are either with them or against them. you are either part of the solution or part of the problem. overzealousness and exaggeration motivated by the true religious fervor of those involved is more acceptable than that motivated by ego or profit. there are those who are deliberately distorting and hyping this issue for personal notoriety and profit. satanic and occult crime and ritual abuse of children has become a growth industry. speaking fees, books, video and audio tapes, prevention material, television and radio appearances all bring egoistic and financial rewards. bizarre crime and evil can occur without organized sata

SALMANRUSHDIE THESATANICVERSES

then away with all fogs. he would make this land anew. he was the archangel, gibreel _and i'm back_ the face of the adversary hung before him once again, sharpening, clarifying. moony with a sardonic curl to the lips: but the name still eluded _tcha, like tea _shah, a king? or like a (royal? tea) dance _shatchacha- nearly there- and the nature of the adversary: self--hating, constructing a false ego, auto--destructive. fanon again "in this way the individual- the fanonian _native "accepts the disintegration ordained by god, bows down before the settler and his lot, and by a kind of interior restabilization acquires a stony calm _i'll give him stony calm- native and settler, that old dispute, continuing now upon these soggy streets, with reversed categories- it occurred to him now that he

SAPPHIRE TABLE OF SET MAIN

d further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements round his ego as if isolated from the universe, and becomes what is called a "black brother. such a being is gradually disintegrated from lack of nourishment and the slow but certain action of the attraction of the rest of the universe, despite his now desperate efforts to insulate and protect himself, and to aggrandize himself by predatory practices. he may indeed prosper for awhile, but in the end he must

xists from the moment the individual completely realizes him-self as a magister. look at it this way: the magister templi is one who can perceive and comprehend the entire material universe. in order to do this, there must be no part of him which is an accessory of that same universe. he- his will- must be independent/ separate/ distinct. this necessitates an extremely strong presence of mind, an ego that is sufficiently reinforced by itself not to require "crutches" from the material universe, and a determination to fight off the panic that could result from the sensation of being utterly alone. the magister templi, if he is truly entitled to that degree, possesses the abilities necessary to thwart those dangers. those who presume to that degree without understanding them or the severe me

SAPPHIRE TABLET OF SET

d further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements round his ego as if isolated from the universe, and becomes what is called a "black brother. such a being is gradually disintegrated from lack of nourishment and the slow but certain action of the attraction of the rest of the universe, despite his now desperate efforts to insulate and protect himself, and to aggrandize himself by predatory practices. he may indeed prosper for awhile, but in the end he must

xists from the moment the individual completely realizes him-self as a magister. look at it this way: the magister templi is one who can perceive and comprehend the entire material universe. in order to do this, there must be no part of him which is an accessory of that same universe. he- his will- must be independent/ separate/ distinct. this necessitates an extremely strong presence of mind, an ego that is sufficiently reinforced by itself not to require "crutches" from the material universe, and a determination to fight off the panic that could result from the sensation of being utterly alone. the magister templi, if he is truly entitled to that degree, possesses the abilities necessary to thwart those dangers. those who presume to that degree without understanding them or the severe me

SATANGEL

ater boil or freeze instantly. choronzon (enochian. the devil of the abyss, daath, who renders the psyche of those who fail the leap across. he was the subject of the famous evocation performed by crowley and neuberg in the desert, which culminated in a spontaneous homosexual working between the possessed magus and his accomplice. choronzon may also be identified as the demon of the hypertrophied ego, and he may be summoned to bring fruition to those desires the sorcerer may be loathe to admit to. chioa (hebrew, the beast. offspring of isheth zenunum, demon of prostitution, and sammael. arch-demon of tiphareth (crowley, 777. clauneck (grimorium verum. a subordinate spirit of lucifer. has power over goods and riches, can discover hidden treasures to him that makes a pact with him; he can be

SATANIC BIBLE

[i [ii [iii [iv [v (air--book of lucifer- the enlightenment i. wanted: god- dead or alive ii. the god you save may be yourself iii. some evidence of a new satanic age iv. hell, the devil, and how to sell your soul v. love and hate vi. satanic sex vii. not all vampires suck blood viii. indulgence. not compulsion ix. on the choice of a human sacrifice x. life after death through fulfillment of the ego xi. religious holidays xii. the black mass (earth--book of belial- the mastery of the earth i. theory and practice of satanic magic (definition and purpose of lesser and greater magic) ii. the three types of satanic ritual iii. the ritual, or "intellectual decompression, chamber iv. the ingredients used in the performance of satanic magic: a. desire b. timing c. imagery d. direction e. the bal

viduals together for the use of their combined energies in calling up the dark force in nature that is called satan" as lavey pointed out, all other churches are based on worship of the spirit and denial of the flesh and the intellect. he saw the need for a church that would recapture man's mind and carnal desires as objects of celebration. rational self-interest would be encouraged and a healthy ego championed. he began to realize that the old concept of a black mass to satirize christian services was outmoded or, as he put it "beating a dead horse. in the church of satan, lavey initiated some exhilarating psychodramas, in lieu of christianity's self-debasing services, thereby exorcising repressions and inhibitations fostered by white-light religions. there was a revolution in the christi

ucceeded instead in clouding the entire issue so badly that the would-be student of sorcery winds up stupidly pushing a planchette over a ouija board, standing inside a pentagram waiting for a demon to present itself, limply tossing i-ching yarrow stalks like so many stale pretzels, shuffling pasteboards to foretell a future which has lost any meaning, attending seminars guaranteed to flatten his ego- while doing the same to his wallet- and in general making a blithering fool of himself in the eyes of those who know! the true magus knows that occult bookshelves abound with the brittle relics of frightened minds and sterile bodies, metaphysical journals of self-deceit, and constipated rule-books of eastern mysticism. far too long has the subject of satanic magic and philosophy been written

interpretations of god, how then can their followers be expected to adhere to previous religious tradition? with all the debates about whether or not god is dead, if he isn't he had better have medicare! the god you save may be yourself all religions of a spiritual nature are inventions of man. he has created an entire system of gods with nothing more than his carnal brain. just because he has an ego, and cannot accept it, he has to externalize it into some great spiritual device which he calls "god. god can do all the things man is forbidden to do- such as kill people, perform miracles to gratify his will, control without any apparent responsibility, etc. if man needs such a god and recognizes that god, then he is worshipping an entity that a human being invented. therefore, he is worship

relegated to devildom thoth- egyptian god of magic tunrida- scandanavian female devil typhon- greek personification of satan yaotzin- aztec god of hell yen-lo-wang- chinese ruler of hell the devils of past religions have always, at least in part, had animal characteristics, evidence of man's constant need to deny that he too is an animal, for to do so would serve a mighty blow to his impoverished ego. the pig was despised by the jews and the egyptians. it symbolized the gods frey, osiris, adonis, persephone, attis, and demeter, and was sacrificed to osiris and the moon. but, in time, it became degraded into a devil. the phoenicians worhipped a fly god, baal, from which comes the devil, beelzebub. both baal and beelzebub are identical to the dung beetle or scarabaeus of the egyptians which

SATANIC RITUALS

ent material. a third reason, and perhaps the most important of all, is that magic-like life itself-produces what one puts into it this principle can be observed in countless facets of human behavior. human beings invariably treat things (property, other persons, etc) with the same degree of respect with which they regard themselves. if one has little self-respect, no matter how much of a surface ego is present, one has little respect for anything else. this will lessen or negate ultimate successmagical or otherwise. the difference between prayer and magic can be compared to the difference between applying for a loan and writing out a blank check for a desired amount. a man applying for a loan (prayer) may have nothing but a job as collateral and must keep working and pay interest, should

ciple in the rite. the pervasive theme of active/passive (yin/yang) in human relations cannot be stifled, despite attempts to create matriarchal, patriarchal, or unisexual societies. there will always be those who "might as well be men" or "might as well be women" depending upon their endocrinological, emotional and/or behavioral predilections. it is far sounder, from a magical standpoint, for an ego-driven or forceful woman to conduct a ritual, rather than a shy, introspective man. it might prove awkward, however, to cast a passive man in the role of earth-mother-as the altar-unless his appearance conveyed the image of a woman. an exclusively homosexual group can often conduct more fruitful rituals than a group with both heterosexual and homosexual participants. the reason is that each pe

tibi propter magnam potentiam tuam: domine satanas, rex inferus, imperator omnipotens. offertory [the chalice and paten, on which rests the wafer of turnip or coarse black bread, are uncovered by the celebrant. he takes the paten into both hands, and raises it to about breast level in an attitude of offering, and recites the offertory words] celebrant: suscipe, domine satanas, hanc hostiam, quam ego dignus famulus tuus offero tibi, deo meo vivo et vero, pro omnibus circumstantibus, sed et pro omnibus fidelibus famulis tuis: ut mihi et illis proficiat ad felicitatem in hanc vitam. amen [replacing the paten and wafer, and taking the chalice into his hands, he raises it in like manner, reciting] celebrant: offerimus tibi, domine satanas, calicem voluptatis carnis, ut in conspectu majestatis

the concluding statement] celebrant: placeat tibi, domine satanas, obsequium servitutis meae; et praesta ut sacrificuum quod occulis tuae majestatis indignus obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli [he then bows before the. altar and turns to give the blessing of satan to the assemblage, extending his left hand in the cornu (sign of the horns) and says] celebrant: ego vos benedictio in nomine magni dei nostri satanas [all assembled company rise, face altar and raise arms in the cornu] celebrant: ave, satanas! all: ave, satanas! celebrant: let us depart; it is done. deacon and subdeacon: so it is done [the celebrant, deacon, and subdeacon bow toward the altar, turn and depart. the candles are snuffed and all leave the chamber] epilogue the invention, develop

ve and behind the child. all others present face the altar and lift their right arms in the sign of the horns] priest: hail (name! all others: hail (name! priest: hail, satan! all others: hail, satan [the ceremony is concluded in the usual manner] the unknown known despite others' attempts to identify a certain number with satan, it will be known that nine is his number. nine is the number of the ego, for it always returns to itself. no matter what is done through the most complex multiplication of nine by any other number, in the final equation nine alone will stand forth. the true ages of time are cast in the likeness of nine, with all cycles obedient to its law. all matters of terrestrial concern may be evaluated by the infallible resolution of nine and its offspring. action and reactio

SATANICON

to perish while allowing the worthy to flourish. the second coming not of jesus but the re-birth of babylon! the society of satan! the true saviors of mankind; the enlighteners of truth are the antichrists! the satanic creed and the precepts of evilution are guidelines, which if adhered to, will serve as a catalyst for individuality, creativity, diabolical thought and the development of a strong ego* further, it is essential that the satanist maintain these evilutionary formulae if he/she is to be successful in conquests of personal and worldly natures -9- the satanic creed better to live in pandemonium than exist in subservience! the precepts of evilution 1 have no false gods before yourself! 2 develop your satanic self through the nurturing of the ego. pride, self-satisfaction and selfi

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

s commonly accepted, as magdalene graham says in an article entitled 're-defining satanism (dark lily. 1989 'we want to know. those four words summarise the satanic quest'(1) yet again and again there arises the sensationalist articles in the press and the literary spheres promoting satanism as a mindless cult of sex, drugs, murder and torture all practiced hedonistically for the sole pleasure or ego-gratification of the satanists. in an attempt to redress the imbalance i have therefore focused upon five different areas that are particularly relevant within the context of satanism as a whole. these areas are also mostrelevant when attempting to counter the false claims made by both the media and the church concerning the activity of satanists and it is the media and the church that, accord

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ouls come into being; by his command, glory and greatness are obtained. by his command, some are high and some are low; by his written command, pain and pleasure are obtained. some, by his command, are blessed and forgiven; others, by his command, wander aimlessly forever. everyone is subject to his command; no one is beyond his command. o nanak, one who understands his command, does not speak in ego. some sing of his power who has that power? some sing of his gifts, and know his sign and insignia. some sing of his glorious virtues, greatness and beauty. some sing of knowledge obtained of him, through difficult philosophical studies. some sing that he fashions the body, and then again reduces it to dust. some sing that he takes life away, and then again restores it. some sing that he seems

ace of it, this has been simply interpreted to mean something like a return to nature, or to a simpler, more natural state of existence before the beginning of civilization. in daoism, though, the concept is more complex. returning to an earlier time of existence is really a kind of stripping away, or shrinking, of one s existence and retreating into the core of one s being. the goal is to lessen ego, or the emphasis on the self and its concerns, which is glorified by a man visits a daoist temple on mount qingcheng, near guanxian, china. daoists believe that by following the natural order, which is eternal, social stability can be obtained. john t. young/corbis. world religions: primary sources 151 dao de jing action in the world, and instead seeking enlightenment and salvation (saving fro

SIX WAYS OF KNOWLEDGE

and causing the object to speak is a key to godhood. for those so inclined this verb may be explored in various forms of submissive sexual activity. hearing (other-centric. both the ears and the eyes are described as "ankhti, the pair of doors. other-centric hearing at first comes only by accident. it means truly listening without prejudice to what is said to you. it requires a great strength of ego to do this. usually we let our feelings for the speaker (either positive or negative) color what is said. our first true initiation came from hearing. one night we heard something that led to our knowing the world is much larger and looser than most people believe it to be. it may have been a throwaway line in a movie, a heart-to-heart with another magician- or anything else. what it really wa

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

the possibility of achieving something of importance. the individuality of jesus would thus be ready to accomplish what the gospels describe as an overwhelming jesus in his historical setting 143 mystery, fulfilled through the baptism by john. the personality of jesus had reached the stage at which it could receive into his soul the christ-logos. in him the word became flesh. from that point the ego of jesus of nazareth is the christ-logos, manifesting itself outwardly through his personality. the event which underlies the baptism by john is that the ego of jesus becomes the christ.162 in the period of the mysteries, union with the spirit was achieved by the initiates among humankind, by the few. the essene community opened the way to this union for all its members. the actions performed

ansformations, passing through death and resurrection. it was a development that took place in the seclusion of the temple and led to creative independence. there was a protected space where the air was prepared for these processes. the initiates were those called to lead others and, at the same time, to guide cultural life. they were born ahead of their time, and they brought to birth the i (the ego, or self) in a particular way that anticipated the development of the general population. initiatory knowledge is thus an actual event in the cosmic process. it is the birth of a divine child a process just as real as any natural process. 27 26. see page 1. 27. see page 21. 204 christianity as mystical fact in this form of the mysteries, pre-christian christianity reveals characteristics that

TECHNICIANS GUIDE TO THE LEFT HAND PATH

hand path. to merge with god, nature and/or the universe, or to seek and maintain an individuality; separate and apart from that great force. the latter is the function of the antinomian path of spiritual dissent- to deny the "god" out there, in whatever form it is understood, and stand as a "god" self deified. evidence clearly suggests that states of consciousness involving the "de-synthesis" of ego boundaries are very real "becoming one" with nature or god, or at least the psychological characteristics and mental imagery manifest by these states, is well documented. their actual impact upon the total environment is determined by the intent of the one undergoing the experience. the left hand path goes beyond the experience, and realizes with full knowledge that the only way possible to be

the genesis of will- desire. given the above statements, the will can be considered as a synonym for unrest, as such it is a major component in self transformation- for xeper. the will, as much as it symbolic of unrest, is equally manifest as an unnatural phenomena in that its purpose and function are intimately tied into conscious acts of volition (it is also tied intimately into the idea of the ego. acts that result in transformations of consciousness. the natural world changes according to the whims of genetic accident wherein a mutation of genetic replication results in a transformation that succeeds in the environment it is manifest within. in the unnatural world of the self-conscious entity, change occurs because we (i) desire it (ii) we act upon that desire creating the necessary al

through understanding intellectually the will- what it is, how it works etc..a unique mental construction can be created that bridges the abstract (the god-form) to the actions within the present. it will be up to the adept to discover the practical application of such a relationship, and then reflect it in their future becomings. it becomes obvious then, that the will is intimately tied into our ego, and as the ego is of primary concern to the left hand path, an intimate understanding of the will, and its properties, is absolutely necessary to move along that path. the will, in its capacity as a mechanism creating the what-is-to-be, must be in a state that i call the manifest will. the manifest will is the will engaged in actual activity that is geared towards the manifestation of the ind

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

f the initiate degree-by-degree is purposely designed to create the impression that he is gaining knowledge forbidden to the unenlightened multitudes outside the order. a system of awards, jewels to be worn, covert handshakes and cryptic signs shared also reinforces the ideology that the individual is special and superior. to be in on the joke to be pictured in a nationally circulated magazine is ego-building enough for the illuminist. but to identify with members of an exclusive and powerful secret organization by purposely giving a secret hand sign in that picture and realize that only other elite are "in" on the joke, so to speak that can, indeed, engender a rush of perverse satisfaction and haughty pride. the attitude is "ha! aren't we pulling one over on them! what control we have ove

r-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 two equal and opposite forces, night and day. the night was ruled over by diana herself as the moon, the day by her alter ego and brother, lucifer, the sun.8 detail from a moslem coat-ofarms shows heraldic eagle bearing sufi octagonal calligraphic motto on its breast (from the book, a history of secret societies, by arkon daraul, citadel press, secaucus, new jersey, 1961) the eagle is the sun the herder dictionary of symbols notes that the eagle has long been a symbol of power, endurance, and heavenward flight. it al

god of the old and new testaments of the bible. they were sabbatian/frankist (satanic) in theology. they sought (and still today seek) a jewish utopia or kingdom on planet earth. this kingdom would be the new age successor to ancient babylon and egypt. it would be a powerhouse nation that would, through magic and intellect, conquer the world. america would be its proxy. america would be its alter ego. america, then, must be fashioned into a cabalistic, jewish state. all hail the new the riddle of the great seal of the united states 267 egypt, empire of the ages, child of the sun god of the ancients! america, the new jerusalem, must unite with old jerusalem, and the zionist illuminati must reign! rothschild agent haym salomon had millions of dollars of largesse to spread around in bribes. a

THE BLACK LODGE

y happening is that the demoniac forces, stimulated in the disciple s vehicles, are organizing a defense system against the impact of the master s, or the order s influence. the psychosoma of the disciple is under attack, and tries to defend itself. the situation becomes more difficult since this defense mechanism is a legitimate process: the purpose of the master (or of the order) is to kill the ego of the aspirant, so the phoenix (symbol of a higher stage of consciousness) may be reborn from those ashes. every step is a death and a birth. it is not the master who dies and resurrects in the initiatic process- as we have already remarked, at least in theory he or she has already got a diploma- but the pupil. the demonic influences are, then, manifesting themselves precisely to protect the

ies and resurrects in the initiatic process- as we have already remarked, at least in theory he or she has already got a diploma- but the pupil. the demonic influences are, then, manifesting themselves precisely to protect the ego of the pupil against the destructive influence of the master (or against the magickal current of the order. and unless the pupil controls these influences in his or her ego, the ego will not be destroyed. in the planes, where he or she exists, he or she may even become more "successful" than he or she previously was, because of the extra energy that was imparted to his or her life processes. but this "success" will exist only in terms of the planes where the pupil was already functioning. he or she will not rise to a higher plane of existence, that is, will not b

wherein it is, they try to devise byways in the path propounded by the master. these byways seem "easier" or "more reasonable" to the followers, but in reality they simply return to the origin after a series of combinations, shuffling the terms, not recombining them. thus they function in such a way as to keep the pupil s consciousness "occupied" without really causing any change of initiation or ego death. remember these forces are functioning on a self preservation level- they are trying to prevent ego death. thus they lead the pupil round in a circle, leaving only the impression of progress. soon these pupils become followers only and no longer pupils. soon spirituality is replaced by conventional patterns, success is measured by the number, and not by the quality of the membership, fin

THE BOOK OF PLEASURE

ligences and conscious forces possessed of superhuman power and knowledge. he referred frequently to black eagle,(note 6) who inspired many of his 'magical' drawings. black eagle seems to have been a concentration of sinister trans-cosmic current which, according to h.p. lovecraft (note 7, had been tapped in its primordial phase by the witch cults of new england. perhaps black eagle was the alter ego of mrs paterson, for it was not long after her death that this current began to manifest in spare's work. whatever the identity of spare's genius- mrs paterson, black eagle, or one of the 'host of familiars' by which he was habitually surrounded- the fact remains that spare produced a large amount of work during abnormal states of consciousness or self-induced trance. he was not mediumistic in

essing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. kia: the absolute freedom which being free is mighty enough to be "reality" and free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by being free of ideas about it and by not believing. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that conception is ultimate reality but not ultimate freedom from evolution. virtue: pure art vice: fear, belief, faith, control, science, and the like. self-love: a mental state, mood or condition caused by the emo

ut it and by not believing. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that conception is ultimate reality but not ultimate freedom from evolution. virtue: pure art vice: fear, belief, faith, control, science, and the like. self-love: a mental state, mood or condition caused by the emotion of laughter becoming the principle that allows the ego appreciation or universal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the desire, i.e, when the mind is worried because of the non-fulfilment of such desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to th

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 offspring of ourselves, we are the conflict of what we deny and assert of the kia. it would seem as though we cannot be too careful in our choice, for it determines the body we inhabit. soliloquy on god-head. who ever thought thus? something is causing pain and something energizes the

e- it has only the power of assimilating! the most solecistical of fools now asks-"how can we escape the inevitable evolutions of conception-as all is ever conceiving? my answer shall permit all means, all men, all conditions. listen, o, god that art, yet would be god. when the mind is nonplussedcapability to attempt the impossible becomes known; by that most simple state of "neither-neither" the ego becomes the silent watcher and knows about it all! the "why" and "how" of desire is contained within the mystic state of "neither-neither" and common-sense proves it is the milk state, most nutritious! clownish that i am- yet all my ideas have come out of it (and, my friend, all yours, but ever have i been a sluggard- an old sinner who would see others almighty before himself. 23 24 25 the dea

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

r or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief systems are environmentally friendly, with the underlaying theme of living in harmony with others. if you are seeking power and the ability to control others by fear, you re in the wrong place! page 12 conscious sub-conscious super-conscious ba id nirvana ka super ego nama body/mind ego rupa egypt: freud: buddha: this page was assembled, in part based upon the fundamental teachings of thomas d. willhite the art of magick theory overview continued grimoire of eclectic magick super-consciousness sub-consciousness consciousnes programs memory emotion creativity the conscious mind preforms two basic functions (1) it directs your attention, and (2) it gives inst

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ching that only psychic residues remain of an individual s traits of personality and character. as might be expected, northern buddhism claims to have preserved the true teaching given by the buddha to his initiated disciples. since karma is one of the key teachings of the buddha, they insist that the concept becomes virtually meaningless unless it is applied to the idea of a single reincarnating ego. the teachers of northern buddhism also recall that according to tradition, the buddha s dying words were: all compounds are perishable. spirit is the sole, elementary, and primordial unity, and each of its rays is immortal, infinite, and indestructible. beware of the illusions of matter. christianity although many of the great minds who have shaped the intellectual and religious climate of th

gar cayce. cayce s son, hugh lynn cayce (1907 1982, once commented that his father had said that everyone was psychic, but for many people manifestation of this ability can be very disturbing, very upsetting, and in fact, it can even destroy the personality if it runs rampant in the person s life. this can be very damaging if the individual does not use these abilities constructively. if he takes ego trips with it, or begins to fake it, the result can be very destructive to the personality, particularly that of young children. with these concerns in mind, before he died edgar told hugh lynn that the association for research and enlightenment had better make certain that they were doing the research before they did too much enlightening. to fulfill edgar s wish, the are maintains an extensi

between what one feels about oneself and how one feels that others t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 67 dr. brian weiss with his book on reincarnation. one of his patients in his book claims to have 86 past lives (ap/wide world photos) perceive one was also greater in the nonresponsive group. kampman suggests that in the ego-threatening situation induced by the hypnotist s request for other personalities, only the mentally healthy can afford to respond creatively: creating multiple personalities is evidence of a highly specialized ability of the personality to extricate itself adaptively by a deep regression of the conflict situation created by the hypnotist (human behavior, may 1977. bettye b. binder, former pres

reality. these are not identical selves or twins, but other selves who are part of the whole person, developing ideas in a different way. each of these probable selves represents a portion of the whole self existing in a different dimension, yet all are a part of the whole self. according to seth, these various realities merge in the overall perceptions of the whole self and ultimately the inner ego must bring about comprehension on the parts of the simultaneous selves. each portion of the whole self must become aware of the other parts. seth also maintained that all layers of the whole self continually exchange information on a subconscious level. in such terms, jane roberts may then have been a physical manifestation of the personality seth; she may even have been one of his probable se

were sensible, of the existence of an ideal power. 2. a sense of the friendly continuity of the ideal power with our own life, and willing self-surrender to its control. 3. an immense elation and freedom, as the outlines of the confining selfhood melt down. 4. a shifting of the emotional center toward loving and harmonious affections, towards yes-yes and away from no, where the claims of the self-ego are concerned. many contemporary researchers use the term peak experience when referring to cosmic consciousness. in her ordinary people as monks and mystics (1986, marsha sinetar writes that the peak experience is critical to any discussion of the mystic s journey, since through it and because of it the individual gains an overarching and penetrating view into what he is at his best, into wha

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

gin. it seems that there was a prominent family in south jersey whose patriarch demanded a large number of heirs to carry on the leeds name to future generations. while that might have been well and good for mr. leeds, when she learned that she was about to bear her thirteenth child, mrs. leeds decided that she had enough. she had grown tired of being continually pregnant to satisfy her husband s ego. in a fit of rage, it is said that she cursed the unborn child within her and cried out that she would rather bear the devil s child than give birth to another leeds for posterity. visualizing the image of satan, mrs. leeds decreed that she wished the child to be born with claws and fangs, fierce and wild as some vicious beast. the old legend said that mrs. t h e g a l e e n c y c l o p e d i

f all the female tendencies, both positive and negative, in the male psyche. its counterpart in the female psyche is the animus. the most mysterious, but most significant, of the jungian archetypes is the self, which m. l. von fram describes in man and his symbols (1964) as the regulating center that brings about a constant expansion and maturing of the personality. the self emerges only when the ego can surrender and merge into it. the ego is the i within each individual. it is the thinking, feeling, and aware aspect of self that enables the individual to distinguish himself or herself from others. in psychoanalytic theory, the ego mediates between the more primitive drives of the id, the unconscious, instinctual self, and the demands of the social environment in which the individual must

. it is the thinking, feeling, and aware aspect of self that enables the individual to distinguish himself or herself from others. in psychoanalytic theory, the ego mediates between the more primitive drives of the id, the unconscious, instinctual self, and the demands of the social environment in which the individual must function (jung saw the self as encompassing the total psyche, of which the ego is only a small part) jung called this psychic integration of the personality, this striving toward wholeness, the process of individuation. many authorities consider dr. nathaniel kleitman (1895 1999) to be the father of modern scientific dream research, for he pursued the subject when his colleagues dismissed 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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ery disturbing, upsetting, and in fact, it can even destroy the personality if it runs rampant in the person fs life. this can be damaging if the individual 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 152 prophecy and divination thepractice of sorcery and divination was forbidden to the hebrews. does not use these abilities constructively. if he takes ego trips with it, or begins to fake it, the result can be destructive to the personality, particularly that of young children. h in 1931, the association for research and enlightenment (are) was chartered in the state of virginia as a nonprofit organization to conduct scientific and psychical research based on the cayce readings. in 1947, two years after his death, the edgar cayce foundation was

THE GOLDEN ESSENCE

xperience the renewal of the self and even the cosmos, right here and now. this was possible because of the nature of the renewal itself- its true reality was not something that required the body to stop working to reveal itself; all that it required was a true and deep change in awareness- a change that symbolic death ordeals helped bring about, by helping people to let go of the grasping of the ego which so often distracted us from recognizing properly who and what we were, and what our true condition was. this death before death that brought about a total regeneration and renewal of being and perspective, also had the power to exempt a person s self or mindstream from ever having to die a second time. in short, what was real and undying became the new center of awareness, and no longer

ot unlike the daughter, all of the vicissitudes of fate, and all of the terrors and wonders of the entire fate of humankind. he sacrifices himself to this, that a greater emergence may follow, a greater regeneration, that he may be rise in greater glory, purified and glorified by his ordeal. his sacrifice into matter and into the fate of life and death is a higher harmonic to the sacrifice of the ego or lesser self to the greater, darker and unknown self in the underworld initiation, and like the underworld initiation, it is not fully over until the circle is completed and the glorified essence returns to its source. sacrifice in this sense is the true heart of the male mysteries, and it s many mythological harmonics are easy to see, especially, as i said before, in local sacrificial king

to realize that what you truly are is not subject to life or death. from your perspective, it will feel as though you have become immortal. but this too, is simply a re-cognition of truth. you will have died in the flames and been renewed, and since you have died, and gotten it out of the way, fate s hard death, which is only a termination of limited perspectives, only terrifying to the confused ego, can never again harm you, nor can the forces of love force you to wander from life to death to life again, without your consent, for now, you can consciously see where you are going, and, ironically, fate allows for more room to move, once you realize that you never really moved at all. a mystery enacted and absorbed and now, for some final crucial words about the housle, and how it aids in t

THE MAGICIAN S KABBALAH

, and the second on crossing the abyss and attaining to the sephirah binah. the following extensions can be drawn: will in malkuth: the way of nature, the "entelechy" of aristotle in the unfolding of blossoms and the formation of galaxies. the "selfish gene" or "blind watchmaker" aspect of nature in the unfolding genesis about us. will in yesod: the way of the personality, an understanding of the ego requirements, cultural conditioning and so forth. the development of purpose, aim, goal, valuation, motivation and intention through a discipline such as psychosynthesis. will in tiphareth: the way of the self. the individual will of the transcendent self in recognition of the lower sephiroth. also the "way of the burning heart, and surrender to the "inner voice "higher self, or will of christ

c of initiation, and hence mirrors the initiation of the creative process through chockmah. in symbolic form, showing the reversal of the man, it refers to the mystic state of the magus (the grade assigned to chockmah) which is utterly opposite to the uninitiated state in that it is connected directly to the divine (wise one of chockmah) rather than the normal state of being connected to malkuth (ego state of yesod. emperor the emperor has aries assigned to it in the zodiacal attributions, and this fits neatly with the burst of "red" energy of the spring equinox as a lower manifestation of the cosmic burst of creation in chockmah. the emperor is the law and the logos as is the magus, who gives the "word of the aeon. the tarot cards in the lesser arcana are related to each of the sephiroth

seful object of meditation for this triad, and indeed any part of the tree, would be a prism, into which light enters as a single "ray, and emerges "split" into the visible spectrum of colours. this signifies the process of manifestation down the tree, as the unified state is manifest in apparently seperative states, objects and identities. on the psychological level, geburah represents the super-ego, with its nature of punishment, whilst chesed represents the ego-ideal, with its "reward" functioning when the self in tiphareth meets this ideal. these all function "pre-self, and are thus in the individual unconscious. as the processes of chesed and geburah take place before awareness (tiphareth, one cannot deal with them directly. rather, one must observe their manifestation in awareness (t

he other side of the tree. adin steinsaltz calls one attribute of hod "perseverance, and this is echoed by regardies injunction in the golden dawn, where he states that "persistence and determination alone are omnipotent. crowley's phrase saying that "work alone has ultimate value" can also be allocated to the sephirah of hod. it is here that the work is performed, to counter the inertia that the ego (symbolised in this instance by the moon on the other side of the tree) can summon. the mercurial qualities of the sephirah are as numerous as the symbols denoting that elusive element. it is as sturzaker states "the sphere of intrigue, and also of the diplomat, the thief, the scientist and the magician. the sciences are rooted here, as they seek knowledge by division and mechanisms, and by st

ning "throne, and mvld, meaning "birth, or new moon. as the moon is the planet attributed to yesod, it is interesting to note that peh spelt in full is pa, which totals 81, and is as crowley states "a mystic number of the moon, as it totals 8+1=9, the number of yesod, and equates with ksa, meaning again "throne" and also "time of the full moon. this number, 81, is also the value of anki, meaning "ego, which again is attributed to yesod. thus both 80 and 81 represent different aspects of yesod. the attribution of "throne" and "ego" to yesod are of note in light of the description by the golden dawn of the tasks undertaken by an adeptus minor (attributed to tiphareth, where the ego is seen as enthroned in human consciousness as a "usurpation, and the task is to return the correct functioning

THE MIDDLE PILLAR

the use of a hot-house will produce identical results within a few weeks. an understanding and application of magic can telescope the time required for man to acquire the realization of h s own divinity. then, once he has become aware of the existence of h s hgher self, and works in cooperation rather than opposition to it, once he looks to it for guidance and direction, thenceforth regarding his ego as a tool, sharpened and polished to be employed now to fulfill the divine plan rather than in the indulgence of h s own petty purposes-then will his way become easier. long before obtaining his final release, then may he move fornard on the upward path with joy and equanimity. introduction to the second edition xxvii so it is that, at a time when the planet seems to be rocking beneath our fee

f which has been designed for a specific purpose, yet all work together to accomplish the ultimate goal, to erase the barrier between the conscious self and the unconscious, and to enable the student to find within the self, the great self who is in reality the only saviour he will ever have. the use of the qabalistic cross, as described in an early chapter, serves as an ideal means of aiding the ego to undergo an enormous expansion, to open up consciousness on a voluntary ordered level to the dictates of the unconscious. the so-called banishng ritual of the pentagrams is a vital techruque designed to eliminate undesirable elements from the psychc sphere, and thus to permit the process of consciousness expansion to proceed without harm or hndrance. the use of the archaic exercise referred

ce. the use of the archaic exercise referred to as the middle pillar will increase the field of attention, aid in the achievement of balance and equilibrium, and unfold to the aspirant a completely new and remarkable sphere of power and spiritual perception. v i i iin troductiotno the seconedd ition every techruque of magic is intended in various ways to widen the field of vision of the conscious ego to the deeper, more spiritual aspects of the divine nature-which, in reality, is his true or higher self. of the numerous techruques available in the vast armamentarium of magic for this purpose, the most vital and essential ones are summed up in the simple exercises outlined in this book. ceremonial magic enables man to become an engine capable of harnessing and directing the enormous power t

ed. enquiry elicits that there is, frequently a conscious conflict between two courses of conduct. more often than not, however, the real seat of the conflict is not in consciousness at all, but exists in a far deeper level of mind, in the unconscious. it was probably around puberty that an already existent conflict developed such acuteness and severity as to require for the psychic safety of the ego to be repressed completely out of sight. from this, we might conclude-and there is some psychological evidence to ths end-that the conflict is one between the instincts and social dictates. that is, because of parental training there is a blind refusal to recognize the necessity for the proper and legitimate expression of the instincts. it is a denial of one side of the personality, a denial w

physical and nervous disorders. with such a problem, there is but one logical method of attack. it is to recognize quite clearly that the physical symptoms are the results of an internal conflict, a conflict between the needs of the body and the self-sufficiency or cowardice of the mind. it is a conflict between the necessity to the expression of emotion and feeling, and the imperious urge of the ego to escape from a vulnerable constituent of its nature, that principle which at one time had been susceptible to hurt and injury. with the frank recognition of the conflict, one should endeavor to recollect the events of his early chldhood, bringing up as many memories as possible of that period, experiencing neither shame nor remorse at his discoveries.18 confronting these memories with the kn

THE MOTHMAN PROPHECIES

s. members of the "little old ladies in tennis shoes" brigade found instant identity in joining such clubs. then they trooped about their state, lecturing on the coming of the brothers, appearing on local radio and television as the local "experts" and, more often than not, bringing more ridicule to an already ridiculous situation. although they are largely a harmless, humorless lot, a few of the ego-tripping characters in ufology are not above creating a few hoaxes of their own, placing prank calls, and, of course, circulating the idiotic rumors. ivan sanderson referred to them as "neurots" short for neurotics. dr. edward condon of colorado university labeled them "obstructionist" on several occasions i did find that some of these card-carrying ufologists had warned witnesses to report on

THE PATH OF KABBALAH

hose vessels are easier to correct because the act (giving) and the purpose (for another) are in the same direction. the vessels of reception allow us to enjoy only by an act of reception. they are much more difficult to correct because we have to please another by receiving. that correction demands a much tighter connection with the creator because it runs through the core of the self, the human ego. for that reason, the ahp are corrected gradually following the correction of galgalta and eynaim. thus, it is not so difficult to ascend to the world of atzilut with vessels of corrected ge, as it is to add the ahp to them, because the correction of the ahp contradicts the aim. all five worlds are like curtains that hide the light of the creator. the lower the world, the more it covers the li

th creation as it is inside him. q: is there not a paradox here? on the one hand, the creator wants to give us delight and pleasure, but on the other he sends us pain! a: take abraham for example: we see that he did not want to go down to egypt; meaning a person doesn t want to occupy himself with spiritual development. he thinks: what do i need it for? it is hard, unpleasant, and goes against my ego. a person can be pushed only by hunger, just as the famine forced abraham to do down to egypt. the spiritual famine, the physical famine and the agony are the only things that compel one to act. that is what the creator is waiting for. it is said in the torah: a path of torah or a path of pain, meaning a good way or a bad way. in fact, the entire torah and the entire wisdom of kabbalah were gi

ons. both situations belong to the same degree, the same partzuf. a person cannot climb a degree without tasting his situation, the lowness of his current state. aim q: what is the right aim? a: the right aim is the single most important and most difficult thing that a person must do. it is very hard to attain the right aim it is built under various influences of the light of the creator on one s ego. the student gradually formulates the right aim, studies, corrects and intensifies it. he constantly realizes that what seemed like the right aim yesterday, now appears as no more than disguised egoism. and tomorrow he will yet again find that yesterday s aim was the wrong one, and so on and so forth. q: how do i know if my aim is right? a: indeed how can we discern between wrong and right int

the creator, accept our willingness to receive pleasures from him. we can also use these filters for receiving, in order to please the light, the creator. then the data that comes from the outside will not be distorted and falsified, but will appear before me as it really is outside us. that concludes the design of creation, which enables mankind to live without any disturbances from his selfish ego, and feel and live in the actual system of creation. all the pleasures that humanity has experienced thus far and is destined to experience, comprise no more than one part of 600,000 of the smallest pleasure in the smallest light (nefesh. even when only one soul completes its correction and receives the full amount of light, it stands before all souls, looking over everything, before the data

are completed in only a few years. 66 of 273 chapter 2.5 building an inner attitude a talk studying the secrets of the spiritual world leads us to build an inner attitude to it, which is also expressed in how we relate to our everyday life. at the end of the process, our life in this world should be subordinate to spiritual rules it is the desire of the creator. the more we are able to leave our ego, the better are our chances of feeling spirituality and liberating ourselves from our corporeal body. the body is the root of our every problem. for example: the world of atzilut serves as a model for building our society in this world. by doing that, we immediately fall under the influence of spiritual forces that guard, protect and lead us. the bounty that each receives corresponds to the ab

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

hout fear or trepidation that i offer this essay to the public. it has been a difficult task. in simple words and complex symbols crowley has written with st. leo. gknow, o man, thy dignity; h and this i have in this essay attempted to explain, though many i am afraid will misunderstand me, and more still misinterpret my modest efforts. for these latter ones i can but exclaim: gcaeterum scis quid ego cogitem, scortum scorteum; di tibi dent, nudosque lares inopemque senectam et longas hyemes perpetuam que sitim. h and for those former, bid them contemplate well the words of st. augustine: gsuch as the love of man is, such is he himself. dost thou love the earth? thou art earth. dost thou love god? what shall i say? thou art god. h j.f.c.f. foreword in gfrazer fs magazine h of november, 1866

iii. all degradation, all sheer infamy, thou shalt endure. thy head beneath the mire and dung of worthless women shall desire as in some hateful dream, at last to lie; women must trample thee till thou respire that deadliest fume; the vilest worms must crawl, the loathliest vampires gloom. dividuality the curse of existence must vanish, and it can only vanish through the melting of the discordant ego into the harmonious whole. if we set ourselves aside on a pillar of purity, we are but dualizing existence, the lees of the wine must be quaffed in the same cup as the wine itself, there is no other choice: xiv. thou must breathe in all poisons; for thy meat, poison; for drink, still poison; for thy kiss, a serpent fs lips! c then the verse continues, and we see if we may so express it, the gr

ction can or does exist, and that there is a universal harmony; then, as that terrific night engulfs all and envelops us, o children of the day! let us rise up with the whole dawn of our understanding, encircle and annihilate this dismal unity, and conglobe all into a perfect nothingness, an ineffable bliss. attainment is ours. it matters little whether we with fichte and the brahmins preach that ego-atman sole must be; with schelling and the buddha own non-ego-skandhas are alone; with hegel and. the christian? teach that which completes, includes, absorbs both mighty unrevolving orbs in one informing masterless master-idea of consciousness. all differences as these indeed are chess play, conjuring. gproceed! h nay! i fll go back. the exposition above, has points. but simple fission has re

ible on the horizon of our minds, and the mixed drinks of the stumbling scoto-german bacchantes will give way to the pure amrita of iacchus. the above may be symbolized as follows: idealism mysticism realism the pyrrhoni stic line hylo-idealism hylo-idealism ag no stic is m agnosticism c r owl e ya n i t y crowleyan i ty in the centre is mysticism which links together idealism and realism, or the ego to the non-ego, and at the same time holds them apart. without it idealism becomes absolute subjectivity, and realism absolute objectivity (n. b. the circle of idealism is the only entirely white circle in the symbol, and that of realism the only entirely black one. the gjakin h and gbohaz h of king solomon fs temple) idealism and realism are further connected by the hylo-ideallstic circle, wh

in an experience, in other words, on the original laws of the understanding, h (p. 67. the understanding drawing its laws a priori not from nature, but prescribing them to it [but these original laws of the (kantian) understanding are themselves the result of the empirical laws of nature, and of an inherited wealth of experience; gomnia exeunt in o. h and it is certainly not far from this to the ego positing the non-ego *an enquiry concerning human understanding, p. 120. at length, thoroughly entrapped in his own metaphysics, caught by that very same net wherewithal he set out to drag the infinite depths of eternity; he defines the noumenon as the final term of an infinite series, and asserts that the permanence of the soul can only be proved in the life of man, gthe proof of which will n

THE TAROT OF C C ZAIN

e from it, still dressed in their winding sheets. the sarcophagus is the tomb through which man ascents to a higher life. the scarab is symbol of the immortality of the soul. the genie blowing the trumpet is the call to ascend to higher spheres. a man, woman and child arise together to indicate that immortality depends upon the trinity of positive and negative soulmonads united about their deific ego. the innocence of the ego is represented by the child. the real tomb is the physical body which confines and envelops the soul while it develops its powers through the functions of social life; its relations to other life-forms. after one life in human form it has acquired self-consciousness and has no need to return to earth. as indicated by the trinity rising from the grave, there are opport

THE WITCH CULT OF ZOS VEL THANATOS

ng aspects of sorcery and working with spirits. his development of the zos kia system came to an awakening with the publication of the grimoire "the book of pleasure" in 1913 which described kia as "the absolute freedom which being free is mighty enough to be 'reality' at any time. therefore is not potential or manifest (except as its instant possibility) by ideas of freedom or 'means' but by the ego being free to recieve it, by being free of ideas about it and not believing. the less said of it (kia) the less obscure it is" zos was described as the realization of the self as entity, belief in flesh of which "the body of the whole" described each method of focus and realization. beyond this time, aos created into day side reality the alphabet of desire, a system of point of congress and ot

interesting to their particular life. the specific union of various systems of magickal practice is important to those who may seek to unite various cultures. the buddhist system, or perhaps more detailed in mentioning the ancient bon po practice of chud, presents the luciferian gnosis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the separation of the spiritual from the material, e

es. the sorcerer he who calls upon the shades of his own alphabet of desire may also awaken to any length the blackened fire of the shadowed one, given from lofty fall above. here the sorcerer in ceremonial robe, calls upon his godforms and desires, that by serpent and flame shall they become flesh. the only thing true here is the lie which becomes the flesh of his self-love. the ascension of the ego from ecstasy to ecstasy when the mind of akoman (daemon within) is uplifted by rite and trance, can then their very words make the flesh they seek. by the whore who is a divine mother and love, to the winged familiar of the black eagle s flesh, to the baphometic god which is our desire flesh out, can then we rise to the totem of our gods and goddesses. witch mother this is the desire of the ha

THE ABYSS AND TABAET

vitality. choronzon in the black temple rites of the characith lunar lodge, from which the author was personally involved in the late 1990 s draw on the energies of choronzon as a vampire spirit, being something which may be encircled and used as a means of draining the energy or chi of another through ritual sorcery. some dogmatic magical practitioners consider choronzon as a symbol of the false ego or will, which can be viewed by left hand path practitioners as residue of the christianized west, where the self is encouraged to be lost and given to something else called godhead. for some, choronzon or coronzom is the dark shadow of the self, the very darkness which the sorcerer may shape and form according to his or her desire. the ahrimanic or luciferian knows that the self is the only t

THE SECRET RITUALS OF THE OTO

tains, greeting and peace. under the seal of the obligation of the ix capitulum primum 1. the homunculus is a living being in form resembling man, and possessing those qualities of man which distinguish him from beasts, namely intellect and power of speech, but neither begotten and born after the manner of human generation, nor inhabited by a human soul. 2. thus, supposing that the re-incarnating ego enters the foetus at the third month of gestation, it would not serve to remove such foetus from the mother, and cause it to live; for it is already human. but a foetus of two months might become homunculus. 3. a human being can only become homunculus if obsessed by a demon to such an extent that the human soul is irrevocably expelled to the same degree as in death, and freed utterly so that i

tertium 1. we assume that our brethren have well studied our epistle de arte magica secundum ritum gradus nonae o.t.o. k.t.l. 2. before introducing our own method of making the homunculus, let us refer to (a) the theory of incarnation and (b) the method of evocation invented by us in an vi sol in aries (april 1910 e.v. a for about three months the foetus is empty of any soul. it then attracts an ego of such a nature as (a) its own karma i.e. naturae and tendency, and (b) the karma of the ego, combine to make viable. if a suitable combination is not found, the result is either miscarriage, still-birth or the birth of an idiot. in the last case the foetus has been obsessed by some dumb non-human spirit, or by some human spirit of exceptional karma. by karma we mean always nature and tendenc

uman spirit, or by some human spirit of exceptional karma. by karma we mean always nature and tendency, and no more, although we use these words in a large sense to include all causes moral as well as physical. but we include not any conceptions of justice and the like in these. if this be accepted, then clearly it is possible that a magician might find means (a) to bar the gate against any human ego, and (b) to cause the incarnation of some non-human being, such as an elemental or file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c4.html (2 of 5 [12/28/2001 2:05:49 pm] the secret rituals of the o.t.o. planetary spirit, of a nature fitted to some desired end. thus one eloquent, from an incarnation of tiriel, or one bold in war, from the indwelling of graph

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

give von hammer's translation (in latin) of the more correct copy of the formula inscribed on the bowl or goblet preserved in the museum at vienna. in the vienna bowl, the formula of faith is written on a sort of large placard, which is held up to view by a figure apparently intended for another representation of mete or baphomet. von hammer translates it- exaltetur mete germinans, stirps nostra ego et septem fuere, tu renegans reditus rwkt j fis. generative powers 203 this still is, it must be confessed, rather mysterious, and, in fact, most of these copies of the formula of faith are more or less defective, but, from a comparison of them, the general form and meaning of the whole is made perfectly clear. this may be translated, let mete be exalted, who causes things to bud and blossom!

TYSON DONALD NEW MILLENNIUM MAGIC

at the center of each human being is one with the all, it has no need to cross the veil after death: it is the unmanifest in its entirety, and the veil that barred it from the bosom of god was the veil of human flesh surrounding it during life. therefore, each birth and death is a complete round of incarnation that returns the acquired measure of life experience back to the unmanifest. the human ego is like a worm that burrows and lives in the wooden handle of a carpenter's plane that the master builder uses to shape its great work. human identity is the worm. human function is the fulfillment of divine purpose. the human body is the plane. when the plane breaks or wears out, the builder does not fashion another lovingly around the worm. only the incredible conceit of the worm could imagi

the true self. the true self cannot be perceived, since it is the ultimate vantage of perception. only god can know itself totally, perceiving self with self. in symbolic terms the true self is the point at the center of the circle, infinitely small and thus nonexistent in the universe. therefore, it is not really a part of the circle. the perceived self is the smallest circle of which the human ego can gain any hint. in a sense, as a person draws closer to the real self all the senses begin to go out of focus and the perceptions become blurred, until a circle is reached where he or she is able to define nothing. a circle is characterized by the separation of inside from outside. inside is order; outside is anarchy. in magic a circle is used as a wall of protection to divide the greater h

se. what the magus normally thinks of as self is not the true self but an illusion he or she has created; in the same way, the tables and chairs the magus looks at through the windows of his or her eyes are forms he or she has made. only when the magus locates his or her center can he or she view the larger universe of emanation from its true vantage and see it undistorted by the lens of personal ego. it is in the interest of the magus to see the universe truly. when it is perceived as it is, it can be more usefully manipulated. that the magus has the power to manipulate the universe is without question. he or she has manipulated it from birth by creating a unique personal world of forms and concepts. but to shape it in a way apart from the dictates of society, to change it in a magical wa

yet paradoxically isolat- ed from its highest expression. the absolute can only be viewed indirectly by the effect it has on other created things. the myth of adam and eve represents the transition from triangle to square. adam's sin was to draw a circle around himself and make a separate personal universe apart from the living universe that was god. the clothing he put on was a suit of flesh and ego. in the garden, adam and eve had no circles around them, but were aspects of the unity of the all. table of square elements names of cod letters of ihvh archangels evangelists beasts quarters seasons motions worlds elementals winds rivers growth colors instruments fire ihvh tzabaoth yod michael mark lion south summer linear atziluth salamanders notus pison stalk red rod water elohim el chai he

rstood. traditionally it was said that a true uttering of this name would give the speaker power over all the during the middle ages jewish magicians called themselves ba'alei shem, which translates masters of the name, out of respect and reverence for tetragrammaton. the full magical effi- cacy of this holy name can only be called forth by a perfect devotion undefiled by the smallest particle of ego. such a devotion does not exist in the present age. its power would be beyond measure. these are the least potent form of protection, but are the easiest to charge with meaning and therefore the most reliable for fallible humanity. signs and words of power are the symbols that do not directly represent the light, such as the penta- gram, the cross, the triangle, the four guardians of the quart

TYSON DONALD SOUL FLIGHT

to centuries, and may rise or fall on the planes as they become more or less advanced during their residence "the average man has by no means freed himself from all lower desires before death, and it takes a long period of more or less fully conscious life on the various subdivisions of the astral plane to allow the forces which he has generated to work themselves out, and thus release the higher ego''97 96. leadbeater, astral plane, 24-5. 97. ibid, 39 84 soul flight departed souls who were very attached to worldly matters are apt to remain for an extended term on the sixth level, which closely resembles the material world and allows them to most easily interact with the still-living human beings that they knew during life. those advanced enough to turn their backs on material existence-bu

yeats believed that mathers was deluding himself, but the poet does not seem to have considered that spiritual beings might manifest themselves to an individual through the unconscious levels of the mind of that individual, yet still be independent of the mind through which they manifested. to yeats, the projection of the secret chiefs through the mind of mathers meant that they were part of his ego, but this does not necessarily follow. spirits use the mind of a human being to become perceptible in a way that human consciousness can recognize and interact with. but to say that for this reason they are 122. howe, 114. 123. ibid, 115. 124. ibid, 130. no more than personal artifacts of the ego of the individual perceiving them is to place arbitrary limits on the scope and complexity of the

n to her entanglement with astral visions. she simply became bored with sex, having had enough of it to last any woman a lifetime. the poet w. b. yeats, who along with the playwright george bernard shaw and a dozen others had been her lover, referred to her increased pursuit of the esoteric as her "insatiable, destroying curiosity,"242b ut we may suspect the only thing destroyed was his masculine ego. there is some truth in the fable that men and women who taste of the fairy feast can never return to the mortal world, but only in the sense that the astral planes are powerfully attractive to individuals of romantic sensibilities who are bored or sickened with everyday reality. those seeking an escape from reality will find it somewhere-if not in astral travel, then in romantic fiction or dr

TYSON DONALD THE MAGICAL WORKBOOK

begirtners sexual alchemy tetragammaton the truth about ritual magic the truth about runes three boob of occult philosophy the tortuous serpent (fiction) for llewellyn's free full-color catalog, write to: new worlds c/o llewellyn worldwide p.o. box 64383, dept. 0-7387-0000-2 st. paul, mn 55164-0383, u.s.a. or call 1-800-the moon contents introduction. xi preface. xix exercise 1 self-awareness i: ego denial. 3 exercise 2 self-awareness 11: criticism of others .6 eiercise 3 self-awareness 111: criticism of self .8 exercise 4 inward perception i: stepped relaxation. 13 exercise 5 inward perception 11: elemental orientation. 17 exercise 6 inward perception 111: astral projection .20 viii contents exercise 7 inward perception iv: tatnva awareness .23 exercise 8 inward concentration i: mantra

neous beliefs of cynics who reject it without even trying to understand it. it is only a matter of time before it is recognized as a precious legacy of our european heritage, able to liberate and transform human consciousness to an unparalleled degree and give complete mastery over both the self and the world. as an instrument of personal empowerment, western magic has no equal. self-awareness i: ego denial t his life exercise is performed over the full span of the day for seven consecutive days. it begins the moment you get out of bed in the morning, and ends when you get into bed at night. practice is suspended while you are lying awake in bed prior to getting up in the morning, and before falling asleep at night, since at these times your thoughts are unfocused and erratic. each day for

eed to say "i" or these other words regardless of what subject you talk about. avoid referring to yourself in the third person by saying such things as "anne needs a drink" when you mean "i need a drink" avoid referring to yourself by some cute expression such as "this humble person" or "this entity" or "the practitioner" the benefit of the exercise is lost through this form of cheating. cut your ego out of your conversation entirely. for example, if your boss asks whether you completed the report you were 4 life exercises working on, instead of saying "i finished the report" or "the report was finished by me" say "the report is finished" if you cannot think of a way to respond without referring directly to ourse elf, remain silent. carry paper and a pen with you throughout the period of t

n acted as a useful tool for concentrating the awareness more keenly. israel regardie advocated crowley's exercise, but taught his own students to wear a rubber band on their wrist and snap hard it against their skin each time they used the word "i" contrary to these examples, neither self-mutilation nor selfinflicted pain is necessary during training, only continuing attention. self-awareness i: ego denial 5 the goal of the exercise is vigilance and a sustained clarity of the mind on a particular subject. it is designed to combat mental laziness. sometimes it is claimed that this exercise reduces egoism. this is false. by the constant effort to keep from using the word "i" or similar words that refer to the self, the mind of the student is repeatedly directed to the ego during the period

ty of the mind on a particular subject. it is designed to combat mental laziness. sometimes it is claimed that this exercise reduces egoism. this is false. by the constant effort to keep from using the word "i" or similar words that refer to the self, the mind of the student is repeatedly directed to the ego during the period of practice, and the awareness of self is heightened. however, a strong ego is not a hindrance in the working of practical magic. the exercise illustrates how consistently human beings tend to view the world from the narrow perspective of their personal needs and desires versus the rest of the universe. by avoiding words generally used to refer to the self, a broader view of the integrated wholeness of creation will be intuited. self- awareness 11: criticism of others

TYSON DONALD THE POWER OF THE WORD

r. triangular face. flushed complexion; flared nostrils; curling, flame-red hair; very pale gray eyes that are bloodshot or burning; small projecting ears. nature: explosive, hot-tempered, in constant motion, impatient, eager, enthusiastic, vigorous, and easily angered, with stormy emotions, rapid speech, darting eyes, expressive hands, and harsh laughter. function: urgent matters relating to the ego, self-worth, and personal dignity. mairs of honor. duels or other fonns of personal combat. self-assertion. 124 tetragrammaton i1 angel: hatakiah (hthq+ih) pronounced: ha-tak'-i-ah hebrew: 7'3tl7 enochian: c)?113/$c3 banner: ihvh polarity: moon qpe: severity side: left sex: female element: fire quality: cardinal sign: aries house: first direction: north-northeast invoking banishing stone: sard

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

gn a symbol to an operation and use that symbol for his/her own growth- and discard it when necessary. since night is the traditional time for satanic/black magical activity, you may wish to invest it with meaning. hold a ritual that places a certain meaning in the dark of night- so that its coming will begin to work your soul automatically. i choose "night is a time of rebirth" this way, the non-ego parts of myself begin to recharge the batteries of inspiration and magic every time the sky darkens. if i am doing some other kind of work as part of my life work of becoming, i can choose another meaning. 6. seek out the brothers of darkness. learning the art of magic goes a hell of a lot swifter if you don't have to reinvent the wheel. you'll accomplish your goals faster if you're drawing on

UNLEASHING THE BEAST

the hermetic brotherhood of luxor (h.b. of l, begun by max theon (d. 1927) and peter davidson (d. 1916) probably sometime in the 1880 s. following randolph, the h.b. of l. made sex central to its metaphysical system and spiritual practice: it is the polarity of male and female energies that creates the universe, and it is sexual union of males and females that leads to the "reunion of the divine ego and to angelhood" li at the same time, however, the h.b. of l. was even more emphatic about the dangers that arise from the abuse of sexual magic. indeed, they warn that randolph himself was led to ruin by his sexual excesses.lii nonetheless, the teachings of the h.b. of l. would be one of the most important means by which randolph's work was transmitted and had a formative impact on most late

f god and with her soul's compulsion made me eat..my teeth grew rotten, my tongue ulcered, raw was my throat, spasm-torn my belly, and all my doubt of that which to her teeth was moonlight and to her tongue ambrosia; to her throat nectar, in her belly the one god.cix much like bataille, crowley finds in sexual magick the most powerful means to shattering the limited rational mind and finite human ego. sexual transgression is also a transgression of the boundaries of ordinary consciousness itself. following nietzsche, crowley sees the rational, logical thinking mind as a kind of epi-phenomenon and aberration of the true human self, which is bodily, instinctive and sensual "consciousness is a symptom of disease" but in the moment of sexual union and orgasm- called here "the charioting- the t

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

psis 16: 13-14: v.13 "y vi salir dentro de la boca del drag n y de la boca de la bestia y de la boca del falso profeta tres esp ritus inmundos a manera de ranas. v.14 "porque son esp ritus de demonios que hacen se ales, para ir a los reyes de la tierra y de todo el mundo, para congregarnos para la batalla de aquel gran d a, del dios todopoderoso. 40 the three traitors constitute the reincarnating ego, the psychological i, the satan that must be dissolved in order to incarnate the inner christ, which is constituted by kether, chokmah and binah. the superior triangle is the resplendent dragon of wisdom whereas the inferior triangle is the black dragon. the sign of the infinite or the tau cross is found in the center of the two triangles; both are phallic (sexual) signs. the soul is found bet

entwined three and a half times. the serpent must inevitably leave from its church. if the serpent rises through the medullar channel we convert ourselves into angels and if the serpent descends we convert ourselves into demons. now you can comprehend why there are always two serpents around the caduceus of mercury. the sexual force is the hilum of the gnostics. los tres traidores constituyen el ego reencarnante. el yo psicol gico. el sat n que debe ser disuelto para encarnar al cristo interno constituido por kether, chokmah, binah. el tri ngulo superior es el resplandeciente drag n de la sabidur a. el tri ngulo inferior es el drag n negro. en el centro de los dos tri ngulos se halla el signo del infinito o la cruz tau. ambos signos son f licos (sexuales. el alma se halla entre los dos tr

mystery of the sphinx, we grasp the flaming sword, and then we liberate ourselves from the wheel of the centuries. lunar conscience the lunar conscience sleeps profoundly, it is the product of our unfaithful memory. the human being only has consciousness of that which he remembers; no one can have consciousness of things he can not remember. the sinful adam is memory. he is the same reincarnating ego, he is the lunar consciousness. arcano x en esta lecci n vamos a estudiar el arcano diez (x) del tarot. es necesario analizar la rueda cosmog nica de ezequiel. en esta rueda hallamos el batallar de las ant tesis. hermanubis sube por la derecha de la rueda fatal y tif n desciende por la izquierda. esta es la rueda de los siglos de las reencarnaciones y del karma. sobre la rueda est el misterio

s durante el sue o. 76 initiation flee from those who sell initiations. remember, good devotee, that the initiation is your own life. if you want the initiation, write it upon a golden rod16 (whosoever understands this let him understand it for there is wisdom within. the path of liberation is represented by the life, passion, death, resurrection and ascension of our adorable savior. remember the ego does not receive initiations. thus, you must not boast of being an initiate; do not say, i have these initiations or i have these powers because this is arrogance and vanity. only the intimus receives initiations. you, wretched man, are nothing but the sinning shadow of the one who has never sinned. diligently17 die each time more [and more] in yourself, so that the son of man can be born with

w. this matter about being born anew is an absolutely sexual problem. neptune governs schools of regeneration; this planet has a cycle of 165 years. such a cycle controls the periods of public and secret activities of these schools. the esotericism of the schools of regeneration is the arcanum a.z.f. the masters of these schools teach their disciples the science that allows them to dissolve their ego. it is necessary that the being (which is not the ego) be born within us. something old must die within the human being and something new must be born within. regeneration signifies the creation of a new cosmos within us. this type of creation is possible only by working with the lion of fire. uranus controls the chakras of the sexual glands, yet the schools of regeneration are neptunian. emin

WESTERN MANDALAS OF TRANSFORMATION SR AL

ertainly have their permission.even in healings. this is a cosmic law. first one must clarify one's intention in making the talisman. in the qabalistic tradition, as in any true spiritual tradition, this intention should include a very important element: how can this desire incorporate in some way the element of service? if you think about this carefully, it will act as a safeguard to desires the ego may feel are paramount, but which may not benefit it so well in the end. this is because this intention incorporates work with your higher self. if one's true goal is god (the kingdom of heaven) or simply the highest good, then all other things fall into place. this kind of goal is completely incompatible with using talismanic magic for manipulative or unethical ends. your first affirmation sh

life energy. doing active pathworking opens the door for the energy to manifest on the physical plane that is compatible with a full, rich life. in harmony with the magician's intentions. as steinbrecher explains: the inner guide meditation is a way of working on inner planes that is a direct outgrowth. of the western mystery tradition. it is an action oriented method: you move, you utilize your ego and your senses, you ask questions. and barter, you insist, you explore, you discover, you laugh and you cry. it is the method of the child in us all (p. 82. in other words, it requires full participation and consciousness. many trance states produce just the opposite effect, and this is one reason why these guide guidelines are also quite specific. they insist on the presence of consciousness

iate false guide. your h. g. a. will never coerce or interfere with your free will. they do function as intuition, hunches or conscience. sometimes (often) they speak in symbolic language, and leave it for you to interpret. they seldom make predictions (global or personal) 4. the h. g. a. will not judge or flatter (e. g, agree with you that someone is treating you badly; fluff up or demolish your ego, etc. it will advise, if asked. 5. a guide who is a real h. g. a. will never have a vibration of fear, only love. this is not a shadow figure; it is here to protect you. 6. your h. g. a. will answer "yes" if asked "are you my true guide" a false guide will avoid the question or disappear. test them. 7. steinbrecher says your guide may also have the characteristics or features of your ninth hou

e intelligences is to become empowered by their attributes. working with magical correspondences in this way is one means of purifying our vessels. as regardie said in his tree of life, one's first task is to "perfect the immediate vehicle through which the holy guardian angel is to manifest (1972, p. 201. to this end, the first goal should not be materializing desires for the satisfaction of the ego, but rather balancing psychic energy through compensatory magical workings. if the student finds him or herself hampered by poor concentration or burdened with a negative outlook on life, he or she should try and remedy these deficiencies. this could be done in a variety of ways in the golden dawn tradition, but for our purposes the means employed are limited to the uses of talismanic art. in

e aries, capricorn, tuesday gemini, virgo, wednesday sagittarius, pisces, cancer, thursday taurus, libra, pisces, friday capricorn, aquarius, libra, saturday scorpio, aquarius, capricorn, nighttime figure 3-h sun: positive: leadership, power and self-confidence. harmony and illumination. mental alertness and creativity. open-hearted, loyal, equable, and compassionate. negative: arrogant, blaming, ego-oriented. need for confirmation and control. fearful. venus: positive: gentleness, aesthetic beauty, affection, emotional sensitivity, kindness, and love. reconciliation with others. joyful, expressive, nurturing. creativity. negative: self-indulgent, over-emotional, lustful. superficial, possessive, jealous. mercury: positive: adaptation and movement. ingenuity, eloquence, precision, influenc

WICCA EIGHT SABBATS OF WITCHCRAFT

28 september 24th. although our pagan ancestors probably celebrated harvest home on september 25th, modern witches and pagans, with their desk-top computers for making finer calculations, seem to prefer the actual equinox point, beginning the celebration on its eve (this year, sunset on september 21st. mythically, this is the day of the year when the god of light is defeated by his twin and alter-ego, the god of darkness. it is the time of the year when night conquers day. and as i have recently shown in my seasonal reconstruction of the welsh myth of blodeuwedd, the autumnal equinox is the only day of the whole year when llew (light) is vulnerable and it is possible to defeat him. llew now stands on the balance (libra/autumnal equinox, with one foot on the cauldron (cancer/summer solstice

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ant: the ignorant are awake in their sense-life which they think is daylight: to the seer it is darkness. water flows continually into the ocean but the ocean is never disturbed: desire flows into the mind of the seer but he is never disturbed. the seer knows peace: the man who stirs up his own lusts can never know peace. he knows peace who has forgotten desire he lives without craving: free from ego, free from pride. this is the state of enlightenment in brahman: a man does not fall back from it into delusion. even at the moment of death he is alive in that enlightenment: brahman and he are one. selection from: swami prabhavananda and christopher isherwood, trans. the song of god, bhagavad-gita. new york, mentor (mp466, 1954. pp. 40- 44. 232 sayings of the hindus (from the works of sri ra

er he exclaimed. incognito the te of piglet pg. 186 the word for taoist sensitivity is cooperate. as lao-tse wrote, the skilled walker leaves no trace nor tracks he is sensitive to (and therefore respectful toward) his surroundings and works with the natural laws that govern them. like a chameleon, he blends in with what s there. and he does this through the awareness that comes from reducing the ego to nothing. as chuang-tse put it: to him who dwells not in himself, the forms of things reveal themselves as they are. he moves like water, reflects like a mirror, responds like an echo. his lightness makes him seem to disappear. still as a clear lake, he is harmonious in his relations with those around him, and remains so through profit and loss. he does not precede others, but follows them i

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

poral manifestation of the eternal will, always in and of the moment indeed the momentum of the moment is conceived from the vantage point of the enfleshment of the flesh beyond flesh, 6 chapter one the envisioning of the image beyond image, the immanence of infinitude in the finite. 32 on this basis we can grasp why augustine exegetically links the mystery to the verse today i have begotten you, ego hodie genui te (ps 2:7, a verse that was already applied to jesus in hebrews 5:5. god s eternity is characterized by a today that does not yield to a tomorrow, nor did it follow a yesterday, that is, the today is the fullness of a present that has neither past nor future.33 to speak of the word being born today signifies the begetting of what is coeternal with god, the eternal coming-to-be of

of manifold lived experiences.70 the present is not an impressional point lodged between past and future but rather a concatenation of temporal phases composed of retention and protention.71 i shall revisit this aspect of husserl s conception of time. worth underscoring here is his acute sensibility that human consciousness displays a hybrid nature, as it both constitutes and is constituted by an ego-self72 that is constricted within necessarily limited boundaries, embodied, as we are, in an encasing that comes-to-be and passes-away, that is, an embodiment that is of necessity mortal and thus evidently time-bound. 73 is there anything more basic to human experience than the temporal socialization that gives scope and meaning to the span of individual and communal life?74 doing time is what

um is the all-embracing life itself, with its openly endless unity and wholeness. the fundamental form of this universal synthesis, the form that makes all other syntheses of consciousness possible, is the allembracing consciousness of internal time. the correlate of this consciousness is immanent temporality itself, in conformity with which all the life-processes belonging to the ego that can ever be found reflectively must present themselves as temporally ordered, temporally beginning and ending, simultaneous or successive, within the constant infinite horizon: immanent time. the distinction between <internal> time itself and the consciousness of <internal> time can be expressed also as that between the subjective process in internal time, or the temporal form of this pro

ntal property of conscious life, which seems thus to be infected with an infinite regress.130 the consciousness of internal time is made up of intentive components of conscious life, but these intentive components themselves can only be given in reflection as temporalities. the paradox is expressed in slightly different terms in husserl s depiction of the intentional constitution of the empirical ego by the phenomenological ego in logische untersuchungen (1900 1901: when i say cohered continuously with it in unity, i refer to the unity of the concrete phenomenological whole, whose parts are either abstract aspects. or pieces from whose nature spring forms of coexistent unity. these unities of coexistence pass continuously into one another from one moment to the next, composing a unity of c

. each instant of time is given in a continuous projective series (so-to-speak) time-sensations; in each actual phase of the stream of consciousness the whole time-horizon of the stream is presented, and it thereby possesses a form overreaching all its contents, which remains the same form continuously, though its content steadily alters. this accordingly forms the phenomenological content of the ego, of the empirical ego in the sense of the psychic subject. phenomenological reduction yields the really self-enclosed, temporally growing unity of the stream of experience.131 the phenomenological whole is located in the unities of coexistence, which cohere to form the stream of consciousness. the oneness experienced therein is unity of change, that is, unity that emerges from the constancy of

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

four we pass to three the triangle of spirit rising from the cube of matter. isis the eternal virgin (under whatever name we hail her. eternal mother, sophia, mary; osiris, father, and son jesus. and between them the serpent which must be transformed into the eagle. the destroyer who must become the transmuter. remember also that these 3 letters have a further significance thus 't' stands for the ego, the indestructible unit which survives from life to life "0" is the eternal spirit, embracing the universe, reaching out beyond the boundaries of time and space, yet revolving about the "i" and between them the "a" of the astral, the veil of perpetually shifting illusion and experience. i- a- o. man cosmos god. from their union issues forth the divine white brilliance, the cross of light, hea

t. fearfulness is lost in faith. wavering and instability become steadfastness. self-righteousness is swallowed up in righteousness of god. pride becomes humility. the rain glorious become as a chill. the hard of heart become merciful. violence becomes meekness. malice becomes charity. wrath becomes peace making. dishonesty is forgotten in supreme truth `darkness is overwhelmed by light, till the ego of humanity merges in the 'selfhood of god''password: abider in the mountains menes theoros. signs 4 horus: casting out the image of matter. osiris: silence thoth: contemplation athor: reaching up to heaven and down to earth. the whare ra teaching of 7=4 the postulant's sphere is gradually developing from the first admission into the order. at grade of chesed, it is clearly differentiated in a

ZOETIC GRIMOIRE OF ZOS

up and enter belief. the great believers have no need of faith and we are all convinced by the flesh of things. the affirmation creed i believe. i become the potentialities where i made effort the funambulatory way between ecstasies: the acceptance of all things, in entering all doors and the by-passing: unto myself only the law i make the good and evil i affirm: the relatability of all things to ego, the apotheosis of knowledge in ecstasy: in the gods and eternal flesh as all truth: that my way is the only way for me, however devious: that which i have enveloped from me, shall come forth as a potent elemental to my aid. and i believe without reservation in the preservation of my concepts as the media of ego, from which all things ultimately become. amen. prayer of communion we who are abo

dnight, the moon being quartered. when the moon wanes, disinter and pour contents as libation into earth with suitable incantation, and re-bury same. this is the most formidable formula known, never fails and is dangerous hence what is not written must be guessed. from this formula was derived the legend of the genii of the brazen vessel as related by solomon. third formula: the communion of auto-ego of zos this formula is based on that of apollonius the pythagorean philosopher and theurgist, and is the only magical means of inseparation and psychic help that has no disastrous aftereffects whether it fails or succeeds. there is nothing simpler than speaking to your inmost self, and nothing more difficult. the first conditions are secrecy, silence and solitude. next, a means of communicatio

status except through forms that are accepted symbols of sentience and are spatially and outwardly self-indulgent. excarnation of an inspired or superimposed concept may be induced and orientated by. space-apperception. the whole body and being must suspire. this total effluxion makes everything reciprocal and becomes a re-orientated sequence of focused nexity. through this harmonic relation with ego one becomes the qualitative mediator of the hypothetical or real propensity: any position giving vastness or panorama, and, by abstractive gazing beyond distance, allowing and following the flow of thought until there is an intrusive and more cognate idea. this idea is held and projected into the..vista. nothing innate is permitted to be subtracted from the visualization. eighth formula: formu

t simply as something en rapport between you and the elemental. to make yourself acceptive and fit for obsession acts of sacrifice and purgation are essential beforehand. also, the elemental must be named and given an appropriate sigil. query to great arrivism: behold everything in the self. thou art this and all that exists but here. s the catch never at one time. mind is universal and includes; ego separates. that art thou. never is. always. i was or may become this, and only. i am. in ego, often losing self-consciousness. i behold multiplicity in all things, and myself as the interrelating oneness, for whatsoever else i conceive will lead me astray or into. as if. the more i get into things, the more i am beyond them, so, the more within the more without. i am everywhere present yet unk

hou. never is. always. i was or may become this, and only. i am. in ego, often losing self-consciousness. i behold multiplicity in all things, and myself as the interrelating oneness, for whatsoever else i conceive will lead me astray or into. as if. the more i get into things, the more i am beyond them, so, the more within the more without. i am everywhere present yet unknown to myself except in ego. i am a configuration of all the multitudinous compositions and designs of this universe, and, knowing not myself fully, how can i know much of other selves and the gods? but the man we know is mainly made from his beliefs as he enacts them, for. being. is a function of the allremembering soul. so, believe from your necessities, which alone obtain response and recompense whether good or evil

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

told that when the demand is forceful enough the teacher will appear. when we build in the right vibrations and attune ourselves to the right key, nothing can prevent our finding the master. groups of egos are formed: 1. according to their ray. 2. according to their sub-ray. 3. according to their rate of vibration. they are also grouped for purposes of classification: 1. as egos, according to the egoic ray. 2. as personalities, according to the sub-ray which is governing the personality. all are graded and charted. the masters have their halls of records, with a system of tabulation incomprehensible to us owing to its magnitude and its necessary intricacies, wherein these charts are kept. they are under the care of a chohan of a ray, each ray having its own collection of charts. these char

rks with force and through forces; he recognises himself as a force centre within a greater force centre, and his is the responsibility of directing the energy which may pour through him into channels through which the group can be benefited. the disciple knows himself to be to a greater or less degree an outpost of the master's consciousness, viewing the master in a two-fold sense: a. as his own egoic consciousness. b. as the centre of his group; the force animating the units of the group and binding them into a homogeneous whole. a disciple is one who is transferring his consciousness out of the personal into the impersonal, and during the transition stage much of difficulty and of suffering is necessarily endured. these difficulties arise from various causes: a. the disciple's lower sel

emporary over-stimulation of their centres and vehicles they go to pieces. this can be seen working out in groups as well as in individuals. but, inversely, if the lunar lords, or lives of the lower self, have been earlier subjugated and brought under control, then the effect of the force and energy contacted is to stimulate the response of the physical brain consciousness and the head centres to egoic contact. then the otherwise destructive force becomes a factor for good and a helpful stimulation, and can be used by those who know how, to lead men on to further illumination- 46- initiation, human and solar copyright 1998 lucis trust all these steps have to work out on all the three lower planes, and in the three bodies, and this they do according to the particular ray and sub-ray. in thi

ng facts in manifestation. the physical centres, such as the pineal gland and the pituitary body, will begin to develop rapidly, and he will become conscious of the awakening of the "siddhis" or powers of the soul, in the higher connotaion of the words. he will be aware of the process of conscious control, and of the self-initiated manipulations of the above powers. he will realise the methods of egoic contact and the right direction of force. the nervous system, through which the emotional body or astral nature works, will become highly sensitised, yet strong withal. the brain will become ever more rapidly an acute transmitter of the inner impulses. this fact is of real importance, and will bring about as its significance becomes more apparent a revolution in the attitude of educators, of

nd thus brings about part of the destruction of the vehicle; at the fourth initiation another buddha transmits second plane force, and at the fifth, first subplane force is similarly passed into the remaining atoms of the causal vehicle, producing the final liberation. the work done by the second kumara, with second subplane force, is in this solar system the most important in connection with the egoic body, and produces its complete dissipation, whereas the final application causes the atoms themselves (which formed that body) to disperse. during the initiation ceremony, when the initiate stands before the lord of the world, these three great beings form a triangle, within whose lines of force the initiate finds himself. at the first two initiations, wherein the bodhisattva functions as t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

lity ray and the first fire division c. prana and the etheric body division d. kundalini and the spine division e. motion on the physical and astral planes 1. in the sheaths 2. in the centres division f. the law of economy section two. the fire of mind solar fire introductory questions division a. the nature of manas or mind division b. manas as a cosmic, systemic and human factor division c. the egoic ray and solar fire division b. thought elementals and fire elementals division e. motion on the plane of mind division f. the law of attraction section three. the fire of spirit electric fire division a. certain basic fundamentals division b. the nature of the seven cosmic paths division c. seven esoteric stanzas the above tabulation of the subjects dealt with in this treatise is of very rea

are called the agnisuryans, and in their totality are the fiery essences of buddhi, hence their lowest manifestation is on the sixth plane, the astral. further information concerning these deva lives will be found further on in the treatise, where they are dealt with at some length. division b- the personality ray and fire by friction i. the work of the three rays. 1. the personality ray. 2. the egoic ray. 3. the monadic ray. ii. the personality ray and the permanent atom. iii. the personality ray and karma. i. the work of the three rays we here touch upon a matter of wide general interest yet which is withal very little comprehended. i refer to the subject of the permanent atoms.26(24) each body or form wherein spirit functions has, for its focal point on each plane, an atom composed of

atom composed of matter of the atomic subplane of each plane. this serves as a nucleus for the distribution of force, for the conservation of faculty, for the assimilation of experience, and for the preservation of memory. these atoms are in direct connection with one or other of the three great rays in connection with the microcosm: a. the monadic ray, the synthetic ray of the microcosm. b. the egoic ray. c. the personality ray- 39- a treatise on cosmic fire copyright 1998 lucis trust each of these rays has a connection with one or other of the permanent atoms in the lower threefold man, and has a direct action upon the spirillae 27(25) found within the atom. we have noted in "letters on occult meditation" that the atoms of the lower threefold man underwent a twofold process: they were f

arisation becomes buddhic, while the mental unit is superseded by the permanent atom, of the fifth plane, the atmic. this is all brought about by the action of the three rays upon the atoms and upon the life within each atom. the relationship between these three rays and the permanent atoms might be summarised as follows: the personality ray has direct action upon the physical permanent atom. the egoic ray has a similar action upon the astral permanent atom. the monadic ray has a close connection with the mental unit. the effect which they have is threefold, but is not simultaneous; they work ever, as do all things in nature, in ordered cycles. the stimulation, for instance, that is the result of the action of the monadic ray upon the mental unit is only felt when the aspirant treads the p

fourth cosmic ether, the buddhic plane, and the fourth physical etheric subplane. the fourth subplane of mind, the correspondence on the mental plane of the physical etheric, is likewise a point of transition from out of a lower into a higher, and is the transferring locality into a higher body. the fourth subplane of the monadic plane is in a very real sense the place of transition from off the egoic ray (whichever that ray may be) on to the monadic ray; these three major rays are organised on the three higher subplanes of the monadic plane in the same way that the three abstract subplanes of the mental are the group of transference from off the personality ray on to the egoic. the four lesser rays blend with the third major ray of active intelligence on the mental plane and on the atmic

ALICE A BAILEY05 THE LIGHT OF THE SOUL

through a knowledge of the law works with all the transmuted and purified centres. they know how to achieve the real samadhi or state of occult abstraction through their ability to withdraw the energies into the thousand petalled lotus of the head, and from thence to abstract them through the other two subtler bodies until all is centred and focussed in the causal vehicle, the karana sarira, the egoic lotus. we are told by patanjali that this is produced by the following five stages. students should bear in mind that these stages relate to soul activities, to egoic realisation and not to the reactions of the lower man and the physical brain. 1. belief. on his own plane the soul rehearses a condition analogous to the belief of the aspirant in the soul or christ aspect, only in this case th

the christ principle (the buddhic vehicle) only begins to coordinate as the lower impulses fade out. it is consistent also with the fact that the causal vehicle, the body of the higher self on the abstract levels of the mental plane gains in beauty, size and activity with greater rapidity during the stages of discipleship than was previously possible in the entire cycle of previous incarnations. egoic energy is not strictly outgoing, but is directed more literally to its own self-development. attachment to form or the attraction of form for spirit is the great involutionary impulse. repulsion of form and consequent form disintegration is the great evolutionary urge. 10. these five hindrances, when subtly known, can be overcome by an opposing mental attitude. the words "subtly known" could

practices and methods which enable the trained disciple to bring his dense physical vehicle into instantaneous synchronization with his etheric body, to densify and irradiate his aura so as to produce certain magnetic results in his environment, and to awaken his centres so that certain psychic powers are displayed. the methods for arousing the kundalini fire and blending it with the downpouring egoic force must also be left for direct teaching by a master in this science to his pupil. there is extreme danger attendant upon the premature awakening of the fire, and the consequent destruction of certain protective structures in the etheric body and the breaking down- 123- the light of the soul copyright 1998 lucis trust of the barriers between this world and the astral world, before the pup

two sutras. the work of the average aspirant is most frequently given to preparing the sheaths so that this fourth stage can become possible. his attention is concentrated upon the attainment of: 1. the conscious coordination of the three bodies or sheaths, 2. their due alignment, 3. the regulation of the rhythm of the sheaths so that they are synchronized with each other and with the rate of the egoic impression, 4. their unification into one coherent whole so that the man is literally the three in one and the one in three, 5. quiescence, or the attitude of positive receptivity to the higher inspiration and downflow of egoic life and energy. it may help the student if he realizes that the right control of prana involves the recognition that energy is the sum total of existence and of mani

d all knowledge is at his disposal. this power is therefore described as: 1. illumination of perception. the light of the soul pours forth and the man on the physical plane, in his brain consciousness, is thereby enabled to perceive that which before was dark and hidden from him. the process may technically be described in the following concise terms: a. meditation, b. polarization in the soul or egoic consciousness, c. contemplation, or the turning of the soul-light upon that which is to be known or investigated, d. the subsequent pouring down of the knowledge ascertained, in a "stream of illumination" into the brain, via the sutratma, the thread-soul, silver cord, or magnetic link. this thread passes through the mind and illumines it. the thoughts engendered in the automatic response of

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

be stated to be that of considering the various types of energy transmitted to the form in the human kingdom, the responsiveness of the form to the types of force, the effects of that force upon man, and his gradual responsiveness to force emanating: a. from his environment, plus his own outer physical body. b. from the emotional plane, or astral force. c. the mental plane or thought currents. d. egoic force, a force only registered by man and of which the fourth kingdom in nature is the custodian and which has mysterious and peculiar effects- 29- a treatise on white magic copyright 1998 lucis trust e. the type of energy which produces the concretion of ideas on the physical plane. f. strictly spiritual energy, or force from the plane of the monad. the different types of force can all be r

n or out of fleshly bodies, and working in any field of divine manifestation form part of the planetary hierarchy and are integral units in that great cloud of witnesses who are the "onlookers and observers. they possess the power of spiritual insight or perception as well as objective or physical vision. in studying rule i we could summarize it simply yet profoundly under the following words: 1. egoic communication. 2. cyclic meditation. 3. coordination, or at-one-ment. the rules start off in a treatise on cosmic fire with a brief summary of the process and a statement as to the nature of the white magician. i would like in this first consideration of our subject to enumerate briefly the facts given in the commentary so as to demonstrate to the aspirant how much is given him for his consi

ves the following statements: 1. the white magician is one who is in touch with his soul. 2. he is receptive to and aware of the purpose and the plan of his soul. 3. he is capable of receiving impressions from the realm of spirit and of registering them in his physical brain. 4. it is stated also that white magic a. works from above downwards. b. is the result of solar vibration, and therefore of egoic energy- 35- a treatise on white magic copyright 1998 lucis trust c. is not an effect of the vibration of the form side of life, being divorced from emotion and mental impulse. 5. the downflow of energy from the soul is the result of a. constant internal re-collectedness. b. concentrated one-pointed communication by the soul with the mind and the brain. c. steady meditation upon the plan of e

ve not learnt the silence that comes from strength and from knowledge, how will they bear the apparent lack of communication that they will then find exists between them and those on the outer side? learn therefore, how to keep quiet or usefulness will be hampered by astral fretfulness when on the other side of death. 3. remember always that lack of calm in the daily life prevents the teachers on egoic levels from reaching you. endeavor therefore to remain quiescent as life unrolls, work, toil, strive, aspire, and hold the inner calm. withdraw steadily into interior work and so cultivate a responsiveness with the higher planes. a perfect steadiness of inner poise is what the masters need in those whom they seek to use. it is an inner poise that holds to the vision yet does its outer work o

62- a treatise on white magic copyright 1998 lucis trust demonstrated through the medium of the form. thus the power of the three rays of divine manifestation may be seen. first ray. spiritual energy second ray. magnetic force third ray. radiant glory these rays likewise find their microcosmic reflections in the aura of perfected man. first ray. monadic. spiritual energy. head centre second ray. egoic. magnetic force. heart centre third ray. personality. radiant glory .s olar plexus you inquire, why do i not say the throat centre? because the centres below the diaphragm symbolize primarily the personal lower self, and in their synthesising centre, the solar plexus, express the magnetic force of the matter aspect in man. the throat centre is swept into increasing creative activity as the p

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

ice a. bailey copyright 1962 by lucis trust copyright renewed 1990 by lucis trust synopsis of a treatise on the seven rays volume i section one i. introductory remarks ii. certain questions and answers iii. ten basic propositions section two i. the seven creative builders the seven rays ii. the rays and the kingdoms in nature iii. the rays and man iv. some tabulations on the rays volume ii i. the egoic ray ii. the ray of the personality i ii. humanity today volume iii i. the zodiac and the rays- 1- copyright 1998 lucis trust ii. the nature of esoteric astrology iii. the science of triangles iv. the sacred and non-sacred planets v. the three major constellations vi. the three crosses vii. the rays, constellations and planets volume iv i. the basic causes of disease ii. the basic requirement

ing greatly in number, and the growing sensitivity of the race to impression is a cause of rejoicing and of danger. all over the world aspirants are registering contacts hitherto unknown, are seeing a phenomenal world usually hidden to them, and are generally becoming aware of an expansion of consciousness. they are registering a world of phenomena often astral, sometimes mental, and occasionally egoic which does initiate them into a new dimension of consciousness and into a different state of being. this expansion of consciousness serves both to encourage them in their endeavour and to complicate the way of the aspirant. this growing sensitivity is universal; hence the rapid growth of spiritualism and of the psychic sciences, and hence also the increase among men of nervous tension, of ne

e evolutionary process. this is recognised as an incentive and is more or less self-directed in the human family; it is blindly followed by the forms in the other kingdoms, who respond according to the nature of their response mechanisms to these varying urges. when we deal with the inflow of mental energy and with the forces emanating from the fifth plane of mind (higher mind, lower mind and the egoic intelligent entity) we enter more entirely into the domain of human evolution itself, and the vague word "consciousness" could well be superseded by the word "awareness" in varying degree man is aware, but only man is aware that he is aware. his response apparatus responds to, and is influenced by, all the contacts to which the subhuman forms respond, but he is also aware of himself, and his

is innately and truly divine, but the quality of the solar angel only makes its presence felt- 121- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust slowly and during the evolutionary cycle; it demonstrates only dimly as yet, and only emerges occasionally; though the sum total of characteristics in any one life is coloured by divine quality according to the egoic capacity to control or express, it is distorted by substance in the early stages almost past all recognition. these three propositions warrant careful thought and even meditation, for as they express the laws under which the seven creative builders work, so do they express the laws under which the aspirant can now begin to work. 4. quality in the world of appearances we now take up the defin

1. mineral. vii. ceremonial organisation. radio-activity. i. will or power. the basic reservoir of power. 2. vegetable. ii. love-wisdom. magnetism. iv. beauty or harmony. uniformity of colour. vi. idealistic devotion. upward tendency. 3. animal. iii. adaptability. instinct. vi. devotion. domesticity. 4. human. iv. harmony through conflict. experience. growth. v. concrete knowledge. intellect. 5. egoic or souls. v. concrete knowledge .p ersonality. ii. love-wisdom. intuition. 6. planetary lives. vi. devotion to ideas. the plan. iii. active intelligence .c reative work. 7. solar lives. i. will or power. universal mind. vii. ceremonial magic. synthetic ritual. you will note one interesting difference in this tabulation, and that is the fact that the vegetable kingdom is the expression of thr

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

998 lucis trust endnotes foreword 1: the paganism in our christianity, by arthur weigall, p. 16. chapter 1 1: quoted by w. kingsland in religion in the light of theosophy.uscopyright 1998 lucis trust esoteric psychology- volume ii treatise on the seven rays volume ii by alice a. bailey copyright 1942 by lucis trust copyright renewed 1970 by lucis trust- 1- copyright 1998 lucis trust chapter i the egoic ray i. the growth of soul influence before taking up our subject as outlined at the close of the previous volume, i would like to speak a word as to the symbolism we will employ in discussing egoic and personality control. all that is said in this connection is in an attempt to define and consider that which is really undefinable and which is so elusive and subtle that though we may call it

ss their appearance, quality and purpose except in symbolic form, and the following points should therefore be remembered: 1. the personality consciousness is that of the third aspect of divinity, the creator aspect. this works in matter and substance in order to create forms through which the quality may express itself and so demonstrate the nature of divinity on the plane of appearances. 2. the egoic consciousness is that of the second aspect of divinity, that of the soul, expressing itself as quality and as the determining subjective "colour" of the appearances. this naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate quality

ng and interpretation. with the bigger questions we will not deal. with the consciousness of the life of god as it expresses itself in the three subhuman kingdoms, we need not concern ourselves. we shall deal entirely with the following three points: 1. with the strictly human consciousness as it begins with the process of individualisation and consummates in the dominant personality. 2. with the egoic consciousness, which is that of the solar angel as it begins with the preparation for initiation on the path of discipleship and consummates in the perfected master. 3. with the monadic realisation. this is a phrase that means absolutely nothing to us, for it concerns the consciousness of the planetary logos. this begins to be realised at the third initiation, dominating the soul and working

psychology ii copyright 1998 lucis trust disciples have the problem of expressing the duality of love and will through the personality. this statement is a true enunciation of the goal for the disciple. the initiate has the objective of expressing the will of god through developed love and a wise use of the intelligence. the above preamble lays the ground for the definition of the three stages of egoic growth. what, therefore, is individualisation from the standpoint of the psychological unfoldment of man? it is the focussing of the lowest aspect of the soul, which is that of the creative intelligence, so that it can express itself through the form nature. it will eventually be the first aspect of divinity thus to express itself. it is the emergence into manifestation of the specific quali

to fuse and blend. the energy of the soul is beginning to dominate and to control the lower types of force, and according to the ray of the soul so will be the body in which that control will begin to make its presence felt. this will be elaborated later in the section dealing with the rays as they govern the various bodies, mental, emotional and physical. it should be remembered that very little egoic control need be evidenced when the first initiation is taken. that initiation indicates simply that the germ of soul life has vitalised and brought into functioning existence the inner spiritual body, the sheath of the inner spiritual man, which will eventually enable the man at the third initiation to manifest forth as "a full-grown man in christ, and present at that time the opportunity to

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

. let me outline for you the stages to be followed: stage one. alignment. soul contact. spiritual poise. poise is the steady holding of the achieved soul contact. a. then, the conscious relinquishing of personality reactions. b. next, the recognition of the fact of love as an expression of that soul contact expressed through the medium of the personality. c. finally, the imaginative fusion of the egoic and personality rays. this constitutes the vertical stage. stage two. the above is followed by group integration and group fusion, carried forward consciously: a. by bringing each group member into conscious rapport through naming and loving. b. by seeing all the group members as a circle of living points of light along with yourself in the circle, but not at the centre of the circle. c. by

erstand your problems more truly and more fully. today i seek to indicate the vehicles of force through which the two major rays are predominantly focussed, reminding you that the task is to relate two energies and three forces in such a manner that you become, in fact, a divine manifestation. let me here be precise- 93- discipleship in the new age- volume i copyright 1998 lucis trust first, your egoic or soul ray focusses itself in and through your fifth ray mental body. this as i told you in an earlier instruction has given you your defined mental focus, your critical attitude and your isolation, relatively speaking. it is this combination which has always enabled you to rationalise yourself into a confidence in the rightness of your decisions and into a surety that your particular life

it is your devotion, my brother, which has brought you to us and not your mental ability. it is your devotion which has led you steadily all these years and produced your service in the world. to what have you been devoted? this is an important question for you to answer to your soul. i ask myself anew: how can i convey to this disciple the nature of his problem? i will put it in this form. your egoic energy, focussed in your mind, is at the service of your personality and of the work which you are endeavouring to do in the particular field wherein you are forcing yourself to remain. it should be the other way round and the personality with all its unified powers should be at the service of the soul. all the forces of your lower nature should be at the disposal of the higher self, working

thus making you capable of increased service of a different nature to that with which you are now occupied. it will lead you to enquire if your present field of service is, for you, a legitimate one or if it is what must you do to "change the nature of the seed which must therein be sown" you will know to what i refer without my further elaborating. such is your problem. how shall we change your egoic focus and, at the same time, fuse more closely your two major rays so that the personality is subordinated to the soul. to aid in this specific meditation must be followed. note "this disciple is no longer working with the tibetan master, who makes the following comment about him "he has reached his high water mark for this life. further instruction is not necessary. he has enough upon which

lack of balance in the total effect of the equipment and with this as well you know you have constantly to deal. the physical body is of the seventh ray type but it is so controlled by your fourth ray personality that in a most peculiar sense it has little life of its own. it is negative to an amazing extent and this again constitutes a definite problem. your rays, therefore, are: 1. the soul or egoic ray the second ray of love-wisdom. 2. the personality ray the fourth ray of harmony through conflict. 3. the ray of the mind the first ray of power or will. 4. the ray of the astral body the second ray of love-wisdom. 5. the ray of the physical body the seventh ray of ceremonial order or magic- 113- discipleship in the new age- volume i copyright 1998 lucis trust i have an idea that the abov

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

attitudes to life, to death, to leisure and to the population. 3. the result of the increasing flow of seventh ray energy plus the decreasing influence of the sixth ray which shows itself as a pronounced crystallisation of the standardised and accepted forms of belief, religious, social and philosophic is to throw the millions of people who do not respond to either of the above influences through egoic or personality relation, into a state of bewilderment. they feel entirely lost, are gripped by the idea that life holds for them no desirable future, all that they have learnt to cherish and to hold dear is rapidly failing- 16- the destiny of the nations copyright 1998 lucis trust these three groups of people, influenced by the sixth and seventh rays or who are bewildered by the impact of fo

position as the ideas which governed the race one thousand years ago have today assumed in our consciousness. second: the situation is still further complicated by the fact that both these rays influence and express themselves (as is ever the case) in a dual manner and have always a lower and a higher form of manifestation, which is a correspondence in this connection to the personality, and the egoic expression of every human being. in the case of the out-going ray, the higher form (which is ever the first to manifest in germ) is rapidly disappearing or is being absorbed into the newer idealism, thus contributing all that is best to the new presentation of truth so that the emerging culture will be properly rooted in the old. the lower forms are, however, tenacious and dominant and becau

revelation which lies ahead in the future; it will never be theirs until they cease living in the wonder of their past and go forth into the future to demonstrate the fact of illumination which is the goal of all mental effort. when the intellect of the french is turned towards the discovery and the elucidation of the things of the spirit, then they will carry revelation to the world. when their egoic ray dominates the third ray and when the separative action of the fifth ray is transmuted into the revealing function of this ray, then france will enter into a period of new glory. her empire will then be of the mind and her glory of the soul. it is obvious that the governing faculty of the ray of will or power is the outstanding characteristic of great britain. england is an exponent of th

ment and its resultant contribution proceed upon the way of enlightened rule by the illumined minds of the age. this development is certain and inevitable and the indications of this happening can be seen today by those who have eyes to see and a developed inner vision. russia is peculiarly interesting at this time from the angle of humanity because she comes under the influence of both rays. her egoic ray is the seventh and her personality ray is the sixth. hence the tremendous conflict which is going on between the fanatical sixth ray cruelty of her sixth ray regime and the spiritual harmlessness which is the basic principle of the national ideology. hence also the materiality of several important sections of her populace and the essential brotherliness which is imposed by the idealism a

parent to you also how inevitable has been the relationship between spain and russia and how the ideology of the latter country has influenced the national government. it will also be apparent why the battleground of the two great ideologies the fascist and the communistic has been found inevitably in spain. the triumph of the fascist part has been equally inevitable from the start because of the egoic relation existing between spain and italy and also to the proximity of the two countries which has enabled the telepathic impress of fascist idealism to be easily impressed upon the prepared and sensitive spanish consciousness. as to the fanaticism, the natural cruelty, the fervent idealism, the arrogant pride and the religious and mystical quality of the spanish character, they are obviousl

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

nt can be so easily founded on an inability to love, in a selfish concern for one's own comfort physical, mental or spiritual, and above all, emotional. first ray people dread emotion and despise it, but sometimes they have to swing into an emotional condition before they can use emotional sensitivity in the right manner. understanding involves contact with life as an integrated personality, plus egoic reaction to the group purposes and plans. it connotes personality-soul unification, wide experience, and a rapid activity of the indwelling christ principle. intuitional understanding is always spontaneous. where the reasoning to an understanding enters, it is not the activity of the intuition. love. as earlier said, this is not affectionate sentiment, or the possession of a loving dispositi

an intensification of the difficulty. the mind is the means whereby light can be brought to bear on all conditions of glamour, and students would do well to bear this thought constantly in their consciousness. the process is one of linking up the mind with the soul and then focussing oneself consciously and with precision in the mind nature or in the mental body, and not in the soul nature or the egoic form. then, through analysis, discrimination and right thought one proceeds to deal with the problem of glamour. the trouble is that disciples often do not recognise the condition as one of glamour and it is difficult- 50- glamour: a world problem copyright 1998 lucis trust to give a clear and infallible rule whereby that recognition can come. it might be stated, however, that glamour can al

anding the nature of his problem and the method of release. the psychology of the future will direct attention to the discovery of the two rays which govern the soul and personality. having done this through a study of the physical type, emotional reactions and mental tendencies, attention will then be directed to the discovery of the rays governing the specialised vehicles. when these five rays (egoic, personality, physical, astral and mental) have been approximately ascertained, then the following factors will need consideration: 1. the nature, quality and stability of the glandular system- 70- glamour: a world problem copyright 1998 lucis trust 2. the point attained in evolution. this will be done by a careful consideration of the centres and the glands and their relation to each other

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

itely polarised in the astral nature, and that therefore their problem is to achieve a different polarisation and to become focussed upon the mental plane. this takes time and vast effort. eventually as mentioned above the radiation of the soul is substituted in place of the hitherto present emotional activity of the aspirant; this emanation is, in reality, a radiation from the love petals of the egoic lotus. the moment an aspirant begins to work consciously at his own unfoldment and to consider and deal with the aura with which he is equipped, he then passes through three stages during his progress upon the path of return. these are: 1. the stage wherein he discovers the potency and the quality of his astral aura. owing to the fact that this is (in this second solar system) the quality of

uld be remembered. 2. mental telepathy. this involves naturally two minds or several minds, and the process is carried forward in the substance of the mental plane. it is the factor which makes possible the activity which we call "impression" this impression comes largely from certain aspects of the mental plane, such as: a. the soul of the telepathic individual, using the knowledge petals of the egoic lotus a high form of mental intelligence. b. the abstract mind, so called. this aspect of mental substance is largely used by the hierarchy in order to reach the minds of disciples. it is only within the last few centuries that the hierarchy- 63- telepathy and the etheric vehicle copyright 1998 lucis trust has shifted the focus of its living attention on to the buddhic plane and away from th

to the monad, the soul and the personality; he is dealing, therefore, with the nine aspects of divinity which connote the nine major initiations and those divine characteristics through which the three major aspects of divinity reflect themselves. in this connection, it is well known to students that the monad expresses itself through the spiritual triad, the soul through the three aspects of the egoic lotus, and the personality through the three mechanical vehicles. it will be obvious to you surely that these three periodical vehicles are under the influence or impression of the three major planetary centres and are, therefore, finally conditioned by the three major energies to which i- 76- telepathy and the etheric vehicle copyright 1998 lucis trust referred earlier in this section. i do

ooses to govern his daily activities. 6. the etheric body has many centres of force, responsive to the manifold energies of our planetary life, but we shall consider only the seven major centres which respond to the inflowing energies of the seven rays. all lesser centres are conditioned by the seven major centres; this is a point which students are apt to forget. it is here that knowledge of the egoic and of the personality rays is of prime usefulness. it can be seen, therefore, how exceedingly important this subject of energy becomes, because it controls and makes the man what he is at any given moment, and likewise indicates the plane on which he should function, and the method whereby he should govern his environment, circumstances and relationships. if this is grasped by him, it will

is this system underlying the nerves which is the true response apparatus and which via the brain telegraphs information to the mind or, via the brain and the mind, keeps the soul informed. it is this system of nadis which is used in full consciousness by the initiate who has related the spiritual triad and the soul-infused personality, and has therefore seen the soul-body, the causal body or the egoic lotus totally disappear, being no longer of any true importance. there is a peculiar and at present inexplicable relation between this system of nadis and the antahkarana when it is in process of creation or is created. 6. the physical body, therefore, like so much else in nature, is itself triple in design. there is: a. the etheric body. b. the substantial nadis. c. the dense physical body

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

lane, the mental, are ever, therefore, pictured as taking the form of twelve-petalled lotuses this symbology linking them up with "the son of divine love" the manifested solar system, which is said to be a cosmic twelve-petalled lotus, and with the logoic causal lotus, equally of a twelve-petalled nature. we have, therefore, a direct stream of energy flowing through: a. the logoic twelve-petalled egoic lotus, cosmic mental plane. b. the solar twelve-petalled lotus. c. the planetary logoic heart, also a twelve-petalled lotus. d. the twelve-petalled human egoic lotus on the mental plane. e. the twelve-petalled heart centre in a human being. or, to word it otherwise, energy flows direct from: a. the solar logos, via three great cosmic centres: 1. the central spiritual sun. 2. the heart of the

human being. or, to word it otherwise, energy flows direct from: a. the solar logos, via three great cosmic centres: 1. the central spiritual sun. 2. the heart of the sun- 28- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 3. the physical sun. b. the heart centre of the planetary logos, situated on the fourth cosmic etheric plane (our buddhic plane. c. the egoic lotus of a human being on the mental plane, which is literally a correspondence to the "heart of the sun" the monadic point is a reflection in the human system of the "central spiritual sun" d. the heart centre of a man on the etheric plane of the physical plane, which is in its turn a correspondence to the physical sun. thus the tiny atom is linked with the great central life of the solar s

y embodies five sciences: 1. the science of the rays. 2. the science of esoteric interpretation which is carried out through 3. the science of triangles. 4. the science of the centres. 5. the science of destiny. this latter science will be based upon the four previous ones and will constitute an interpretation of the future which will be founded on a correct understanding of the rays personal and egoic of the influence of the triangles zodiacal, planetary, racial and human. these latter triangles are arrived at by a study of the individual human centres. when all this has been ascertained and worked out in the new style of horoscope which will be later developed, then the science of destiny will be applied and the future indications discovered. of this, the personal progressed horoscope is

r power and of purpose and visioned goal. 1. uranus. 7th ray of ceremonial magic. god the father. he who relates. the source of duality. he who perceives the end from the beginning. spiritual consciousness. intuition to inspiration- 147- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. venus. 5th ray of mind. god the son. the son of mind. he who includes. egoic consciousness. intellect to intuition. 3. saturn. 3rd ray of intelligence. god the holy spirit. he who knows. mind. human consciousness. instinct to intellect. it is for this basic reason founded upon the above triple relationship that libra is the "point of balance" in the zodiac. in most of the other constellations, at some stage or other, there comes a "point of crisis" wherein the effect

of the energies pouring into and through the signs of the zodiac is in the direction of form expression that the result of the interplay between the opposite signs leads to some aspect of definite personality manifestation, this being largely determined by the ray of the personality. when the life tendency is being withdrawn from form and the soul is in process of revelation then there is soul or egoic emphasis, and this again is determined, as to quality, by the nature of the egoic ray. here again will appear the necessity for a knowledge of the point in evolution of the individual whose horoscope is under consideration. i would indicate at this point that in studying any of the signs it will be wise to study at the same time its opposite or consummating sign. much that i could, for insta

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

ion. centre g land physical organs type of force o rigin body 1. head..p. ineal..upper brain. spiritual will..a. tma..c. ausal body. brahmarandra. right eye synthetic. monad j ewel in the 1000-petalled. via soul l otus. lotus dynamic will occultist. initiate. master. dominant after 3rd initiation. 2. centre..pituitary..lower brain..soul force..p. etals..b. uddhic between body. left eye. l ove. of egoic v ehicle the eyes. nose. magnetic. lotus, as causal ajna centre nervous light. a whole. body system. intuition. higher vision. mental aspirant. disciple. mystic. dominant after 2nd initiation. 3. heart..thymus..heart..life force..love..higher. anahata circulatory group petals mental system. consciousness causal blood. also. body vagus nerve all types of spiritual people. dominant after 1st i

dation for what must later be considered, and thus show you how the whole question of the relation of the etheric body to the physical body is connected with the problem of healing. it will be apparent, therefore, how important it is before real healing can take place that the healer should know the point in evolution reached by the patient, and should also know his ray type, both personality and egoic. if to this you add some knowledge of his astrological inclinations and indications, a far more accurate diagnosis can be produced. the key to all release (either through the physical cure of disease or through death) lies in the understanding of the condition of the centres in the etheric body. these determine the rate of the bodily vibratory activity and the general responsiveness of the p

to activity and usefulness as the agent for the accomplishment on earth of the will energy of established being. g. it is the organ of synthesis because, after the third initiation and prior to the destruction of the causal body, it gathers into itself the energies of all the three aspects of manifested life. where man is concerned, this means the energies of the spiritual triad, of the threefold egoic lotus and of the triple personality, thus again making the nine of initiation. the energies thus synchronised and focussed in, around and above the head are of great beauty and extensive radiation, plus dynamic effectiveness. they serve to relate the initiate to all parts of the planetary life, to the great council at shamballa, and to the lord of the world, the final initiator via the buddh

s practically nonexistent. the aspect of the soul which is concealed within the sheaths is for a long, long period dominated by the life of those sheaths only making its presence felt through what is called "the voice of conscience" however, as time goes on, the active intelligent life of the person is gradually enhanced and coordinated by the energy which streams from the knowledge petals of the egoic lotus, or from the intelligent perceptive nature of the soul on its own plane. this produces eventually the integration of the three lower sheaths into one functioning whole. the man is then a personality. 3. the personality life of the now coordinated individual persists for a large number of lives, and also falls into three phases: a. the phase of a dominant aggressive personality life, ba

te the seven subplanes of the cosmic physical plane and that, therefore, spirit is matter at its highest point of expression, and matter is spirit at its lowest. life differentiates itself into will and love, into great impulsing energies which underlie the entire evolutionary process and motivate its inevitable consummation. atma-buddhi, as energies, anchor themselves in the soul vehicle, in the egoic lotus, and their fused activity evokes a response from the substance of the mental plane which then makes its own contribution. its reaction produces what we call the higher mind, which is of so subtle a nature and so tenuous an emanation that it must perforce relate itself to the two higher aspects and become part of the spiritual triad. the vortex of forces established under the impact of

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

t will become the subject of trained attention, and so assume its normal place in man's unfoldment. it might be added here that creative activity in the field of art becomes possible when the first aspect of the bridging energy of man can function and the soul (manifesting its third or lowest aspect) can begin to work. creative work can be carried forward when two of the "knowledge petals" of the egoic lotus are unfolded. the man can produce, through knowledge and creative energy, something upon the physical plane which will be expressive of the soul's creative power. when two of the "love petals" are also unfolded, then a genius makes his appearance. this is a technical piece of information for those students who are studying the science of the ageless wisdom, but it is of no value to tho

arana: 1. from the physical to the vital or etheric body. this is really an extension of the life thread between the heart and the spleen. 2. from the physical and the vital, regarding them as a unity, to the astral or emotional vehicle. this thread emanates from, or is anchored in, the solar plexus, and is carried upward by means of the aspiration till it anchors itself in the love petals of the egoic lotus. 3. from the physical and astral vehicles to the mental body. one terminal is anchored in the head, and the other in the knowledge petals of the egoic lotus, being carried forward by an act of the will. many, too, are in process of linking the three lower aspects, which we call the personality, with the soul itself, through meditation, discipline, service and directed attention. when t

head, and the other in the knowledge petals of the egoic lotus, being carried forward by an act of the will. many, too, are in process of linking the three lower aspects, which we call the personality, with the soul itself, through meditation, discipline, service and directed attention. when this has been accomplished, a definite relation is established between the sacrifice or will petals of the egoic lotus and the head and heart centres, thus producing a synthesis between consciousness, the soul and the life principle. the process of establishing this interlinking and interrelation, and the strengthening of the bridge thus constructed, goes on until the third initiation. the lines of force are then so interrelated that the soul and its mechanism of expression are a unity. a higher blendi

in the new age copyright 1998 lucis trust the christ began the "age of love" both ages embody and express two major divine principles. thus the new education has been made possible by the work of the buddha. this will indicate to you how slowly evolution moves. the new religion has been made possible by the work and the life of the christ. speaking esoterically, the knowledge petals of the human egoic lotus have unfolded, and the buddha accelerated the rapid action of this happening. now the love petals of the egoic lotus of the human family are also unfolding the rapidity of this occurrence being the result of christ's action. can you understand the significance of what i am attempting to tell you, and can you grasp the meaning of what i am going to say? the points that i am seeking to m

on of this happening. now the love petals of the egoic lotus of the human family are also unfolding the rapidity of this occurrence being the result of christ's action. can you understand the significance of what i am attempting to tell you, and can you grasp the meaning of what i am going to say? the points that i am seeking to make are as follows: because the three knowledge petals of the human egoic lotus are now racially unfolded (and when i use the word "racial" i mean the human family and not the aryan race, it is now possible for the love petals to unfold. the energy flowing from the outer tier of petals has had a triple effect: 1. it has vitalised the entire body of humanity, and has produced the present speed, intelligent (or should i say "intellectual) civilisation, and our moder

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

chy, which is inherently the kingdom of souls. the first meditation affects the three centres in the individual disciple and also, and consequently, his astral body. they can when related, awakened and functioning, and when the two points in the solar plexus are balanced and "enlightened" a word which i shall frequently use in connection with the centres evoke response from the love-petals of the egoic lotus. this must happen automatically and need not be regarded as a complicated technicality. do the required meditation faithfully and correctly and the results will follow spontaneously. ii. unfold to you and reveal the techniques of work, preparatory to initiation. i referred to this earlier (in vol. i, page 99 "as time goes on, i shall bridge between the old techniques and the newer mode

idual meditation. the clue to your next step towards the door of initiation and towards the presence will also be indicated by me. this i will do at the time of the full moon of may (taurus) each year. this may involve at times an analysis of your group relation, of the effect that your national and racial thoughtforms have upon you, and also the assets and the liabilities of your personality and egoic rays. i shall endeavour to bring to your attention your personal point in evolution. i would remind you at this point that these seven rays are sharply different as to colouring and phenomenal effect and, at the same time, i would remark that under the law of occult paradox the seven lords of being (the seven rays) are widely different but remain non-separative. vii. we are also trying the e

s is connected with the antahkarana. this will be our next consideration when formula one has brought about certain changes in consciousness. i shall not consider these formulas at present. i will only point out their major implications which will be seldom what you think, conditioned as you are by the terms and interpretations of the lower mind. formula three is related to certain changes in the egoic lotus. these changes might be inadequately expressed in the terms of the old commentary "there is that which transmutes knowledge into wisdom within a flash of time; there is that which changes sensitivity into love within an area of space; there is that which alters sacrifice into bliss where neither time nor space exists" formula four has a specific effect upon the "jewel in the lotus" awa

eye of god himself" so that what the planetary logos sees can be partially (at least) revealed to the initiate, who can tell what that revelation will bring of results and enlightenment? when the true nature of the will is comprehended and the self-will of the personality (of a very high order, necessarily, the will of the soul (as demonstrated by the activity of the highest tier or circle of the egoic petals, atma, expressing itself as the spiritual will, and sanat kumara are also brought, through initiation, into direct alignment, who, again, can predict what the revelation will be? when, again (as hinted on page 313, the myriad thoughtforms of the concrete or lower mind are seen as illusion, and the lower mind, the knowledge petals of the egoic lotus, the abstract mind and buddhi or pur

tegration into the ashram; it concerns the "revelation of group feeling" it is related to sensitivity and conditions the life of the ashram. formula 2. concerns alignment in the three worlds with the soul. it is related primarily to the higher alignment between the personality and the spiritual triad, via the antahkarana. it conditions the whole spiritual man. formula 3. concerns the soul and the egoic lotus. it is related to the transfer of soul energy into the antahkarana, producing conscious awareness of time and space in terms of the eternal now. right interpretation of this formula gives insight into the past and into the law of cause and effect; it also gives intelligent appreciation of present opportunity as well as an intuitive perception of the future possibilities which confront

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ace relations within the solar system. 2. the focus of their polarisation is on the mental plane and they function there as sons of mind or of manas. their normal mode of intercourse is through the medium of telepathic understanding. this is the normal technique of a divine and free manasaputra. this is all made possible when a human being has polarised himself in the soul consciousness, when the egoic lotus is unfolding and when, therefore, the mental method of working is that of mental relationship or telepathy- 25- the externalisation of the hierarchy copyright 1998 lucis trust i earlier told you that, as the race achieves increasingly a mental polarisation through the developing attractive power of the mental principle, the use of language for the conveying of thoughts between equals o

beginning dynamic. the force which it later exerts will be due to constant pervasive pressures and the steady spreading of the group influence and ideals. it is therefore ultimately very far-reaching in its effectiveness, providing the work is done as indicated. this will be due eventually to two factors: one, the power of the groups upon the subtler planes of thought and desire, and finally upon egoic levels; this will become steadily more potent; secondly, to the activity of those who form part of the key groups; they will themselves form corresponding groups of nine, or seven or five, and thus there will be a gradual spreading throughout the world of an esoteric network. for this the majority are not yet ready, but i would have you bear it in mind. true interest and acceptance of that w

ssential to the disciple and to the work must first of all be patiently evidenced. i have used the word "subjective" a great deal in my writings; i have done this in an effort to shift the focus of attention to that which lies below the surface. this refers, in the case of aspirants, to the subjective synthesis in the three worlds and not to the astral and mental planes per se, or specifically to egoic levels. if the inner kingdom of divine realities is to demonstrate upon earth, it will come through the emergence of the inner synthesis on to the physical plane, and this is brought about by vital recognition and an expression of the realities and laws governing that kingdom. the organisation which follows the vision is entirely subjective in nature and- 67- the externalisation of the hiera

ch with the spiritual sources of all life. this new form of the one religion will be in fact the religion of the great approaches approaches between mankind and the great spiritual centres which operate behind the scenes, between groups of workers on the physical plane and in the three worlds of human evolution and spiritual groups upon the inner planes, such as the ashrams of the masters and the egoic groups with which all human beings are in subjective though usually unknown relation. the new religion will be one of invocation and evocation, of bringing together great spiritual energies and then stepping them down for the benefiting and the stimulation of the masses. the work of the new religion will be the distribution of spiritual energy and the protecting of humanity from energies and

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

objects of desire, with the form aspect, and with that which is material. 2. an understanding of the emotional or astral body and the place it plays in the student's development. it should be recognised as the shadow of the monad, and a connection should be traced between the astral sheath..6th plane the buddhic sheath..4th plane the monadic sheath..2nd plane and the place the love petals in the egoic lotus play should also be carefully considered. 3. a comprehension of the potency of the astral sheath owing to its undivided nature. 4. a study of the purpose of the solar plexus, and the part it plays as an organ of transference of energy from the three great centres below the diaphragm to the three higher centres. there is a very close analogy here to the solar lotus, the egoic body, occu

learn and comprehend before he can be shown the inmost mystery: first, the laws of that which radiates; the five meanings of magnetisation make the second; the third is transmutation or the secret lost of alchemy; and lastly, the first letter of- 15- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the word which has been imparted, or the hidden name egoic. for disciples and initiates: let the group get ready to reveal the hidden mystery. let the group demonstrate the higher meaning of the lessons learnt, and these are four and yet are one. let the group understand the law of synthesis, of unity and fusion; let the threefold mode of working with that which is dynamic carry the group together towards the higher three where the will of god holds

e reflection of the world of purpose, found in the three worlds. when that stage has been somewhat developed, then there follows, upon the path of discipleship and of preparation for initiation, an effort to grasp and understand the higher aspects- 20- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust of this mental process, and the will aspect of the egoic life begins to influence the disciple. the "petals of sacrifice" unfold and the sacred sacrificial aspect of life is revealed in its beauty, purity, simplicity and in its revolutionising quality. upon the path of initiation, the monadic will (of which the egoic will is the reflection and the individual self-will is the distortion) is gradually transmitted, via the antahkarana, direct to the

l (of which the egoic will is the reflection and the individual self-will is the distortion) is gradually transmitted, via the antahkarana, direct to the man upon the physical plane. this produces the higher correspondence of those qualities so glibly spoken of by the well-trained but dense esotericist transmutation and transformation. the result is the assimilation of the individual will and the egoic will into the purpose of the monad which is the purpose undeviating and unalterable of the one in whom we live and move and have our being. this is the field of the true burning, for our "god is a consuming fire" this is the burning bush or the burning tree of life of biblical symbolism. this highest of all the fires, this deeply spiritual and hitherto seldom recognised burning-ground, has i

on. the light of the higher initiations can stream in when it is evoked by the group love. that light is clear and cold, but produces the needed "heat" which is a symbolic word used in many of the world scriptures to express living, spiritual energy. i said "spiritual energy" and not soul force, and herein lies a distinction which you will some day have to grasp. this group love is based upon the egoic aspect of the will to which we give the name "sacrificial love" this does not connote happy relationships between individual members of the group. it might, presumably, lead to unhappy outer, superficial interplay, but basically it leads to an unalterably staunch loyalty, underlying the surface of the outer life. the master's influence, as he seeks to aid his disciple, always produces transi

ALICE BAILEY THE LABOURS OF HERCULES

o have learned this lesson: that my right may be my brother's wrong, and my brother's wrong may be my right; that it is impossible for me to say what is right for you because we all have a different equipment, different heredity, different tradition and background, different racial tendencies. we are all so diverse, and carrying that thought on, we all come along different rays. we have different egoic rays and different personality rays, and the more you know about these things the less you can talk about them. i know what is right for me and i will endeavor to live by my right, my idea of right. i do not know what is right for you, but i will give you the credit for doing the best you know. if we could assume that attitude towards each other, the spirit of harmlessness, control of though

MOTTA MARCELO THE COMMENTARIES OF AL

attuned to the aura of the milky way -the "orgone light" of wilhelm reich-the "kisses of the stars. or, if you prefer, to the body of nuit, which of course is omnipresent. any lower forms of energy exist in it) if the aspirant becomes attuned to "because; he may mistake the "dog syndrome" of cakkram malfunction for the "god syndrome" of higher cakkram awakening. he will identify himself with the egoic complex of the "black brethren "because" is the reflex, on a much lower plane, of the consciousness of hadit (hadit is, of course, perceived only by the awakened ajna. the winged globe of the egyptians displays the "two petals of the lotus" of hindu symbolism) being a simulacrum, it is very dangerous. it includes all the egregora of "god" that have been formed through the centuries. all "vis

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

i.n.r.i) and subsequent gematric correspondences and conclusions will bear fruit from continued study and meditation regarding this light. but a true "secret" of the entire system is that this light is not a metaphysical or philosophically speculative construct meaning grace, spirituality, or healing (although the light does bring all of these) but is an actual force which although independent of egoic man can be generated by man through the use of his consciousness to bring about change at will! although the so-called "new" physics has begun to come closer with any variety of theoretical models for this "force" the brilliant work of fred alan wolf in such books as star wave has come closest to explaining l.v.x. and the paradigmatic raison d'etre for not only what the golden dawn is based

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

rsubjectivity, a transformation that makes possible the eidetic correlation of subject-object in the noetic/noematic field of consciousness before the distinction of subject and object, and the presumed constitution of the latter as an expression of the former. time, in its phenomenological comportment as immanent temporality, serves as the bridge that links the two aspects of the lebenswelt, the egoic stratum of intentionality and the hyletic stratum of the universe, without reducing one to the other the metaphor of the bridge is employed to preserve the differences of what are joined together and thereby lapsing into a contrived choice between realism and idealism. the possibility of representation is dependent on the living presence of the time of the present, but this presence embraces

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tified themselves months or years later when he was able to revise his judgment in perspective, untroubled by his personal passion. it is indeed surprising how often the most careless divinations give accurate answers. when things go wrong, it is almost always possible to trace the error to one's own self-willed and insolent presumption in insisting that events shall accommodate themselves to our egoism and vanity. it is comically unscientific to adduce 173 examples of the mistakes of the diviners as evidence that their art is fatuous. every one knows that the simplest chemical experiments often go wrong. every one knows the eccentricities of fountain pens; but nobody outside evangelical circles makes fun of the cavendish experiment, or asserts that, if fountain pens undoubtedly work now a

ALEISTER CROWLEY EQUINOX EQ I 1 2

now! you are plain john st. john and you have to climb right up again through the paths to the threshold; and remember this time to mortify that self- satisfaction! go at it more reverently and humbly oh, you dog, how i loathe you for your vileness! to have risen so high, and now to be thus fallen! 4.40. the question arises: how to mortify this self-satisfaction? asceticism notoriously fosters egoism; how good am i to go without dinner! now noble! what renunciation! on the other hand,the good wine in one says:"a fine fellow i have made my coffin of! the answer is simple, the old answer:"think not of" 93 "st. john""and his foolishness; think of adonai! exactly: the one difficulty! my best way out will be to concentrate on the new ritual, learn it perfectly by heart, work it at the right

ow gladly i would give all these powers for the one power! 12.33. another smart attack of diarrhoea. i take 4 gr. plumb c. opio and alter my determination to stay out of bed all night, as chill is doubtless the chief cause. it is really extraordinary how the smallest success 123 awakes a monstrous horde of egoistic devils, vain, strutting peacocks, preening and screaming! this is simply damnable. egoism is the spur of all energy, in a way; and in this particular case it is the one thing that is not adonai (whatever else may be) and so the antithesis of the work. bricks without straw, indeed! that's nothing to it. this job is like being asked to judge a band contest and being told that one may do anything but listen. only worse! one could form some idea of how they were playing through othe

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ctive manifestation of energy manifestation- 360- a treatise on cosmic fire copyright 1998 lucis trust first, electric fire activity of the one life. central the solar system will spirit unity. spiritual sun (etheric and dense) spiritual. dynamic. coherence. synthesis. second, solar fire activity of the seven the heart of the the seven rays love-wisdom consciousness. heavenly men. sun manifesting egoism. the seven rays. through the seven vitality. the seven types of planetary schemes magnetism. mind. third, fire by friction activity in the seven fires. the physical sun t he seven planes activity matter. t he akasha. atomic vitality. energy. each of these three aspects of the one fire, showing as the creative fire, preserving fire, and destroying fire, must be studied as electrical phenomen

ALICE A BAILEY05 THE LIGHT OF THE SOUL

without form or distinguishing mark. behind these three again is found the absolute principle but these three are all that man can know whilst in manifestation. vivekananda in his commentary says as follows "the grosser objects are only the elements and everything manufactured out of them. the five objects begin with tanmatras or five particles. the organs, the mind (the aggregate of all senses) egoism, the mind stuff (the cause of all manifestation) the equilibrium state of sattva, rajas and tamas (the three qualities of matter. a. b, called pradhana (chief) prakriti (nature) or avyakta (unmanifest) are all included in the category of five objects. the purusa (the soul) alone is excepted from this definition" vivekananda apparently here translates purusa as soul, but it is usually transl

ather's home and so be enabled to tread consciously the path of return. it might be pointed out that two of the hindrances, avidya and sense of personality, relate to man- 73- the light of the soul copyright 1998 lucis trust the synthesis upon the physical plane, that desire has relation to his astral body or vehicle of feeling, and that hate and a sense of attachment are products of the sense of egoism (the ahamkara principle) which animate the mental body. thus the threefold personality is the field for the seeds and in the soil of the personal life in the three worlds do these seeds propagate and flourish and grow up to obstruct and hinder the real man. these seeds must be destroyed, and in their destruction three things eventuate: 1. karma is worked off, 2. liberation is achieved, 3. t

and the basic purpose. 45. through this mastery, minuteness and the other siddhis (or powers) are attained, likewise bodily perfection and freedom from all hindrances. 46. symmetry of form, beauty of colour, strength and the compactness of the diamond, constitute bodily perfection. 47. mastery over the senses is brought about through concentrated meditation upon their nature, peculiar attributes, egoism, pervasiveness and useful purpose. 48. as a result of this perfection, there comes rapidity of action like that of mind, perception independent of the organs, and mastery over root substance. 49. the man who can discriminate between the soul and the spirit achieves supremacy over all conditions and becomes omniscient. 50. by a passionless attitude towards this attainment and towards all sou

"thunderbolt" is equally expressive, conveying as it does the idea of electrical force. all that we can know of god or of man is the quality of his energy as it demonstrates in force and activity, hence in the secret doctrine, the highest aspect of divinity is called electric fire. 47. mastery over the senses is brought about through concentrated meditation upon their nature, peculiar attributes, egoism, pervasiveness and useful purpose. sutra 44, dealt very largely with objectivity and the nature of the five forms which every element assumes. this sutra concerns itself with that which is subjective, and with the subtle apparatus through which forms are contacted and likewise turned to specific purposes. we are dealing here- 194- the light of the soul copyright 1998 lucis trust with the in

ack to its source along one or other of the five possible lines of approach, and this he does intelligently and not simply blindly. 2. their peculiar attributes. he studies then the quality of the senses, laying the emphasis not so much upon the particular sense concerned (this is covered above) as upon the peculiar attribute of the sense and of that to which it gives the key in the macrocosm. 3. egoism, refers to the "i" making faculty which so predominantly distinguishes the human being and thus brings in the sixth sense, the mind, as the interpreter and synthesizer of the other five. it is the capacity of the human being to say "i see "i smell" a thing the animal cannot do. 4. pervasiveness. all the senses are capable of infinite extension and every sense when consciously followed and u

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

nal revery, or a negative blankness. both conditions carry with them their own dangers, and, if prolonged, will tend to make a man an impractical person, impotent and inefficient in daily affairs. his life will become less and less useful to himself or to others. he will find himself dwelling more and more in uncontrolled irrational fancies, and emotional fluctuations. in such a soil the seeds of egoism easily sprout, and psychism flourishes. the mind, therefore, positive, alert and well-controlled, is carried forward on the wings of thought and then held steady at the highest attainable point. a condition is then brought about in the mind which is analogous to one which has already taken place in the brain. it is held in a waiting attitude, whilst the consciousness of the thinker shifts i

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

hich that service will move; they frequently make an effort to work out these plans and produce an organisation, for instance on the physical plane, which is potentially valuable but equally potentially useless, even if not dangerous. they fail to realise that the motivating impulse is primarily due to what the hindu teachers call a "sense of i-ness, and that their work is founded on a subjective egoism which must and will be eliminated before true service can be rendered. this tendency to aspiration and to service is right and good and should be seen as forming part of the coming universal consciousness and equipment of the race as a whole. it is steadily coming to the surface owing to the growing strength of the aquarian influence which (from about the year a.d. 1640) has been gaining in

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

ch other. it is needless to point out that material stress and strain and the wrecking of old political parties and trade relations had to play their part. it was determined to demonstrate the necessity of establishing a spirit of international dependence and interrelation, so that the nations would be forced to realise politically that isolation, separativeness, and the cultivation of a national egoism must go, and that a national spirit coloured by a sense of superiority, by class hatreds and racial antagonisms, constitutes a barrier to the true development of humanity. the people must be taught that the longing to increase possessions is a deterrent to real expansion. thus plans were laid whereby the brotherhood of nations, based on mutual need, mutual understanding, and mutual helpfuln

BLAVATSKY H P ANTHROPOGENESIS

f universal order and harmony, who, like nemesis, is commissioned to repress every excess, and keep man within the limits of nature and righteousness under severe penalty, adrasteia "the inevitable- represents nemesis as the immutable effect of causes created by man himself. nemesis, as the daughter of dike, is the equitable goddess reserving her wrath for those alone who are maddened with pride, egoism, and impiety (see mesomed. hymn. nemes, v. 2. brunck, analecta ii. p. 292; mythol. de la grece antique, p. 304) in short, while nemesis is a mythological, exoteric goddess, or power, personified and anthropomorphised in its various aspects, karma is a highly philosophical truth, a most divine noble expression of the primitive intuition of man concerning deity. it is a doctrine which explain

generate in many a case the vulture of sorrow, pain, and repentance. in every such case one sees once more "a god. in fetters, anguish fraught; the foe of zeus, in hatred held by all" a god, bereft even of that supreme consolation of prometheus, who suffered in self-sacrifice "for that to men he bare too fond a mind" as the divine titan is moved by altruism, but the mortal man by selfishness and egoism in every instance. the modern prometheus has now become epi-metheus "he who sees only after the event; because the universal philanthropy of the former has long ago degenerated into selfishness and self-adoration. man will rebecome the free titan of old, but not before cyclic evolution has re-established the broken harmony between the two natures- the terrestrial and the divine; after which

raint, merging the self in the self* devote themselves to brahman. those people who understand the forest of knowledge (brahman, or self) praise tranquillity. and aspiring to that forest, they are (re) born so as not to lose courage[[footnote(s* as mahat (universal intelligence) is first born, or manifests, as vishnu, and then, when it falls into matter and develops self-consciousness, it becomes egoism, selfishness, so manas is of a dual nature. it is respectively under the sun and moon, for as sankaracharya says "the moon is the mind, and the sun the understanding" the sun and moon are the deities of our planetary macrocosmos, and therefore sankara adds that "the mind and the understanding are the respective deities of the (human) organs (vide brihadaranyaka, pp. 521, et seq) this is per

BLAVATSKY H P COSMOGENESIS

ks, and he who understands, these seven should be regarded as the causes of the agents* these (the agents) being possessed of qualities (sattwa, rajas, tamas, enjoy their own qualities, agreeable and disagreeable (anugita. then one reads in the bhagavadgita (chap. vii) the deity (or krishna) saying. only some know me truly. earth, water, fire, air, space (or akasa, aether, mind, understanding and egoism (or the perception of all the former on the illusive plane. this is a lower form of my nature. know (that there is) another (form of my) nature, and higher than this, which is animate, o you of mighty arms! and by which this universe is upheld. all this is woven upon me, like numbers of pearls upon a thread (mundakopanishad, p. 298. i am the taste in the[[footnote(s* the division of the phy

ruth about the qualities of nature, who understands the creation of all entities. is emancipated" from error. says the "preceptor "accurately understanding the great tree of which the unperceived (occult nature, the root of all) is the sprout from the seed (parabrahmam) which consists of the understanding (mahat, or the universal intelligent soul) as its trunk, the branches of which are the great egoism* in the holes of which are the sprouts, namely, the senses, of which the great (occult, or invisible) elements are the flower-bunches* the gross elements (the gross objective matter, the smaller boughs, which are always possessed of leaves, always possessed of flowers. which is eternal and the seed of which is the brahman (the deity; and cutting it with that excellent sword- knowledge (secr

BLUE EQUINOX

dim figure of nuith overshadowed the universe. amen. and now i will go out and wish r. and baby a happy new year. a summary comment. by fra o.m. 7 =48 i think you are the real man, and will attain. you work hard and regularly, and keep the record well. and you have the root of the matter in you. these are your-dangers (1) you are emotional. this is very bad, and must be got rid of. it.s a form of egoism, and leads to the left-hand path. you say .i object to my wife being run over by a motor-car. and think you are stating an eternal truth. now no elephant in siam cares whether she is run over or not. say then .it is (relatively to v.i.o) right that he should object, etc, etc. use this analysis with all emotions. don.t allow yourself to think that your own point of view is the only one. read

DION FORTUNE MYSTICAL QABALA

e mundane chakra assigned to chesed- jupiter, the great benignity of astrology-confirms the whole chain of associations. 22. upon the microcosmic, or subjective, side we find that the virtue assigned to this sphere of experience is that of obedience. it is only through the virtue of obedience that the sublect can profit by the wise rule of chesed. we have to sacrifice much of our independence and egoism in order to share in the amenities of organised social life. from this sacrifice and restriction there is no escape. in this sphere no more than in any other is impossible to eat one's cake and have it. there is no such thing as liberty if liberty is to be interpreted as unrestricted self-will. the force of gravity resists us, if nothing else. liberty might be defined as the right to mystic

carries us across the great gulf fixed between the tangible and the intangible, and enables us to apprehend things that eye hath not seen, nor ear heard. it is this devotion, rising to adoration, in the great work, which initiates us into the mysteries of the crucifixion. 82. the vice assigned to tiphareth is pride, and in this attribution we have some very true psychology. pride has its roots in egoism, and as long as we are self-centred we cannot be made one with all things. in the true selflessness of the path the soul overflows its boundaries and enters into all things through limitless sympathy and perfect love; but in pride the soul tries to extend its boundaries till it possesses all things, and it is a very different matter to possess a thing to being made one with it, wherein it e

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

mystical experience to which they were fre- encyclopedia of occultism& parapsychology. 5th ed. drugs (psychedelic) 455 quently compared. sudden changes of consciousness can be life-changing, but also addictive; one experience creates a demand for its repetition. however, when mysticism is sought for its own sake at any cost, particularly with chemical shortcuts, this perpetuates the self-serving egoism of the affluent society, in which one buys metaphysics with the same attitude with which one buys a new automobile. within the patient gradual character transformations that come with the mystical life (in all of the traditional world religions) a maturity of physical, mental, and emotional life is attained. it may be the case, as many native peoples suggest, that some drugs assist that pro

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the problems of the outside world. it is clear that the ideal mystic partakes fully of the duties and social responsibility of life after spiritual enlightenment, since mystical experience should give deeper meaning to the reality behind the everyday mundane world. for most individuals, however, a period of retreat from everyday life is helpful in disengaging oneself from the fears, desires, and egoism of mundane existence. hinduism places great stress on dharma, the duties and responsibilities of the individual, which take priority over any desire for transcendentalism. during this period one would observe the everyday religious rites and rituals related to the gods and goddesses of an individual s life. later, however, when one had fulfilled one s responsibilities, married, begat a fami

had fulfilled one s responsibilities, married, begat a family, and provided for them, the realization that everything connected with the material world and physical life was transient would grow steadily, culminating in a hunger for knowledge of what is eternal. at such a time, one might seek a qualified guru or spiritual preceptor and follow an ascetic life, discarding all material possessions, egoism, hopes, and fears in the quest for a higher spiritual awareness not subject to birth and death, or change and decay. various pathways of yoga facilitated that quest, involving self-purification, service to others, and refinement of perception based upon physical health and its spiritual counterpart. the hindu emphasis on the duties and responsibilities of a householder taking priority over

the path of mysticism, including visions, disembodied voices, levitation, and gifts of healing. christian saints have their miracles and the yogis have their occult powers. it would seem that with the transcendence of normal mental and emotional life, there is an area of transcendence of normal physical law. however, the mystic is warned not to be snared by such phenomena, since it will activate egoism and pride, common faults of the beginner on the spiritual path. a turning point in western mysticism recent studies of christian mysticism recognize 1200.1350 c.e. as a crucial period in western mysticism history. the era witnessed new styles and forms of religion, including reformed attitudes toward the relation of the world and the church. no longer was withdrawal from the worldly conside

nite lines of cleavage, in the same way the human personality under the shock of excessive emotions is sometimes broken along the lines of least resistance or the great structural lines of his temperament. a cleavage is produced between the opposite selves.whose harmonious equilibrium would constitute the normal condition.seriousness and gaiety; optimistic tendencies and pessimistic; goodness and egoism; instincts of prudery and lasciviousness; the taste for solitude and the love of nature, and the attractions of civilization, etc. the differences, in which the spiritists see a striking proof of an absolute distinction between the spirits and their so-called instruments, awaken, on the contrary, in the mind of the psychologist the irresistible suspicion that these pretended spirits can be

ion totally. the means of such escape was spiritual discipline encased within a renunciation of the world. by withdrawing and concentrating on the spiritual realm, one ceased to create karma and dissolved old karma. eventually, one could rid oneself of karma entirely and escape. the essential soul is said to be pure and impersonal, part of a universal soul, but overlaid by illusions of individual egoism relating to desires and fears of the body and senses. the classic statements relating to reincarnation are to be found in the hindu scripture bhagavad-gita, which stresses: the soul is never born nor dies, nor does it exist on coming into being. for it is unborn, eternal, and primeval. even although the body is slain, the soul is not (2:20. buddhism emerged as a reform movement in hinduism

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

d him "what do you say concerning the principle that injury shall be recompensed with kindness" to which he replied "recompense injury with justice, and recompense kindness with kindness"[117 [117] lun yu, xiv, 26. it is recorded by his disciples that there are four things from which the master was entirely free "he had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism" contrary to the rule of most reformers or leaders of opinion, he always regarded himself as a learner as well as teacher. it is related of confucius that he at one time desired a governmental position, thinking that through its occupancy he might the better disseminate the ancient doctrines of rectitude and virtue. offers of individual advantage could not swerve him from his well-grounded

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

sic reversed: sorrow, pain, suffering, discord 14 vta unattachment, egoity, selfishness, uncaring, no desire, aloofness reversed: attachment, desire, concern, compassion 289 no. aethyr_ meanings_ 13 zim service, duty, love, compassion, responsibility, dedication to duty reversed: selfishness, irresponsibility, hate, egoity 12 loe compassion, love, sacrifice, dedication to others reversed: egoity, egoism, seduction, conceit 11 ikh anticipation, tension, hope, expectation, readiness reversed: fear, surprise, lack of preparation 10 zax confusion, incoherence, madness, insanity, subconscious control reversed: order, structure, rationality, conscious control 9 zip bliss, ecstasy, femininity (maiden) reversed: pain, discord, femininity (crone, witch) 8 zid truth, identity, reality, masculinity (

HELENA BLAVATSKY THE KEY TO THEOSOPHY

eity, lit "the good" our alaya or the soul of the world. agnostic a word first used by professor huxley, to indicate one who believes nothing which cannot be demonstrated by the senses. ahankara (sans) the conception of "i" self-consciousness or self-identity; the "i" or egoistical and mayavic principle in man, due to our ignorance which separates our "i" from the universal one-self. personality, egoism also. page 141 the key to theosophy- hp blavatsky.txt ain-soph (heb) the "boundless" or "limitless" deity emanating and extending. ain-soph is also written en-soph and ain-suph, for no one, not even the rabbis, are quite sure of their vowels. in the religious metaphysics of the old hebrew philosophers, the one principle was an abstraction like parabrahman, though modern cabalists have succe

philo-judaeus, josephus, iamblichus, porphyry, clement of alexandria, eratosthenes the astronomer, hypatia, the virgin philosopher, and numberless other stars of second magnitude, all belonged at various times to these great schools, and helped to make of alexandria one of the most justly renowned seats of learning that the world has ever produced. altruism from alter, other. a quality opposed to egoism. actions tending to do good to others, regardless of self. ammonius saccas a great and good philosopher who lived in alexandria between the second and third centuries of our era, the founder of the neo-platonic school of the philaletheians or "lovers of truth" he was of poor birth and born of christian parents, but endowed with such prominent, almost divine goodness as to be called theodida

LAITMAN M BASIC CONCEPTS IN KABBALAH

sures; we do not suspect that they might not be anything but shells. to receive absolute fulfillment, we must acknowledge the need for spiritual elevation above matter. there are two paths in our world to reach that goal: the path of the spiritual ascent (kabbalah, and the path of suffering. the path of kabbalah is a path of independent and voluntary realization of the need to gradually terminate egoism, when the upper light is used to perceive egoism as evil. sometimes people come to this realization quite unexpectedly. a secular, well-established, calm person suddenly begins to feel acute discontent; any spark of excitement, joy, taste for living, and pleasure disappears from that person s everyday life. this is the state of our generation, where material abundance gives rise to a sensat

. drawing 1 kabbalah calls this level olam ha zeh (this world. it is perceived by those who exist in it, and the vessel, or the will to enjoy, is called the body. the light, called pleasure, is perceived as the force of life. although the light that fills the body is reduced so that we do not feel its source, by observing certain creator-given rules described in kabbalah, we purify ourselves from egoism and gradually ascend through all the worlds back to the source. as we attain higher spiritual levels, we receive larger portions of light until we reach levels where we can receive all the light (absolute, infinite delight) that was destined for us from the dawn of creation. every soul is surrounded by spiritual light. although beginners in kabbalah may not understand what they are studying

ial world. in this way, we may attain similarity and unity with the creator. yet, why did the creator need to create us so corrupted and give us kabbalah for our correction? the book of zohar answers this question in the following way: he who eats someone else s bread is ashamed of looking in the giver s eyes. therefore, the world was created to save us from this shame. by struggling with our own egoism and correcting it, we will earn our future world. to explain this, let s imagine the following situation: a rich man meets his poor friend, whom he has not seen for a long time. he brings him to his house, gives him food, drink, and clothes, day after day. one day, intending to please his friend, the rich man asks him what else he can do for him. the poor man's reply is: i wish only one thi

ts is what makes us opposite from the creator, who vitalizes all nature. however, as we fall under the influence of society, we begin to understand the need for mutual aid, though its measure and direction depend on the society s level of development. by creating our ill will (evil inclination) and by giving us kabbalah as a counterbalance, the creator enabled us to eliminate the manifestation of egoism and attain delight without shame. there are two kinds of laws in kabbalah those with regard to other people and those with regard to the creator. however, both of them are intended to make us similar to the creator. it is utterly unimportant to us whether we act for the sake of the creator or for the sake of other people. this is because anything that transcends the boundaries of our person

the sake of other people. this is because anything that transcends the boundaries of our personal interest remains completely imperceptible. every movement that we make for the sake of another is in the end for self-benefit. it is absolutely impossible to make any physical or mental movement without a prior intention to derive at least some profit from it. this law of nature is known as absolute egoism. only by observing the spiritual laws can one achieve the state of selfless t h e g i v i n g o f k a b b a l a h 29 love for others. those who do not follow the rules of kabbalah have no way of transcending the boundaries of absolute egoism. according to kabbalah, the laws regulating social relationships are more important than the laws regulating the relationship with the creator. this is

LAITMAN M FROM CHAOS TO HARMONY

simply follow the rules imbued within them, in harmony with nature and with each other. however, if we observe man s nature, we will find that it is essentially different from the rest of nature. man is the only creature that can take pleasure in exploiting others and in seeking sovereignty over another. only man receives pleasure from being unique, apart from, and superior to others. thus, man s egoism breaches nature s balance. the desire to receive pleasure evolved in us over time, following the growth of human desires. its first manifestation was in simple desires, such as wanting to eat, to reproduce, and to experience family. the appearance of more advanced desires, such as craving wealth, honor, sovereignty, and knowledge, prompted the evolution of human society and its social struc

s of its environment and irresponsive to the body s commands. chapter three: altruism is life s law 55 cancer cells destroy their environment, thus creating open spaces for them to grow. they impel the neighboring blood vessels to grow into the resulting tumor to nourish it, and thus subjugate the whole body to themselves. in simple terms, cancer cells induce the death of the body through acts of egoism. they operate in this manner even though it does not bring them any benefit. actually, the truth is to the contrary, as the death of the body means the death of its assassins, too. the manner in which cancerous cells take over the host body leads them to their own demise. thus, when egoism nurtures itself, it leads everything to death, including itself. egoistic behavior and general inatten

perience satisfaction at another s sorrow. there is a well-known maxim that states that it is much safer to walk next to a satiated lion than next to a satiated human being. the egoistic goals that have grown in us from generation to generation, often at the expense of others, are in sharp contrast to nature s fundamental aim: to give each and every element an optimal existence. this is why human egoism is the only detrimental force in the world, the only force that tips the balance in nature s overall system. in his essay, peace in the world, baal hasulam writes, the equal side in all the people of the world is that each and every one of us stands ready to abuse and exploit all the people for his own private benefit with every means 64 from chaos to harmony possible, and without taking in

and hence self-esteem, and the power to control that it grants us. this egoistic attitude toward others creates imbalance and incongruity between us and the general law of nature the law of altruism. our egoistic aspirations to rise above others, to enjoy at their expense, and to be separated from them contradicts nature s pull to bring all its parts toward the point of altruistic bonding. hence, egoism is the cause of all suffering. 68 from chaos to harmony there are laws in nature that affect us even if we do not know them. this is because nature s laws are absolute laws. if one breaks one of the laws, one s deflection from the rule operates on that person and compels him or her to obey the law once more. we already know most of nature s laws at the still, vegetative, and animate degrees

ons and social changes have come and gone, but all have failed because balance can only be acquired by correctly combining the full power of reception with the full power of bestowal. in the previous chapter, we saw that the common law for all living organisms is the altruistic connection among egoistic elements. these two contradicting elechapter four: breaching the balance 69 ments altruism and egoism, giving and receiving exist in every matter, creature, phenomenon, and process. on the material level, the emotional level, or any other level, you will always find two forces, not just one. they complement and balance one another, and manifest in a variety of ways: as electrons and protons; a negative charge and a positive charge, rejection and attraction, acid and basic, and hate and love

LAITMAN M KABBALAH REVEALED

these different languages disconnected people from each other and created confusion and malfunction. the hebrew word for confusion is bilbul, and to mark the confusion, the capitol of mesopotamia received the name, babel (babylon. 28 kabbalah revealed ever since that split xwhen our desires grew from level zero to level one xwe have been confronting nature. instead of correcting the ever-growing egoism to remain as one with nature, that is, with the creator, we have built a mechanical, technological shield to protect us from it. the initial reason we developed science and technology was to secure our shielded existence away from nature s elements. it turns out, however, that whether we are aware of it or not, we are actually trying to control the creator and take over the driver s seat. h

have built a mechanical, technological shield to protect us from it. the initial reason we developed science and technology was to secure our shielded existence away from nature s elements. it turns out, however, that whether we are aware of it or not, we are actually trying to control the creator and take over the driver s seat. h i d i n g, s e e k i n g, b u t n o t f i n d i n g the level of egoism in humanity has kept growing, with each level driving us farther away from nature (the creator. in kabbalah, distance is not measured in inches or yards; it s measured in qualities. the creator s quality is whole- at the time when all this bilbul was taking place, abraham was living in babylon, helping his father build little idols and sell them in the family shop. it s not hard to see that

this state is that it forces us to reexamine our direction and ask, is it possible we ve been treading the wrong path all along? particularly today, as we acknowledge the crisis and the impasse we are facing, we can openly admit that the path we ve chosen is a dead-end street. instead of compensating for our self-centered oppositeness from nature by choosing technology, we should have changed our egoism to altruism, and consequently to unity with nature. in kabbalah, the term used for this change is tikkun (correction. to realize our oppositeness from the creator means that we must acknowledge the split that occurred among us (human beings) five thousand years ago. this is called the recognition of evil. it is not easy, but it is the first step to true health and happiness. 30 kabbalah rev

ore from mesopotamia evolved into a civilization of many different peoples. of the two primary groups, one became what we refer to as western civilization, and the other became what we know as eastern civilization. the worsening clash between the two civilizations reflects the culmination of the process that began at the first division. five thousand years ago, a single nation was divided because egoism grew and separated its members. now it is time for this nation xhumanity xto reunite and become a single nation once again. we are still at the breaking point that occurred all those years ago, but today we are much more aware of it. according to the wisdom of kabbalah, this culture clash and the resurfacing of mystical beliefs that were abundant in ancient mesopotamia mark the beginning of

e clash and the resurfacing of mystical beliefs that were abundant in ancient mesopotamia mark the beginning of humanity s reconnection into a new civilization. today, we are beginning to realize that we are all connected and that we must rebuild the state that existed prior to the shattering. by rebuilding into a united humanity, we will also rebuild our connection with nature, with the creator. egoism is a catch-22 during the time when mysticism thrived, the wisdom of kabbalah was discovered and provided knowledge about the stage-by-stage growth of our egoism and what causes kabbalah: then and now 31 it. kabbalists taught that everything that exists is made of a desire for self-fulfillment. however, these desires cannot be fulfilled in their natural form, when they are self-centered. thi

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ar issue. if the latter is the case, it is a crucial prerequisite for us to move forward spiritually. this text is not written for quick reading. though it deals with one subject only "how to relate to the creator" it deals with it in different ways. this allows each of us to find the particular phrase or word that will transport us into the depths of the text. although the desires and actions of egoism are described in the third person, until we can separate our personal consciousness from our desires, we should consider the aspirations and desires of egoism our own. the word "body" in the text does not relate to the physical self, but to "egoism" our desire to receive- 12- attaining the worlds beyond to get the most out of this material, i recommend reading the same passages at different

nothing, just as they had come into it. why did the creator ignore their prayers? why did he turn away from them and scorn their suffering? all of these human beings subconsciously realized that there is a higher purpose to the universe, and to every event that takes place. this realization is called the "drop of unification" of an individual with the creator. in fact, despite their immersion in egoism and their unbearable torment when they sensed the creator s rejection, they suddenly felt a window opening in their hearts, which until then had been closed to the truth. up until that moment, their hearts had been incapable of feeling anything but their own pain and desires. this window revealed that they were deemed worthy to experience and feel that longed-for "drop of unification" penet

convinced in their hearts that all the creator has done is ultimately for their own good. the spiritual cannot be divided into separate parts; we can comprehend the whole only a part at a time, until we comprehend it all. therefore, the success of our spiritual endeavors depends on the purity of our yearning. the spiritual light flows only into those parts of our hearts that have been cleansed of egoism. when we look objectively at the nature of our existence and at all that surrounds us, we can more fully appreciate the wonder of creation. according to kabbalists, who communicate directly with the creator, his existence has important implications for us. if the creator in fact exists, and if he generates all the circumstances that affect our lives, then there is nothing more logical than

uire this quality? kabbalists suggest that we undergo a transformation within ourselves. it is only through this inner act that we are able to perceive the spiritual world and start living in both worlds simultaneously. such a transformation is called "faith above reason" the spiritual world is an altruistic one. every desire and action that exists in that realm is not dictated by human reason or egoism, but by faith; i.e, by a sense of the creator. if common sense is a vital tool for our actions, then it would seem that we are not able to completely free ourselves of intellect. however, given that our intellect does not reveal how we can escape from circumstances that the creator- 24- attaining the worlds beyond places before us in a hidden fashion, it will not assist us in solving our pr

awareness of the creator, must be such that we feel that we are in the presence of the king of the universe. then, undoubtedly, we will become imbued with the necessary feelings of love and fear. until we attain such faith, we must continuously strive for it. for it is only faith perceiving the creator- 29- that will allow us to enjoy a spiritual life and prevent us from sinking to the depths of egoism, once again becoming pleasure seekers. our need to become aware of the creator must be cultivated until it becomes permanently entrenched in our being. it must resemble a permanent attraction towards a loved one, without whom life seems unbearable. everything that surrounds human beings deliberately dulls the need for divine awareness, and sensing pleasure from anything external instantly r

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

mperceptible realm of reality that our five senses cannot grasp. it develops another sense in us, one that perceives the reality that exists beyond our present perception. kabbalah says that the whole of reality consists of a substance called the will to receive pleasure. this will to receive pleasure is essentially a desire to be filled with delight, enjoyment; it is what we so often refer to as egoism. this will to receive operates on all levels of existence: still (inanimate, vegetative, animate, and speaking. although the will to receive is the substance of all reality, the desire in itself is neither matter nor atoms, which came later. everything that was created, that exists as the basis of reality, is based on the desire to enjoy, an aspiration for pleasure. in each level of reality

nset. by so doing, one can evolve consciously, through reasoning, and thus the kli (creature) learns to become aware of its oppositeness from the light. the wisdom of kabbalah is a method that pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 40 helps us evolve through knowledge instead of through pain, and it is appearing today to allow humankind to acknowledge the evil that lies in egoism before it fully manifests itself, inflicting horrendous ruin in all aspects of life. hence, the wisdom of kabbalah as the means to achieve both our evolution and the purpose of creation should reach all of humanity. the more people engage in kabbalah, and the more we circulate it throughout the world, the better off we will all be. baal hasulam writes about it very clearly in his introducti

rom their degree of spiritual consciousness and were able only to perceive their physical reality. this was actually a gradual process. some lost their spiritual perception with the ruin of the first temple, and the rest lost it with the ruin of the second temple. rabbi akiva was the last great kabbalist to attain the degree of the spiritual law, love thy friend as thyself. the intensification of egoism induced unfounded hatred, and only religion remained for people, instead of the wisdom of kabbalah. t h e n a t u r e o f m a t t e r 41 yet, despite the decline, a select few remained kabbalists, and they passed the wisdom on from generation to generation until a time when all of humanity would need it. today, we must rekindle the ancient science, revive the study of kabbalah, discover the

to acknowledge how different we are from it. we must come to want to rise back from this lowest point to the correct state of existence, where we are all connected. the gap between human nature and the creator s nature is evident through millennia of sufferings, a complete process of descent and ascent designed to enable us to see how hateful we are to one another. in other words, every person s egoism must be exposed, and only then will we realize why we must willingly reconnect with one another. we must understand the problem that arises when we want to satisfy a desire. for example, when a hungry person sits in a restaurant and waits for a meal, the minute the meal is served and the person begins to eat, the appetite begins to decrease. the more that person eats, the less hungry the pe

ystical teaching of wizardry and miracles. there are others who relate it to judaism, but in truth the wisdom of kabbalah has no connection whatsoever with mysticism, religion or any other manmade fantasy. the purpose of the wisdom of kabbalah is one: to bring humanity to congruence with the creator through gradual correction. kabbalah is such a successful method for the correction of humankind s egoism precisely because it is written by those who are corrected. one s desire to draw near to the states described in kabbalah books makes those states project a correcting force upon one s present state. this force is called surrounding light. it changes one s qualities, enabling individuals to sense their corrected state by gradually forming altruistic qualities in them. the study of kabbalah

LAITMAN M THE KABBALAH EXPERIENCE

or aims with which we contact the creator and feel him. every negative attribute in us becomes a means to an end. there is no other way to make contact with the creator--only through our negative attributes, through the evil. the revelation of evil is the beginning of the revelation of good v its opposite. the creator tells you of your negative attributes to make you want him when you sense your egoism. we have to try and use the evil to help us make contact with the creator. here, in the midst of my evil, i cleave to him. even if it is the opposite side, i still make contact with the creator. it is here that i ask him to help me: out of the depths have i called thee, o lord (psalms 130, 1. q: is this what prayer is? t h e t h o u g h t o f c r e a t i o n 49 a: yes, this is prayer. other

be shared with the creator? a: although you do not understand what is happening to you, if you keep changing, you re making progress! the situation you re describing is a positive one. in general, the more your moods change, the better. this is the only way for man to progress. if the desire for spirituality hadn t been taken from man, he d be left with no room for self-work. his will to receive (egoism) would snatch for itself all the fruits of the spiritual work. the majority of our spiritual work should take place during those drops when spiritual work is tasteless (like dust. at that point, we might think that it is our sentence from above, in order to prevent us from working for our egos. rav yehuda ashlag describes it beautifully in the article, there is none else beside him. t a l k

from kabbalah. by definition, kabbalah is not a science of entering the higher world- that is only a part of it. kabbalah is a method that teaches how to unite with the creator and achieve the goal of creation, meaning kabbalah actually starts beyond the barrier. 4. the barrier stands between israel and kabbalah because the desire called israel (with the aim for the creator) is under the power of egoism (egypt, surrounded by this wall. today, this desire feels the need to escape from egypt. c r o s s i n g t h e b a r r i e r q: please answer my question: do people feel when they actually cross the barrier? if so, is this feeling lasting or temporary? i mean, can a person know certainty that he is already there? a: we go through all processes both before and after crossing the barrier in f

coercively. it can only be achieved under the influence of the higher light, as must all changes we go through. q: does a person who is in the spiritual need a rav, a group, and books? a: the answer is yes, and more than before. however, at this point the student already understands how much they are needed! q: is it right to say that. one who is not in the spiritual evaluates everything through egoism? a: yes. q: therefore, would you say that a person who is in the spiritual evaluates everything through altruism, since egoism has been corrected? a: yes, to the extent that it really has been corrected. m i t z vo t i n k a b b a l a h q: what is a precept (mitzva) and what is a prayer in kabbalah? a: a prayer in kabbalah is a precise and written instruction that was written in a kabbalist

ir corporeal body. we have to understand that observing mitzvot in our world only demonstrates a desire to observe them in the upper world, nothing more. for example: on passover (pessach) and on sukkot, kabbalists are particularly meticulous about observing mitzvot that relate to these holidays, and even more so than others. passover symbolizes the rejection of leavened food (will to receive, or egoism. on sukkoth, the thatch symbolizes the screen, the increase of the power of faith above reason. the rejection of the will to receive and the screen are the foundations of any spiritual ascent, which is why kabbalists especially cherish those holidays and stress their importance by observing their actions in this world. q: does a person who studies kabbalah have to observe mitzvot? a: no. yo

LAITMAN M THE PATH OF KABBALAH

already at the highest degree, or the lowest, depending on my feeling. i cannot imagine any other situation, let alone feel it. our beastly nature should know that redemption can only come from above. then we can advance. we have a will to receive. that will comes from above and is constantly increasing, growing farther from the creator through the impure worlds, and acquiring its final shape of egoism. that state is called our world. one begins one s advancement within the impure system and acquires the aim to bestow. with this aim, one begins to correct the will to receive until reaching one s bar mitzvah age (thirteen years old, a certain spiritual degree. the light comes from above, depending on the correction of one s desires, and fills the creature. this means that the soul the ligh

0 the framework should keep changing and improving, according to its members inner states, and it should always support the goal. the tighter and stronger the connection between the members of the group, the stronger the foundation for connecting with the creator. when we begin to advance spiritually, we actually lose the desire for it. it would be more correct to say that we are given additional egoism, with such a will to receive that we can no longer resist it. in that case, there is nothing we can do except continue to move our egoism from the corporeal to the spiritual level by studying and working with members of the group. all our thoughts must be analyzed and marked as having come from the creator. they must be catalogued and determined that they will not contradict our goals and a

vessels of reception. there seems to be no sin here because it was premeditated by the creator. but in fact, there is still a breach of the rules, whether knowingly or unknowingly. did adam know? no, he did not. did he want to commit a sin? no, he did not. but did he break the law? yes, he did. even corruption in spirituality is no coincidence; everything is always done for one purpose to correct egoism and unite it with altruism. if an altruistic spark, a vessel that appeared there at the moment of the sin of the first man, were not in every egoistic desire, egoism would have been incorrigible and spiritual ascent made impossible. thus, the first man s sin was a necessity. we live in complete spiritual darkness. the surrounding light shines on the outside and awakens our egoism, our will

an altruistic spark, a vessel that appeared there at the moment of the sin of the first man, were not in every egoistic desire, egoism would have been incorrigible and spiritual ascent made impossible. thus, the first man s sin was a necessity. we live in complete spiritual darkness. the surrounding light shines on the outside and awakens our egoism, our will to receive, yet cannot penetrate this egoism. this is how we are awakened to spirituality. to further awaken us, not necessarily to spirituality, but to any personal achievement, a part of the surrounding light must (seemingly) be inside us. for that purpose, the point in the heart is inserted into our selfish hearts. this point is a gift from above. it is the lowest point of a higher spiritual object, the posterior of a higher partzu

ime. 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 pressing and encouraging us to strain to find the creator and maintain constant contact with him of our own choice. but we and the creator have opposite characteristics, and because of our egoism we are afraid to connect with him because we don t know what the good inclination is, let alone pure altruism! from the perspective of the creator, nothing ever changes; everyone is at the end of correction, delighting in the light of the creator. what changes is the anguish that we begin to feel as a result of our egoism and our continuing attempts to correct it from the starting point to

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

and as preeminent among all created beings in beauty, power, and wisdom. to this anointed cherub was apparently allotted power and dominion over the earth; and even after his fall and exclusion from his old domain, he still seems to retain some of his power and ancient title to sovereignty. according to the writings of the rabbis and church fathers, his sin was pride, which was an act of complete egoism and pure malice, in that he loved himself to the exclusion of all else and without the excuse of ignorance, error, passion, or weakness of will. other versions hold that his audacity went so far as to attempt to seat himself on the great throne. in the medieval mysteries, lucifer, as the governor of the heavens, is represented as seated next to the eternal. as soon as the lord leaves his se

LIBER CLXV A MASTER OF THE TEMPLE

dim figure of nuith overshadowed the universe. amen. and now i will go out and wish r. and baby a happy new year. a summary comment. by fra o.m. 7 =48 i think you are the real man, and will attain. you work hard and regularly, and keep the record well. and you have the root of the matter in you. these are your-dangers (1) you are emotional. this is very bad, and must be got rid of. it s a form of egoism, and leads to the left-hand path. you say: i object to my wife being run over by a motor-car, and think you are stating an eternal truth. now no elephant in siam cares whether she is run over or not. say then: it is (relatively to v.i.o) right that he should object, etc, etc. use this analysis with all emotions. don t allow yourself to think that your own point of view is the only one. read

LIBER DCCCLX JOHN ST

ou know! you are plain john st. john and you have to climb right up again through the paths to the threshold; and remember this time to mortify that self-satisfaction! go at it more reverently and humbly.oh, you dog, how i loathe you for your vileness! to have risen so high, and.now.to be thus fallen! 4.40. the question arises: how to mortify this self-satisfaction? asceticism notoriously fosters egoism; how good am i to go without dinner! how noble! what renunciation! on the other hand, the good wine in one says .a fine fellow i have made my coffin of. the answer is simple, the old answer: think not of st. john and his foolishness; think of adonai! exactly: the one difficulty! my best way out will be to concentrate on the new ritual, learn it perfectly by heart, work it at the right momen

fy, disinfect .assoil. an archaic form of .absolve. e.g. to release from a debt or obligation, acquit of a criminal charge, etc] 2 [general paralysis of the insane] liber dccclx 104 night, as chill is doubtless the chief cause. it is really extraordinary how the smallest success awakes a monstrous horde of egoistic devils, vain, strutting peacocks, preening and screaming! this is simply damnable. egoism is the spur of all energy, in a way; and in this particular case it is the one thing that is not adonai (whatever else may be) and so the antithesis of the work. bricks without straw, indeed! that fs nothing to it. this job is like being asked to judge a band contest and being told that one may do anything but listen. only worse! one could form some idea of how they were playing through oth

MORALS AND DOGMA

hen the human soul was deprived of that part of its heritage, the power of devotion. but it is certain that christianity has diffused and popularized this virtue, and that, before christ, these words were never spoken "love one another; for that is the whole law _charity_ presupposes _justice. he who truly loves his brother respects the rights of his brother; but he does more, he forgets his own. egoism _sells_ or _takes. love delights in _giving. in god, love is what it is in us; but in an infinite degree. god is inexhaustible in his charity, as he is inexhaustible in his essence. that infinite omnipotence and infinite charity, which, by an admirable good-will, draws from the bosom of its immense love the favors which it incessantly bestows on the world and on humanity, teaches us that th

ONYX TABLET OF SET

tachment* in dealing with any situation(s) as noted above is essential for a priest or priestess' ability to interact with it. the volatility of human emotion potentially distracts the rational mind's process. emotions are very appropriate to certain situations, but a priest or priestess should recognize and apply them with discrimination. an example of this would be a non-dominating and balanced egoism in approaching potential situations in which the priest or priestess is strained by personal feelings. 3) a priest or priestess has the ability to "feel" or help draw forth the "truth" of a mundane or magical situation. this is not an absolute power. what is? but the sensitivity element that comes from a developed/ initiated understanding is what allows the "truth (defined on a case-by-case

THE KEY TO THE MYSTERIES

us man is he who absorbs others. the pious man is he who loses himself in humanity. if the heart of man concentrate in himself the fire with which god animates it, it is a hell which devours all, and fills itself only with ashes; if he radiates it without, it becomes a tender sun of love. man owes himself to his family; his family owes itself to the fatherland; and the fatherland to humanity. the egoism of man merits isolation and despair; that of the family, ruin and exile; that of the fatherland, war and invasion. the man who isolates himself from every human love, saying "i will serve god" deceives himself. for, said st. john the apostle, if he loveth not his neighbour whom he hath see, how shall he love god whom he hath not seen? one must render to god that which is god's, but one must

gainst the intelligence? no! of right against duty? no! of the physical against the moral? no! no! of imagination against universal reason? of folly against wisdom? no, a thousand times no, and once more no! christ is the reality, duty, which protests eternally against the ideality, right. he is the emancipation of the spirit which breaks the slavery of the flesh. he is devotion in revolt against egoism. he is the sublime modesty which replies to pride "i will not obey thee" christ is unmated; christ is solitary; christ is sad: why? because woman has prostituted herself. because society is guilty of theft. because selfish joy is impious. christ is judged, condemned, and executed; and men adore him! this happened in a world perhaps as serious as our own. judges of the world in which we live

hing of this world's goods. now, that which must be taken away from you one day is not really yours. it has only been lent to you. as to the usufruct, it is the result of work; but even work is not an assured guarantee of possession, and war may come with devastation and fire to displace property. make then good use of those things which perish, o you who will perish before they do! consider that egoism provokes egoism, and that the immorality of the rich man will answer for the crimes of the poor. what does the poor man wish, if he is honest? he wishes for work. use your rights, but do your duty: the duty of the rich man is to spread wealth; wealth which does not circulate is dead; do not hoard death! a sophist< has said "property is robbery" and he 47 doubtless wished to

uage of the finite the complete expression of the infinite. mystery is therefore eternal. to bring into the logic of the known the terms of a profession of faith is to withdraw them from faith, which has for positive bases anti-logic, that is to say, the impossibility of logically explaining the unknown. for the jew, god is separate from humanity; he does not live in his creatures, he is infinite egoism. for the mussulman, god is a word before which one prostrates oneself, on the authority of mohammed. for the christian, god has revealed himself in humanity, proves himself by charity, and reigns by virtue of the order which constitutes the hierarchy. the hierarchy is the guardian of dogma, for whose letter and spirit she alike demands respect. the sectarians who, in the name of their reaso

owards the light; the terrible divinities of erebus dare not bar her passage. she follows the poet, or rather the poetry which adores. but, woe to the lover if he changes the magnetic current and pursues in his turn, with a single look, her whom he should only attract! the sacred love, the virginal love, the love which is stronger than the tomb, seeks only devotion, and flies in terror before the egoism of desire. orpheus knows it; but, for an instant, he forgets it. eurydice, in her white bridal dress, lies upon the marriage bed; he wears the vestments of grand hierophant, he stands upright, his lyre in his hand, his head crowned with the sacred laurel, his eyes turned towards the east, and he sings. he sings of the luminous arrows of love that traverse the shadows of old chaos, the waves

THE PATH OF KABBALAH

of the students wouldn t let him go, another had a sick child and another had torn shoes. in the end they didn t go and the messiah never came. it can happen to us, and then another group would have to do it in our place. we have a will to receive. that will comes from above and is constantly increasing, growing farther from the creator, through the impure worlds and acquiring its final shape of egoism. that state is called our world. one begins his advancement within the impure system, acquires the aim to bestow and with it begins to correct his will to receive until he comes to his bar mitzvah age (thirteen years old, a certain spiritual degree. the light comes from above depending on the correction of his desires and fills him. this means that the soul the light of correction clothes t

ge or a prison. the framework should keep changing and improve according to its members inner state, and always support the goal. the tighter and stronger the connection between the members of the group, the stronger the foundation is for connection with the creator. when man begins to advance to spirituality, he loses the desire for it. it would be more correct to say that he is given additional egoism, such will to receive that he can no longer resist. in that case there is nothing he can do except time and again move the egoism from the corporeal to the spiritual level by studying and by the collective work with the group. all our thoughts must be analyzed and marked as ones that came from the creator. they must be cataloged and verified that they don t contradict the goal that we aspir

correction of the vessels of reception. there seems to be no sin here, because it was premeditated. but in fact there is still a breach of the rules whether knowingly or unknowingly. did man know? no he did not. did he want to commit a sin? no he did not. but did he break the law? yes he did. a corruption in spirituality is no coincidence, everything is always done for one purpose to correct the egoism and unite it with the altruism. if an altruistic spark, a vessel that appeared there at the moment of the sin of the first man would not be in every egoistic desire, the egoism would have been incorrigible and spiritual ascent made impossible. thus, man s sin was a necessity. we live in complete spiritual darkness. the surrounding light shines on the outside and awakens the egoism, the will

if an altruistic spark, a vessel that appeared there at the moment of the sin of the first man would not be in every egoistic desire, the egoism would have been incorrigible and spiritual ascent made impossible. thus, man s sin was a necessity. we live in complete spiritual darkness. the surrounding light shines on the outside and awakens the egoism, the will to receive, yet cannot penetrate the egoism. this is how we are awakened to spirituality. to further awaken us, not necessarily to spirituality, but to any personal achievement, a part of the surrounding light must (seemingly) be inside us. for that purpose the point in the heart is inserted into our selfish hearts. this point is a gift from above. it is the lowest point of a higher spiritual object, the posterior of a higher partzuf

erything 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 and encouraging us to strain to find the creator and maintain the constant contact with him of our own choice. but we and the creator have opposite characteristics to the creator, and because of the egoism we are afraid to connect with him, because we don t know what the good inclination is, let alone pure altruism! from the perspective of the creator nothing ever changes everyone is at the end of correction, delighting in the light of the creator. what changes is the anguish that man begins to feel as a result of his egoism and his repeating attempts to correct it from the starting point, to

ALEISTER CROWLEY EQUINOX EQ I 1 2

inds himself discussing and disputing with himself the nature of that knowledge. better far act as hitherto, and aspire simply and directly, as one person to another, careless of the critical objections (quite insuperable, of course) to this or any other conception. for as this experience transcends reason, it is fruitless to argue about it. adonai, i invoke thee! simpler, then, to go back to the egoistic diction, only remembering always that by "i" is meant john st. john, or o. m. or adonai according to the context. 5.30. having read some of the books to induct myself again into the work. therefore will i kindle the holy incense, and turn myself again to the one thought. 120 6.27. all this time in hanged man position, and thinking of everything else. as bad as it was on the very first day

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

(speaking in symbol) which come via the sutratmic negative channel are well meaning, but lack force and peter out into insignificance. they are emotionally coloured, and lack the organized form which pure mind can give. those which come via the opposite channel (speaking figuratively) produce too rapid concretion, and are motivated by the personal ambition of a ruling mentality. the mind is ever egoistic, self-seeking, and expresses that personal ambition which carries within it the germ of its own destruction. when, however, the sutratmic sushumna, the central nerve channel and its energy is employed, the soul, as a magnetic intelligent creator, transmits its energies. the plans can then mature according to divine purpose and proceed with their building activities "in the light. the poin

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

. the inner thought and the desire life determine the activity which will be expressed physically. when the force comes through in purity, it brings the centres above the diaphragm steadily into activity; when it comes through, tainted by personality trends, it uses primarily the solar plexus, and then sweeps into manifestation all the astral illusions, the grandiose delusions and the glamours of egoistic phenomena, using the word "egoistic" in its usual worldly, psychological connotation. this can easily be seen today among the leaders of various groups. b. distinctive methods of ray service does this science prove that the seven ray types employ distinctive methods in service? as time goes on this will be proved decidedly, and each ray worker and server will be found to render his servic

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

l the worst of which a man is capable and all the best. it is a sign of extremes, and this because at the time there were only ten signs, capricorn was the first on the ordinary wheel and the last on the reversed wheel. this is obvious. esoterically, all world saviours and sun gods are born in capricorn but also the very worst type of man hard, materialistic, cruel, proud, selfishly ambitious and egoistic. the head rules the heart in such cases, whereas in the perfect example of the influences of capricorn, head and heart are perfectly balanced. capricorn rules the knees and this is symbolically true, for only when the capricornian subject learns to kneel in all humility and with his knees upon the rocky mountain top to offer his heart and life to the soul and to human service, can he be p

three are connected definitely and increasingly with the unfoldment of human consciousness in three main aspects. there is the development of self-consciousness to be fostered and this is the major effect as well you know of the force of leo. the influence of this constellation aids in the manifestation of individual will, individual love, and individual intelligence; it fosters the "ahamkara" or egoistic principle; it produces the emphasis upon the "i am" attitude which is so necessary a stage before the individual can merge himself as a conscious self-respecting unit in the whole. but behind this influence and pressing through into manifestation is the force of virgo (the mother or custodian of the christ-consciousness) which shatters eventually the synthesis and the lower unity already

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

ly) the persistence of the "i" or the immortal entity after death, it is nonexistent. this theory is not held by so many as it was in earlier years, particularly during the materialistic victorian age. 2. the theory of conditional immortality. this theory is still held by certain fundamentalist and theologically narrow schools of thought and also by a few of the intelligentsia, primarily those of egoistic tendency. it posits that only those who reach a particular stage of spiritual awareness, or who accept a peculiar set of theological pronouncements, can receive the gift of personal immortality. the highly intellectual also argue at times that the crowning gift to humanity is a developed and cultured mind, and that those who possess this gift are likewise endowed with eternal persistence

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

f prehistoric records shows that in an earlier age of existence upon the earth, at a time when woman's influence was in the ascendancy over that of man, human energy was directed by the altruistic characters which originated in and have been transmitted through the female; but after the decline of woman's power, all human institutions, customs, forms, and habits of thought are seen to reflect the egoistic qualities acquired by the male. nowhere is the influence of sex more plainly manifested than in the formulation of religious conceptions and creeds. with the rise of male power and dominion, and the corresponding repression of the natural female instincts, the principles which originally constituted the god-idea gradually gave place to a deity better suited to the peculiar bias which had

INITIATION INTO HERMETICS

favorable influences. he will be able to treat sick persons successfully, even at remote distances, because he can emit his rays for miles. besides, his emissive force allows him to charge objects with his desire. the scholar then will find out for himself when and where he can best utilize his magical faculties. but he should never forget that magic powers can be used for the good as well as for egoistic purposes. remember the quotation: thou shall reap what thou hast sown. always let your final goal be to do noble things and to make mankind better. the technique of magnetism presents all possible variations, of which we are going to show you some. 1. space impregnation through pulmonary and pore breathing of your entire body, you inhale vital force, pressing it with all your imagination

LAITMAN M BASIC CONCEPTS IN KABBALAH

ill living in our world. our world is the most opposite point from the creator opposite from his properties. by ridding ourselves of the selfish desire to enjoy, we approach him and thus gain doubly: we enjoy receiving pleasure from him and at the same time, enjoy pleasing him. in the same way, when i eat my mother s food, i enjoy the meal and am glad it pleases her. it should be noted that while egoistic pleasure is short-lived and limited by the size of the desire (we cannot eat two dinners, one can endlessly give, share, or receive for the sake of another. accordingly, the pleasure that one receives is infinite! every world with all that populates it (including our world) unites in the creator s single plan to bestow infinite delight upon the soul. this single thought, this goal, encomp

n this way, one s properties become equalized with those of the creator, because receiving for the sake of another is not considered reception, but bestowal. since equivalence of properties means b a s i c c o n c e p t s i n k a b b a l a h 64 merging, or adhesion, a person automatically receives all that was prepared for him or her in the plan of creation. the separation of the divinely created egoistic will to enjoy into two parts (the body and the soul) by the systems of abya lets us transform the egoistic will to enjoy into a will to enjoy for the creator s sake. in this way, we can both receive all that was prepared for us, according to the plan of creation, and become worthy of merging with him. this is considered the ultimate purpose of creation. at this degree, the need for the da

to its end. because we are corrupted and mean, we must become as perfect as our creator. indeed, a perfect one such as he cannot create imperfection. now we understand that the body we possess is not our real body. in fact, our true body, perfect and immortal, exists in its first and third states. in our present (second) state, we are deliberately given a base, corrupt, defective, and completely egoistic body that is detached from the creator by the difference in desires. we received this body specifically for the purpose of correcting it, and receive an f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 67 immortal body in its stead, when we reach the third state. only in our present state can we complete the work. however, one may say that in the second state, we also exist in ab

e ruler of all existence (without due respect and awe because one cannot feel him, if one wants to receive pleasure only for oneself, yet aspires to acquire an inclination for altruism, this is enough for the point in the heart begin to develop and be felt. this is what makes kabbalah and its method of observing spiritual laws so amazing. hence, study and observance of its principles, despite the egoistic purpose of spiritual growth, will purify and gradually elevate the student, although only up to the first, inanimate level. to the extent that we elevate the spiritual above the physical and aspire to altruism, we change our desires, thus building the entire structure of this first level. the soul then rises and dresses up in sefirat malchut of the world assiya, and one s entire body sens

ly, they become an integral part of the worlds, which explains why all the worlds were created, and why we need them. indeed, we would have been unable to attain the creator without consistently ascending the nrnhy levels of each world. by attaining a certain level, we feel the light (pleasure) and this helps us f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 81 continue eradicating the egoistic will to enjoy until we achieve the purpose of creation equivalence and adhesion with the creator. it is important to understand that the nrnhy constitutes the division of the entire creation into five parts. that which functions in the general system also functions in its tiniest part. thus, even the lowest level of the world assiya consists of its five constituent elements, its individua

LAITMAN M FROM CHAOS TO HARMONY

they would give us satisfaction. this process occurs on both the individual level and on the level of all humanity. now that we have accumulated experience for thousands of years, we realize that we don t know how to reach sustainable happiness, or even basic inner security. we are bewildered. this phenomenon is at the basis of the crises and the challenges that plague us. moreover, the natural, egoistic human predilection to seek self-centered pleasures at the expense of others has intensified over time. today, people are trying to build their successes on the ruin of others. intolerance, alienation, and hatred have reached new and terrifying heights, jeopardizing the very existence of the human species. when we observe nature, we see that all living creatures are built to follow the pri

od to others so we can win society s appreciation. thus, we will gradually come to feel that expressing altruism, or unselfishness, toward others is a special and sublime value in and of itself, regardless of the social recognition it grants. in doing so, we will find that this attitude is actually a source of perfect and unbounded pleasure. 22 from chaos to harmony even though today s society is egoistic, it is quite prepared to advance toward following nature s law of altruism. education and culture have always been established on altruistic principles. in our homes and at school, we teach our children to be compassionate, kind, friendly. we want our children to be nice to others, and we feel that such an attitude toward others is the proper way, and that it protects those who follow it

begin to discover how dependent we are, and at the same time, we revolt against this chapter two: the boundaries of joy 47 dependency because of our growing egos. if we do not end our growing intolerance, alienation, and animosity, we will ultimately destroy one another. baal hasulam warned about this danger long ago. before he died, he explained that if we did not take a sharp turn away from the egoistic path, we would find ourselves engaged in a third and even a fourth world war. he warned that these would be nuclear wars that would result in the obliteration of most of the world s population. albert einstein expressed a similar fear in a 24 may, 1946 telegram: the unleashed power of the atom has changed everything, save our modes of thinking, and we thus drift toward unparalleled catast

we research nature, we discover the phenomenon of altruism. the word, altruism, comes from the latin word, alter, which means other. the 19th century french philosopher, auguste comte, defined altruism as the opposite of egoism. other common definitions of altruism are love of others, devotion of self to love of others, excessive generosity, a predilection to work for the good of others, and non-egoistic care for others. like egoism, altruism is a term that fits no other creature besides man. this is because concepts such as intention and free will relate only to the human species. other creatures have no freedom of choice. acts of giving and receiving, intake and emission, as well as prowling and self-sacrifice are rooted in other animals genetic codes.13 however, we will borrow these te

identical. but as the embryo evolves, the cells differentiate, and each cell acquires qualities of a specific kind. thus, each cell has its own mind or awareness, but the altruistic connectedness among cells enables them to create a new being, a complete body whose mind and awareness belong to a higher degree and are not present within this or that cell, but rather in the bonding between them. an egoistic cell is a cancerous cell healthy cells are restricted by a wide variety of rules and limitations. however, cancerous cells have no regard at all for restrictions. cancer is a state where the body is consumed by its own cells, which have embarked on uninhibited proliferation. while multiplying, a cancer cell divides relentlessly, regardless of the needs of its environment and irresponsive

LAITMAN M KABBALAH REVEALED

fact, in those days, humanity s communication with nature and with each other flowed so seamlessly, words were not even necessary; instead, people communicated by thought, much like telepathy. it was a time kabbalah: then and now 27 of unity, and the whole of humanity was like a single nation. but while still in mesopotamia, a change occurred: people s desires started to grow and they became more egoistic. people began to want to change nature and use it for themselves. instead of wanting to adapt themselves to nature, they began wanting to change nature to fit their needs. they grew detached from nature, separated and alienated from it and from each other. today, many, many centuries later, we are discovering that this was not a good idea. it simply doesn t work. naturally, as people bega

the most intense level of desire in our history, we cannot avoid the conclusion 32 kabbalah revealed that today we are more dissatisfied than ever before, even though we clearly have more than our fathers and our forefathers had. the contrast between what we have, on the one hand, and our growing dissatisfaction, on the other hand, is the essence of the crisis we are experiencing today. the more egoistic we become, the emptier we feel, and the worse is the crisis. t h e n e c e s s i t y o f a lt ru i sm originally, all people were internally connected. we felt and thought of ourselves as a single human being, and this is exactly how nature treats us. this collective human being is called adam, from the hebrew word, domeh (similar, meaning similar to the creator, who is also single and wh

nature. but to change that, we must first realize that this is the case. this will bring us to want to change, and to independently find a way to transform ourselves into altruists, reconnected with all of humanity and with nature xthe creator. after all, we have already said that desire is the engine of change. actually, altruism is not an option. it just seems as if we can choose whether to be egoistic or altruistic. but if we examine nature, we will find that altruism is the most fundamental law of nature. for example, each cell in the body is inherently egoistic. but to exist, it must relinquish its egoistic tendencies for the sake of the body s well-being. the reward for that cell is that it experiences not only its own existence, but the life of the whole body. we, too, must develop

ecially today, altruism has become essential for our survival. it has become evident that we are all connected and dependent on one another. this dependency produces a new and very precise definition of altruism: any act or intention that comes from a need to connect humanity into a single entity is considered altruistic. conversely, any act or intention that is not focused on uniting humanity is egoistic. it follows that our oppositeness from nature is the source of all the suffering we are seeing in the world. everything else in nature xminerals, plants, and animals x instinctively follow nature s altruistic law. only human behavior is in contrast with the rest of nature and with the creator. moreover, the suffering we see around us is not just our own. all other parts of nature also suf

ough phases one, two, and three, gives back to the creator by receiving from him. in figure 1, the downward arrow in phase three indicates that its act is reception, as in phase one, but the upward arrow indicates that its intention is to give, as in phase two. and once again, both actions use the same will to receive as in phases one and two; this doesn t change at all. as we ve seen before, our egoistic intentions are the reason for all the problems we are seeing in the world. here, too, at the root of creation, the intention is much more important than the action itself. in fact, yehuda ashlag metaphorically says that phase three is ten percent a receiver and ninety percent a giver. now it seems we have a perfect cycle where the creator has succeeded in making the creature identical to

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

r intellect does not reveal how we can escape from circumstances that the creator- 24- attaining the worlds beyond places before us in a hidden fashion, it will not assist us in solving our problems. instead we will remain afloat without support and without logical answers to what is happening to us. in our world, we are guided only by our own reasoning. in everything we do, reason meaning purely egoistic "reasonable" calculation is the basis for all our desires and actions. our reason calculates the amount of pleasure we expect to experience, and matches it against the amount of pain required to exert ourselves to achieve that pleasure. we then subtract one from the other to assess the cost, and then decide whether we will strive toward pleasure or choose tranquility. such a "reasonable"

r forms the spiritual vessel in which we will receive all of our spiritual understanding. the capacity of that vessel; i.e. the capacity of our spiritual reason, is determined by how much earthly, selfish reasoning we are attempting to suppress. in order to increase the capacity of our spiritual vessels, the creator places increasingly greater obstacles in our spiritual path. this strengthens our egoistic desires, as well as our doubts regarding the creator s rule. these, in turn, enable us to gradually overcome these obstacles, and to develop stronger altruistic desires. by doing so, we are provided the opportunity to increase the capacity of our spiritual vessels. if we can mentally grip the creator with both hands (that is, ignore the critical approach of human reason and rejoice in the

of the omnipotent creator. this results in stronger confidence with which we can anticipate our future unification with him. when contemplating the vast difference between the characteristics of the creator and those of his created beings, it is easy to arrive at the conclusion that the creator and spiritual path- 37- created can only become compatible if the created beings alter their absolutely egoistic nature. this is only possible if the created nullify themselves as if they do not exist; thus, there is nothing to separate them from their creator. only if we feel that, without receiving a spiritual life, we are dead (as when life has left the body, and only if we feel a compelling desire for a spiritual life, can we receive the possibility of entering this spiritual life, to breathe sp

this part with a sense of its own self, the creator essentially "ejects" it from himself. this endowed part constitutes our "i" the distance of the endowed part from the creator is the disparity in characteristics between the creator and this part; it is perceived as "concealment of the creator" since this part cannot sense the creator, there is a void between it and him, generated by the part s egoistic characteristics. if the creator wants to bring the separated part closer to himself, then the dark void between the creator and the part will bestow a sense of hopelessness on the part. if, on the other hand, the creator does not want to draw the part closer to himself, then the void is not felt at all. it is merely the distance between the part and the creator that is not perceived. the

must come from the depths of our hearts. this is not possible to achieve until we have exhausted all possibilities and realize that we are helpless. only a plea coming from the depths of our whole being, one that has become our only wish for we have understood that only a miracle from above can save us from our greatest enemy, our own egos will be answered by the creator. he will then replace the egoistic heart with a spiritual one, replacing "a heart of stone with a heart of flesh" until the creator rectifies our condition, the further we progress, the worse we begin to feel about ourselves. in truth, we were always this way, but to a certain extent, having grasped the attributes of the spiritual worlds, we have begun to feel how hostile are our personal wishes to entering those worlds. h

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

the natural, perfect state is a process that the creator has predetermined from beginning to end. each phase is dictated from top to bottom. in each of us is a spiritual gene in which all our past, present, and future states are imprinted. the soul must move up the same route and stages from which it had fallen from above. however, the way back depends on the extent to which we recognize that our egoistic state is bad, and our understanding that being closer to the creator is the preferable state to experience. thus, the predetermined stages built in the spiritual gene evolve through the light, namely through the upper force, and lead us from state to state. if we realize that it is in our interest to ascend and invite the surrounding light to work on us, we will accelerate our evolution a

ality. hence, our freedom of choice lies only in accelerating the process. the term surrounding light describes the force that attracts us toward the attribute of bestowal. it draws us to the corrected state, which is the attribute of the creator. all our future states exist within each and every one of us, even though we do not sense them. the projection of our altruistic, corrected state on our egoistic state awakens the attribute of bestowal in us. as defined above, our corrected state is called gmar tikkun. at gmar tikkun, every soul is filled with boundless pleasures and a complete equivalence of form with the creator. in our present state, the light that fills our souls at gmar tikkun shines in the form of surrounding light; its power is determined by the intensity of our desire to a

creator s, is removing all the light that filled it. from this stage onward, the tzimtzum (restriction) becomes the governing law in all of the created being s actions. the light will no longer enter an opposite desire from the creator because the creature decided so. in this manner, the tzimtzum becomes a binding law in creation. the law of tzimtzum implies that as long as we (the creature) are egoistic, we will not be able to sense the creator and the pleasure that comes from him. there is only a tiny segment of the whole reality, called this world, where one can receive pleasure and enjoy within an egoistic desire, despite the law of tzimtzum. this enables us to exist on the physical level before we begin to correct ourselves and become more like the creator. we must understand that an

goistic, we will not be able to sense the creator and the pleasure that comes from him. there is only a tiny segment of the whole reality, called this world, where one can receive pleasure and enjoy within an egoistic desire, despite the law of tzimtzum. this enables us to exist on the physical level before we begin to correct ourselves and become more like the creator. we must understand that an egoistic existence, such as our current existence in this world, does not exist in reality. ascending from this world implies the ascension of one s desire toward the quality of bestowal. in this world, the will to receive works inwardly, and in the spiritual world, it works outwardly, giving, like the creator. in other words, the spiritual world observes the law of tzimtzum, and the term spiritua

e. if one maintains that intention, he or she will be fulfilled and will always be a giver. the profit from such reception is twofold: one is filled with both the pleasure and the recognition of the giver. if one receives in order to please the upper force, one begins to know the upper force, which in turn brings the receiving person a sensation of the outside reality. if we receive from a solely egoistic interest, we only feel ourselves. receiving with the intention of giving to the upper force enables us to know the upper force. through such a reception we transcend our own box and experience our surrounding reality. the sensation of the outside reality brings us to a level of existence that supersedes the existence of life and death in this world. reception by egoistic interest, called

LAITMAN M THE KABBALAH EXPERIENCE

teacher would say that he doesn t care where and how his bag of bones will be buried. t h e k a b b a l a h e x p e r i e n c e 32 there will come a time when the whole of humanity will open its eyes and will see both at the level that it does today, and a greater space, one that kabbalists call the spiritual world. that state is called the coming of the messiah. then, everyone will change their egoistic natures (their bodies) into the nature of the spiritual sphere, a giving nature. kabbalah calls that process the revival of the dead. how can we reach the creator? we accumulate experience over our cycles in this world and evolve to the level that we are able to begin to develop consciously toward spirituality. in so doing, we learn to oppose unconscious development, as we have been led t

hange our attributes to be able to receive it. then, we will feel the sensation of receiving, and will change our attributes by the same intensity of the sensation of receiving, in order to turn it into giving. then, by reason of the law of equivalence of form, the light will enter our souls. those concealed lights open inside us in accordance with our spiritual progress and the correction of our egoistic attributes. a vessel that does not feel through its five senses does not belong to this world, but to the next world; it is the vessel of the soul, the point in the heart v a vessel from the other world. if that point- the desire for the upper light v is in our hearts, we can try to ignore it and just go with the flow and try to return to regular life, or we can try to break that regulari

ree of still (inanimate. every other system is based on suppressing the desire to receive: we try to eat as little as possible, breath as little as possible, and think only one thought; close ourselves, isolate ourselves, and live in secluded places. the wisdom of kabbalah, however, is completely opposite: it develops the will to receive, intensifies it as much as possible, and makes it even more egoistic. all other systems aim man toward restrictions and t h e k a b b a l a h e x p e r i e n c e 80 abstemiousness, which is why they cannot be used in order to receive a more comprehensive reality, and work freely in it. those who restrict themselves believe they can feel something, but in fact, all they feel is the disappearance of their own egos, nothing more. they may, indeed, feel better

e we do go into the spiritual world, we will obtain a stronger and more effective bond because we are more selfish, more evolved and more corrupt. precisely because of that combination, we have a chance to turn the evil into good, experience deeper feelings in our world, and reach places our fathers never could. in the beginning, they were closer to spirituality than we are because they were less egoistic. moreover, we have drifted so much farther from spirituality than they did, that if we did come back to it now, we would have to go that much deeper into the system of creation. t h e s t u d y o f k a b b a l a h 87 t h e g oa l q: why do kabbalists such as the holy ari, rav kook and rav ashlag maintain that it is necessary for any person to study the wisdom of kabbalah, regardless of ag

nefit. but afterwards you will realize that the result depends on the quality of the material, meaning your approach and your intentions. that is why it says, the light in it reforms. q: i don t have any desire to give, but i know that it s probably within me. how do i awaken it? do i have to give up something very dear in order to attain it? a: by no means should you do so! that would only be an egoistic measure from within you. the only way to elevate yourself spiritually is to awaken the influence of spiritual degrees upon you, study with the right aim in mind, and help circulate the kabbalah. start, and you ll see how this simple act will change you. i n n e r u n d e r s t a n d i n g q: how do we attain the acts of the creator? do we understand in our hearts or in our minds? a: anyth

LAITMAN M THE PATH OF KABBALAH

ours, they would see the world as completely different from us. in fact, it is possible that another creature s sensory organs would be so different from ours, it might exist in a different dimension without ever encountering us. the closer one s properties are to the properties of the upper force, the closer the image of my world comes to the actual reality, and the less distorted it is by one s egoistic attributes. since the property t h e pa t h o f k a b b a l a h 10 of the upper force is altruism, when one attains that quality and bonds with the upper force, one learns to feel reality as it is. all of the above is mentioned only to emphasize that all our sensations are personal and might change in time. the only way for us to approach the right perspective of reality is by studying ka

seen in the previous degree will change, as well. it is not like a movie theatre playing 125 different films, one for each degree, because there is only the simple upper light and the person rising to a certain spiritual degree. we acquire certain spiritual attributes, and thus feel a part of the upper light. that part is what we call, world. we can even feel a tiny part of the upper light in our egoistic attributes, which we call, our world. all that really exists is the will to receive this or that attribute of the creator. the acquired attributes present us with a certain image. different people who attain the same attributes of the creator will see the same picture, despite their different desires, but from different angles. it is like a debate where the number of opinions is equal to

farther from each other. we can understand each other only through the attributes of the creator that we will attain in spiritual degrees. t h e pa t h o f k a b b a l a h 22 the first man was created with nothing but altruistic desires, meaning vessels of bestowal. he tended to all the trees in paradise because he could use all his altruistic desires. if so, then how could he have corrected his egoistic desires (vessels of reception, if he didn t have them, or to be more accurate, if he didn t feel them within? the sin of the first man was premeditated. he had to sin, to taste of the tree of knowledge, and mingle with the egoistic desires (vessels of reception) in order to create a complete mixture of the vessels of bestowal and the vessels of reception. only afterwards would there be a

on of the worlds is based on the same principle: everything that happens in one spiritual world is reflected in its adjacent lower world, down to our own. everything that humankind will have to go through during its ascent through the worlds must be felt by each and every individual in each of the worlds, especially our own. our ascent in this world is done while in our current state and with our egoistic substance of this world. t h e pa t h o f k a b b a l a h 28 there is a law for the spiritual nature that states that, every spiritual root must touch a corporeal branch. this means that every spiritual origin and spiritual force must hang down and build its final corporeal manifestation in our world. for instance, there is a negative force in the world of atzilut named pharaoh and a posi

is completely different than that of a barrier, in that the entire light stands before the screen and nothing hides it but man, who rejects it with the power of his desire to not receive for self-gratification. the barrier, unlike the screen, stands outside us, covering the upper light. the screen is something we erect inside us from our understanding and consciousness of the desire to resist the egoistic reception of the light, prevent it from entering us in an egoistic form. if we do let the light in, we want our objective to be to give to the creator. when there is a screen, there is no need for the curtain, because the screen can resist the light. t h e d i v i s i o n o f t h e 1 2 5 d e g r e e s t h at c o n s t i t u t e o u r wa y there are 125 degrees of attainment between our wo

LIBER DCCCLX JOHN ST

g with himself the nature of that knowledge. better far act as hitherto, and aspire simply and directly, as one person to another, careless of the critical objections (quite insuperable, of course) to this or any other conception. 1 [probably 1906] john st. john 101 for as this experience transcends reason, it is fruitless to argue about it. adonai, i invoke thee! simpler, then, to go back to the egoistic diction, only remembering always that by .i. is meant john st. john, or o. m, or adonai according to the context. 5.30. having read some of the books to induct myself again into the work. therefore will i kindle the holy incense, and turn myself again to the one thought. 6.27. all this time in hanged man position, and thinking of everything else. as bad as it was on the very first day! 7

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

mate enlightenment. the teachings of buddhism are collectively known as dharma, which includes the four noble truths that buddha realized upon his own enlightenment (1) life is full of suffering. everyone experiences or witnesses pain, sickness, loss of loved ones, old age, and death. moments of pleasure or happiness are always impermanent, fleeting (2) the cause of suffering is desire. desire is egoistic attachment. people are focused on their selves and their cravings (3) life s suffering can be stopped by stopping desire (transcending egoistical attachment (4) desire can be stopped by following the eightfold path, which is basically following a moral, compassionate, and selfless style of life. after this very brief introduction to buddhist philosophy, let us see whether it is compatible

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

mes seasonably and knows how to innovate opportunely. in the days of the apostles, voltaire would have found no echo for his utterances, and might have been merely an ingenious parasite at the banquets of trimalcyon. now, at the epoch wherein we live, everything is ripe for a fresh outburst of evangelical zeal and christian self-devotion, precisely by reason of the prevailing general disillusion, egoistic positivism and public cynicism of the coarsest interests. the success of certain books and the mystical tendencies of minds are unequivocal symptoms of this widespread disposition. we restore and we build churches only to realize more keenly that we are void of belief, only to long the more for it; once again does the whole world await its messiah, and he will not delay his advent. let a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ployment of black magic of a sort that focuses on self-determined goals. while this form of magic may be utilized to accomplish everything from healing one s ill friends or relatives to obtaining a better paying position, the temple stresses that the practitioner must first learn to develop a system of ethics and discernment before putting such power to use. using magic for impulsive, trivial, or egoistic desires is not considered to be setian. black magic is the means by which setian initiates experience being gods, rather than praying to imaginary images of gods. the temple of set does not tolerate congregations of docile setians. those who attend must be considered cooperative philosophers and magicians. according to their general information distributed to those who inquire about the t

THE GOLDEN ESSENCE

re-cognize meant to become aware of again. the key word there is again. the divine truth that people in the mysteries were helped to re-cognize was not a truth that was new to the m; in non- linear time, nothing is new. the truth that you became aware of again was a truth that you always had, and were a part of. the human descent into the illusion of serial time, and the narrowed focus of common egoistic existence, had caused a kind of forgetting, but every motion of fate, every waving leaf, every event and every sound, had the essence of an eternal, timeless reality moving at its heart, and every single sensory thing- if we had true and full awareness of it- could return it (and us) to the source, and complete the loop, allowing us to recognize the truth, thus renewing us from a limited

THE PATH OF KABBALAH

ns are so different to our own, that it might exist here, but in a different dimension, without colliding with us. all this is stated only to stress the fact that all our sensations are personal and might change in time. the closer one s properties are to the properties of the upper force, the closer the imaginary image of my world comes to the actual reality and the less distorted it is by one s egoistic attributes. since the property of the upper force is altruism, when one attains that property and bonds with the upper force, one learns to feel reality as it is. the only way for us to approach the right perspective of reality is by studying kabbalah, since it is the only study that deals with that part of reality that humanity has yet to attain. but it is not enough to merely study the

at he saw in the previous degree changes too. it is not like a movie theatre playing 125 different films, one for each degree, because there is only the upper simple light and the person rising to a certain spiritual degree. we acquire certain spiritual attributes and thus feel a part of the upper light. that part is what we denominate world. we can even feel a tiny part of the upper light in our egoistic attributes, which we call our world. all that really exists is the will to receive this or that attribute of the creator. the acquired attributes present us with a certain image. different people who attain the same attributes of the creator see the same picture despite their different desires, but from different angles. it is like a debate where the number of opinions is equal to the num

s or our will to receive, because we only grow farther from each other. we can understand each other only by the attributes of the creator that we attain in spiritual degrees. the first man was created with nothing but altruistic desires, meaning vessels of bestowal. he tended to all the trees in paradise because he could use all his altruistic desires. if so, then how could he have corrected his egoistic desires (vessels of reception, if he didn t have them, or to be more accurate, if he didn t feel them inside him? the sin of the first man was premeditated. he had to sin, to taste off the tree of knowledge and mingle with the egoistic desires (vessels of reception) in order to 16 of 273 create a complete mixture of the vessels of bestowal with the vessels of reception. only afterwards wi

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

the entire light stands before the screen and there is nothing that hides it but man who rejects it with the power of his desire to not receive for self-gratification. the barrier-curtain, unlike the screen stands outside me, covering the upper light. the screen is something i put up inside me, as a result of an inner understanding and consciousness of the desire to not let the light enter in an egoistic form. and if i do let the light in, i want it to be with the aim to give to the creator. when there is a screen there is no need for the curtain, because the screen can resist the light. what is the division of the 125 degrees that our way consists of? there are 125 degrees of attainment between our world and the world ein sof. but all we need for our correction is to reach the world of a

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