Michael Wynn's Occult Reference Library
EMANATION,EMANATE,EMANATES,EMANATIONS

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is is a greek term for knowledge. the term gnosis applies to certain religious sects that emerged during the early formative years christianity, and which believed in hidden spiritual knowledge. the main factor that differentiated them from christianity was their emphasis on knowledge rather than faith. the christian church fathers considered the gnostics heretical, or heretics. kether: the first emanation on the tree of life. occultists identify kether as the state of consciousness where creation merges with the veils of nonexistence. kether lies on the middle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represent

ls of nonexistence. kether lies on the middle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represents a state of mystical transcendence and union with the supreme. it is compared to satori and nirvana. chokmah: the second emanation on the tree of life, following kether. occultists identify chokmah with the great father, the giver of the seminal spark of life which is potent only when it enters the womb of the great mother, binah. from the union of the great father and great mother come forth all the images of creation. chokmah is associated with such deities as kronos, saturn, thoth, atum-ra, and ptah in other pant

fe, following kether. occultists identify chokmah with the great father, the giver of the seminal spark of life which is potent only when it enters the womb of the great mother, binah. from the union of the great father and great mother come forth all the images of creation. chokmah is associated with such deities as kronos, saturn, thoth, atum-ra, and ptah in other pantheons. 66 binah: the third emanation on the tree of life. occultists identify binah with the great mother in all her forms. she is the womb of forthcoming, the source of all the great images and forms that manifest in the universe as archetypes. she is also the supreme female principal in the process of creation and, via the process of mythological correspondences, is associated with such deities as the virgin mary, rhea, i

ists identify binah with the great mother in all her forms. she is the womb of forthcoming, the source of all the great images and forms that manifest in the universe as archetypes. she is also the supreme female principal in the process of creation and, via the process of mythological correspondences, is associated with such deities as the virgin mary, rhea, isis, and demeter. chesed: the fourth emanation on the tree of life. occultists identify chesed as the ruler, but not creator, of the manifested universe. he is characterized as stable, wise, and merciful by contrast with his more dynamic opposite, geburah. chesed is associated with the gods zeus and jupiter. geburah: the fifth emanation on the tree of life. geburah is often associated with mars, the roman god of war, and represents s

nd represents severity and justice. the destructive forces of the sphere of geburah are intended to have a purging, cleansing effect on the universe. geburah represents the creator god who applies discipline and precision in governing the cosmos and removes unwanted or unnecessary elements after their usefulness has passed. geburah is reflected in the charioteer in the tarot. tiphareth: the sixth emanation on the tree of life. it is the sphere of beauty, harmonizing the forces of mercy (chesed) and judgement (geburah) higher on the tree. occultists identify tiphareth as the sphere of spiritual rebirth, and is ascribed to solar deities such as ra, apollo, and mithra as well as osiris and jesus christ. the tarot card temperence identifies the direct mystical ascent to tiphareth from malkuth


18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

part of his pristine power. we are entitled to see in individual heroes a precipitate of former gods, and a mere continued extension, in a wider circle, of the same divine essence which had already branched out into a number of gods (see suppl. this proposition can the more readily be demonstrated from the popular faiths of greece and germany, which commit themselves to no systematic doctrine of emanation and avatara, as in these 1 similar legends seem to live in the east. in a jis. of the cassel library containing a journey in turkey, i saw the representation of an archer taking aim at a child with an apple on its head. 384 heroes. religions the full-blooded animalism of herohood developed itself the more richly for that very reason. while the indian heroes are in the end reabsorbed into


ALEISTER CROWLEY BOOK OF LIES

is relation. these fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed in generation. god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability: begetting. the tenth emanation the world [10] commentary (the chapter that is not a chapter) this chapter, numbered 0, corresponds to the negative, which is before kether in the qabalistic system. the notes of interrogation and exclamation on the previous pages are the other two veils. the meaning of these symbols is fully explained in "the soldier and the hunchback. this chapter begins by the letter o, followed by a

ed in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written. note (2) the unbroken, absorbing all, is called darkness [11] 1 kappa-epsilon-phi-alpha-lambda alpha the sabbath of the goat o!


ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

en the foundation of all dogmatic religions, and so the cause of more misery than all other errors combined. the philosophus is peculiarly liable to this because from the nature of the method he cannot remain sceptical; he must for the time believe in his particular deity. but let him (1) consider that this belief is only a weapon in his hands, and (2) affirm sufficiently that his deity is but an emanation or reflection or eidolon of a being beyond him, as was said in paragraph 2. for if he fail herein, since man cannot remain permanently in samadhi, the memorised image in his mind will be degraded, and replaced by the corresponding demon, to his utter ruin. therefore, after success, let him not delight overmuch in his deity, but rather busy himself with his other work, not permitting that


ALEISTER CROWLEY MEDITATION

jupiter, etc, etc "ankh" the symbol of "life" a form of the rosy cross "see" equinox iii "apophis" the serpent-god who slew osiris "see" equinox iii "babalon, our lady "see" equinox v, the vision and voice, 14th aethyr "babe of the abyss "see" equinox viii, temple of solomon "bhagavadgita" scared hymn of india, translated by sir edwin arnold in the "song celestial "binah" understanding, the 3rd "emanation" of the absolute "caduceus" the wand of mercury "see" equinox ii and iii "chela" pupil "chesed" mercy, the 4th "emanation" of the absolute "chokmah" wisdom, the 2nd "emanation" of the absolute "choronzon "see" equinox v, the vision and the voice, 10th aethyr "city of the pyramids "see" equinox v, the vision and the voice, 14th aethyr "crux ansata" same as ankh "q.v "daath" knowledge, chi

m, the 2nd "emanation" of the absolute "choronzon "see" equinox v, the vision and the voice, 10th aethyr "city of the pyramids "see" equinox v, the vision and the voice, 14th aethyr "crux ansata" same as ankh "q.v "daath" knowledge, child of chokmah and binah in one sense; in another, the home of choronzon "dhammapada" a sacred buddhist book "elemental kings "see" 777 "geburah" strength, the 5th "emanation" of the absolute "gunas" three principles "see" bhagadvadgita, sic 777, etc "guru" teacher "hadit "see "liber legis" equinox vii. also "liber 555 "hathayoga pradipika" a book on physical training for spiritual purposes "hod" splendour, the 8th "emanation" of the absolute "kamma" pali dialect of karma "q.v "karma "that which is made "the law of cause and effect "see "science and buddhism"

" bhagadvadgita, sic 777, etc "guru" teacher "hadit "see "liber legis" equinox vii. also "liber 555 "hathayoga pradipika" a book on physical training for spiritual purposes "hod" splendour, the 8th "emanation" of the absolute "kamma" pali dialect of karma "q.v "karma "that which is made "the law of cause and effect "see "science and buddhism" crowley, coll. works, vol. ii "kether" the crown, 1st "emanation" of the absolute "lao tze" great chinese teacher, founder of taoists "see" tao teh "k"ing "liber legis "see" equinox vii for facsimile reproduction of ms. 123 "lingam" the unity or male principle. but these have many symbols "e.g" sometimes yoni is 0 or 3 and lingam 2 "lingam-yoni" a form of the rosy cross "macrocosmchsacrifice; altar (ar) xbd love, beloved; david dwd give, give (see 17


ALEISTER CROWLEY SEPHER SEPHIROTH

long of nose (i.e. merciful: a title of the supreme god (cf. 362) myp) kr) lightnings, flashings myqrb an approach nbrq 353 five h#mx the secret of hwhy is to his fearers (ps. 25:14) wy)ryl hwhy dws delight, joy hxm# 354 grew fat; anointed n#d a temporary remitting h+m# demons myd# 355 thought; idea hb#xm year; sleep hn# pharaoh (derived from the egyptian for ggreat house h) h(rp sphere; number; emanation hryps 356 expiations, atonements myrwpk a young mule rpw( spirits of the living nyyxd nyxwr 357 iniquity)#wn 358 shame hn#g shiloh shall come (gn. 49:10) hly )by gmessiach h: the messiah xy#m the serpent that initiated eve #xn (taking the three hehs in hwhyh) as concealing the mothers# m, we get iota: alpha: omega) mw)y) the breastplate of the high priest n#x renewed, restored #dwxm 359


ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

rs in the ms the old comment 39. compare rabelais. also it may be translated "let will and action be in harmony" but thelema also means will in the higher sense of magical one-pointedness, and in the sense used by schopenhauer and fichte. there is also most probably a very lofty secret interpretation. i suggest: the- the essential aleph-taw, azoth, etc. word- chokmah, thoth, the logos, the second emanation. of- the partative, binah, the great mother, the- chesed, the paternal power, reflection of the "the" above. law- geburah, the stern restriction. is- tiphereth, visible existence, the balanced harmony of the worlds. thelema- the idea embracing all this sentence in a word. or: theta the- teth, the lion "thou shalt unite all these symbols into the form of a lion" epsilon word- he, the lett


ALEISTER CROWLEY THE QABALAH

s a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are the concealed of the concealed, the ancient of the ancient ones, the most holy ancient one &c. i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers; in other words, by the twryps, sephiroth. it was from this ancient oriental t


ALEISTER CROWLEY EQ I 5

rate consideration therefrom; therefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are "the concealed of the concealed "the ancient of the ancient ones" the "most holy ancient one" etc. 76 i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is "numerical emanation" there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale "i.e, the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers in other words, by the spirvth, sephiroth. it was from this ancient oriental

called the world of emanations, or the atziluthic world, or the archetypal world, ovlm atziluth, olahm atziloth; and this world gave birth to three other worlds each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the briatic world, ovlm hbriah, olahm ha-briah, the world of creation, also called kvrsia, khorsia, the throne. it is an immediate emanation from the world of atziloth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the jetziratic world, ovlm hitzirah, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and, though less refined in substance, is still without matter. it is i


ALEISTER CROWLEY EQUINOX EQ I 4

sm" vol. i, no. 2, p. 323, we read "to put it another way; you say that the universe came from brahman, and that at one time naught save the brahman was. then 'in the beginning desire arose in it, which was the primal germ of mind' where did that desire come from, if the brahman was the all, and the unchangeable. again, if the brahman was the all, and was perfect, then what was the object of this emanation of a sorrow- filled universe" the ved ntist would naturally answer to this "to put it in another way; you say that the universe will go to nibb na, and that at one time naught save nibb na will be. then in the end desire dies in it, which was the primal germ of mind. where will that desire go to, if nibb na will be the all, and will be perfect, then what will be the object of this emanat


ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

of the temple of solomon through the withdrawal of the shekinah. all these phrases are symbolic wordings, and are attempts to convey to the mind of man fundamental truth from different angles. by the time the fourth initiation has been reached, the work of destruction is accomplished, the solar angel returns to his own place, having performed his function, and the solar lives seek their point of emanation. the life within the form mounts up then in triumph to the bosom of its "father in heaven" just as the life within the physical body at the moment of death seeks its source, the ego, and this likewise in four stages: 1. by the withdrawal from the dense physical body. 2. by the withdrawal from the etheric body. 3. by a later vacating of the astral body. 4. a final leaving of the mental bo


ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

itself in other human forms, the basis of the sex function. human radiatory, or active fire, is a factor as yet but little comprehended; it relates to the health aura and to that radiation from the etheric which makes a man a healer, and able to transmit active heat. it is necessary to differentiate between this radiation from the etheric, which is a radiation of prana, and magnetism, which is an emanation from a subtler body (usually the astral, and has to do with the manifestation of the divine flame within the material sheaths. the divine flame is formed on the second plane, the monadic, and magnetism (which is a method of demonstrating radiatory fire) is therefore felt paramountly on the fourth and sixth planes, or through the buddhic and astral vehicles. these are, as we know, closely

in the planet though as yet but little recognized. it is perhaps better expressed by the term "animal magnetism" it is the distinctive quality of the atmosphere of a planet, or its electrical ring-pass-not. it is the opposite pole to the solar electrical fluid, and the contact of the two and their correct manipulation is the aim perhaps unrealised -of all scientific endeavor at this time. 3. that emanation of the planet which we might term planetary prana. it is that which is referred to when one speaks of the health-giving qualities of mother nature, and which is back of the cry of the modern physician, when he wisely says "back to the earth" it is the fluidic emanation of this prana which acts upon the physical body, though in this case not via the etheric body. it is absorbed through th

rrespondence in the systemic akasha, and in planetary productive substance. 2. nervous response. this is the vitalising tenuous fluid which applies itself to the stimulation of the nervous centres, and which creates electrical response to contact between the nerves and the brain. it should now be more closely studied. it corresponds to systemic electricity, and to planetary electricity. 3. pranic emanation. the emanation, via the etheric body, which corresponds in man to solar prana and to planetary prana. this demonstrates principally in the health aura and has naught to do with magnetic qualities, as generally interpreted when considering a personality, or man as a unit. i make this repetition as it is very necessary that no mental confusion exists between that magnetism which is a spiri

tion. the emanation, via the etheric body, which corresponds in man to solar prana and to planetary prana. this demonstrates principally in the health aura and has naught to do with magnetic qualities, as generally interpreted when considering a personality, or man as a unit. i make this repetition as it is very necessary that no mental confusion exists between that magnetism which is a spiritual emanation and that which is purely animal. it might be wise here to point out that this triple manifestation of fire demonstrates in the astral and mental bodies likewise, having to do with the substance of those bodies. we might express this fire in its triple manifestation as the sumtotal of the essential fire, or life activity of the third logos. it should be carefully borne in mind that the ma

c network it demonstrates in surface radiation as the health aura. seventh. thus in all the three bodies will the resemblance clearly be seen, and the working out in perfect correspondence is easily demonstrable: prana of the solar system the solar system entity manifesting..the solar logos. body of manifestation..t. he solar system. receptive centre..pole of the central sun. surface radiation or emanation..solar prana. movement produced..systemic rotation. distributive effect..solar etheric radiation (felt cosmically- 47- a treatise on cosmic fire copyright 1998 lucis trust the planet entity manifesting..a planetary logos. body of manifestation..a. planet. receptive centre..the planetary pole. surface radiation or emanation..planetary prana. movement produced..planetary rotation. distribu


ALICE A BAILEY05 THE LIGHT OF THE SOUL

in raja yoga- 223- the light of the soul copyright 1998 lucis trust therefore, contact with the true man, the ego, and the power to "still the modifications of the thinking principle" must precede all brain activity and responsiveness. the lord of the mind is ever awake, ever aware of the tendency of the mind to respond to force currents, produced by thought or desire; he therefore watches every emanation of force issuing from him, and controls every thought and impulse so that only those streams of energy and those impulses originate with him which are in line with the purpose held constantly in view, and in pursuance of the group plan. it must never be forgotten that all egos work in group formation and under the direct control of those thinkers who embody the divine logoic thought. the


ALICE A BAILEY07 FROM INTELLECT TO INTUITION

o longer taken in by the appearance but knows it as the illusory form which is veiling, imprisoning and confining some thought "3. the spiritual meaning is that which lies behind the subjective sense and which is veiled by the idea or thought just as the idea is veiled by the form it assumes when in exoteric manifestation. this can be regarded as the purpose which prompted the idea and led to its emanation into the world of forms. it is the central dynamic energy which is responsible for the subjective activity."12(66) it is this process of arriving at the reality behind each and every form which is the result of meditation with seed. it involves the realization of these three aspects of the divine life. this is why students are advised to take some specific words or a verse from some sacr


ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e work of this group of mystics must therefore inevitably grow, for the "heart of the solar logos" beats now in closer rhythm with this planet than has heretofore been the case (this not being a sacred planet) the love and thought of that divine life is turned towards this "little daughter of a long lost son, as our planet is sometimes called in the occult books of the great ones. 5. another mass emanation which sweeps the astral body of man into strenuous activity is the impulsive desire of the astral body of the fourth or human kingdom, viewing it as a whole, or as the expression of a life. this sentient body of humanity responds in an unrealised manner to all the four above types of astral energy and according to the calibre of the individual astral body- 181- a treatise on white magic

th greater intelligence. forget not that in the last analysis, love and emotion are not the same. the practical question now arises: how is one to overcome the wrong vibration? first: it is necessary that one recognises what wrong vibration is, and that one is able to register reaction. a vibration, an impulse, an emotion, a desire originate in a lower aspect of the form side. they differ from an emanation coming from the soul. the two impacts upon the sentient body must be recognised as different. the question has to be asked: is this reaction a response to personality life or is it a response to the soul consciousness? does this impulse which seeks to sweep my sentient body into activity come from the divine life within me or is it coming from the form aspect in any of its manifestations


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

sleading. spirit is one, but within that essential unity the "points of fire" or "the divine sparks" can be seen and noted. these unities, within the unity, are coloured by and react qualitatively to, three types of energy, for it is scientifically true, and a spiritual fact in nature, that god is the three in one and the one in three. the spirit of man came into incarnation along a line of force emanation from one or other of these three streams, which form one stream, emanating from the most high. 2. these streams of energy differentiate into a major three, yet remain one stream. this is an occult fact worthy of the deepest meditation. in their turn they differentiate into seven streams which "carry into the light" as it is called, the seven types of souls. it is with these seven that we

ith his quality and animates it with his life. because all appearances are expressions of quality and the lesser is included in the greater, every form in nature and every human being is found upon one or other of the seven qualifying rays and his appearance in a phenomenal form is coloured by the quality of his basic ray. it is qualified predominantly by the ray of the particular life upon whose emanation he issued forth, but it will include also in a secondary measure the six other ray types. let us therefore posit as a symbolical analogy the fact of a central life (extraneous and outside our solar system yet within it during the process of manifestation) which decides within itself to take a material form and to incarnate. a vortex of force is set up as a preliminary step and we then ha

responsiveness, as awareness of a peculiar kind which we call the "quality of consciousness" or its inherent characteristic. we have always the subsidiary triplicities, which are only adjectival terms employed to express the quality of the appearing life. form. mutability, conscious response to radiation. matter. self-consciousness. responsiveness. awareness of identity. soul. life. immutability. emanation. cause. source. spirit. the synthesis of all these in manifestation we call god, the isolated, the all-pervading, the detached and the withdrawn. the above abstract truths are difficult of apprehension, but need here to be expressed, so that our platform is understood and we are not open to the criticism that we neglect reality and regard diversity as the only truth. we shall now answer

he correspondence to radioactivity and to emanatory perfumes which we found in the mineral and vegetable kingdoms, we here call devotion, the characteristic of the attractive interplay between the domestic animals and man. devotees of personalities might more rapidly transmute that devotion into its higher correspondence love of principles if they realised that they were only displaying an animal emanation. the desire of the deity expresses itself through the second ray of love-wisdom. desire is a word which has been prostituted to cover the tendency of humanity to crave material things or those pleasures which bring satisfaction to the sensuous nature. it is applied to those conditions which will satisfy the personality, but in the last analysis, desire is essentially love. this desire ex

ndividual form emanations are settled thereby, and under the modifying influence of the contact of the living quality with the substance affected and with the kingdom- 100- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust which is the focus of attention, there is consequently produced the characteristic appearance, the specialised activity and the intrinsic emanation of any form in any kingdom. in my earlier books, i divided the rays into two groups: group i..rays of aspect, the three major rays. group ii..rays of attribute, the four minor rays. the three great rays, which constitute the sum total of the divine manifestation, are aspect rays, and this for two reasons: first, they are, in their totality, the manifested deity, the word in incarnation


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

divine consciousness, functioning in time and space for purposes of expression. 2. all these souls, selves, or human beings are found, as we have seen, on one or other of the seven emanations of spiritual energy, issuing forth from god at the beginning of an era of creative activity. they return to their emanating source when that particular cycle is brought to a close. 3. in the interim between emanation and reabsorption, these souls pass through various experiences until such time as they can "shine forth in all their exactitude of truth" 4. they are called, as has been stated, in a treatise on cosmic fire (see page 855) 1. lotuses of revelation. 2. lotuses with perfume. 3. radiant lotuses. 4. lotuses wherein the flower is on the point of opening. 5. lotuses of closed and sealed conditi

different thing to the usual problems of the mystics of the past. these can only be studied and investigated today by a consideration of the lives, physical condition, problems, difficulties and deaths of group leaders. i would call this definitely to your attention. the group members little as they may like to recognise this fact are not as yet prone to suffer much from the group life, the group emanation and the group energy for they are not yet sufficiently integrated into the group. the problem we are considering falls into two major categories and as i seek to deal with them i realise that there is relatively little that i can say. the next century will see the problems more- 372- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust defined and th


ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

o identity will not be answered at any time. it is the subject matter of the teaching which is of importance and not the name of the disciple for what is said is applicable to all aspirants. one other reason might be mentioned here as indicative of the value of this book. in every case, the disciple is told what are the types of energy to which he most easily responds and upon which ray or divine emanation he finds himself. he, therefore, becomes aware of what constitutes his line of least resistance and where the major point of his life conflict is to be found. we are taught in the esoteric philosophy that seven great divine emanations, aeons or spirits (in whom we live and move and have our being) came forth from god at the time of the creation. the same teaching can also be traced in th

be of much service to others. your usefulness depends upon your ability to achieve a constant inner growth and progressive realisation and your consequent capacity to meet all who seek your aid in a spirit of love, free from personal criticism and with the intelligent reticence which is so pre-eminently one of your characteristics. the intensification of the potency of your aura (your personality emanation) is most desirable for it is through the right use of the aura that we stimulate others to renewed effort, or slow them down to less potent expression. this intensification is dependent upon the quality, potency and tempo of your subjective life. hence the earlier suggestions i have made to you. as regards your meditation work, i would change it somewhat. for the next ten months, the fol

ou to evidence steadfastness and that poise in isolation which conveys to others the feeling that they can depend upon you. this, in the second place, means an increasing capacity to be magnetic and in that word "magnetic" lies the goal of your personality experience. the first ray person is easily strong but not so easily magnetic, for magnetism is above all else either a heart or a solar plexus emanation. since your entry into my group of disciples there is a growing evidence of the awakening of the heart centre and this should give you encouragement. let us work more definitely at that. i seek not to interfere at this time with your meditation but you have recognised that, in the press of work and for the period of the next few years, your work can be directed by me, if so you will, and

complete blending and fusing. every ashram radiates some one major quality according to the ray of the master at the centre; in the same way the hierarchy radiates the quality of the second divine aspect, just as the all-inclusive ashram (to which we give the name shamballa) has the outstanding characteristic of the first aspect, life itself. this is not a quality, but that of which quality is an emanation. the master's aura (which determines the aura of the entire ashram) has three outstanding radiations as far as the responsiveness of the disciple is concerned: 1. the radiation which comes from the higher levels of the mental plane, or from the lowest aspect of the spiritual triad. the potency of this radiation and the extent of the sphere of influence will be determined by the extent to

how abstruse and difficult it is to put into words the nature of the vibratory activity of the master. all i can do in default of your intuitive understanding is to put into technical and academic terms (thereby crystallising the truth and somewhat distorting it) that which cannot be expressed. this threefold radiation of the master, as it expresses his planned activity and sphere of "influential emanation" is that which draws the disciple into his aura not in this instance the aura of the ashram but of that which makes the ashramic aura possible the life of the master. one interesting fact might here be given. the moment when an initiate-chela has intensified his vibration so that it is identical with that of the master and can hold that rate of vibration as his normal radiatory quality


ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

d their solving or handling, they are apt to look for a divine intermediary and for the mediator who will plead their cause with god and bring about a rescue. they look for a saviour. this doctrine of mediators, of messiahs, of christs and of avatars can be found running like a golden thread through all the world faiths and scriptures and, relating these world scriptures to some central source of emanation, they are found in rich abundance everywhere. even the human soul is regarded as an intermediary between man and god; christ is believed by countless millions to act as the divine mediator between humanity and divinity. the whole system of spiritual revelation is based (and has always been based) on this doctrine of interdependence, of a planned and arranged conscious linking and of the


ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ee from that particular glamour, and the fogs of astral desire will be lessened. illusion in many forms may still hold sway but the glamour of materiality will be gone. it is the first destined to disappear. students would do well to remember that all forms of possessions and all material objects, whether it is money, or a house, a picture or an automobile, have an intrinsic life of their own, an emanation of their own, and an activity which is essentially that of their own inherent atomic structures (for an atom is a unit of active energy. this produces counterparts in the world of etheric and astral life, though not in the mental world. these subtler forms and distinctive emanations swell the potency of the world desire; they contribute to the world glamour and form part of a great and p

r name is legion. humanity today is the dweller whilst the hierarchy of souls is the angel and behind stands the- 95- glamour: a world problem copyright 1998 lucis trust presence of divinity itself, intuited by the hierarchy and dimly sensed by humanity but providing in this manner that threefold synthesis which is divine manifestation in form. all these three have powerful emanations (though the emanation of the presence via shamballa has been wisely held in leash since the human race came into being. they all have auras, if you care so to call them, and in the three worlds at present that of the dweller is still the most powerful, just as in the life of the aspirant, his personality is as yet the dominant predisposing factor. it is this powerful human emanation which constitutes the majo


ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

imilate what i have to impart anent the three great sciences which form the three modes of expression of what we might term the supreme science of contact. these three sciences are all equally interdependent and all related to the art of responsiveness. they are: its three inter-dependaent modes of expression 1. the science of impression. the will-to-be. relation to the spiritual triad. source of emanation. shamballa. connected with the abstract mind- 30- telepathy and the etheric vehicle copyright 1998 lucis trust 2. the science of invocation and evocation. love or attraction. relation to the soul in all forms. source of emanation (at this time. the hierarchy. connected with the lower mind, as the agent of the soul. 3. the science of telepathy. mind. human intelligence. relation to the pe

connected with the abstract mind- 30- telepathy and the etheric vehicle copyright 1998 lucis trust 2. the science of invocation and evocation. love or attraction. relation to the soul in all forms. source of emanation (at this time. the hierarchy. connected with the lower mind, as the agent of the soul. 3. the science of telepathy. mind. human intelligence. relation to the personality. source of emanation. humanity itself. connected with the head centre. you will see how all these pairs of opposites play their part, exemplifying the dualistic nature of our planetary life: 1. the abstract mind and the lower mind. 2. the soul and the lower mind. 3. the lower mind and the head centre. each of them acts as an invocative agent and produces evocation. all act as recipients and as transmitters

e love is a quality or effect of pure reason. the pure reason of the hierarchical response is needed for the grasping and the comprehension of the purpose as it works out through the plan sponsored at any one time by the hierarchy, and the quality of pure love is needed and demanded (even if unrealised) by a waiting humanity. this "impression" emanating from shamballa takes the form of a focussed emanation which employs the higher aspect of the antahkarana as its channel of contact. i refer not here to the thread as built by the disciple between the mental unit and the abstract mind. i refer to its continuation through the buddhic and atmic levels of consciousness into the area of magnetised consciousness (i use this word as we have not yet the necessary word to express the exact nature of

hould be remembered that the large majority of aspirants are definitely 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

r the average seer or clairvoyant to distinguish the etheric body from its environment or to isolate its particular type of energy or livingness, for the reason that its automaton, the physical body being composed of vibrant energetic atoms is itself in constant movement, and such movement involves a necessary radiation as a consequence; animal magnetism is an illustration of this radiation. this emanation from the dense physical body normally and naturally mingles with the energies of the etheric body, and thus only the trained seer can differentiate between the two, particularly within the physical body itself. from one point of view the etheric body can be looked at in two ways: first, as it interpenetrates, underlies and occupies the entire physical organism and, secondly, as it extend


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

result of ancient thought and teaching (descended to us from lemurian times) and is not based upon any true radiation or influence. in those far off times, antedating even lemuria and constituting in lemurian days simply an ancient tradition, the moon appeared to be a living vital entity. but i would have you bear definitely in mind that today the moon is nothing more than a dead form. it has no emanation and no radiation of any kind and, therefore, has no effect of any kind. the moon, from the angle of the esoteric knower, is simply an obstruction in space an undesirable form which must some day disappear. in esoteric astrology, the effect of the moon is noted as a thought effect and as the result of a powerful and most ancient thoughtform; nevertheless, the moon has no quality of her ow

om the angle of the esoteric knower, is simply an obstruction in space an undesirable form which must some day disappear. in esoteric astrology, the effect of the moon is noted as a thought effect and as the result of a powerful and most ancient thoughtform; nevertheless, the moon has no quality of her own and can transmit nothing to the earth. let me reiterate: the moon is a dead form; it has no emanation at all. that is why the moon is spoken of in the ancient teaching as "veiling either vulcan or uranus" this hint or inference has always been here and astrologers would do well to experiment with this suggestion i have made anent the moon and (instead of working with the moon) let them work with vulcan when dealing with the undeveloped or average man and with uranus when considering the

xternal life, environment and circumstances of the individual. their force contacts should be interpreted largely in terms of the human personality, the third divine aspect. they thus exemplify the will-to-know. i would have you remember that i am talking entirely in terms of consciousness and of the responses and reactions of the individual to the forces which impinge upon him. the effect of the emanation of our planet, the earth, is a correspondence to the effect of that aggregate of atoms and molecules which we call the dense physical body and of its response to the pull and the attraction of any or all of the subtler bodies. as regards the influence of the seven solar systems, i should suggest (more i cannot do) that they are linked up astrologically with the constellations, the great

1998 lucis trust three major streams of force upon the path of initiation. these three streams of force pour through: a. leo, capricorn and pisces. to b. saturn, mercury and uranus (the moon. to c. the head, ajna and heart centres. to d. the throat, the solar plexus and the base of the spine. it should be remembered that the sacral centre and the spleen 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 init

th mass horoscopes. as we have studied these various constellations, it will have become apparent to you that the main function of the planets is to be distributing agents for the energies emanating from the zodiac as they converge within our solar system and become attracted to our planet. students need to understand more thoroughly than they do that the basis of the astrological sciences is the emanation, transmission and reception of energies and their transmutation into forces by the receiving entity. the energies of the various signs are attracted by the different planets according to their stage of development and by what is esoterically called "ancient relationship" between the informing entities of the planets and of the constellations. this relation exists between beings and is fo


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

n. they are different in their effects as we shall later see. rule one the healer must seek to link his soul, his heart, his brain and his hands. thus can he pour the vital healing force upon the patient. this is magnetic work. it cures disease, or may increase the so-called evil state, according to the knowledge of the healer. the healer must seek to link his soul, his brain, his heart and auric emanation. thus can his presence feed the soul life of the patient. this is the work of radiation. the hands are needed not. the soul displays its power. the patient's soul responds through the response of his aura to the radiation of the healer's aura, flooded with soul energy. in considering the causes of disease, i find it necessary to speak a word in connection with conditions external and int

ave given three important rules already. briefly they are as follows, and i am dividing the first one into its component parts for the sake of clarity. 1. a. the healer must seek to link his soul, his heart, his brain, and his hands. thus can he pour the vital force with healing power upon his patient. this is magnetic work. b. the healer must seek to link his soul, his brain, his heart and auric emanation. thus can his presence feed the soul life of the patient. this is the work of radiation. the hands are needed not. the soul displays its power. 2. the healer must achieve magnetic purity, through purity of life. he must achieve that dispelling radiance which shows itself in every man once he has linked the centres in the head. when this magnetic field has been established, the radiance t

onsciously to be and are becoming radiatory centres of healing force, consciously directed, this informing and then transmitted energy is more constructively employed along both psychological and physical lines. nevertheless, in any case, the disciple becomes an effective influence and can never be what is esoterically called "unnoticed in his place and minus impact on other souls" his influence, emanation and forceful energy inevitably produce problems and difficulties for him; these are based on the human relations which he has karmically established and the reactions of those he contacts, either for good or for ill. essentially the influence of a disciple of the great white lodge is fundamentally good and spiritually conditioning; superficially and in its outer effects particularly wher

he spiritual or third eye then directs the healing force, and all is well. rule one the healer must seek to link his soul, his heart, his brain and his hands. thus can he pour the vital healing force upon the patient. this is magnetic work. it cures disease, or increases the evil state, according to the knowledge of the healer. the healer must seek to link his soul, his brain, his heart and auric emanation. thus can his presence feed the soul life of the patient. this is the work of radiation. the hands are needed not. the soul displays its power. the patient's soul responds through the response of his aura to the radiation of the healer's aura, flooded with soul energy. rule two the healer must achieve magnetic purity, through purity of life. he must attain that dispelling radiance which

er and more leisured days of the racial life for then the herd instinct was not so powerful as it is today is due to the increased stimulation of the body. this stimulation is caused by our close contact in our daily lives with each other through our massed group existence, particularly in our urban centres. if cells are living organisms (which they are, they respond to group life, to massed cell emanation and radiation. this constant stream of energy pouring from the aggregate of bodily cells in massed humanity may produce in certain types of people an overstimulation in some part of bodily cell structure. this usually occurs where there is a weakness in the etheric or vital body, which means that cell defenses are impaired and the result is frequently a cancer or a general cancerous cond


ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ey remember that all paths lead to god and that "the one humanity" governs all their thinking. 7. the fundamental doctrines of the ageless wisdom, recognised all over the world and as expounded in my books, constitute the foundational teaching of the arcane school. this is so, not because they are my books but because they are part of the continuity of the ageless wisdom and constitute the latest emanation of the ageless wisdom issued by the hierarchy. they must not be permitted to become a bible of a sect, as has been the case with the secret doctrine and the theosophical society. this incidentally has been a profound disappointment to the hierarchy. a.a.b. must not be turned into an occult authority. those connected with the great white lodge favour no bibles or authorities only the free

lly on earth, what will be the result? three great happenings will take place with spiritual and focussed intention; they are today taking place, which is the point i wish to bring to your attention; it is this conscious intention which confers potency in the life of each disciple and initiate. 1. the kingdom of god or of souls, distinguished by the potency and therefore by the aura and radiatory emanation of love, is definitely anchored on earth, and is penetrating ever more fully and successfully into the three worlds of strictly human endeavour. there have always been outposts of this kingdom among men; there have ever been individuals in all parts of the world in the world religions or in other constructive groups who were linked consciously to their souls, and consequently linked to t


ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

he mental few and the emotional many has been met down the ages. in every case, the origin of the work effected and the medium whereby the race has been guided has been a human-divine consciousness; the medium has been a personality who knew and felt and was at-one with the world of ideas, with the inner world order, and with god's plan. the result of these two techniques of activity has been the emanation of a stream of force, coming from some layer or level of the world consciousness the mental or the emotional planes which are aspects of the consciousness of the manifesting deity. this impact of force has evoked a response from those who function upon one or other of these levels of awareness. today, as the integration of the human family proceeds and as the mental level of contact beco


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

dly, the energy of the hierarchy as a whole, producing a slow, broad, though somewhat negative organisation of the prevalent forces. but then a third and most potent force, generated by humanity, was beginning to make an impact upon the etheric forces. men were beginning, at this early period of human history, to desire, and this desire was not, as hitherto, of a purely animal nature and hence an emanation from dense physical substance (and, therefore, not related to a principle, but it embodied a new type of energy and was in reality man's first expression of the highest divine aspect. desire is the lowest reflection within the human consciousness of the will aspect. this potent vibration of desire was evoked by men who were as yet without any spiritual vision of any kind; they were purel

f the divine purpose as the plan has been revealed to him. this he can do only through the means of group experience, in cooperation with his group and when the group as a whole has reached a similar point of realisation has together touched the fringes of this highest of all revelations for humanity. when, for the first time, they succeed in doing this, they will come as a group under the direct emanation of the higher three and under an aspect of the council chamber at shamballa which has been hitherto unknown and unrealised. this will connote a high stage of initiation of the group and is, in effect, connected with inter-hierarchical activity. it is a working out into the consciousness of the group members of an event which has taken place within the ashram of sanat kumara, the hierarch

hird initiation, the transfiguration; in the second case, the three were depicted by the three crosses the two thieves and the central master. the difference in the fourth initiation is definite; it lies in the fact that the four aspects of the personality (counting the dense physical body as one aspect and the etheric vehicle as a second aspect of the physical body) are involved, for this fourth emanation of fire by friction has a potent and destructive effect upon the dense physical body. the great renunciation involves the rejection of the physical life at any cost, and that cost frequently involves its physical death. the great renunciation or fourth initiation has, therefore, two aspects: the outer involvement or objective happening in the eyes of the physical plane onlooker, and the

asing frequency; he is becoming somewhat creative upon the physical plane, both in his thinking and in his actions; at times, even if rarely, he has a genuine intuitive experience. this intuitive experience serves to anchor the "first tenuous thread spun by the weaver in fohatic enterprise" as the old commentary puts it. it is the first cable, projected from the spiritual triad in response to the emanation of the personality, and this is the result of the growing magnetic potency of both these aspects of the monad in manifestation- 298- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust it will be obvious to you that when the personality is becoming adequately magnetised from the spiritual angle, its note or sound will go forth and will evoke re

an the last three, and i have felt that it might serve a useful purpose if i gave more teaching anent invocation and evocation in particular, for it will condition consciously and exoterically the new world religion, as it has hitherto conditioned it esoterically and unconsciously. invocation and evocation (continued from pages 493-495: these two words are descriptive of that mysterious something emanation, voiceless appeal, inherent urge towards the light which is innate in all forms, which produces interplay and relationship, and which is the cause of all progress or pushing forward along the path of an expanding consciousness and a penetration into the light. this is true of a plant pushing its way out of the darkness of earth into the light of the sun, a child extricating itself under


ALICE BAILEY THE LABOURS OF HERCULES

her eye, to a novice who exclaimed how exactly his chart was working out "that is too bad, if you were living above the solar plexus, your personality chart would not work out so exactly. the chart of the soul will be used in the astrology of the future; not the chart of the personality. this warning is covered in a positive statement by the tibetan "the basis of the astrological sciences is the emanation, transmission, and reception of energies and their transmutation into forces by the receiving entity. this defines clearly what should be our attitude at full moon meditations and our use of individual horoscopes "the point i seek to make here, says the tibetan "is that it is all a question of developed reception and sensitivity [123] significance of the sign and its polar opposite in th


AN INTRO TO STUDY OF THE KABALAH

octrine. the kabalah, indeed, is full of jehovah, ihvh, the divine four-lettered name, the tetragrammaton, but it is as the name of a group of divine conceptions, of emanations from a central spiritual light whose presence alone is postulated; from absolute god there is a series of emanations extending downward to reach jehovah, who is the divine one of binah, the supernal mother; other stages of emanation lead to the elohim, the group of holy spiritual attributes, associated with the sixth sephira, the sun of tiphareth. after another manner, jehovah is the group of the emanations from the deific source, called the ten sephiroth "the voices from heaven" these ten sephiroth, of which the first is a condensation of the supernal glory from the ain suph aour, the boundless light, appear as a r

emplates a period when chaos existed, a period of repose and absence of manifestation, when the negative reigned supreme: this is the pralaya of the hindoos. from passivity there proceeded action by emanations, and manifested deity arose. from ain, repose, the negative, proceeded ain suph, the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ain suph aur "the boundless light" which coalescing on a point appears as kether, the crown of manifestation. thence follow the sephiroth, the holy voices, upon the highest world; they concentrate into a divine conception, a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine p

om god, even as an effect is distinct from a cause; yet it is not apart from deity, it is not a transient effect, it is immanent in the cause. it is god made manifest to man. matter is our conception alone; it represents the aspect of the lowest manifestation of spirit, or spirit is the highest manifestation of matter. spirit is the only substance "matter" says a kabalist "is the mere residuum of emanation, but little above non-entity" the hindoo philosopher called matter a maya, a delusion. as already remarked the supreme being of the kabalah is found to be demonstrated in more than one aspect. at one time the inconceivable eternal power proceeding by successive emanations into a more and more humanly conceivable existence, formulating his attributes into conceptions of wisdom, beauty, po

f atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the second word of briah. again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable to the angelic powers, the third or yetziratic world; and then finally the divine abstractions of the sacred ten sephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadow of the tenth sephira--the malkuth, or kingdom of the world of shells or material objects. small wonder then at the slightness of the ideal man can form of the divine. at other times we find the metaphysical abstract laid asid

undless light, universal light-"let there be light" was formulated, and "there was light" the passive has put on activity; the conscious god has awaked. let us now endeavour to conceive of the concentration of this effulgence, let us formulate a gathering together of the rays of this illumination into a crown of glorified radiance, and we recognise ktr, kether, the crown, the first sephira, first emanation of incomprehensible deity, the first conceivable attribute of immanent manifested godhead: also named adm oilah, adam oilah, the heavenly man, and autik yomin, the ancient of days. the devout rabbi bows his head and adores the sublime conception. he is represented in the hebrew old testament by the divine name ahih, aheieh "i am (exodus iii. v. 4. the conscious god having arisen in his e


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

meditating on the nature of emptiness in order to be subsumed within the personified identity of a key tutelary deity.137 this strongly appears to be a common practice, but it is not at all outlined in this text. the content and focus of the warlord s tantra is aimed strongly at tamdrin as the deity who keeps tsiu marpo and other protector deities bound to their oaths. since tamdrin is a wrathful emanation of avalokite.vara and thus an active tutelary deity, it can be speculated that the ritual performer must first transform himself into tamdrin in the exalted realm of his ma..ala before the ritual can be activated toward significant ends. this speculation can only be confirmed by actual observation of the ritual or by an adept familiar with this specific material and thus able to confirm

r account of pehar s history and to understand the development of this tradition overall. many of the details concerning this oracle lineage have already been provided above in the general accounts on oracles; however, it should be noted that the name commonly associated with the nechung oracle is dorj drakden (rdo rje grags ldan, pehar s chief minister. amy heller explains that this is merely an emanation of pehar,238 a concept that agrees with the notion of pehar s retinue having emanated from him as expressed by de nebesky-wojkowitz above. also, it is important to mention the reason for the establishment of the nechung oracle as a state oracle. de nebesky-wojkowitz states that the nechung oracle s appointment was due to his clairvoyant abilities, which saved lhasa. the nechung oracle at

t is possible that his sources of information conflate tsiu marpo and pehar according to the traditions from which he primarily drew. i think it is more likely that tsiu marpo was once a malicious demon in pehar s entourage rather than an aspect of him; however, these two concepts may not be wholly contradictory. given the information provided in chapter 5, a denizen in pehar s retinue is also an emanation of him, since his entire entourage manifests from him anyway. such simple beginnings are certainly common with tibetan deities, and tsiu marpo has been known to be depicted iconographically within the train of other protector deities.264 this speculation may lead to further information concerning tsiu marpo s mythic growth through history, but yields nothing on the historical figures res

ma thog is being read as thogs med. 339 who was previously a high king. 340 who is nevertheless permanent. 341 here i am treating nyal nyol tentatively as a misspelling of nyal nyil, which means "matted, messy" 342 all sentient beings are subdued by these [demons, they reside individually as pervading all realms. 343 of all sentient beings. 157 compassion, avalokite.vara,344 the body of powerful emanation, roared magnificent, angry words of rage [305] the haughty one along with his retinue345 came into his presence and said "alas! great glorious one, god of gods, we along with our retinue listen to the command of the unconcealed heroic one. because we offer this essence of our life-force,346 present to us due karma and food" they347 offered their life-force essence. their karma that was d

. pha. pha] in a rolled up red banner. if it is not suitable even by means of that, reverse the order of the essential syllables [310] even the violent obstacle demons, the emanating seven riders appear403 as manifestations which arise from me. one should know as one s own mind that ultimate non-duality is wholly perfect. the stages of the practice and vow: abandon the flesh of the strong magical emanation;404 do not rely on the chief wooden poker;405 and do not spread out bears and tigers as mats.406 do not conceal the sharpness407 of the sharp-pointed mantra. do not obstruct the path408 with one s own anger. do not break the arrow409 at the time of turquoise. do not change the vital breath410 which is the clearing away of symbols. do not give up the blue vapors411 of na grun.412 refrain


BLAVATSKY H P ANTHROPOGENESIS

ssyrian ad is the father, and in aramaean ad is "one" and ad-ad the "only one" while ak is in assyrian "creator" thus ad-am-ak-ad-mon became adam kadmon in the kabala (zohar, meaning as it did, the "one (son) of the divine father, or the creator" for the words "am" and "om" meant at one time in nearly every language the divine, or the deity. thus adam kadmon and adam-adami came to mean "the first emanation of the father-mother or divine nature" and literally "the first divine one" and it is easy to see that ad-argat (or aster't, the syrian goddess, the consort of ad-on, the lord god of syria or the jewish adonai, and venus, isis, ishtar, mylitta, eve, etc, etc, are identical with the aditi and vach of the hindus. they are all the "mothers of all living" and "of the gods" on the other hand

har iii, 292a. why? because "the holy city had not been prepared" and what is the "holy city? the maquom (the secret place or the shrine) on earth: in other words, the human womb, the microcosmic copy and reflection of the heavenly matrix, the female space or primeval chaos, in which the male spirit fecundates the germ of the son, or the visible universe* so much so, that in the paragraph on "the emanation of the male and female principles" in the zohar[[footnote(s* vide "the holy of holies: its esoteric meaning" in part io of this volume[[vol. 2, page] 85 the son of yah (ibid, it is said that, on this earth, the wisdom from the "holy ancient "does not shine except in male and female "hohmah, wisdom, is the father, and binah, understanding, is the mother. and when they connect one with the

of plants and animals. the "wind" or ether, standing in this case for the agent of transmission by which those influences are carried down from the two luminaries and diffused upon earth, is referred to as the "nurse; while "spiritual fire" alone makes of man a divine and perfect entity. now what is that "spiritual fire? in alchemy it is hydrogen, in general; while in esoteric actuality it is the emanation or the ray which proceeds from its noumenon, the "dhyan of the first element" hydrogen is gas only on our terrestrial plane. but even in chemistry hydrogen "would be the only existing form of matter, in our sense of the term* and is very nearly allied to protyle, which is our layam. it is the father and generator, so to say, or rather the upadhi (basis, of both air and water, and is "fir

only existing form of matter, in our sense of the term* and is very nearly allied to protyle, which is our layam. it is the father and generator, so to say, or rather the upadhi (basis, of both air and water, and is "fire, air and water" in fact: one under three aspects; hence the chemical and alchemical trinity. in the world of manifestation or matter it is the objective symbol and the material emanation from the subjective and purely spiritual entitative being in the region of noumena. well might godfrey higgins have compared hydrogen to, and even identified it with, the to on, the "one" of the greeks. for, as he remarks, hydrogen is not water, though it generates it; hydrogen is not fire, though it manifests or creates it; nor is it air, though air may be regarded as a product of the u

geometrical figures which are the hidden keys to such records, before he ventures on an interpretation "but there are myths which speak for themselves. in this class we may include the double-sexed first creators of every cosmogony. the greek zeus-zen (aether, and chthonia (the chaotic earth) and metis (water, his wives; osiris and isis- latona- the former god also representing aether, the first emanation of the supreme deity, amun, the primeval source of light; the goddess earth and water again; mithras, the rock-born god, the symbol of the male mundane fire, or the personified primordial light, and mithra, the fire goddess, at once his mother and his wife; the pure element of fire (the active, or male principle) regarded as light and heat, in conjunction with earth and water, or matter


BLAVATSKY H P COSMOGENESIS

considered in the light of a literary relic. one of its illustrations represents the divine essence emanating from adam* like a luminous arc proceeding to form a circle; and then, having attained the highest point of its circumference, the ineffable glory bends back again, and returns to earth, bringing a higher type of humanity in its vortex. as it approaches nearer and nearer to our planet, the emanation becomes more and more shadowy, until upon touching the ground it is as black as night[[footnote(s* the name is used in the sense of the greek word[[anthropos[[vol. 1, page] xliii introductory. the "very old book" is the original work from which the many volumes of kiu-ti were compiled. not only this latter and the siphrah dzeniouta but even the sepher jezirah* the work attributed by the

manuscript- a collection of palm leaves made impermeable to water, fire, and air, by some specific unknown process- is before the writer's eye. on the first page is an immaculate white disk within a dull black ground. on the following page, the same disk, but with a central point. the first, the student knows to represent kosmos in eternity, before the re-awakening of still slumbering energy, the emanation of the word in later systems. the point in the hitherto immaculate disk, space and eternity in pralaya, denotes the dawn of differentiation. it is the point in the mundane egg (see part ii "the mundane egg, the germ within the latter which will become the universe, the all, the boundless, periodical kosmos, this germ being latent and active, periodically and by turns. the one circle is d

the latter, because these are still attributes (as reflected in man's perceptions; and because parabrahm, being the "supreme all" the ever invisible spirit and soul of nature, changeless and eternal, can have no attributes; absoluteness very naturally precluding any idea of the finite or conditioned from being connected with it. and if the vedantin postulates attributes as belonging simply to its emanation, calling it "iswara plus maya" and avidya (agnosticism and nescience rather than ignorance, it is difficult to find any atheism in this conception* since there can be neither two infinites nor two absolutes in a universe supposed to be boundless, this self-existence can hardly be conceived of as creating personally. in the sense and perceptions of finite "beings" that is non-"being" in t

norance, it is difficult to find any atheism in this conception* since there can be neither two infinites nor two absolutes in a universe supposed to be boundless, this self-existence can hardly be conceived of as creating personally. in the sense and perceptions of finite "beings" that is non-"being" in the sense that it is the one beness; for, in this all lies concealed its coeternal and coeval emanation or inherent radiation, which, upon becoming periodically brahma (the male-female potency) becomes or expands itself into the manifested universe. narayana moving on the (abstract) waters of space, is transformed into the waters of concrete substance moved by him, who now becomes the manifested word or logos[[footnote(s* see "vedanta sara" by major g. a. jacob; as also "the aphorisms of s

e secret doctrine. accepts revelation as coming from divine yet still finite beings, the manifested lives, never from the unmanifestable one life; from those entities, called primordial man, dhyani-buddhas, or dhyan-chohans, the "rishi-prajapati" of the hindus, the elohim or "sons of god" the planetary spirits of all nations, who have become gods for men. he also regards the adi-sakti- the direct emanation of mulaprakriti, the eternal root of that, and the female aspect of the creative cause brahma, in her a'kasic form of the universal soul- as philosophically a maya, and cause of human maya. but this view does not prevent him from believing in its existence so long as it lasts, to wit, for one mahamanvantara; nor from applying akasa, the radiation of mulaprakriti* to practical purposes, c


BOOK OF PLEASURE

at may be but not usually-called the "book of lies*(1. the unorthodox of the originable-a volant "sight" that conveys somehow by the incidental, that truth is somewhere. the kia which can be vaguely expressed in words is the "neither-neither" the unmodified "i" in the sensation of omnipresence, the illumination symbolically transcribed in the sacred alphabet, and of which i am about to write. its emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to hea

practice till that emotion is untiring and subtle. the law or reaction is defeated by inclusion. were he to enjoy an hundred pleasures at a time, however much his ecstasy, he does not lose, but great increase takes place. let him practise it daily, accordingly, till he arrives at the centre of desire. he has imitated the great purpose. like this, all emotions should find equipoise at the time of emanation, till they become one. thus by hindering belief and semen from conception, they become simple and cosmic. by its illumination there is nothing that cannot be explained. certainly i find satisfaction in ecstasy. i have now told you a secret of great import, it was known to me in childhood. even by sedulously striving for a vacuity of belief, one is cosmic enough to dwell in the innermost


BUDGE E

aat-f. concerning the goddesses the text says: click to view abet-neteru-s. arit-tatheth. ahat. themath-ermen [paragraph continues "to these goddesses who make the p. 221 reckoning of his eye for horus in the tuat, ra saith-'make ye strong your spirits by means of [your] strength, and make the reckoning of his eye for horus, stablish ye his eye for horus, and make ye horus to unite himself to his emanation (or, to that which floweth from his eyes, praise ye horus by reason of his eye, and stablish ye his first eye which is in the hands of the god af-ermen-maat-f, and utter ye your words on behalf of horus, o ye who cause to come click to view (left) af-ermen-maat-f (center) ermenui (right) neb-aqet. into being the becomings of created things' the work which they do in the tuat is to utter


CASE PAUL F THE BOOK OF TOKENS

h that organism has been projected into relative manifestation is not yet fully achieved. it is not a finished mechanism, a thing made, once and for all. rather it is a living being, whose life includes innumerable lesser lives and lesser degrees of knowledge. the meditation on beth* 1 one, and one only, am i in essence; changeless, indivisible; concealing within my being the ten lights of divine emanation. in this, mine unalterable unity, am i supreme, and none is equal unto me. yet though i myself remain unchanged throughout eternity, my power doth manifest itself in ceaseless change. 2 they err who speak of my changelessness in essence as if it were fixity in operation. that which changeth not is mine own nature, but this includeth the possibility of infinite diversity in ways and works

se of which i bring forth the shining worlds. for this do i divide myself, becoming two. 4 of these two, the first is the crown of my primal will. this, my superior nature, standeth above the world, which floweth forth from mine act of knowing. yet even the superior nature is to mine inmost essence as something outside, and therefore is it to me as beth, my house. for i am within it, and it is an emanation from me. nevertheless, i fill my dwelling-place. hence it is written that the supreme is distinguished from the crown by name only. 5 in my supreme abode stand i as the onlooker. because of mine unwavering contemplation the stream of manifestation continueth on its course. whatsoever existeth hath its beginning in my will, continueth in my will, and by my will cometh at last to its appoi

d the pillar of mildness. the ten sephiroth are also divided into a supernal triad, which includes the first three, and a heptad, which includes the sephiroth from chesed to malkuth. this heptad is the basis for many septenary schemes to be found in the literature of occultism. yet always behind the seven, and beyond it, is the supernal triad, for, as the book of formation tells us, the lights of emanation are "ten and not nine, ten and not eleven; that is, neither more nor less than ten. 4 "i am the eternal longing. this is an example of the author's use of gematria, the qabalistic method of establishing identities of meaning between words of the same number. each hebrew letter is also a number' the number of a word is the sum of the numeral values of its letters. the hebrew for "longing"

s word is 412, equivalent to that of the letter-name beth, b i th. the "inmost essence" mentioned in this paragraph is en soph aur, ain svp avr, the limitless light. in the philosophy of the qabalah, en soph aur is held to subsist throughout eternity, and is regarded as being that which precedes all manifestation. hence, although kether, the crown, or primal will, is the first among the lights of emanation, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first

he room itself. for though what presenteth itself in the mirror of wisdom is internal, the medium of reflection hath its place in the without, in the realm of secondary and created things [32] g i m e l 4 as the substance whence all forms arise, the vehicle of my divine essence, mine inferior nature is to the superior as is passive to active, as woman to man, as eve to adam. yet to every light of emanation proceeding from it on the tree of life doth this same wisdom stand as root and source. hence in the scripture is wisdom spoken of as a woman, as when it is said "wisdom hath builded her a house; but elsewhere to this same wisdom the wise assign the title ab, the father. never is the heavenly wisdom known as mother, for she is the virgin substance of all things, whose purity naught can de


CHRONOLOGIA RORISPERGIUS

bined with physical exercises, that they called hesychasm (from the greek, hesychia=silence, q.v. parallels have been observed between medieval ecstatic kabbalah and hesychast practice. 204-270 ce plotinus, neoplatonic philosopher and mystic (born in egypt) c.210 clement of alexandria stromata book 6 chap.4 describes sacred ceremonial procession of egyptian priests carrying the 42 books of hermes(emanation of re) 215-220: origen (185-253/4, then catechist for the christian community of alexandria, preaches his homilies on genesis along with a lot of other works 216 to 276- life of mani, the illuminator, who founded manicheism, based on ideas from judaism, christianity, zoroasterism, gnosticism, etc. 244-261 mani sent a mission to egypt under adda and patteg reaching as far as alexandria an


DIABOLUS

unted him and rode him. and the tora cried and shrieked and 28 noon is considered in the middle east to be the time of satan. 26 said "samael, the world has just been created, is this the time to rebel against god" the serpent went and said to the woman "is it true that you are commanded not to eat the fruit of this tree. midrash: pirqe r. eliezer. ch. 13 it is written in the treatise on the left emanation that samael and lilith were born as one, a fire born dual headed angelic force which was too individualistic to contain by it s creator. the first prince and accusing demon is samael, called evil because he desires to mingle with the force of light from which he is a part of. at their creation they both were separated, lilith going forth into the world of man and samael going his own way

ret knowledge of the palaces. the matron lilith is the mate of samael. both of them were born at the same hour in the image of adam and eve, intertwined in each other. asmodeus the great king of the demons has as a mate the lesser (younger) lilith, daughter of the king whose name is qafsefoni. the name of his mate is mehetabel daughter of matred, and their daughter is lilith. treatise on the left emanation by r. isaac b. jacob ha-kohen the concept of fire as being the central and primary force which samael and lilith were made up of displays a very interesting connection. here we see that lilith actually has different forms, but all are connected to the ancient mother lilith, who is also az in earlier folklore. lilith is able to change her form and manipulate her essence, she grows strong

ul woman from her head to her waist. but from the waist down she is burning fire--like mother like daughter. she is called mehetabel daughter of matred, and the meaning is something immersed (mabu tabal. the meaning here is that her intentions are never for the good. she only seeks to incite wars and various demons of war and the war between daughter lilith and matron lilith. treatise on the left emanation by r. isaac b. jacob ha-kohen the multiple spirits of lilith are a part of what could be considered in luciferian witchcraft circles as the triple goddess, or hecate lilith. she is maiden, whore and hag and her number is three just as the points of the triangle. lilith holds intensive wisdom of magick and such along with her mate, samael, is her gift to those children who recognize and i

y to controlled sexual magick and the possibilities therein. leviathan essentially is the encircler, the possibilities of the self as well as knowledge of the self. here we see a connection between lilith and leviathan, that in many ways they are nearly the same- you already know that evil samael and wicked lilith are like a sexual pair who, by means of an intermediary, receive an evil and wicked emanation from one and emanate to the other. i shall explain this relying on the esoteric meaning in the verse "in that day the lord will punish with his great, cruel, mighty sword leviathan the twisted serpent and leviathan the tortuous serpent--this is lilith-"and he will slay the dragon of the sea (isaiah 27:1. as there is a pure leviathan in the sea and it is called a serpent, so there is a gr

d leviathan the tortuous serpent--this is lilith-"and he will slay the dragon of the sea (isaiah 27:1. as there is a pure leviathan in the sea and it is called a serpent, so there is a great defiled serpent in the sea in the literal sense. the same holds true above in a hidden way. the heavenly serpent is a blind prince, the image of an intermediary between samael and lilith. treatise on the left emanation by r. isaac b. jacob ha- kohen 28 aleister crowley in his work de arte magica describes in certain terms the use of sexual magick within the image of lilith, that she is the key to creations of night born servitors or demons. such workings crowley considered highly dangerous- among the jews are certain instructed initiates of their qabalah who hold, as we understand, the view that in the


DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

augurs were astrologers, and diviners which interpreted such omens as the flight of birds or the occurrence of thunder and lightening. they were of the noble class, and wore white robes, trimmed in purple. there is an old legend that states that several druids of gaul and britain were converted to a roman religion, and were made augurs for their territories after rome had conquered them. aura: an emanation of energy, or "halo" of colored light given out by, and forming a force-field surrounding all physical objects, including the human body, beasts, plants, and rocks, which people with psychic vision can see or other sensitives can sense. the observed colors of the aura are said to indicate definite emotional states and/or physical and/or mental conditions. don tyson states that because th

osophical society. many members of the hermetic order of the golden dawn [g.d (q.v) were also members of this society. her importance is also due to two large books she wrote, isis unveiled and the secret doctrine. many mystical and occult writings or so-called "channeling" are directly or indirectly based on these two books. blood of the red lion: in sex magick (q.v) the semen. body, etheric: an emanation of all created things. halfway between the astral and the physical. bon: the shamanic religion of tibet before the coming of buddhism, which officially supplanted it. in fact many bon beliefs and practices were absorbed into tibetan buddhism, giving it a unique, magickal character. book of shadows: a collection of rituals, prayers, charms, and other magickal information compiled by a wit

ansion, abstract thought, excess, philosophy, religion, science, law, professions, higher learning, compassion, wisdom, long journeys, growth, generosity, santa claus, gregarious, optimism, faith, hope, lucky, gamble, happy, jovial, humor, magnanimous, counseling, charitable, extravagance- k- kabalah [kabbalah: hebrew for "tradition" a jewish mystical philosophy, the central doctrine concerns the emanation of the world from the godhead in the form of ten divine names or spheres of light. a mystical system which is the basis for western religion as well as ceremonial magick. the word is transliterated hebrew, and is spelled in english in several ways including qabala, cabala, etc. there are many different forms of the kabalah. kabalah, dogmatic: the study of books of the kabalah such as the

tive: 1) from the old french from the middle latin "sentire" meaning "to feel" 2) a lesser psychic (q.v) who has developed their specific discipline of extra sensory perception to an accuracy level between the positive hazard (q.v) level of twenty (20) percent and eighty-four (84) percent of accuracy and reliability. sephirah: hebrew for "sphere" pronounced "seh-fear-ah" it is a sphere or area or emanation on the tree of life (q.v. sephirohth: pronounced "seh-fear-oht" the plural of sephirah (q.v. serpent: in alchemy (q.v, the result of heating a substance in the athanor (q.v. in sex magick, it is the semen. shakta: in hinduism and eastern occultism, the male seed or spark of light that impregnates the womb of the universal goddess, shakti (q.v, and allows her to give birth to all things


DION FORTUNE MYSTICAL QABALA

ranslated in the authorised version of the bible as "i am" or, more explicitly, the self-existing one, pure being. 6. but these words are words and nothing more unless they convey an impression to the mind, and in themselves they cannot do that. they must be related to other ideas before they have any significance. we only begin to understand kether when we study chokmah, the second sephirah, its emanation; it is only when we see the full unfoldment of the ten sephiroth that we are ready to approach kether, and then we approach it with the data that gives us the key to its nature. in working with the tree it is wisest to keep on going over it, rather than to concentrate upon a single point until it is mastered, for one thing explains another, and it is out of the perception of the relation

o, that is, all things are applied to yod concerning which this discourse is. all things cohere in the tongue which is concealed in the mother. that is, through daath or knowledge, whereby wisdom is combined with understanding, and the beautiful path (tipha reth, the sixth sephirah) with his bride the queen (malkuth, the tenth sephirah; and this is the concealed idea, or soul, pervading the whole emanation. since it is opened for that which proceedeth from itself; that is, daath is itself the beautiful path, but also the inner, whereto moses referred; and that path lieth hid within the mother, and is the medium of its conjunction" when it is noted that yod is identical with the lingam in the hindu system; and that kether, daath, and the beautiful path, tiphareth, the sixth sephirah, are in

l waters of binah from the infernal waters of leviathan. 32. the signification of the qliphoth must be considered flilly in due course; but having referred to them here in order to explain the position of malkuth, we must say something further in order to render the explanation intelligible. 33. the qliphoth (singular qliphah, an immodest woman or harlot) are the evil or averse sephiroth, each an emanation of unbalanced force from its corresponding sphere upon the holy tree; these emanations took place during the critical periods of evolution when the sephiroth were not in equilibrium. for this reason they are referred to as the kings of unbalanced force, the kings of edom "who ruled before there was a king in israel" as the bible puts it; and in the words of the siphrah denioutha, the boo

uncompensated force which is chokmab, and because chokmah is a dynamic sephirah, ever out-flowing in boundless energy, we do well to look upon it as a channel for the passage of force rather than a receptable for the storage of force. 4. chokmah is not an organising sephirah, but it is the great stimulator of the universe. it is from chokmah that binah, the third sephirah, receives its influx of emanation, and binah is the first of the organising, stabilising sephiroth. it [page 124] is not possible to understand either of the paired sephiroth without considering its mate; therefore in order to understand chokmah we shall have to say something about binah. let it be noted, then, that binah is assigned to the planet saturn and is called the superior mother. 5. in binah and chokmah we have

titude, in its reaction against restoration grossness, practically arrived at the standard of the most primitive tribes, who, travellers tell us, do not associate the union of the sexes with the production of offspring. 12. the colour of chokmah is said to be grey; in its higher aspects, pearl-grey, iridescent. in this we see the veiling of the pure white light of kether descending in its path of emanation towards binah, whose colour is black. 13. the mundane chakra, or direct physical manifestation of chokmah, is said to be the zodiac, called in hebrew mazloth. we thus see that the ancient rabbis rightly understood the process of the evolution of our solar system. 14. the yetziratic text assigned to chokmah is, as usual, exceedingly obscure in its wording; nevertheless we can gather from


DION FORTUNE PSYCHIC SELF DEFENSE

sephiroth, and are represented in a diagram as arranged in a particular pattern. this is the famous tree of life, the key to all symbolism. the sephiroth were not emanated independently, each from the divine source; but overflowed, the one from the other. as soon as one sephira has emanated another, these two are said to be in equilibrium, compensating each other. but there is a period during the emanation of a sephira when the force is not yet in equilibrium, but is pushing out unsupported, like an incomplete arch. it is the uncompensated force emanated during this epoch of unbalance, and never subsequently absorbed after the establishment of the new sphere, which constitutes positive evil. there are, therefore, ten kinds of positive evil, just as there are ten divine emanations. to these

nsanity. the doctrine of the ten holy sephiroth, arranged in their correct pattern to form the tree of life, is invaluable in enabling us to conceive the invisible. the first sephira is concentrated out of the unmanifest, the point within the circle. this emanates the second, which in its turn emanates the third. as soon as one has emanated another, these two are said to be equilibrated; but when emanation is in process, there is a period of unbalanced force. this, as it were, goes off by itself in the cosmos and establishes a sphere of its own, unconnected with the cosmic system. consequently, each sphere of the cosmos has its counterpart in chaos, in miniature, it is true, but nevertheless potent and functional. each sphere, in the course of its evolution, builds up an oversoul which is


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

hey pray for the recovery of petitioners who write them for help (see also healing by faith; psychic healing) absolute (theosophy) theosophists profess to know nothing further about the absolute, the logos, the word of god, than that it exists. the universes with their solar systems are the lowest manifestations of this being, which humans are capable of perceiving. human beings themselves are an emanation from the absolute, with which they will be ultimately reunited. abteilung fur psychologie und grenzgebiete der psychologie des psychologischen instituts der universitat freiburg i. br. parapsychology laboratory at the university of freiburg in germany under the direction of johannes mischo. the laboratory has a library and an experimental program and works in close cooperation with the i

stronomer of schiaparelli, prof. francesco porro, who attended the same sittings and later a number of others, came to the following conclusion: the phenomena are real. they cannot be explained either by fraud or hallucination. from the idea of the unconscious muscular action of the spectators (put forth half a century ago by faraday) to the projection of protoplasmic activity or to the temporary emanation from the body of the medium imagined by lodge; from the psychiatric doctrine of lombroso to the psycho-physiology of ochorowitz; from the externalisation admitted by rochas to the eso-psychism of morselli; from the automatism of pierre janet to the duplication of personality of alfred binet.there was a perfect flood of explanation, having for their end the elimination of an exterior pers

th frederick manchester. the spiritual heritage of india. garden city, n.y: doubleday, 1963. atziluth encyclopedia of occultism& parapsychology. 5th ed. 116 wood, thomas e. the mandukya upanishad and the agama shastra: an investigation into the meaning of the vedanta. honolulu: university of hawaii press, 1990. aum see association for the understanding of man aum magazine see anahata nada aura an emanation said to surround human beings, chiefly encircling the head and supposed to proceed from the nervous system. it is described as a cloud of light suffused with various colors. this is seen clairvoyantly, being imperceptible to the physical sight. some authorities trace the existence of the aura in such biblical instances as the bright light shining about moses, which the children of israel

itualism is just now very much to the front in melbourne. the lectures of emma hardinge britten, delivered to crowded audiences at the opera house every sunday evening, have naturally attracted a sort of wondering curiosity to the subject, and the interest has probably been intensified by the strenuous efforts that are being made in some of the orthodox pulpits to prove that the whole thing is an emanation from the devil. the announcement that the famous dr. slade had arrived to strengthen the ranks of the spiritualists, has therefore been made at a very critical juncture, and i should not be surprised to find that the consequence will be to infuse a galvanic activity into the forces on both sides. though i do not profess to be a spiritualist, i own to having been infected with the fashion

philosophers, and a commentator on the works of aristotle. he was born at cordova and studied theology, mathematics, medicine, jurisprudence, and philosophy. he traveled widely and died in morocco. his writings greatly influenced christian theologians, especially thomas aquinas, who obtained copies of his writings as a result of the crusades. averroes followed the concept of god as the source of emanation of intelligence and suggested that religious and philosophical truth may be in contradiction. avicenna (980.1037) named aben sina by hebrew writers, but properly ebor sina, or.to give his names in full.al-sheikh al-rayis abu ali al-hossein ben abdallah ben sina. he was born at kharmatain, near bokhara, in the year of the hegira 370, or 980 c.e, and was educated at bokhara. he displayed s


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

vation was confirmed by caroline d. larsen in my travels in the spirit world (1927: from every spirit emanates a strong aura, a pseudophosphoric light. this aura is completely controlled by the mind. out of this substance is moulded the vesture of the body. about a conscious projection of his astral body, sylvan j. muldoon observed: on one occasion i noticed the clothing forming itself out of the emanation surrounding my astral body, when only a few feet out of coincidence, and the clothing was exactly like that covering my physical body. on another occasion i awakened and found myself moving along at the intermediate speed. a very dense aura surrounded me.so dense, in fact, that i could scarcely see my own body. it remained so until the phantom came to a stop, when i was dressed in the ty

ter. copper, tin, pewter, and zinc were poor conductors. elliotson found that a magnetized sovereign (british gold coin) would throw into trance his sensitives, the o key sisters, and that although iron would neutralize the magnetic properties of the sovereign, no other metal would do so. when baron karl von reichenbach propounded his theory of odic force, his sensitives claimed to see a luminous emanation proceed from metals.silver and gold shone white; lead, blue; and nickel, red. opponents of reichenbach s theories ascribed such phenomena to suggestion. sources: elliotson, john. human physiology. london, 1840. reichenbach, karl von. letters on od and magnetism. london: hutchinson, 1926. reprinted as the odic force. new hyde park, n.y: university books, 1968. metaphysical digest (journal

that which is below itself as still itself once more. knowledge has three degrees.opinion, science, illumination. the means or instrument of the first is sense; of the second, dialectic; of the third, intuition. to the last i subordinate reason. it is absolute knowledge founded on the identity of the mind knowing with the object known. there is a raying out of all orders of existence, an external emanation from the ineffable one [prudos. there is again a returning impulse, drawing all upwards and inwards towards the centre from whence all came [epistrophe. love, as plato in the banquet beautifully says, is the child of poverty and plenty. in the amorous quest of the soul after the good, lies the painful sense of gall and deprivation. but that love is blessing, is salvation, is our guardian

they associated universals with causes. the highest became with them merely the most comprehensive. as has been said, neoplatonism exercised great power among the scholiasts and magicians of the middle ages. in fact most of what medievalism knew of plato was through the medium of the neoplatonists. in germany in the fourteenth century it became a vivifying principle, for although its doctrine of emanation was abandoned, its allegorical explanation and its exaltation of the spirit above the letter was retained, and platonism and mysticism together created a party within the church.the sworn foes of scholasticism and mere lifeless orthodoxy. sources: brehier, emile. the philosophy of plotinus. chicago: university of chicago press, 1958. gerson, lloyd p. plotinus. london: routledge, 1994. ha

gave it to the medium. the effect was instantaneous; the controlling influence became violent and furious and was thought to be the spirit of a deceased monk who sometimes got hold of politi and damaged the conditions as much as he could. in one of w. j. crawford s photographs, a vaporous substance seems to connect the medium kathleen goligher with the various sitters. whether it was ectoplasmic emanation or a nervous fluid he did not attempt to answer. the problem with the hypothesized psychic force, quite apart from the fraud committed by the mediums whose seances were the source of speculation about it, was the inability of researchers to find a way to have the force manifest in a way which would register on an instrument for measurement. the disconnection between the hypothesized sour


FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

as the zohar (i.223b. iii enoch, the hebrew book of enoch, contains a long discourse on the ascension of the celestial chariot by rabbi ishmael, the last high priest before the destruction of the first temple of jerusalem. the ascension of rabbi ishmael drew vigorous protests from some of the high angels, who objected to the admission of his relatively impure human spirit to the supernal world of emanation (called atziluth. when high angels get too close to the supernal sefiroth in the world of atziluth, their wings burn. the ascension by rabbi ishmael of the celestial chariot is a narrative allegory for the mystical ascent of the central column of the tree. 44' 8: h" 2: 2 2:e 8% another obscure but important treatise included among merkabah literature is the sefer raziel hagadol (book of

ntral figure. rabbi luria dictated the etz hachayyim (tree of life) to his student chayyim vital. it is composed of ten branches and is deeply rooted in the zohar (book of splendor. it is clearly the most intellectually complex of the principal works of written qabalah, and attracts the lion s share of interest amongst present-day (nonoccult) qabalists. the text of the etz hachayyim describes the emanation of the smooth and simple light of the endless (rva [vc ]ya, ayn sof or, from its unmanifest condition into the pattern of the sefiroth of the tree of life within the sphere of contraction(,vomo, tzimtzum).34 in the etz hachayyim, the central column of the tree is called the kav (bk, line of light, and the names used for the sefiroth are exclusively zoharic. the lurianic cosmogony elucida

ah foundation/below. the tension between these two sefiroth 2" 2' 8+ manifests the descent of the central column of the tree. the unmanifest pure being of vast face in sefirah crown/above is reflected in the abysmal mirror of sefirah foundation/below as veils of illusion appearing as planes of existence (see figure 3.5 on page 89. these planes are unmanifest in the most sublime world of atziluth (emanation. the attributes of the ayn are reflected in this mirror as the immense i-ness of small face as the creator, sustainer, and destroyer of the universe. the energy of consciousness of small face manifests the planes of existence in the lower three worlds of b riyah (creation, yetzirah (formation, and asiyah (making, activity. like sefiroth crown/above and foundation/below, the two central s

untenance of the more ancient one. 9 the weight referred to in the first verse of the sifra detzniyutha is the single combination of all the sefiroth on the tree. weights are the individual sefiroth. the primordial kings allude to the unmanifest alef worlds or witness states of vast face in sefirah crown/above. the crowns of the primordial kings are the sefiroth in the supernal world of atziluth (emanation, and the garments of splendor are the manifest sefiroth in the successive three worlds. in the torah, earth/ ra, aretz) is a synonym for the sefirah malkuth/kingdom. hence, the phrase and the earth was nullified infers that matter was absorbed and disappeared. the sifra detzniyutha, and in smaller measure the idra rabba qadusha (greater holy assembly) and idra zuta qadusha (lesser holy a

ndifferentiated negatively existent roots. the central column emanates from the negatively existent roots through a single point in the uppermost sefirah, called crown in the zohar and above in the sefer yetzirah. in the initial event at the genesis of the universe, the unmanifest light of the endless enters the tzimtzum (circular contraction) through that point in the supernal world of atziluth (emanation, triggering a quantum fluctuation that generates the big bang and subsequent inflation of the universe. it then descends through the successive three worlds, thereby manifesting the complete tree. the central column is called the line of light (kav) in the lurianic doctrine presented in the etz ha chayyim. with the expansion of the tree, the universe is created by the celestial head of m


FREEMASON BLUEBOOK

lic colors of your station are white, and are emblematic of innocence, of peace, and of wisdom. in its application to humanity the color white denotes purity, good reputation, and happiness. in its sacred language it signifies the regeneration of the soul, and in divine language it is the symbol of divine wisdom of the supreme grand architect of the universe "wisdom" says solomon" is the glorious emanation of the allpowerful divine, the purity of eternal light, the spotless mirror of the operations of god, and the image of his goodness; it is a one, yet it is capable of becoming a plurality. the prophets saw the divinity clothed in a garment white as snow, and his hair white, like unto wool "god created the universe from his love, and he sustains it by his wisdom. in every system of cosmog


FREEMASONS SATANISM AND SYMBOLISM

to albert pike 'morals and dogma, p. 771. it is philosophical in the sense that it represents the generating fecundating principle by the perpendicular shaft [phallus, and the matrix of womb of nature, the female producing principle [female vulva, by the horizontal shaft. the philosophy of the masonic cross is totally phallic. the 'crown' of this masonic emblem is also phallic, it being the first emanation of the cabalistic sephiroth [c.f. mcquaig, the masonic report, norcross, georgia, answer books and tapes, 1976, p. 34] masons have taken the cross of jesus christ and turned it into a phallic symbol. how dare they take the crown of jesus christ and turn it into a phallic symbol? actually, the cross was made to be representative of the entire sex act- heterosexual intercourse- by pretendi


FULLER J F C SECRET WISDOM OF THE QABALAH

as an electrical current depends on what we call positive and negative waves of electricity or of light. glet there be light h occultly represents the world, not only as a material form, but as a spiritual idea. secret wisdom of the qabalah page 22 chapter ii the cosmogony of the qabalah the primal cause. in its most condensed form the cosmogony of the qabalah may be defined as a process of world emanation from no-thing, through the form of man, back again to no-thing; man being the equilibrating centre. in idea it is little removed from the latest conception of science, which looks upon the universe as something which has gcondensed h out of the immaterial into the material, and which in the course of time will be radiated back into immateriality. further, that the material is only cogniz

inah, 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 24 plate 2: the tree of life secret wisdom of the qabalah page 25 the second emanation from kether is called 'hokmah, wisdom, the word, logos, or son; it is the male principle in activity, for through it all things are generated. gby means of the thirty-two paths. it gives everything, existing, shape and size. h 10 this sephirah is the spiritus mundi. from 'hokmah is derived the balance of the sephiroth, the next six of which refer to the dimensions of the universe- length

mblem of fecundity and plasticity, red or female, on the left side. the first was called yakheen, the latter boaz. these columns represented, understanding, binah, h, and wisdom 'hokhmah, v, and between them was the temple of kether, y, the father. here we see symbols of the former, the harmony, and the to be formed. all energy must have resistance, all light must have darkness, all projecture or emanation, a hollow or excavation to receive efflux. affirmation supposes a negation; if the first androgene had not been separated into male and female, the result would have been entire sterility, as was the result as to the seven kings of edom described in genesis and the qabbalah; and the balance not existing, the forms did not and could not exist, and the emanation of the existences could not

f yetziratic harmony. in fact, the symbolism here describes the descent of the tree of life into assiah, where it is reversed and changed from harmony into discord- that is into activity. why should this descent take place? the answer is gof necessity h. tetragrammaton must descend, because only by descending can he complete the cycle of emanations and so ultimately (through a reversed process of emanation) reinstate the no-thingness of the ayin. as we have shown, the first fall is from the ain soph to adam qadmon, the second from adam qadmon to metatron, the third from metatron to sammael, and the fourth from the angelic sammael to his demoniacal counterpart; for we are told that glife in the present dispensation is cut short through the influence of the evil serpent, whose dominion is sy

is depicted the fall of the yetziratic deity through inversion due to reflection; the glory of this deity, that is the shekinah within it, being the agent which renders the formation of a simulacrum possible. according to the zohar, metatron gsets all his legions in motion by the power of a single letter [shin] h.21 this was the spoken word tetragrammaton, which created light, when the yetziratic emanation moved upon the face of the waters (the luminous mirror) and proclaimed gyehe aur h (value 222, glet there be light h (illumination. in proclaiming it, the shekinah, astral light, ether, or by whatever name the reader chooses to call it, emerged from out of the yetziratic deity, leaving the four tetragrammatic letters of his name reflected upon the deep. these four letters represent what


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

estern europe"[11 [11] quoted by baldwin, prehistoric nations, p. 223. the ash is the scandinavian tree of life, and, like the sacred trees of all nations, is emblematical of the continuation of existence. this tree has a triple root, which peculiarity doubtless accounts for its sacred character. it is both female and male, and is said to be regarded as a "sort of logos or wisdom" it is the first emanation from the deity, and yet a trinity in unity. to insult or injure this tree was sacrilege, to cut it down was an offense punishable with death. in the old egyptian and zoroastrian story, appear the descriptions of two trees of life, also a tree of knowledge. in the accounts given of these trees, the ficus, the female tree of life, represents the life of the soul, while the palm, the male t

y a female deity, within whom was contained the male principle; when, however, through the changes wrought in the relative positions of the sexes, the male element in the divinity adored came to be represented as a man instead of as a child, he was ammon. he was the sun, yet notwithstanding the fact that he had drawn to himself the powers of the sun, he was still, himself, only a production of or emanation from the female deity om, mother of the gods and queen of heaven. she it was who had created or brought forth the sun. there is a tradition which asserts that every morning a melodious sound is emitted from the first named of these two colossal figures as he salutes his rosy-fingered mother whom he acknowledges as the source of all light and wisdom. the bodies are described as being "wit

tter of conjecture, but that this idea constituted the deity among the ethiopian or early cushite race, the people who doubtless carried civilization to egypt, india, and chaldea, is quite probable. if we bear in mind the fact that the gods of the ancients represented principles and powers, we shall not be surprised to find that muth, neith, or isis, who was creator of the sun, was also the first emanation from the sun. minerva is wisdom--the logos, the word. she is perception, light, etc. at a later stage in the history of religion, all emanations from the deity are males who are "saviors" that the office of the male as a creative agency is dependent on the female, is a fact so patent that for ages the mother principle could not be eliminated from the conception of a deity, and the homage

red, and who is suspiciously connected with noah, the life-principle which appears at the close of a cycle, has changed her sex. this god is now the "ruler of the seas "master of the life-boat (the ark, and "lord of the earth" the earth is his and the fulness thereof. he is the "life giver" the "lord of hosts" who subsequently becomes the maker of heaven and earth. minerva, who had been the first emanation from the deity and the daughter of the great mother of the gods, now has a father but no mother. jove, who in course of time came to be represented as a male creator, brought her forth from his head. later, woman is produced from the side of man. the male principle, symbolized by a serpent, has become "the one only and true god" it is passion--the "healer of nations--the great "i am" no

is the first, and that the name osiris really signifies the "eye of isis" according to plutarch, isis and muth are identical, but from the evidence at hand it is plain that muth comprehends divine womanhood, or the female principle as it was regarded at an earlier stage of human growth. muth is not only the parent of the sun, or the force which produces the sun, but she is also wisdom, the first emanation from the deity, at the same time that she comprehends all the possibilities of nature. isis seems to represent the deity at a time when the higher truths known to a more ancient people were beginning to lose their hold upon the race. renouf informs us that the word maat, or muth, means law "not in that forensic sense of command issued either by a human sovereign authority, or by a divine


GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

aser.british library cataloguing in publication data gilbert, r.a.thegolden dawn.1.hermetic order of the goldendawn-history135 -43bfi623267r7isbn0-852603260-357-5isbn0-852603260-278-1pbktheaquarianpressispart ofthethorsonspublishinggroupprinted and bound in great britaincontentspageforewordfryisraelregardie7introductioniichapter1.foundation132.creation253267 action 35 4. wisdom 4 6 5. power 58 6. emanation 69 7. kingdom81appendixatheanna sprengel letters 95appendixb'historical lecture' by sapere aude 99appendixc neophyte grade ritual105appendixdcondition for entry into the second order126appendixetravelling in the spirit vision130appendixfastral travelling132appendixgthe manifesto ofjuly19031356thegoldendawnappendixhconstitution of ther.r.et a.c, november1903138seleabibliographyi4jforeword


GILBERT THE MAGICAL MASON

men, the world of atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the world of briah; again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable by the angelic powers, the yetziratic world; and then finally the divine abstractions of the sacredtensephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadowofthetenth sephira- the malkuth or kingdom of the world of shells. small wonder then at the slightness of the ideal man can form of the divine.88themagical masonatothertimes we find the metaphysical abstract laid aside, and al

suph aur- boundless light, universal light-'letthere by light' was formulated, and 'there was light. the passive has just put on activity: the conscious god has awaked. let us now endeavour to conceive of the concentration of this effulgence, let us formulate a gathering together of the rays of this illumination into a crown of glorified radiance, and we recognisekether- the first sephira, first emanation of deity, the first conceivable attribute of immanent manifested godhead. the devout rabbi bows his head and adores the sublime conception.theconscious god having arisen in his energy, there follow immediately two further emanations, the trio subsiding into the symbol of a radiant triangle.chokmah,wisdom, is the name of the second sephira;binah,understanding, is the third sephira- the su

aton, the kabalistic jehovah, or yahveh of the exoteric critics, the original of that god, whose grosser reflection as a nation's patron is formulated in the old testament.inform parallel to the theosophic doctrine, we find that the kabalah contemplates a period when pralaya existed, a period of repose and absence of manifestation, when the negative reigned supreme. from passivity there proceeded emanation,104themagical masonand manifested deity arose. from ain-repose, the neg255 ative- proceededainsuph,the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ainsuphaur-boundless light, which coalescing on a point appears as kether, the crown of manifestation. thence follow thetensephiroth, the holy voices, up

n effect106themagicalmasonis distinct from a cause; yet it is not apart from deity, it is not a transient effect, it is immanent in the cause.itis god made manifest to man. matter is our conception alone; it represents the aspect of the lowest manifestation of spirit, or spirit is the highest manifest" ation of matter. spirit is the only substance. matter, says a kabalist, is the mere residuum of emanation,butlittle above non-entity.fromgod, and the world around us, let us pass to consider what the kabalah teachesaboutman, the human soul.ithas 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 thetensephiroth cluster their energy into a formulated four-parte

mens the mind, and anima the soul: the greeks recognised several principles, such as the psyche the soul, nous or phren the mind, thumos the life, eidolon the shadow, and soma the body. the jewish kabalistic rabbis also formulated a complex scheme of human principles; guph body, with the tzelem shadow; nephesh life, with the ruach animal soul; neshamah human soul, and yechidah or chiah the divine emanation inspiring the man. they related the human personality to the letters of the divine name, yod, heh, vau, heh, the tetragrammaton which we call jehovah.itis not proposed to consider this subject any further on this present occasion, but rather to refer to several analogies and allied symbols which call for notice when we adopt the view that man is quadripartite, i.e, composed of a pair of


GILBERT THE SORCERER AND HIS APPRENTICE

yptian prototype of modern witchcraft formulae, we are likely to find in the former a complete and reasoned scientific system, of which the latter give only vague and halting traces, much corrupted by oral transmission from the ignorant to the more ignorant. the130thesorcererand his apprenticeroot-formula of ancient egypt was that the evolution of what is materialfollowsthe type and symbol of the emanation of the spiritual; that spirit and matter are opposite faces of the same mystery. hence we have an elaborate system of correspond255 ences, according to which the. conceptions of the mind, the words of the mouth, and the functions of the body possess analogiesfrom which a complete system of the rules of life and death can be constructed.[willhere allude to one phase only of witchcraft, th


GLOBAL FREEMASONRY

god descended from incomprehensible unity into plurality was a mystery to which kabbalists devoted a great deal of meditation and speculation. obviously, this multifaceted god image admits to accusations of being polytheistic, a charge which was vehemently, if never entirely successfully, rebutted by the kabbalists. not only was the divine plural in kabbalistic theosophy, but in its first subtle emanation from unknowable unity god had taken on a dual form as male and female; a supernal father and mother, hokhmah and binah, were god's first emanated forms. kabbalists used frankly sexual metaphors to explain how the creative intercourse of hokhmah and binah generated further creation. 27 an interesting feature of this mystical theology is that, according to it, human beings are not created


GNOSTIC HANDBOOK

t its centre, both revolving upon the same unmoving pivot, the world pole. in all traditional systems of religion this image has provided the dominant symbol" at the center of the world john michell, thames and hudson 1994 working from this model, we can go further and delineate the characteristic of the axis mundi or cosmic tree. the cosmic tree can be imaged in two different manners organic and emanation. the organic model is found in most pagan and heathen traditions, it emphasizes the change some nature of the worlds and planes. the emanation model is more formal and while it infer the ever changing landscape of spirit it has more clearly delineated worlds, planes and inhabitants. whichever we use, both have certain general motifs which are the basis for the great chain of being. the g

other world, it is an intermediate reality and is comprised of any number of planes, worlds or locales. these can be described in semi-analytic terms as planes or dimensions or in more organic terms as worlds, halls or localities. the fourth is the earth or the physical world. the fifth is the underworld, the realm of the dead. in most organic models this is seen inside or below the earth, in the emanation models it is usually related to the moon and seen above or around the earth. the third, fourth and fifth characteristics are more noticeable in organic models, in emanation models they tend to be included within a gradient of states or worlds. these can be any number, but in the gnostic theosophic approach tends to be seven. to fully appreciate these characteristics we shall take some ca

ord of wisdom. in one gnostic tradition, michael (as a manifestation of the logos ray) and first the gnostic handbook page 26 estate predecessor of jesus, who was the first created immortal. the divine will the divine will is the first principle of action, it is kether in the kabbalah and brahma in the hindu traditions. it is the creative principle, not in the sense of matter but in beginning the emanation process through which the whole great chain of being with its world, dimensions and multitudes of life are manifested. logos and sophia the two principles which are manifested and work in unison with the divine will are the logos and sophia. the logos is the divine mind and the concept came directly from the greek mystery traditions. indeed as early as 6th century bce heraclitus stated t

itual forms throughout the great chain of being. in the gnostic system, there are many, many names for them. as they are in the dimensions below the upper world they are partial representations of aspects of the divine and each has its own unique essence, form and so forth. while these too, at heart are principles, there are more and more degrees of independence and uniqueness as we move down the emanation ladder. so, for example, by the time we reach the astral worlds, there are millions of spirits of varying characters and forms, each unique. none are absolutely good and evil but there are variations in their attitude towards man. while these spirits have their own unique essence and expression, the form they manifest in is due to us, not to them. they are clothed by the language and myt

s clear as it seems and intermingling occurs between them both. the physical plane the world on which we live. the earth and the underworld on a critical examine of our models one will notice an anomaly, in the organic models (yggdrasil etc, the underworld is beneath the earth, indeed in medieval mysticism hell (the christian underworld) is even within the earth, being at its centre. while in the emanation model the underworld is called the astral plane (even the spirit world) and is above the earth, rule by the moon. the first thing to note is that the underworld is not hell. there is no heaven and hell in the gnostic system, the underworld is the realm of the dead and where we experience the afterlife. some people create their own heavens and hells there but that is another story. the mo


GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

d put into print many of the hermetic kabbalistic texts and it is from here that so much of our heritage derives. the task is still ongoing, there is much restoration to be made. the foundations of the kabbalah the foundation of the kabbalah is in numbers and shapes. it represents a mathematical and geometrical way to understand the formation of the universe. since the universe has been formed by emanation, stepping down from one level to another, then some framework is needed to comprehend the process. we can deduce this mathematical mysticism in the works of pythagoras and many of the greek school as well as in the earliest christian and gnostic traditions. in jesus christ, sun of gnostic theurgy page 91 god (david fideler, quest books 1993) for example, we have an outline of the secret

ir characteristics are: netzach. victory, occult intelligence. emotion or generation. hod. glory, perfect intelligence. mind or psyche. yesod. foundation, clear intelligence. astral. malkuth. kingdom, resplendent intelligence. the gnostic tradition and the tree of life as we will show later in more detail, the gnostics saw the development of the universe as an emanatory process. as the process of emanation expands, elements of degeneration manifest themselves. these elements of degeneration can be seen in many different ways, what we are really describing is the alpha event. after the error occurred, the emanation process continued, albeit, on a lower octave. there is the treasury of light (the supernals) and the world of the archons. in the lower kingdom emanation continues, and there are

in many different ways, what we are really describing is the alpha event. after the error occurred, the emanation process continued, albeit, on a lower octave. there is the treasury of light (the supernals) and the world of the archons. in the lower kingdom emanation continues, and there are hierarchies of light and darkness- there are aeons and archons. the tree of life documents a model of the emanation process, below the dividing line of the abyss there is a mixture of light and darkness, emanations which are fallen but which also hold particles of light. the medieval writers of the grimoires illustrated this mixture by attributing an intelligence and spirit to each planet; a positive and negative force. the barriers that exist within the tree of life are of vital importance. while in

ut which also hold particles of light. the medieval writers of the grimoires illustrated this mixture by attributing an intelligence and spirit to each planet; a positive and negative force. the barriers that exist within the tree of life are of vital importance. while in our gnostic theurgy page 94 discussions of the alpha event we examined the great chasm, there are actually two breeches in the emanation scheme. there is the great chasm or abyss between the supernals and the lower seven centres, and the lesser veil or paroketh which divides the lower tree from the higher spiritual dimensions. the supernals form the treasury of light in the world of atziluth, while below everything is a mixture of static and dialectic, aeons and archons. in briah and the upper reaches of yetzirah the forc

wo trumps are given over to the paths. there is much debate about the exact attribution, we cover this subject in detail in our courses on the kabbalah and the tarot. the four worlds the tree of life has activity on four levels; known as the four worlds. these four worlds as seen as the four stages of the secret formula of the israelites, the tetragrammaton of yhvh. each symbolises a facet of the emanation process, in modern terms, they could be seen as initiation, transmission, fixation and manifestation or as archetypal, creative, formative and materials. they are also attributed to the four elements. atziluth. fire. yod. initiation. briah. water. he. transmission. yetzirah. air. vau. fixation. assiah. earth. he (final. manifestation. there a number of ways in which they can be related t


GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ature. the queen s chamber itself apparently empty since the day it was built measured 17 feet 2 inches from north to south and 18 feet 10 inches from east to west. it was equipped with an elegant gabled ceiling, 20 feet 5 inches in height, which lay exactly along the east-west axis of the pyramid.21 its floor, however, was the opposite of elegant and looked unfinished. there was a constant salty emanation through its pale, roughhewn limestone walls, giving rise to much fruitless speculation. in the north and south walls, still bearing the incised legend opened 1872, were the rectangular apertures discovered by waynman dixon which led into the dark distance of the mysterious shafts. the western wall was quite bare. offset a little over two feet to the south of its centre line, the eastern


GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

in enochian magick. they must be recited outwardly and vibrated inwardly in most enochian operations. consult enochian magic for the proper methods of using these names of power, their meanings, and gematric values. 40 sephirothic names i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is "numerical emanation" there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale. among the sephiroth, jointly and severally, we find the development of the persons and attributes of god. aleister crowley, gematria the names of the presiding deities of the sixteen sephirothic crosses (also called calvary crosses) are shown in figure 12, appendix a. consult enochian mag

in order to see things without prejudice. two sigils for kika from the watchtower of earth are: the letters veh, gon, veh, un are written: 182 the formula of toog 0 my beautifulgod! i swim in thy heartlike a trout in the mountain torrent. aleister crowley, liber vii the enochian word toog, pronounced toh-oh-geh, is comprised of the first letters of the phrase, tabges ors-oxex graa which means "an emanation from the dark recesses of the moon" this phrase adds up to 1142 which is the sum of the names of the three governors of the 19th aethyr, pop: t o r z o x i= 6 3 2 a b r a i o n d= 2 6 1 omagrap= 249 1142 furthermore, 1142 is the number for ka-kakom babalon which means "the vigorous nature of babalon" aiq bkr reduces 1142 to 8, the number for cycles. this phrase also adds up to 1136 which


GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

pagan religion never dropt out of the clouds, it was carried on through countless ages by the tradition of nations, but in the end it must rest on a mysterious revelation which accords with the marvellous language and the creation and propagation of mankind. our native heathenism seems not to have been oppressed by gloomy fancies about the misery of a fallen existence (like the indian doctrine of emanation, it favoured a cheerful fatalism (p. 860-1, and believed in a paradise, a renovated world, deified heroes; its gods resemble more those of greece, its superstition more that of rome' tanta gentium in rebus frivolis plerumque religio est' the question has been gravely asked, whether the heathen pkeface. iv gods really existed; and i feel disgust at answering it. those who believe in a ver

he greeks it is chiefly apollo and his sister artemis from whom this knowledge is derived; our wuotan, where he touches apollo rather than hermes, represents him in the capacity of healer too (p. 149; with artemis and athena skilled in leechcraft, we may here match our holda and frouwa, replaced by ^lary in later legend. a special god of physic, asmepios or aesculapius, is apollo^s son and a mere emanation of him. of divine heroes, those who practised this art were herakles, prometheus the giver of wholesome fire, and chiron: to set by the side of these, we have the norse mhnir, our own wate and wieland, after whom a healing plant wielands-wurz is named, and whose skill in smith-work resembles that of prometheus; couf. chap. xxxvii. as homer celebrates paeo)i's and machaon's knowledge of m


GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

so he can that of saelde; he is himself the bestower of all bliss, he takes up children to his bosom. altogether identical therefore with saelden barn must be f des wunsches barn, an dem der wunsch was voile varn/ on whom wish had perfectly succeeded, orl. 3767. a child of luck has des wunsches segen, lanz. 5504. for more references, see pp. 138 144.3 accordingly salida can be regarded as a mere emanation of wuotan (see suppl. such a child of luck was fortunatus, to whom fortuna (conf. felicia, msh. 2, 10b and infra ch. xxxii) appears in a forest of bretagne, and gives a fairy purse: and who also wins thewishingcap (souhaitant chapeau, the tarn-cap, which one has only to put on, to be in a twinkling at some distant place. evidently a hat of wish or wuotan (p. 463, a treracro? or winged ca

le wind (p. 636-7) was in the hands of wuotan and zeus, osinn weathered/ stormed or thundered, and was called vidrir (ibid. the shaking of the air by thunder is everywhere traced to the highest god, whom our antiquity represents separately as donar, thunar, the son of wuotan, but in zeus and jupiter it is the father again; thrymr seems identical with thorr (p. 181. loptr (pp. 246. 632) is another emanation of oisinn. zio, and perhaps plwl, as whirlwinds (turbines, must be regarded in the same air. fike. water. earth. 883 light (p. 632. of goddesses, we have to reckon whoever may stand for the wind s bride and whirlwind, holda who accom panies the( furious host/ and herodias (p. 632; and bear in mind that to the same holda and to mary is given power over snow and rain (pp. 267. 641. 174-5


HELENA BLAVATSKY THE KEY TO THEOSOPHY

ic principle an infinite unity called ain-soph*)ain-soph (greek: toh pan, epeiros, the boundless or limitless, in and of nature, the non-existing that is, but that is not a being. in order to create, the creator has to become active; and as this is impossible for absoluteness, the infinite principle had to be shown becoming the cause of evolution (not creation) in an indirect way-i.e, through the emanation from itself (another absurdity, due this time to the translators of the cabala) of the sephiroth. how can the non-active eternal principle emanate or emit? the parabrahman of the vedantins does nothing of the kind; nor does the ain-soph of the chaldean cabala. it is an eternal and periodical law which causes an active and creative force (the logos) to emanate from the ever-concealed and

d that of pralaya (dissolution. the westerns may call them universal days and nights if they prefer. during the latter (the nights) all is in all; every atom is resolved into one homogeneity -ooo- evolution and illusion q. but who is it that creates each time the universe? a. no one creates it. science would call the process evolution; the pre-christian philosophers and the orientalists called it emanation: we, occultists and theosophists, see in it the only universal and eternal reality casting a periodical reflection of itself on the infinite spatial depths. this reflection, which you regard as the objective material universe, we consider as a temporary illusion and nothing else. that alone which is eternal is real. q. at that rate, you and i are also illusions. a. as flitting personalit

conscious to be, proceeds to manifest itself from the unconsciousness that is. a. it is unconsciousness only to our finite consciousness. verily may we paraphrase st. john and say: and (absolute) light (which is darkness) shineth in darkness (which is illusionary material light; and the darkness comprehendeth it not. this absolute light is also absolute and immutable law. whether by radiation or emanation-we need not quarrel over terms-the universe passes out of its homogeneous subjectivity onto the first plane of manifestation, of which planes there are seven, we are taught. with each plane it becomes more dense and material until it reaches this, our plane, on which the only world approximately known and understood in its physical composition by science, is the planetary or solar system

so in your modern christian and even scientific catechism; it is not so for unbiased minds. the egyptians revered the "one-only-one" as nout; and it is from this word that anaxagoras got his denomination nous, or as he calls it, nous autokrates "the mind or spirit self-potent, the archetes kinedeos, the leading motor, or primum-mobile of all. with him the nous was god, and the logos was man, his emanation. the nous is the spirit (whether in kosmos or in man, and the logos, whether universe or astral body, the emanation of the former, the physical body being merely the animal. our external powers perceive phenomena; our nous alone is able to recognize their noumena. it is the logos alone, or the noumenon, that survives, because it is immortal in its very nature and essence, and the logos i

body being merely the animal. our external powers perceive phenomena; our nous alone is able to recognize their noumena. it is the logos alone, or the noumenon, that survives, because it is immortal in its very nature and essence, and the logos in man is the eternal ego, that which reincarnates and lasts forever. but how can the evanescent or external shadow, the temporary clothing of that divine emanation which returns to the source whence it proceeded, be that which is raised in incorruptibility? q. still you can hardly escape the charge of having invented a new division of man's spiritual and psychic constituents; for no philosopher speaks of them, though you believe that plato does. a. and i support the view. besides plato, there is pythagoras, who also followed the same idea. says plu


HP LOVECRAFT A DARK LORE

was dream and what was reality. then thought trickled back, and i knew that i had witnessed things more horrible than i had dreamed. sitting down, i tried to conjecture as nearly as sanity would let me just what had happened, and how i might end the horror, if indeed it had been real. matter it seemed not to be, nor ether, nor anything else conceivable by mortal mind. what, then, but some exotic emanation; some vampirish vapour such as exeter rustics tell of as lurking over certain church yards? this i felt was the clue, and again i looked at the floor before the fireplace where the mould and nitre had taken strange forms. in ten minutes my mind was made up, and taking my hat i set out for home, where i bathed, ate, and gave by telephone an order for a pick- axe, a spade, a military gas-m

hover about the place a vague aura of evil. perhaps it was what they had heard of the infamous old wizard whose picture had once stared from the panelled overmantel, and perhaps it was something different and irrelevant; but in any case they all half sensed an intangible miasma which centred in that carven vestige of an older dwelling and which at times almost rose to the intensity of a material emanation. v. a nightmare and a cataclysm 1 and now swiftly followed that hideous experience which has left its indelible mark of fear on the soul of marinus bicknell willett, and has added a decade to the visible age of one whose youth was even then far behind. dr. willett had conferred at length with mr. ward, and had come to an agreement with him on several points which both felt the alienists


HP LOVECRAFT THE THING IN THE MOONLIGHT

y fearsome burrows extending from both walls into the depths of the stony plateau. at several points the passage was roofed over by the choking of the upper parts of the narrow fissure; these places being exceeding dark, and forbidding the perception of such burrows as may have existed there. in one such dark space i felt conscious of a singular accession of fright, as if some subtle and bodiless emanation from the abyss were engulfing my spirit; but the blackness was too great for me to perceive the source of my alarm. at length i emerged upon a tableland of moss-grown rock and scanty soil, lit by a faint moonlight which had replaced the expiring orb of day. casting my eyes about, i beheld no living object; but was sensible of a very peculiar stirring far below me, amongst the whispering


INITIATION INTO HERMETICS

e electrical and the water element the magnetic fluid. each of these fluids has two-pole radiations, an active and a passive one, and the mutual influences and interactions of all the radiations of the four poles resemble a tetra-polar magnet, which is identical to the secret of the tetragrammaton, the yod-he-vau-he of the quabbalists. therefore the electromagnetic fluid in the human body, in its emanation, is the animal magnetism, the od or whatever name it has been given. the right side of the human body is active-electric, provided that the individual be right-handed. the left side is passive-magnetic. as for the left-handed person, the contrary will take place. the emanative power of this electromagnetic fluid is dependent on the capacitance, i.e, the intensity of action of the element

tric, provided that the individual be right-handed. the left side is passive-magnetic. as for the left-handed person, the contrary will take place. the emanative power of this electromagnetic fluid is dependent on the capacitance, i.e, the intensity of action of the elements inside the body. the more harmoniously this action of the elements is going on in the body, all the stronger and purer this emanation will be. with the help of certain exercises as well as by a correct attitude and an exact observance of these rules, the capacitance, strength and influence of this electromagnetic fluid or od can be increased or diminished according to whatever necessity requires. the way of doing it will exhaustively be illustrated in the practical part of the present work. the electrical as well as th

the outside, reciprocally own the electrical fluid, and from the outside to the inside they possess the magnetical fluid, which affects the functions in the entire organism in an analogous and harmonious way. in other organs the reverse process takes place, the electrical fluid operating from the outside to the inside, the magnetical one from the inside to the outside. this knowledge of the polar emanation is called in the hermetic art the occult anatomy of the body. and the knowledge of the effect of this occult anatomy is extremely important for every adept who wants to know his body, to influence and to control it. i shall therefore describe this occult anatomy of the human body with respect to the electrical and magnetical fluid, that is to say, in the positive and in the negative sphe

sipidity, unscrupulousness, misanthropy, dullness, tardiness, laziness, unreliability, laconism, and so on. the qualities of the temperaments, according to the preponderant quality, form the basis of the human character. the intensity of these qualities shown outwardly depends on the polarity, the electric or the magnetic fluid. the total influence of the effects of the temperaments results in an emanation professionally called aura. therefore this kind of aura is not to be compared with the astral matrix, because between these two conceptions there is a thumping difference. the astral matrix is the connecting substance between body and soul, whilst the aura is the emanation of the action o the elements in the various qualities, having its origin either in the active or in the passive form

on professionally called aura. therefore this kind of aura is not to be compared with the astral matrix, because between these two conceptions there is a thumping difference. the astral matrix is the connecting substance between body and soul, whilst the aura is the emanation of the action o the elements in the various qualities, having its origin either in the active or in the passive form. this emanation in the whole soul produces a certain vibration corresponding to a certain color. on the grounds of this color, the adept can exactly recognize his own aura of that of another being with the astral eyes. backed by this aura, the seer can establish not only a man s basic character, but he also can perceive the action or the polarity of the soul s vibration, and influence it eventually. i s


ISIS UNVEILED

been scarcely one single divine* miracle' in a protestant land? of course, the answer we must expect from catholics is, that the latter are peopled by heretics, and abandoned by god. then why are there no more churdi-miracles in russia, a couktty whose religion differs horn the roman catholic faith but in oitemal forms of rites, its fundamental dogmas being identically the same, except as to the emanation of the holy ghost? russia has her accepted saints and thaumaturgical relics, and miracle-working images. the st. mitrophaniy of vtnvneg is an authenticated miracle-worka, bat his miracles are limited to healing; and though hundreds upon hun- dreds have been healed through faiih, and though the old cathedral is full of magnetic effluvia, and whole generations will go on belienftg in bis [

the sentence. beausobre" and after him godfrey hig- gins, have demonstrated the fact "all things" says the kahala "are derived from one great principle, and this principle is the unknown and invieible god. from him a substantial power immediately proceeds, which is the image of god, and the source of all subsequent emanations. this second principle sends forth, by the energy (or wiu and force) of emanation, other natures, which are more or less perfect, according to their different degrees of distance in the scale of emanation from the first source of existence, and which constitute different worlds or orders of being, all united to the eternal power from which they proceed. matter ia nothing more than the most remote effect of the emanaiiee energy of the deity. the material world receives

inieiligihe one the egyptian pta, or" the principle of laghi not the light itself, and the prindple of ijfe, thou^ himself no life" the wisdom by which the father created the heavens is the son, or the kabalistic androgynous adam kadmon. the son is at once the male rd, or light of wisdom, prudence or intd- ligence, sephira, the female part of himself; while from this dual being proceeds the third emanation, the binah or reason, the second intelli- gence the holy ghost of the christians. therefore strictly speaking there is a tetraktts or quaternary, consisting of the unintelligible first monad and its triple emanation, which properly constitutes our trinity. how then avoid perceiving at once that had not the christians pur- posely disfigured in their interpretation and translation the mosa

ing at once that had not the christians pur- posely disfigured in their interpretation and translation the mosaic genetie to fit their own views, their religion, with its present dogmas, would have been impossible? the word rasit, once taught in its true sense of the principle and not the beginning, and the anathematized doc- 02. lae.eil 63. ta* cii^ qf oxf. xi. xzzil digitizecoy google the fib5t emanation of ain-soph 37 trine of emanations accepted, the position of the second trinitarian per- sonage becomes untenable. for if the angels are the^irsf divine emana- tions from the divine substance, and were in existence b^ore the second principle, then the anthropomorphized son is at best an emanation like themselves, and cannot be god hypostaiwiuy any more than our visible works are ourselve

) sjs.a a, little hiiiher\iiaji moaea "for this man was counted worthy of more ^ory than moses" hd>reui, iii, 3. of what or how many forgeries, interpolated later in the acts, the fathers are guilty, we know not; but that paul never considered christ more than a man "full of the spirit of god" is but too evident "in the arche was the logot, and the logos was adnate to the theos" wisdom, the first emanation of ain-soph; the protogonos, the hy- postasis; the adam kadmoq of the kabalist; the brahm& of the hindfl; the logos of plato; and the "beginning" of st. john are all the rasit, n'^vkh, of the book of genesis. if rightly interpreted it overturns, as we have remarked, the whole elaborate system of christian theology, for it proves that behind the cretuixe deity there was a hioheb god, a pl


JASMUHEEN THE FOOD OF GODS

the upper tan tien which is our brow chakra, the middle tan tien which is our heart chakra and the lower tan tien which is our sacral chakra and that when tuned, these three energy centers connect the heaven and earth within us. the tao heart has seven layers, seven electromagnetic fields and seven states of compassion. in his free booklet on darkness technology mantak chia writes on page 7: the emanation of infrared light of the big dipper, combined with the violet rays of the north star, has a positive, nurturing effect upon the bodies and minds of those who know how to access it. taoists believe that the violet star, the big dipper and the other constellations form the gates of heaven. all living things must pass through these gates to return to their source of origin, the wu chi, whic


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ctivity; but when the outward light is separated, it reposes in its own serene atmosphere. it is, then, in this state of interior repose, that the usual class of religious, or what are called inspired, visions occur. it is the same light of eternity so frequently alluded to in books that treat of mysterious subjects; the light revealed to pimander, zoroaster, and all the sages of the east, as the emanation of the spiritual sun. bohmen writes of it in his divine vision or contemplation, and molinos in his spiritual guide, whose work is the ground of quietism: quietism being the foundation of the religion of the people called friends or quakers, as also of the other mystic or meditative sects. we enlarge from a very learned, candid, and instructive book upon the occult sciences. regard fire

les faire descendre du ciel leur gr. ils menacent le soleil et la lune de r v ler les secrets des mysteres. eusebius lamblicus, de mysteriis egyptiorum. the mystic emblems of the religions of india, china, greece, and rome are closely similar, and are set forth in the ornaments on the friezes of the temples of all those countries, explaining their general principles. your popular societies are an emanation from the lodges of the freemasons, in like manner as these proceeded from the funeral pile of the templars( castle of the tuilerics, year viii) thus the egg-and-tongue moulding( egg and adder's tongue, for the egg and the serpent were two of the emblems of the egyptian and greek mysteries, the griffin, the lion of st. mark, the honeysuckle-and-lotus ornament the convolutions and volutes

egan to be set up. this was the phallus, or, as they termed it, the linga. this emblem had reference to the procreative power seen throughout nature, and in that primaeval age was regarded with the greatest awe and veneration. this simple and primitive idolatry came by degrees to diverge into the adoration of the elements, particularly fire, and at length developed itself by the institution of an emanation from br hm atma in his triune capacity, as creator, preserver (or saviour, and destroyer. these attributes were deified under the names of brahma, vishnu, and siva, on whom were conferred three gunas, or qualities, viz, rajas (passion, sat (purity, and tumas (darkness. this is the trimurti. trimurti, three-formed murti, signifying also an image. our vital souls are, according to the veda


KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

appears on pages 27-29, the translation on pages 117-120 (of the 64 paragraphs established by gruenwald, alexander s translation includes 1, 2, 6-8, 10, 12-19, 23, 25, 27-30, 37, 39, 40, 43, 45, 49, 53, 56-58, 61, and 64* purists might fault friedman and others for choosing the word creation for yezirah. conventionally, creation is reserved for briah, and formation is applied to yezirah, even as emanation is used for azilut and making or action is used for asiah. 20073 13 also based on gruenwald s sy are the observations and translations in peter hayman s series of articles: some observations on sefer yesira (1: its use of scripture, in journal of jewish studies, vol. 35, no. 2 (1984) some observations on sefer yesira (2: the temple at the centre of the universe, in journal of jewish stud


LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ixed stars. bruno is, perhaps, chiefly remembered for the tragic death he suffered at the stake. a victim of his own beliefs, he maintained his unorthodox ideas when both the roman catholic and the reformed churches were reaffirming rigid aristotelian and scholastic principles. this kabbalah first gives an inexpressible name to the highest principle; from it she lets four principles emanate in an emanation of second degree, from which everyone branches out again to twelve] as there are innumerable kinds and subspecies. and in such a way they designate with a special name, depending upon their language, a god, an angel, a reason, a power, which governs over each individual species. in this way it is finally revealed that the whole divinity can be affiliated to one original source, as well a


LAITMAN M THE PATH OF KABBALAH

answer that, we must read not only the explanations of the kabbalists regarding the upper worlds, but also the connection between the upper world and ours. there seem to be two separate parts to kabbalah: the first speaks of the creation of the creatures as a consequence of the thought of the creator (the thought of creation) and the evolution of the worlds. the thought of creation relates to the emanation of the light from the cret h e pa t h o f k a b b a l a h 50 ator, the only power existing in the world. that light builds a vessel for itself, a will to receive, that wants to take pleasure in the light. the relationship between the light and the vessel constitutes the basis for the entire creation. the only thing that was actually created is the vessel, and the light keeps working on i

ivugim performed after the first restrictions are performed on those desires. these zivugim produce the partzufim, the worlds and everything in them, and expand downward. the five worlds with the five partzufim in each world become the ladder from the creator (the giver) to the creature (the receiver. the degrees are measurements of equivalence of desires between the creature and the creator. the emanation of the partzufim and the worlds from above downward builds the degrees, which are like covers over the light of ein sof. each partzuf covers the light and hides it from its lower partzufim to the extent that it receives in order to bestow. we can compare the partzufim and the worlds to the layers of an onion: round, contained in one another, and the deeper the layer, the more the light i


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

ld. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to return. according to the gnostic myth of creation, sophia, one of the spiritual beings (one of the aeons) residing in the pleroma inadvertently creates another entity often called yaldabaoth who creates our familiar world (e.g, the apocryphon of john 2, in robinson 1981, 9f. this creation involves the emanation of the seven levels of the classical cosmos, corresponding to seven planetary spheres of the ptolemaic astronomical scheme. the archons are the rulers who govern each of these levels, and who act as guardians preventing the sparks of light (i.e, the divine essence of individual human beings) from returning to the pleroma. part of the knowledge imparted to the gnostics is information on h

honed and refined over the course of history. it was first written down in the eighth century. the dying are warned that they will encounter fearsome demons after death 22 bardo th dol (the tibetan book of the dead) though they are also counseled that these demons are insubstantial projections of the mind: o son of noble family, listen very carefully. when the twelfth day comes, the blooddrinking emanation of the karma family, who is called karma-heruka the blessed, will rise out of the northern quadrant of your brain and appear before you clearly, united with his spouse; his body dark green, with three heads, six arms, and four legs spread apart; the right face is white, the left is read, and the middle a majestic deep green; his six hands are holding, the first to the right a sword, that


LIBER ALEPH

ientia et stultitia (of wisdom and folly) my son, in this the colophon of my epistle will i recall the title and superscription thereof; that is, the book of wisdom or folly. i proclaim blessing and worship to nuith our lady and her lord hadith, for the miracle of the anatomy of the child ra-hoor-khuit, as it is shewn in the design minutum mundum, the tree of life. for though wisdom be the second emanation of his essence, there is a path to separate and to join them, the reference thereof being aleph, that is one indeed, but also an hundred and eleven in his full orthography; to signify the most holy trinity, and by metathesis it is thick darkness, and sudden death. this is also the number of aum, which is amoun, and the root-sound of omne, or, in greek, pan, and it is a number of the sun


LIBER ASTARTE

dogmatic religions, and so the cause of more misery than all other errors combined. astarte vel liber berylli 16 the philosophus is peculiarly liable to this because from the nature of the method he cannot remain sceptical; he must for the time believe in his particular deity. but let him (1) consider that this belief is only a weapon in his hands (2) affirm sufficiently that his deity is but an emanation or reflection or eidolon of a being beyond him, as was said in paragraph 2. for if he fail herein, since man cannot remain permanently in samadhi, the memorized image in his mind will be degraded, and replaced by the corresponding demon, to his utter ruin. therefore, after success, let him not delight overmuch in his deity, but rather busy himself with his other work, not permitting that


LIBER LVII

separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are .the concealed of the concealed .the ancient of the ancient ones. the .most holy ancient one &c. i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is .numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale.i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers; in other words, by the twryps, sephiroth. it was from this ancient oriental t


MAGIC AND SPELLS

ll of any creature. d. illusion (shadow) level: sor/wiz 2 components: v, s casting time: 1 action range: personal target: you duration: 1 round/level (d) saving throw: fortitude partial spell resistance: yes,(see text) claws of darkness blacklight evocation [darkness] level: darkness 3, sor/wiz 3 components: v, s, m casting time: 1 action range: close (25 ft+ 5 ft./2 levels) area: a 20-ft.-radius emanation centered on a creature, object, or point in space duration: 1 round/level (d) saving throw: will negates or none (object) spell resistance: yes or no (object) you draw material from the plane of shadow to cause your hands and forearms to elongate and change shape into featureless claws of inky blackness. starting on your next action, you may use the- claws to make unarmed attacks as if t


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

merals" levi's hint may be construed to mean that the twenty-one figures in the center section of the table represent the twenty-one major trumps of the tarot cards. if this be so, is not the zero card, cause of so much controversy, the nameless crown of the supreme mind, the crown being symbolized by the hidden triad in the upper part of the throne in the center of the table? might not the first emanation of this supreme mind be well symbolized by a juggler or magician with the symbols of the four lower worlds spread out on a table before him: the rod, the sword, the cup, and the coin? thus considered, the zero card belongs nowhere among the others but is in fact the fourth dimensional point from which they all emanated and consequently is broken up into the twenty-one cards (letters) whi

nd not throw, by his unreasonable interference, fresh obstacles in the way of recovery (from the paragranum, translated by franz hartmann) the belief that nearly all diseases have their origin in the invisible nature of man (the astrum) is a fundamental precept of hermetic medicine, for while hermetists in no way disregarded the physical body, they believed that man's material constitution was an emanation from, or an objectification of, his invisible spiritual principles. a brief, but it is believed fairly comprehensive, r sum of the hermetic principles of paracelsus follows. click to enlarge the title page of the book of alze. from mus um hermeticum reformatum et amplificatum. this title page is a further example of hermetic and alchemical symbolism. the seven-pointed star of the sacred

e was entirely unknown, and diffused no light before this luminous point violently broke through into vision" the name of this point is i am, called by the hebrews eheieh. the qabbalists gave many names to this dot. on this subject christian d. ginsberg writes, in substance: the dot is called the first crown, because it occupies the highest position. it is called the aged, because it is the first emanation. it is called the primordial or smooth point. it is called the white head, the long face--macroprosophus--and the inscrutable height, because it controls and governs all the other emanations. when the white shining point had appeared, it was called kether, which means the crown, and out of it radiated nine great globes, which arranged themselves in the form of a tree. these nine together

on of the sephirothic tree into five parts, in which the distribution of the globes is according to the following order (1) macroprosophus, or the great face, is the term applied to kether as the first and most exalted of the sephiroth and includes the nine potencies or sephiroth issuing from kether (2) abba, the great father, is the term generally applied to chochmah--universal wisdom--the first emanation of kether, but, according to ibn gebirol, chochmah represents the son, the logos or the word born from the union of kether and binah (3) aima, the great mother, is the name by which binah, or the third sephira, is generally known. this is the holy ghost, from whose body the generations issue forth. being the third person of the creative triad, it corresponds to jehovah, the demiurgus (4)


MASTERING WITCHCRAFT

. manner of dress this is a matter over which there is much controversy in the witch world. many practitioners claim that the best way to work magic is the traditional way: nude. others, equally tradition-minded, claim that this is not necessarily the case, and that ritual robes, or tabards, should be worn. the rationale behind nudity, apart from the sheer fun of it, is that clothing inhibits the emanation of your witch power. as an explanation or justification of the belief, i have never felt it held much water. witch power is not easily impeded by mere clothing. it passes through walls and traverses wide distances easily enough, so why should a few flimsy garments prove such a barrier to it? no, the chief reason for the nudity is a psychological one, the state of release from tension, mu


MICHAEL FORD WITCHMOON

s i felt the cold, numbing hands of hecate lull my body to sleep. all became spirit. all became dream. i was witness to much lightning. fire engulfing the patch where the lightning struck, burning flames surrounded by greenish vapor. i felt my spirit-self casting forth in the night, unafraid of this lightning. it seemed that this powerful force was nothing more than a vision of what was to be, an emanation would occur on the material- day side plane. when we walked, the spirits laughed and all was forever in a state of change. the still of the night is a confirmation of our rising. how we ride the night winds, casting in joyous laughter in the blowing breeze, over crops and fields. our great desires carry our familiars through a forest deep. moving in merry visions of ghosts and the riding


MICHAEL WYNN THE SOUL TRAVELERS

one of the princes of hell, inspires laziness and teaches the liberal arts. his description is that of a man pale as death, with jet-black eyes without pupils, wearing a crown, holding a serpent, and riding an infernal dragon. he is also an angel/demon mix and is considered an initiator, and can aid the magician with spiritual development. i have heard it remarked that ashtoroth is simply a male emanation of the goddess ishtar, who is lilith. it has also been reiterated that this spirit works closely with asmodeus for quite a few magical operations, like fortunetelling. cain [5.9] cain, as christians know him, is the first son of adam and eve, and also the first murderer. cain was jealous of his righteous brother abel, so one day while out in the field, cain murdered able. the lord, enrag


MICHAEL W FORD NOX UMBRA

ssential 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 initiates through antinomianism and self-deification. in a work which pre-dates the zohar, it is suggested that lilith and samael were born by an emanation beneath the throne of god. their shape was an androgynous being, double-faced and thus revealed as a part of the adversary (the opposer, shaitan. samael, in hebrew legend has twelve wings, which integrates azazel (the djinn of fire, shaitan) and samael as lucifer, the force related to the noon-tide sun. samael is thus the devil, one half of the adversary and the creative/solar force of t


MORALS AND DOGMA

eternal succession of ages, there is not one, even the minutest, which god did not forever foresee, with all the distinctness of immediate vision, combining all, so that man's free will should be his instrument, like all the other forces of nature. it teaches that the soul of man is formed by him for a purpose; that, built up in its proportions, and fashioned in every part, by infinite skill, an emanation from his spirit, its nature, necessity, and design are virtue. it is so formed, so moulded, so fashioned, so exactly balanced, so exquisitely proportioned in every part, that sin introduced into it is misery; that vicious thoughts fall upon it like drops of poison; and guilty desires, breathing on its delicate fibres, make plague-spots there, deadly as those of pestilence upon the body

deas from plato and philo, the zend-avesta and the kabalah, and the sacred books of india and egypt; and thus introduced into the bosom of christianity the cosmological and theosophical speculations, which had formed the larger portion of the ancient religions of the orient, joined to those of the egyptian, greek, and jewish doctrines, which the neo-platonists had equally adopted in the occident. emanation from the deity of all spiritual beings, progressive degeneration of these beings from emanation to emanation, redemption and return of all to the purity of the creator; and, after the re-establishment of the primitive harmony of all, a fortunate and truly divine condition of all, in the bosom of god; such were the fundamental teachings of gnosticism. the genius of the orient, with its co

greek, the egyptian, and the jewish. pythagoras and plato, the most mystical of the grecian philosophers (the latter heir to the doctrines of the former, and who had travelled, the latter in egypt, and the former in ph nicia, india, and persia, also taught the esoteric doctrine and the distinction between the initiated and the profane. the dominant doctrines of platonism were found in gnosticism. emanation of intelligences from the bosom of the deity; the going astray in error and the sufferings of spirits, so long as they are remote from god, and imprisoned in matter; vain and long-continued efforts to arrive at the knowledge of the truth, and re-enter into their primitive union with the supreme being; alliance of a pure and divine soul with an irrational soul, the seat of evil desires; a

faith; and these additions to the old doctrine were soon spread, by the constant intercourse of commerce, into syria and palestine. in the zend-avesta, god is illimitable time. no origin can be assigned to him: he is so entirely enveloped in his glory, his nature and attributes are so inaccessible to human intelligence, that he can be only the object of a silent veneration. creation took place by emanation from him. the first emanation was the primitive _light, and from that the king of light, ormuzd. by the "word _ormuzd_ created the world pure. he is its preserver and judge; a being holy and heavenly; intelligence and knowledge; the first-born of time without limits; and invested with all the powers of the supreme being. still he is, strictly speaking, the _fourth_ being. he had a _ferou

tion of the supreme being whose splendor fills the universe. the word was also found in the ph nician creed. as in all those of asia, a word of god, written in starry characters, by the planetary divinities, and communicated by the demi-gods, as a profound mystery, to the higher classes of the human race, to be communicated by them to mankind, created the world. the faith of the ph nicians was an emanation from that ancient worship of the stars, which in the creed of zoroaster alone, is connected with a faith in one god. light and fire are the most important agents in the phoenician faith. there is a race of children of the light. they adored the heaven with its lights, deeming it the supreme god. everything emanates from a single principle, and a primitive love, which is the moving power


MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ave issued from the head of zeus himself, clad in armour from head to foot. the miraculous advent of this maiden goddess is beautifully described by homer in one of his hymns: snow-capped olympus shook to its foundation; the glad earth re-echoed her martial shout; the billowy sea became agitated; and helios, the sun-god, arrested his fiery steeds in their headlong course to welcome this wonderful emanation from the godhead. athene was at once admitted into the assembly of the gods, and henceforth took her place as the most faithful and sagacious of all her father's counsellors. this brave, dauntless maiden, so exactly the essence of all that is noble in the character of "the father of gods and men" remained throughout chaste in word and deed, and kind at heart, without exhibiting any of th

henceforth took her place as the most faithful and sagacious of all her father's counsellors. this brave, dauntless maiden, so exactly the essence of all that is noble in the character of "the father of gods and men" remained throughout chaste in word and deed, and kind at heart, without exhibiting any of those failings which somewhat mar the nobler features in the character of zeus. this direct emanation from his own self, justly his favourite child, his better and purer counterpart, received from him several important prerogatives. she page 44 was permitted to hurl the thunderbolts, to prolong the life of man, and to bestow the gift of prophecy; in fact athene was the only divinity whose authority was equal to that of zeus himself, and when he had ceased to visit the earth in person [44


NAGEL CARL AMAZING SECRETS OF OCCULT POWER

and philosophy of the old testament, and forms the basis of modern occult thought. it is immensely complex, and it takes many years of earnest study and practice to master the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to perfection. the idea is that you follow a complex path of spiritual enlightenment up the tree passing through each sepher (divine emanation) until you achieve union with god in kether the crown. an interesting aspect of the cabala is that the achieving of knowledge is likened to sexual union with shekinah, a female personification of wisdom. this is similar to the gnostic sophia, wisdom given a female personification, only with a much stronger sexual connection since she was a prostitute. gnosticism was the main competitor t


RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

rld. for instance, as mentioned before, the sefirah of keter is desire, and the sefirah of malchut is speech. from this we understand that the speech of the king becomes the inner motivating desire of the servant or that the speech of the teacher becomes the inner motivating desire of the student etc. likewise, the last level of adam kadmon (primal man) becomes the source of atzilut (the world of emanation. this is to say that malchut of adam kadmon becomes the keter of atzilut. keter of atzilut, atik yomin& arich anpin- pleasure and desire the first sefirah of every level is its keter which is the desire to bring it about, for if there were no desire for it, it couldn t exist. this principle applies both above, in regard to the creation of the world, and below, in man. it is an observable

s is the way it is in the desire, which is arich anpin. however, the pleasure of it, is still all about himself. for this reason, atik yomin, which is the pleasure of it, still relates to the self, and is still considered to be part and parcel of the self. in contrast, arich anpin already relates outward, toward the world. for this reason it is considered to be the source of atzilut (the world of emanation. the enclothement of atik in arich more particularly speaking, it is only the upper three sefirot of atik which are considered to be part of the self. this may be understood as follows. each of these two parts of keter, contain ten sefirot as well. the seven lower emotional sefirot of the pleasure (atik yomin) are enclothed in the sefirot of the desire (arich anpin) and enliven them. the

n the torah. altogether, there are 613 commandments in the torah. the 248 positive commandments correspond to the 248 limbs and organs in the body, and the 365 negative commandments corresponds to the 365 sinews in the body, as well as the 365 days in the solar year) zeir anpin the emotions now that we have understood all of the above, we must return to the explanation of the emotions of atzilut (emanation) which are born out of the unification of nehi"y of abba and imma (the gut emotions of insight and comprehension),which are the lowest level of the emotions of the intellect of atzilut, as explained earlier. the emotions of atzilut, on the other hand, are called zeir anpin (the small face. now, as is known, zeir anpin is still considered to be part of the infinite, as stated "he and his

t of igullim (the sefirot of circles (desires. the desire descended from the last level of the sefirot of igullim to keter of adam kadmon (desire of primal man. the light of the essential desire descended from hidden desire to revealed desire. this is to say that the desire descended from the ratzon l ratzon (desire for the desire) which are the sefirot of adam kadmon, to atik yomin (pleasure for emanation) and arich anpin (desire for emanation. from the revealed "pleasure (atik) and "desire (arich, the simple desire for kindness descended to "insight (chochmah) and "comprehension (binah, which are called abba and imma (father and mother. from nehi y of abba (the gut emotions of insight) and the nehi"y of imma (the gut emotions of comprehension) which are the lowest emotive levels of choch

e effect which comes about from the speech of "let there be light, which is the actualization of "and there was light, is called malchut of malchut of atzilut. in other words, this is when the influence of the light of the speech comes out to become the source of existence, in the creation of something out of nothing. this occurs when the aspect of malchut of malchut of atzilut (which is still an emanation which is inseparable from the emanator) breaks through the "masach (screen) to become the source of the world of briyah (creation of something from nothing, as will soon be explained (it too is still considered to be part of the world of atzilut (emanation, and is also called by the term "action of malchut of atzilut. the reason for this can be understood from the following allegory. whe


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

mah and binah.insight and comprehension.make up the abstract, objective side of the intellect. the subjective side of intellect is da fat. the objective intellect sees things in black and white, so to speak, and therefore engenders a strict outlook on life. thus, after these sub-sefirot of these partzufim have issued, stringent judgment and judgmentality follows. therefore, the supernal source of emanation had to rectify the mentalities of each [of these partzufim] by means the rectifications of the head and the rectifications of the beard, giving these three [partzufim] something of the duality of male and female, in order that male and female subsequently issue from them simultaneously. the grectifications of the head h and the grectifications of the beard h are terms for the arrangement

he land of the south. h as we have seen previously, gthe land h is an appellate for malchut or nukva, the feminine principle. since this king usurps the role of the female in syphoning off the energy of yesod, his land is mentioned. this answers question #6, posed at the beginning of this exposition. the name of this king, chusham, is missing the lamed of chashmal, since, in this sublime level of emanation, the sign of the holy covenant has not yet been revealed. rather, everything was hidden inside binah, alluded to by the closed mem [of chusham. as is stated in the talmud,9 there are forty gates of binah. thus, the letter mem, whose numerical value is 40, alludes to binah. the closed, final form of the mem thus alludes to a closed, locked up form of binah. and since this light was that o

l time (since we have no other way of describing a sequential progression. we must bear in mind, however, that time, as we know it, did not yet exist. 1 leviticus 19:3. 2 exodus 31:16. 3 sanhedrin 97a. the arizal on parashat kedoshim 490 in any case, after g-d emanated the first three sefirot (keter, chochmah, and binah, the intellect, he emanated the next seven sefirot, the emotions. whereas the emanation of the first three sefirot is described as occurring on the same gday, h the emanation of each of the seven latter sefirot is described as occurring on a different day. the last sefirah, malchut, was emanated on the seventh day. this was the first gsabbath. h when he emanated these [first] three, he did not do so in a wholly rectified manner, and they were not fully and properly rectifie

he emanation of each of the seven latter sefirot is described as occurring on a different day. the last sefirah, malchut, was emanated on the seventh day. this was the first gsabbath. h when he emanated these [first] three, he did not do so in a wholly rectified manner, and they were not fully and properly rectified. therefore, this day is not counted. the exact nature of this not-fully-rectified emanation will be explained later. afterwards he emanated a different group [of sefirot, in seven other gdays. h these are the mystical correlates of the kings who ruled in the land of edom. on the sabbath [the seventh day of this primordial gweek, h] the eighth king, hadar, was [also] emanated. the emanation of the next seven sefirot is spoken of as occurring in seven gdays, h one day for each se

he reason this was so was because the predominant aspect of these sefirot was their malchut; each sefirah of tohu was in effect nothing more than the malchut of that sefirah in general. malchut is the sefirah of the ego, inasmuch as it expresses the drive to rule, to impose oneself on reality. the malchuts of the sefirot clashed, and therefore the entire structure collapsed. the eighth gking h or emanation, in contrast, was constructed out of the yesods of the various sefirot. yesod is the sefirah of inter-connection par excellance, since it expresses the drive and ability to relate and connect with another entity. after this, the first three sefirot were rectified, as described in the zohar. then, the second week emerged, i.e, the seven lower sefirot, which we call nowadays chesed, gevura


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

us combining the conceptions of science, religion and progress. the great magical agent manifests by four kinds of phenomena, and has been subjected to the experiments of profane science under four names caloric, light, electricity, magnetism. it has received also the names of tetragram, inri, azoth, ether, od, magnetic fluid, soul of the earth, lucifer, etc. the great magical agent is the fourth emanation of the life-principle, of which the sun is the third form see the initiates of the school of alexandria and the dogma of hermes trismegistus. in this way the eye of the world, as the ancients called it, is the mirage of the reflection of god, and the soul of the earth is a permanent glance of the sun which the earth conceives and guards by impregnation. the moon concurs in this impregnat

selves perceive, and of making themselves believed by the force of enthusiasm and sympathy. such persons are the media of the divine word. let us now specify the manner in which visions operate. all forms correspond to ideas, and there is no idea which has not its proper and peculiar form. the primordial light, which is the vehicle of all ideas, is the mother of all forms, and transmits them from emanation to emanation, merely diminished or modified 26 the doctrine of transcendental magic according to the density of the media. secondary forms are reflections which return to the font of the emanated light. the forms of objects, being a modification of light, remain in the light where the reflection consigns them. hence the astral light, or terrestrial fluid, which we call the great magnetic


ROBERT KIRK WALKER BETWEEN WORLDS

n, which men say has poison under its wings, is to be feared by those who capture it; whenever it strikes it does harm by pouring out its poison. the torpedo is said to have another kind of destruction, for if any one touches it when it is alive, straightway his arms and his feet grow torpid and so do his other members and they lose their functions just as though they were dead, so harmful is the emanation of its body. worldwide copyright 1990, 1998-2001 ,rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_161.htm (4 of 4 [10/9/2001 12:37:33 am] robert kirk- walker between worlds(page171) flip to page# appendix 9: angels and fairies, extract from harold baley's archaic england 171 an extract from harold bailey's archaic england. the connec-tion between fairi


RUBY TABLET OF SET

sections would appear to be merely a series of arcs. looking more closely you can see them for what they really are, namely 13 separate spirals each sharing a common, though unseen, beginning. this beginning is at the center of the pentagram. set: why do they share the common beginning? ptah: i believe they illustrate the idea of the division of the whole, yet division without separation, and the emanation of essence from a single source- you. set: well done, though incomplete. the rest of its importance you will learn later. ptah: this leaves us with the blood-red phi triangles to discuss. they obviously represent the link to the golden section page you earlier designed. the blood-red color, indicative of life or survival, makes me wonder if i have guessed rightly at the secret of phi- su


SABBATIC KABALA OF THE CROOKED PATH

ing points of corporeal form. the formulae can be summed up in the following: i+ will+ desire+ belief= result. some of you might find a strong reference in the work of the british sorcerer austin osman spare through this formulae and the importance of spare in the sabbatic current is vast. these five points can be summed up as the entering into the void, the application of the bindu of light, the emanation of the bindus rays leading to the sensory capturation of the being called forth culminating with the absorption in silence of the force in action that has been compelled through signs and rituals set forth in the void. there should also be said that this essay is solely a reflection of personal quality upon the matters set forth in this excellent grimoire of the arte and is intended to s


SATANGEL

lects our human psychology. that is, the various spheres of angelic influence, love, protection, vengeance, even death and disease, are human concerns. approaching as rationalist, artist or mystic we may seek to fathom in the study of angels some insight into ourselves. the first circle highest triad the hierarchy of heaven may be seen as a series of circles surrounding the singularity of god, an emanation of pure thought of the highest vibration whose frequency steadily decreases as it travels away from the core. these transmissions first become an orbiting region of limitless light (ain soph, and as it condenses further it begins to manifest as matter. the world we commonly perceive and experience is merely that which vibrates at those frequencies to which our senses are attuned. beyond

flaming angels above the throne of god; each had six wings: two covered the face, two covered the feet and two were used for flying. it is they who endlessly circle the throne of god, chanting the hebrew trisagion- kadosh, kadosh, kadosh, commonly translated as holy, holy, holy is the lord god of hosts, the whole earth is full of his glory. such is the song of creation, and the first and highest emanation of love. according to the book of enoch there are four seraphim, corresponding to the four winds. later commentators have amended this to mean that there are four princes who rule over them. they are; metatron or satan, kemu-el, nathana-el, and gabri-el. 2nd choir: cherubim the hebrew kerub is commonly translated as knowledge, or one who intercedes. they are the first angels mentioned in


SATANIC RITUALS

in to st. petersburg and introduced him to court were no mean or feeble occultists, but prominent members of church aristocracy and urban intelligentsia. dilettantes and saints (notably, john of cronstadt) alike hailed him as a holy man with powers from god (yet after his death they condemned him as a devil) accounts of his outr propensities and his powers flourished. it was claimed that a bluish emanation was seen to issue from his lips. he was credited with an uncanny ability to perceive the thoughts and hidden emotions of others. this is borne out by his own words, which also refute the claims of his discreditors who often include thievery among his "vices" his daughter, maria, recalls him saying "i never dared to steal or pilfer the smallest thing. i used to believe that everybody woul


SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

a leader. in the bible, a follower of jesus. doctrine: a set of ideas held by a religious group. druidism: a neo-pagan religion based in the celtic region of the british isles. dynasty: a sequence of rulers from the same family. xviii world religions: almanac words to know eightfold path: the path of the buddha s teachings that can lead to the end of suffering. ek onkar: the true god of sikhism. emanation: that which inevitably flows outward from the transcendental (spiritual, beyond human experience) central principle of reality, the one, in the neoplatonic philosophy of plotinus. empiricism: belief that knowledge comes through the senses. enlightenment: the state of realization and understanding of life, a feeling of unity with all things. epicureanism: the philosophy of epicurus and ot

nlimited substance. arche: the beginning or ultimate principle; the stuff of all matter, or the building block of creation. ataraxia: serenity, tranquility, or peace of mind. atomism: the belief that matter is composed of simple, indivisible, physical particles that are too tiny to be observed by human beings. consciousness: the condition of being aware of one s thoughts, feelings, and existence. emanation: that which inevitably flows outward from the transcendental (spiritual, beyond human experience) central principle of reality, the one, in the neoplatonic philosophy of plotinus. empiricism: belief that knowledge comes through the senses. epicureanism: the philosophy of epicurus and others that states that the highest good is pleasure and the avoidance of pain. ethics: branch of philoso

at greco-roman philosophical systems, neoplatonism, was developed by plotinus (205 270 ce. an egyptian of roman descent, plotinus traveled in the east and borrowed ideas and practices, such as breath control and meditation (focused thought with the goal of gaining spiritual understanding, from indian religions. plotinus added these eastern ideas to the writings of plato, and developed the idea of emanation. this idea held that the universe was created by a series of radiations that began in a divine source, like the ripples flowing out from a stone dropped in water. neoplatonists called this original source the one. the concept of the one led to the concept of the logos, or the divine order of things, sometimes called the divine mind. beneath this was the world soul. all three of these rea

gos, or the divine order of things, sometimes called the divine mind. beneath this was the world soul. all three of these realities were linked together, and plotinus believed that individuals wanted to return to the divine mind and then be absorbed back into the one. sin was the result of being kept separate from the one. these concepts had a powerful influence on early christianity. the idea of emanation is very close to the idea developed by christian theologians to explain the concept of the trinity, the union of the father, son, and holy spirit as three divine persons in one god. moreover, plotinus s concept of sin is very close to the christian concept. sin, for plotinus, came about from humans being separated from the one, just as in christian theology sin arises from humankind s se

eligion greek religion was dominated by the olympian gods, who made their home on mount olympus in northern greece. even though most sources say there were twelve gods living on mount olympus, there are fourteen gods listed next. hades did not live on olympus, although most myths about him associate him with the olympian gods, and dionysius was a later addition to the pantheon: plotinus s idea of emanation, his belief that people wanted to return to the divine mind, can be seen in the christian story of the fall, when adam and eve were tempted into sin and were forced out of the garden of eden. public domain. 220 world religions: almanac greco-roman religion and philosophy zeus was a sky god, but he also represented order. he maintained order in the universe and in the home, protected stra


SEPHER YETZIRAH WESTCOTT

eat antiquity of the "sepher yetzirah" in which it will be noticed the "ain suph aur" and "ain suph" are not mentioned.i suggest, however, that this omission is no proof that the doctrines of "ain suph aur" and "ain suph" did not then exist, because it is a reasonable supposition that the "sepher yetzirah" was the volume assigned to the yetziratic world, the third of the four kabalistic worlds of emanation, while the "asch metzareph" is concerned with the assiatic, fourth, or lowest world of shells, and is on the face of it an alchemical treatise; and again the "siphra dtzenioutha" may be fittingly considered to be an aziluthic work, treating of the emanations of deity alone; and there was doubtless a fourth work assigned to the world of briah -the second type, but i have not been able to

l wisdom, which is called the creator of faith, and its roots are amn; and it is the parent of faith, from which doth faith emanate. the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the primordial emanation. the highest crown (1) the fifth path is called the radical intelligence, because it resembles the unity, uniting itself to the binah (2) or intelligence which emanates from the primordial depths of wisdom or chokmah (3) the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reser

iv. 2. 37. were produced. the hebrew word bra, is the root. three hebrew words are used in the bible to represent the idea of making, producing or creating. briah, briah, giving shape, genesis i. 1. oshih, ashiah, completing, genesis i. 31. itzirh, yetzirah, forming, genesis ii. 7. to these the kabalists add the word atzlh, with the meaning of "producing something manifest from the unmanifested" emanation shin aleph mem macrocosm primal fire spirit primal water universe heavens atmosphere the earth elements terrestrial fire air water man head chest belly year heat temperate cold chapter 4 this is the special chapter of the heptad, the powers and properties of the seven. here again we have the threefold attribution of the numbers and letters to the universe, to the year, and to man. the su

ve signs" mayer gives "er zog sie mit wasser, zundet sie an mit feuer; erregte sie mit geist; verbannte sie mit sieben, goss sie aus mit den zwolf gestirnen "he drew them with water, he kindled them with fire, he moved them with spirit, distributed them with seven, and sent them forth with twelve. notes to the thirty-two paths of wisdom 1. the highest crown is kether, the first sephira, the first emanation from the ain suph aur, the limit-less light. 2. binah, or understanding, is the third sephira. 3. chokmah, wisdom, is the second sephira. 4. gedulah is a synonym of chesed, mercy, the fourth sephira. 5. metatron, the intelligence of the first sephira, and the reputed guide of moses. 6. this word is from chzch, a seer, seership. chazuth is a vision. 7. this word means "scintillating flame


SIFRA DETZNIYUTHA

9 the term crowns here alludes to the world of atziluth. see sefer yetzirah, chapter three. 10 head (sar, rosh) is another name for the supernal sefirah crown/above. 11 the garments of splendor are the manifest sefiroth. 12 hy( yah or yod heh) constitute the first two letters of the name hvhy, indicating the action described is in the world of creation (b riyah. the yod y corresponds to world of emanation, upper heh h to the world of creation, the vav v to the world of formation, and the lower heh h to the world of making. 13 hidden within the hidden is atiqa ha atiqim in aramaic. hidden one (atiqa) is a prominent name of vast face in the zohar. 14 the skull of vast face. 15 the envelope is the skin. 16 the pure wool (sufim ,ypvc) are the hairs which hang from the skull. 17 the will(]vor


SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

st thou heard the barbiton that night! they had suspended him from his office, they feared that the new opera, and the first debut of his daughter as prima donna, would be too much for his nerves. and his variations, his diablerie of sirens and harpies, on such a night, made a hazard not to be contemplated without awe. to be set aside, and on the very night that his child, whose melody was but an emanation of his own, was to perform, set aside for some new rival: it was too much for a musician's flesh and blood. for the first time he spoke in words upon the subject, and gravely asked for that question the barbiton, eloquent as it was, could not express distinctly what was to be the opera, and what the part? and viola as gravely answered that she was pledged to the cardinal not to reveal. p

u wouldst undertake. thy heart, amidst vulgar joys will aspire to something holier; thy ambition, amidst coarse excitement, to something beyond thy reach. but deem not that this of itself will suffice for glory. equally may the craving lead thee to shame and guilt. it is but an imperfect and new-born energy which will not suffer thee to repose. as thou directest it, must thou believe it to be the emanation of thine evil genius or thy good "but woe to thee! insect meshed in the web in which thou hast entangled limbs and wings! thou hast not only inhaled the elixir, thou hast conjured the spectre; of all the tribes of the space, no foe is so malignant to man, and thou hast lifted the veil from thy gaze. i cannot restore to thee the happy dimness of thy vision. know, at least, that all of us

ffable tenderness and love, all space seemed lighted from his smile. along the blue air without, from that chamber in which his wings had halted, to the farthest star in the azure distance, it seemed as if the track of his flight were visible, by a lengthened splendour in the air, like the column of moonlight on the sea. like the flower that diffuses perfume as the very breath of its life, so the emanation of that presence was joy. over the world, as a million times swifter than light, than electricity, the son of glory had sped his way to the side of love, his wings had scattered delight as the morning scatters dew. for that brief moment, poverty had ceased to mourn, disease fled from its prey, and hope breathed a dream of heaven into the darkness of despair "thou art right" said the melo


SIR WALLIS BUDGE EGYPTIAN MAGIC

y were put in the funeral chest. when this was done the internal organs were placed on the body, and the body having been made to lie straight the backbone was immersed in holy oil, and the face of the deceased was turned towards the sky; the bandage of sebek and sedi was then laid upon the backbone. in a long speech the deceased is addressed and told that the liquid is "secret" and that it is an emanation of the gods shu and seb, and that the resin of phoenicia and the bitumen of byblos will make his burial perfect in the underworld, and give him his legs, and facilitate his movements, and sanctify his steps in the hall of seb. next gold, silver, lapis-lazuli, and turquoise are brought to the deceased, and crystal to lighten his face, and carnelian to strengthen his steps; these form amul


SPENSER THE CULT OF THE ALL SEEING EYE 1960

n its situation it lies between the north, the place of darkness, and the east, the place of light; and hence this position symbolizes. progress from darkness to light, and from ignorance to knowledge. the permanence and durability of the corner-stone. is intended [to remind us that long after our death we have within ourselves] a sure foundation of eternal life. a corner-stone of immortality. an emanation. which pervades all nature, and which, therefore, must survive the tomb (emphasis supplied) on a "higher" level of "esoteric knowledge" the metal altar or stone can be likened to the ancient stone of foundation, which, according to the same authority cited above, was supposed"'to have been. placed at one time within the foundations of the temple of solomon, and afterwards, during the bui

as called "the golden age" even though he received human sacrifices and devoured his own children. he was symbolized by the serpent biting its own tail.60 the sun and the serpent ophiolatry is the worship of serpents. the religion of ancient egypt was closely interwoven with the worship of sun and serpent. the deity, kneph, was pictured as a serpent in a fiery circle''he was regarded as the first emanation of the supreme being, the good genius of the world, the demiurgus, the efficient reason of all things, and the architect of the universe. kneph is identified with the sun, hence the rays of glory around his head. both serpent and sun were emblems of the celestial father. as the solar deity, kneph became the cristos of the gnostics. was regarded as the spiritual sun of enlightenment, or w


THE BOOK OF PLEASURE

hat may be but not usually-called the "book of lies. 3 the unorthodox of the originable-a volant "sight" that conveys somehow by the incidental, that truth is somewhere. the kia which can be vaguely expressed in words is the "neither-neither" the unmodified "i" in the sensation of omnipresence, the illumination symbolically transcribed in the sacred alphabet, and of which i am about to write. its emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to hea

may be but not usually-called the "book of lies. 3 the unorthodox of the originable-a volant "sight" that conveys somehow by the incidental, that truth is 15 somewhere. the kia which can be vaguely expressed in words is the "neither-neither" the unmodified "i" in the sensation of omnipresence, the illumination symbolically transcribed in the sacred alphabet, and of which i am about to write. its emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to hea

practice till that emotion is untiring and subtle. the law or reaction is defeated by inclusion. were he to enjoy an hundred pleasures at a time, however much his ecstasy, he does not lose, but great increase takes place. let him practise it daily, accordingly, till he arrives at the centre of desire. he has imitated the great purpose. like this, all emotions should find equipoise at the time of emanation, till they become one. thus by hindering belief and semen from conception, they become simple and cosmic. by its illumination there is nothing that cannot be explained. certainly i find satisfaction in ecstasy. i have now told you a secret of great import, it was known to me in childhood. even by sedulously striving for a vacuity of belief, one is cosmic enough to dwell in the innermost


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

d make myself known to him in a vision and speak to him in a dream. and in joel 2:28: and it shall come to pass afterward that i shall pour out my spirit upon flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions. the great jewish philosopher maimonides (1135 1204) conceived of revelations received through visions as a continuous emanation from the divine being, which is transmitted to all those men and women who are endowed with a certain imaginative faculty and who have achieved a certain moral and mental standard. the revelatory transmission is filtered through the medium of the active intellect, first to the visionary s rational faculty, then to his or her imaginative faculty. in this way the distribution of prophetic

all those men and women who are endowed with a certain imaginative faculty and who have achieved a certain moral and mental standard. the revelatory transmission is filtered through the medium of the active intellect, first to the visionary s rational faculty, then to his or her imaginative faculty. in this way the distribution of prophetic illumination occurs in conformity with a natural law of emanation. roman catholic scholarship holds that there are two kinds of visions. one is the imaginative vision, in which the object seen is but a mental concept of symbol, such as jacob s ladder leading up to heaven. st. teresa of avila (151 1582) had numerous visions, including images of christ, which church authorities have judged were of this symbolic kind of vision. the other is the corporeal


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

that the earth fs magnetic field varies over time. halley suggested that there were several magnetic fields, one of which emanated from a sphere within the earth. halley eventually developed the idea that there were four concentric hollow spheres within the earth. he believed the inner earth was populated with life and had a luminous atmosphere. the aurora borealis, he concluded, was actually an emanation of radiant gases from within the earth that escaped through thin layers of crust at the poles. during the eighteenth century, halley fs hollow earth theory was adapted by two other famed mathematicians, leonhard euler (1707.1783, a swiss, and john leslie (1766. 1832, a scotsman. euler abandoned halley fs concentric spheres idea. he postulated that a glowing core some six hundred miles wi


THE MAGICIAN S KABBALAH

circle on the ground brings whirlwinds, tempests, thunder and lightning" chapter two; the sephiroth and the four worlds as discussed within chapter one, each sephirah "descends into itself" in an infinite regression, creating a recursive fractal pattern. however, each sephirah within itself contains a complex of aspects. that is (a) a concealed aspect that exists even before its manifestation or emanation as a sephirah. if we see the sephiroth as prisms reflecting the light in ways particular to their own structure, we can see that each prism is equally a limited perspective, a layer of reality convenient to the purposes of conceptualisation. that we have split the universe and all that composes us, whether it be a concept such as revenge, an object such as a cheese grater, or a process s

a further "why did i buy it, and so on in an infinite regress. take the question "what is" and a similar regression can be found. we can never know what a thing is, or why, and it is this same unknowable that lies at the heart of each of the sephiroth. this also demonstrates how the sephiroth "proceed" from ain soph aur, and yet still "reside" within it (b) the manifest and apparent aspect in its emanation as a sephirah. the form of a sephiroth is represented by its name, and hence the apparent aspect and main form of yesod is "foundation. within any system to which the tree is applied, the "foundation" will be yesod. again, splitting the universe into ten aspects of its manifestation is probably based purely on our propensity as ten-digited beings to count in decimal. however, this does s

a parallel of this concept to modern physics, and the "cophenhagen interpretation" with its many "observer-created" worlds. the final outcome of the variations of the many-worlds doctrine came around the 14th century, but is also mentioned in the zohar, and was developed by the lurianic school (amongst others) in the 16th century. this version depicted four worlds (a) olam ha-azilut, the world of emanation (the sephiroth (b) olam ha-beriah, the world of creation (the throne& chariot (c) olam ha-yezirah, the world of formation (the angels (d) olam ha-asiyyah, the world of making (the terrestrial sphere) the four worlds obviously can be connected with the four letters of the divine name yhvh, the four quarters, the four elements, and other quaternary systems. sedir, quoted by papus, gives th

e zodiac which the hebrews call galgol hamnazeloth; the intelligence of the second heaven is called raziel. his attribute signifies the vision of god and the smile of god" m: allocated to chesed and geburah. h: attributed to geburah, force and power, the numeration being pachad (peh-cheth- daleth, fear and judgement. the divine name of chockmah (or embodiment of chockmah in the world of atziluth, emanation) is yah, spelt yod-heh, relating to sapentia, or wisdom. this name formulates the first duality of divinity into active (yod) force and passive (heh) form. the extension is completed by binah as the lightning flash of the creative process continues its expansion. through the auphanim (chockmah in the world of yetzirah, formation, chockmah influences the forms of all circular movements, a

s "fall" or attachment to the apparent world, forms many identities from the beliefs that in truth are the shells which separate us from recognition of our inherent "core. the unbalanced forces of the universe, the world in its void state, are considered under the symbolism of the kings who reigned in edom before a king was raised up to rule over the children of israel, that is to say, before the emanation of the microprosopus, or lesser countenance. this single king or state is that which reigns after the synthesis of the multiple fragmentary states of identity that flicker in and out in the constant picture-show of our awareness, each of which in its turn demands temporary rulership. the edomite kings were seen by loria as sons of the mother, the pillar on the left hand, perfect severity


THE MIDDLE PILLAR

outstretched hands, and on the whole, the prevailing colors will be a mixture of citrine, olive, russet, and some little black.30 the techruque of here employing these telesmatic or magical figures of the archangels, once the appropriate names have been vibrated and some realization obtained of the presence of the correct type of spiritual power flowing through the figure, is to imagine that the emanation from the archangel penetrates and cleanses the personality. that is to say in the east from behind the archangel raphael should be felt a gentle wind or breeze which, permeating the entire body blows from it every trace of impurity. from michael in the south, warmth at first of gentle degree should be felt, increasing in intensity to a powerful heat whch burns and utterly consumes every

tset of any magical operation, and trusting to be made a vehicle of wisdom and understanding16 the first movement of the middle pillar-as also the qabalistic cross, which is a quick method of obtaining the same result-achieves precisely that. for since the source of life and love has always been conceived of as light, the preliminary step is to perceive that brooding brilliance above which is the emanation of, or the direct center through whch manifests, that hgher genius, or with which the latter is in especial sympathy. and the remaining steps are deliberately to open one's manhood as it were to the descent of divinity-to bring down the light into the personality. here it must be emphasized lies the vital distinction between the yoga chakra system of the hindus and the magical exercise o


THE PATH OF KABBALAH

h? answer: to answer that, we must read not only the explanations of the kabbalists regarding the upper worlds, but also the connection between the upper world and ours. there seem to be two separate parts to kabbalah: the first speaks of the creation of the creatures as a consequence of the thought of the creator (the thought of creation) and the evolution of the worlds. that part relates to the emanation of the light from the creator the only power existing in the world. that light builds a vessel for itself a will to receive, that wants to take pleasure in the light. the relationship between the light and the vessel constitute the basis for the entire creation. the only thing that was actually created is the vessel, and the light keeps working on it, changing it in order to bring it to

ormed after the first restrictions are performed on those desires. these zivugim produce the partzufim, the worlds and everything in them, and expand downward. the five worlds with the five partzufim in each world become the ladder from the creator- the giver, to the creature- the receiver. the degrees are measurements of equivalence of desires between the creature and the creator. 152 of 273 the emanation of the partzufim and the worlds from above downward builds the degrees, which are like covers over the light of ein sof. each partzuf covers the light and hides it from its lower partzufim to the extent that it receives in order to bestow. we can compare the partzufim and the worlds to the layers of an onion: round, contained in one another and the deeper the layer, the more the light is


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

dness, h is a question that not only strikes crowley fs brain as exceptionally incongruous, but must so strike all who ever think at all. how god being almighty as well as beneficent can tolerate such a world of suffering as ours for one minute passes all understanding. the god idea in its infancy, as we have already seen, was the child of ignorance and revenge, and jahveh, in his turn, is but an emanation of this world idea, no better than the rest: baal and jehovah, ashtoreth and chemosh and these elohim, life fs panders in the brothel. death! cloudy imaginings, a dream built lip of fear and words and woe. all, all my soul must overthrow. h *ahab, vol. ii, p. 123. crowley further writes: nor can i see what sort of gain god finds in this creating pain *the sword of song, pentecost, vol. i

bounds that roll, there is the shrine and image of my soul *orpheus, vol. iii, pp. 156, 157. many of the believers in the qabalah, as those in the vedas, will give an almost endless antiquity to the ideas contained in their books. in one degree at least they are right, for the mysticism as contained in these systems of thought is as old as thought itself. the great system of the qabalah is one of emanation. a type of spiritual monism, an attempted explanation of the nature of the deity, within the limitations of mind. its correspondence with the talmud is more of method than material. that it was of slow growth is very certain, that it is a conglomerated mass of a multitude of efforts is also most sure. the zohar is its corner-stone, and the date of its construction extends probably from t

s all confined to an alienation, in the etymological sense, of certain states of consciousness which the ego does not consider as its own, but which it objectivates, and finally, by placing it outside itself, ends by attributing an actual existence independent of its own. h* others attain but a glimpse. maimonides long ago noticed *les maladies de la personalite, p. 110. learn that prophecy is an emanation from god which flows, through the intermediary of the active intellect, upon the rational faculty first, and then upon the imaginative faculty; it is the highest degree of a man, and the term of perfection, to which the species may aspire; and this state is the highest perfection of the imaginative faculty c if the emanation flows into the imaginative faculty only, and if the rational fa


THE ABYSS AND TABAET

dhalla makes reference to the early hippolytus who wrote that there was a dualistic religion, the father being light and darkness being the mother. with this in consideration, ahriman no doubt was a manifestation of the androgynous primal dragon tiamat, which ahriman and az emerged from later. in the ancient writings of jacob and isaac hacohen of segovia castile, samael and lilith were born by an emanation beneath the throne of glory in the form of a double-faced androgynous angel, said to be in the form of the one above. lilith has a long history and a background in all magical practices. she is the one who is of the astral plane, of the air, and began all legends of vampiric acts committed at night. lilith grows strong from the blood of humans, but also has been worshiped by rebels since


TWO ESSAYS ON THE WORSHIP OF PRIAPUS

arly under his influence and protection; the sun being his visible image, and the centre of his power, from which his emanations extended through the universe. hence the egyptians, in their sacred hymns, called upon osiris, as the being who dwelt concealed in the embraces of the sun;4 and hence the great luminary itself is called kosmokratwr (ruler of the world) in the orphic hymns.5 this general emanation of the pervading spirit of god, by which all things are generated and maintained, is beautifully described by virgil, in the following lines: deum namque ire per omnes terrasque, tractusque maris, coe lumque profundum. hinc pecudes, armenta, viros, genus omne ferarum, quemque sibi tenues nascentum arcessere vitas. scilicet huc reddi deinde, ac resoluta referri omnia: nec morti esse locum

he fawns and satyrs, who represent the emanations of the creator, incarnate with man, acting as his angels and ministers in the work of universal generation. in copulation with the goat, they represent the reciprocal incarnation of man with the deity, when incorporated with universal matter: for deity, being both male and female, was both act and passive in procreation; first animat-ing man by an emanation from his own essence, and then employing that emanation to reproduce, in conjunction with the common pro-ductive powers of nature, which are no other than his own prolific spirit transfused through matter. these mixed beings are derived from pan, the principle of universal order; of whose personified image they partake. pan is addressed in the orphic litanies as the first-begotten love

d has therefore been called a minotaur by antiquarians; notwithstanding he is to be found on different medals, accompanied with all the symbols both of bacchus and apollo, and with the initials of most of the epithets to be found in the orphic litanies. of priapus 41 universe, with the planets moving round, was, by his attractive force, the cause of all union and harmony in the whole; and, by the emanation of his beams, the cause of all motion and activity in the parts. this system is alluded to by homer in the allegory of the golden chain, by which jupiter suspends all things;1 though there is every reason to believe that the poet himself was ignorant of its meaning, and only related it as he had heard it. the ammonian platonics adopted the same system of attraction, but changed its centr

and with a countenance between male and female, such as the artist would naturally give her, when he endeavoured to blend the greek and indian symbols, and mould them into one.2 minerva is said by the greek mythologists to have been born without a mother from the head of jupiter, who was delivered of her by the assistance of vulcan. this, in plain language, means no more than that she was a pure emanation of the divine mind, operating by means of the universal agent fire, and not, like others of the allegorical personages, sprung from any of the particular operations of the deity upon external matter. hence she is said to be next in dignity to her father, and to be endowed with all his attributes;3 for, as wisdom is the most exalted quality of the mind, and the divine mind the perfection

vi. plate xcviii. maimonides in patrick s commentary on exodus, ch. xxviii. 4 ovid. fast. lib. v, ver. 441. schol. in theocrit. idyll. ii, ver. 36. 5 schol. in theocrit. idyll. ii. ver. 36. 98 on the worship placed them in pyramidal monuments, which were the symbols of fire; hence come those prodigious structures which still adorn that country. the soul which was to be emancipated was the divine emanation, the vital spark of heavenly flame, the principle of reason and perception, which was personified into the familiar d mon, or genius, supposed to have the direction of each individual, and to dispose him to good or evil, wisdom or folly, and all their consequences of prosperity and adversity.1 hence proceeded the doctrines, so uniformly inculcated by homer and pindar,2 of all human actio


TYSON DONALD NEW MILLENNIUM MAGIC

the whole potency of their magic lies in their ability to cajole the spirits with sacrifices, adorations, and promises of service. this view betrays an ignorance both of human potential and of cosmic law. even if such a childish concept were correct (that spirits were independent beings who could be wooed, their power would still stem from the will of the unmanifest, as exemplified in the primary emanation of divine light. the spirits could do nothing unless the light at the center of the true self of the fakir first granted them permis- sion. the spirits delude the fakir into thinking he is dependent on them. in fact, the truth is just the opposite: spirits are wholly dependent on the unconscious power of human beings when they wish to exercise their purposes in the human world. the buddh

nine points of view in matter and energy. the upward-pointing pyramid of nine emanations is an illusion to human perception, whereas the second downward-pointing pyramid is crystallized, or precipitated into being, out of the nine higher viewpoints by the tenth point alone. from the perspective of the unmanifest the inverted pyramid is the illusion, being only a reflection of the "real" ninefold emanation. the dreams of humanity are the realities of god; the dreams of god are the realities of humanity. these are the ten stages followed by the unfolding desire of the all as it examined itself. they are the underlying process of the birth of the universe. all manifest things, from atoms to galaxies, are born out of the unmanifest in this way, and sus- tained in manifestation from moment to

should make an inward-counterclockwise spiral, it will be answered by an outward-clockwise spiral. this relationship can be seen in the preceding diagram. the unmanifest is represented by the point where the arms of the cross intersect. movement of will across the veil is diagonal. the upper half of the cross represents the dark and light of the magus. the lower half is the dark and light of the emanation of the unman- ifest, which is inverted by reflection. an inward-clockwise vortex initiated by the magus is in harmony with the light. its answer is an outward-counterclockwise vortex sent to balance it from the unmanifest. this is why the two pans of cosmic balance are sometimes represent- ed by opposite connected spirals: in rituals of white magic the magus initiates an inward swirl clo

make his or her own point of view accord with the cen- ter point of the universe. 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 sha

irst he creates a mental image of the chair that is so clear to his interior eyes he can almost see it before him; then the image drives him to bring his mental creation into physical being. the carpenter makes the chair with his hands. the magus knows that his or her hands and the world around the magus are one and the same. by harmonizing the personal universe with the single universe of divine emanation, the magus makes the forces of nature into the muscles and bones and sinews of his or her microcosm-for the real microcosm is not the human body, but the entire per- sonal universe the magus creates around his or her self. to project magical force, the magus must psychically create a wave pulse and wrap it around itself clockwise to give it a spinning motion, which draws it in upon itsel


TYSON DONALD SOUL FLIGHT

l projection, the lower and more visceral emotions, sensations, and urges must be aroused and used to take advantage of their more tangible force. the tree of life is a kabbalistic model of the universe in ten successive descending emanations, each of which comes forth from the one above it. the golden dawn applied these ten emanations, known as sephiroth, to various parts of the human body. each emanation has other associations or correspondences that can be used to link a part of the body with an astral plane or environment. for example, seven of the sephiroth correspond with the seven spheres of the planets of traditional astrology. these sephiroth also correspond with parts of the body. through the connecting bridge of each of these seven sephiroth, a part of the body can be associated

tree of life is derived from the system of jewish mysticism known as the kabbalah, which westcott and mathers incorporated into the teachings of the golden dawn. the kabbalah was developed mainly in europe during the middle ages and the renaissance, although portions of it, such as the text sepher yetzirah, are much older. the tree was an attempt to represent in a single diagram the stages in the emanation of the universe from the undifferentiated godhead to the physical environment that most people think of as surrounding them. kabbalists understood the process not so much as a creation, but as a coming forth or extension of the divine essence in ten stages, which were called sephiroth (singular form: sephirah. these stages are conceived as spheres of light. the light is always the same w

ical environment that most people think of as surrounding them. kabbalists understood the process not so much as a creation, but as a coming forth or extension of the divine essence in ten stages, which were called sephiroth (singular form: sephirah. these stages are conceived as spheres of light. the light is always the same within them-it is the undifferentiated light of god-but each successive emanation adds its own level of veiling or shadowing to that light, causing it to be perceived in a progressively more limited way. there is only a single spiritual radiance and it never changes, but it can be partially obscured or shadowed, lending it various different individual qualities or aspects, depending on how much of the light is able to shine through the veils, and in what way it is abl

rom which doth faith emanate" 4. chesed (mercy) divine name: el (the mighty one) archangelic name: tzadqiel correspondence: jupiter "the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences; they emanate one from the other by the power of the primordial emanation (the highest crown" 5. geburah (severity) divine name: elohim gibor (god of battles) archangelic name: kamael correspondence: mars "the fifth path is called the radical intelligence, because it resembles the unity, uniting itself to the binah, or intelligence which emanates from the primordial depths of wisdom or chokrnah" 6. tiphareth (beauty) divine name: ihvh eloah vedaath (lord god m


TYSON DONALD THE POWER OF THE WORD

ther, they assign to chokmah. the first he (71, feminine and fertile, is given to binah, the great mother. the vau (i, male offspring of the union of the first two letters, kabbalists give to zlphareth, and by virtue of its numerical value, six, to the six sephiroth that lie between the three supernals and malkuth. the final he they assign to malkuth on the theory that, since the lowest sphere of emanation is passive and has no independent power, it cannot receive its own unique letter but must be given the second he, which has already acted in the higher process of creation as the first he and now manifests itself in the fulfillment of malkuth. as the first he was the mother, so the second he is the product of the mother, and is her earthly reflection, the daughter. the complete tetragram

the second he, which has already acted in the higher process of creation as the first he and now manifests itself in the fulfillment of malkuth. as the first he was the mother, so the second he is the product of the mother, and is her earthly reflection, the daughter. the complete tetragrammaton also plays an essential part in the process of zimzum (contraction) that takes place before the first emanation from the limitless void of non-being. before the sephiroth were projected within the primordial point of kether, which in fact forms the boundary of the universe, there was only the featureless, unending essence of god. for something else to come into being, it was necessary for god to turn in upon himself and thereby create a point of vacuum where he was not present, or was present in a

e stories of jesus portray him with so many feminine characteristics, and why in medieval images he is sometimes shown with wide hips and prominent breasts. throughout religious history, messiah figures (incarnations of god in human form) have been given hermaphroditic qualities. they belong to the middle pillar of the tree of the sephiroth. the seated christ is the tendency of this middle pillar emanation toward the right side; the mounted christ is the opposite tendency toward the left side. in order to completely unite with the god-form of heavenly christ, it is necessary to take onto ourselves his magical name. his true magical name is beyond human comprehension, but we can use a symbolic name to represent this true name. for the christian kabbalists of the renaissance, the secret name

fully realized that the tetragram used on such occasions was only a human substitute for the "lost word" which if once recovered would restore mankind to godstatus. possibly the sound of this conclusive word is not unlike an atomic explosion (ibid, p. 196) gershom scholem in a similar fashion the name yhwh denotes just one sefirah (zferet) but also contains within it all the hndamental stages of emanation: the spike at the top of the yod represents the source of all in ayin, the yod itself is ekhmah, the first he is binah, the vav is zlferet or, because of the numerical value of the letter vav, the totality of the six sefirot and the final he is malkhut. since the latter comprises the other sefirot and has no independent power, it cannot be assigned a letter of its own but only that he, w

nts the source of all in ayin, the yod itself is ekhmah, the first he is binah, the vav is zlferet or, because of the numerical value of the letter vav, the totality of the six sefirot and the final he is malkhut. since the latter comprises the other sefirot and has no independent power, it cannot be assigned a letter of its own but only that he, which has already appeared at the beginning of the emanation of the structure of the sefirot and whose manifestation has reached its final development at the end of the process (kabbalah [i9741 [jerusalem: keter, 19771, p. 111) theh ourosf the wings s ince there is such a strong correspondence between the wings of the winds and the twenty-four hours of the day, it is necessary to assign these angels to the individual hours they rule. the occult, o


WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

from me, for i would make you to know what hath happened. i have been smitten by some deadly thing, of which my heart hath no knowledge, and which i have neither seen with my eyes nor made with my hand; and i have no knowledge at all who hath done this to me. i have never before felt any pain like unto it, and no pain can be worse than this [is. i am a prince, the son of a prince, and the divine emanation which was produced from a god. i am a great one, the son of a great one, and my father hath determined for me my name. i have multitudes of names, and i have multitudes of forms, and my being existeth in every god. i have been invoked (or, proclaimed) by temu and heru-hekennu. my father and my mother uttered my name, and [they] hid it in my body at my birth so that none of those who woul


WESTERN MANDALAS OF TRANSFORMATION SR AL

e numbers. jupiter is related to the numbers four, sixteen (number of cells, thirty-four (the summation of any row, and 136 (theosophic extension. four relates the planet to chesed on the tree of life; sixteen is the numeration of the word hyssop in hebrew, which is the planetary herb assigned to jupiter; thirty-four is the number of el ab, or god the father, which is frequently the way that this emanation of god is imagined; it is also the number of tin in hebrew, which is the metal associated with jupiter; and the number 136 is the number of the intelligence (yophiel) and spirit (hismael) of the planet. other numeric associations (called gematria) will be examined in more detail when we look at each kamea individually. the magical seal of the kamea is a geometric pattern designed so that

, we see that biblical quotations or other words used on the talisman may also have the same numerical equivalent. what does this mean? in qabalah, there is an inherent identity between words or phrases that have the same numeration that reveals deeper layers of meaning when meditated upon. in all neo- platonic and esoteric philosophies which are constructed on the premise that number is truly an emanation of the god-energy, we look to number as a primary correspondence. we can therefore uncover this intimate sense of congruence between these emanations. the original archetypal forms.and the entities connected to them through an analysis of the correspondences of their names, which in hebrew are also numbers. this is done primarily through the technique of gematria, and numerous examples a

known as the star of the will. figure 7-j: traditional figure 7-k: alternate 5: sephirah of geburah 5: abb, ahbah: to blossom or to bear fruit("the whole universe is an expansion of my primal will to yield fruit" book of tokens, meditation on heh) 5: heh (h, the number of the fifth letter of the hebrew alphabet, attributed to the emperor and aries 5: ad, ade: vapor, mist root: relative unity, an emanation 5: bba, bahbah: door, gate 5: gb, bab: upper surface, vault, rim (of wheel) root: the idea of a thing placed under another thing, a protuberance, a knoll, everything convex 5: da, dah: this, a talmudic word referring to man, the human, whose symbol is five root: the sign of natural abundance and division 25: divisions in kamea 25: ihi, yehi: let there be 25: the twenty-fifth path between

s the raw material from which all imagery is formed and serves as the source of all astral visions, whether of ghosts or the gods. all are filtered through yesod. levi explains how visions operate: all forms correspond to ideas and there is no idea which has not its proper and peculiar form. the primordial light which is the vehicle of all ideas is the mother of all forms, and transmits them from emanation to emanation. hence the astral light, or terrestrial fluid, which we call the great magnetic agent is saturated with all kinds of images or reflections. now our soul can evoke these and subject them to diaphane (transcendental magic, p. 66. diaphanous literally means translucid and by it levi refers to the plastic mediator, which is the magnet that attracts particular visions from the as

up numerically, or the words don't make any sense, if they do add up. figure 11- figure 11-k figure 11-l: combined sigil of intelligence the number 369 is also the value of olahm ha-briah, figure 11-m or the world of creation. this world includes the sephiroth chesod and geburah (whose colors combine to make purple, or yesod's color on the tree) as well as tiphareth. this triangle represents the emanation of created forces, which in qabalah are called elohim. their association with the moon hints at the creative powers of reflection, and in this sense can be compared to the moon's reflection of the sun. there are many ancient jewish kabbalistic rituals which celebrate the joining of sun and moon, or tiphareth and yesod. in hebrew the word for moon is levanah, which means beautiful heart (


WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

wyn n wes tcott 4 masonic virtues. 4 evangelists and gospels; matthew, mark, luke, john, related to the four kerubic forms of the man, lion, bull and eagle (see wheel of fortune of tarot, key 10--hew65) and thus to the zodiacal signs--aquarius, leo, taurus and scorpio (the relation of aquila to scorpio is a rosicrucian secret. one of the abstruse dogmas of the kabalah concerns the four worlds of emanation; atziluth, briah, yetzirah and assiah. these are not worlds in any ordinary sense, but rather planes of development and existence, the former the most diaphanous and exalted, the others becoming more and more concrete and manifest. the ten sephiroth exist on each plane, those of the higher planes being more sublime than those of the lowest. each world has a secret name and number. man di


WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

is generally deemed to mean "subsistence" hupar is reality as distinct from appearance; huparche is a beginning. 8. measuring and bounding all things. proclus in theologiam platonis, 386. t "thus he speaks the words" is omitted by taylor and cory, but present in the greek. 9. for nothing imperfect emanates from the paternal principle, psellus, 38; pletho. z. this implies but only from a succedent emanation. 10. the father effused not fear, but he infused persuasion. pletho. z, 11. the father hath apprehended himself and hath not restricted his fire to his own intellectual power. psellus, 30; pletho, 33. z: taylor gives "the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power" the greek text has no word "hastily" and as to "withdrawn arpazo mea


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

n the creation of the world,248 schelling states explicitly that in the godhead might precedes leniency, stringency precedes gentleness, and wrath precedes love.249 moreover, thinking time/ hermeneutic suppositions 37 in an even more precise analogue to the kabbalistic myth of simsum the primordial withdrawal of the infinite from itself into itself to create the space devoid of itself wherein the emanation of all things in the concatenation of being will unfold250 schelling contends that what is altogether first in god, in the living god, the eternal beginning of itself in itself, is that god restricts itself, denies itself, withdraws its essence from the outside and retreats into itself. 251 the primary gesture of god is an originary negation (urspr ngliche verneinung, 252 an act of sever

if distinguishable from ein sof,269 is also characterized as nothing (ayin),270 a designation that denotes not lack but surplus of being that is beyond comprehension, the pure ether that cannot be apprehended. 271 the nature of that primordial will is to will naught but itself, which is to say, to will nothing; but to will nothing is to have nothing to will, a double negation that results in the emanation of the sefirot hidden in the will.272 the plentitude of the infinite finds its fullest expression in the emptying of the will rather than its overflowing, retreating into the nothing it is (not, inhalation preceding exhalation, enfolding beginning every unfolding,273 the mystical one that is so full that it is empty, so empty that it is full, the paradoxical identity of the plenum thinki

and not chronologically) is linked to the ebb and flow of divine energy, the vital force that generates the polarities of motion and rest, light and dark, life and death.49 moses cordovero, a sixteenth-century kabbalist from safed, expressed the matter epigrammatically: when he wrote that time is the secret of the rotation of the emanations [sod gilggul ha-sefirot, during the day this particular emanation, during the night this particular emanation, and on sabbath this particular emanation. the time that was from the day that the world was created, and the emanations rotated, is not the time that evolves from now and forward, but rather there are new aspects, for the order of time [seder zemannim] that is before him has no boundary and no end. 50 the ephemerality of time as the constancy

f torah, since, in its mystical valence, torah is the incarnate form of ein sof, the delimitation of the limitless that is manifest in potentially infinite concealments, the ineffable name gesticulated in potentially endless circumlocutions. like other sixteenth-century kabbalists, cordovero explicitly a rms the paradox that the hiding of the divine light facilitates its disclosure, and hence the emanation of the sefirot is concomitantly their veiling, much as a garment conceals what it reveals by revealing what it conceals. as he says in pardes rimmonim: the cause of disclosure is the cause of concealment and the cause of concealment the cause of disclosure [sibbat ha-hitggallut hu sibbat ha-he elem we-sibbat ha-he elem hu sibbat ha-hitggallut, that is, through the concealment of the grea

it lies beyond the scope of this chapter to examine in detail the evolution of this idea in the sources that may have influenced cordovero, but it is necessary to delve more deeply into his representation of time as the secret rotation of the emanations. according to scholem s assessment, in contrast to other kabbalists, who maintained that the concept of time had no application to the process of emanation, cordovero held that this process occurred within nontemporal time, a dimension of time which involved as yet no differentiation into past, present, and future. 106 the full implication of scholem s view can be gleaned from another comment. in support of his (eminently sensible) claim that cosmogony and theogony are two aspects of one continuous reality, the rhythm of creation mirroring


A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evil is therefore not a separate demonic force to be eradicated, and the darker aspects of life emanate as a result of alienation from the natural order of things. however, even those things that are bad can act as catalysts for change; death and endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive and negative, destruction and creation are two sides of the same coin, a principle that finds expression in eastern taoism and underpi


ALEISTER CROWLEY MAGICK WITHOUT TEARS

ck" he may be intended to win through, to cover a general retreat, or to gain time by deliberate sacrifice. only the commander in chief knows what the order means, or why he issues it; and even he does not know the issue, or whether it will display and justify his military skill and judgment. our business is solely to obey orders: our responsibility ends when we have satisfied ourselves that they emanate from a source which has the right to command. p.p.s. a visitor's story has just reminded me of the possibility that i am a secret chief myself without knowing it: for i have sometimes been recognized by other people as having acted as such, though i was not aware of the fact at the time. chapter x the scolex school 64 cara soror, do what thou wilt shall be the whole of the law. you actuall


ALEISTER CROWLEY MEDITATION

human; although the persons describing it proceed to add a great number of details which are not human at all. this particular appearance is usually assumed to be "god" but, whatever it may be, the result on the mind of the student is tremendous; all his thoughts are pushed to their greatest development. he sincerely believes that they have the divine sanction; perhaps he even supposes that they emanate from this "god" he goes back into the world armed with this intense conviction 32 and authority. he proclaims his ideas without the restraint which is imposed upon most persons by doubt, modesty, and diffidence< while


ALEISTER CROWLEY EQUINOX EQ I 3 2

human; and that in this event i will not abuse the great power entrusted unto me. i will invoke the great names of god the vast one before performing any important magical working. i will yearn constantly in love toward the whole of mankind. i will work constantly to the great end, on pain of being degraded from my present state. finally, if there arise in me any thought or suggestion seeming to emanate from the divine, i will examine it with care before acknowledging it to be so. such are the words of this my obligation, whereto i pledge myself in the presence of the divine one and of the great avenging angel hua. and if i fail herein, may my rose be disintegrated and my power in magic cease [let the stigmata be placed upon the aspirant. then let the aspirant retire; and being invested w


ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

e fit conditions for the development of self-consciousness in all- 14- initiation, human and solar copyright 1998 lucis trust beings. this it produces primarily in man through its initial work of blending the higher three aspects of spirit with the lower four; through the example it sets of service, sacrifice, and renunciation, and through the constant streams of light (occultly understood) which emanate from it. the hierarchy might be considered as the aggregate on our planet of the forces of the fifth kingdom in nature. this kingdom is entered through the full development and control of the fifth principle of mind, and its transmutation into wisdom, which is literally the intelligence applied to all states through the full conscious utilisation of the faculty of discriminative love. to d

ousness of men everywhere, and which, during the process of initiation, bring about certain specific phenomena. first and foremost is the energy or force emanating from the sun sirius. if it might be so expressed, the energy of thought, or mind force, in its totality, reaches the solar system from a distant cosmic centre via sirius. sirius acts as the transmitter, or the focalising centre, whence emanate those influences which produce self-consciousness in man. during initiation, by means of the rod of initiation (acting as a subsidiary transmitter and as a powerful magnet) this energy is momentarily intensified, and applied to the centres of the initiate with terrific force; were it not that the hierophant and the two sponsors of the initiate pass it primarily through their bodies, it wou

according to the primary law manifested. 3. each secret conveys a key to the nature of some particular planetary logos, and consequently gives the clue to the characteristics of those monads who are on that particular planetary ray. it is obvious how necessary such knowledge is to the adept who seeks to work with the sons of men, and to manipulate the force currents affecting them and which they emanate. 4. each secret concerns some one ray or colour and gives the number, note, and the vibration which corresponds. these seven secrets are simply short formulas, not of mantric value, such as in the case of the sacred word, but of a mathematical nature, precisely worded so as to convey the exact intent of the speaker. to the uninitiated they would look and sound like algebraical formulas, ex


ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

r logos, a heavenly man and a human being. they are the objective manifestations of the psychic nature, which (in a solar logos, for instance) we speak of in terms of quality, and call will, wisdom, activity. therefore, it should be noted here that the first three planes of the cosmic physical plane the logoic, monadic, and atmic planes are of prime importance and are the basic planes from whence emanate the secondary four; in other words, the first three cosmic ethers embody in a literal sense those three entities whom we know as mahadeva, vishnu, and brahma. in a similar sense these three find their densest objectivity in the three physical ethers. the lower four manifest during evolution, but are eventually synthesised into the higher three. it should be also remembered that on all the

ollows: i. he who transfers the father's life to the lower three seeketh the agency of fire, hid in the heart of mother. he worketh with the agnichaitans, that hide, that burn, and thus produce the needed moisture. ii. he who transfers the life from out the lower three into the ready fourth seeketh the agency of fire hid in the heart of brahma. he worketh with the forces of the agnishvattas, that emanate, that blend, and thus produce the needed warmth. iii. he who transfers the life into the gathering fifth seeketh the agency of fire hid in the heart of vishnu. he worketh with the forces of the agnisuryans, that blaze, that liberate the essence, and thus produce the needed radiance. iv. first moisture, slow and all enveloping; then heat with ever-growing warmth and fierce intensity; then f

monadic aspect which is reflected in the buddhic. vi. on atmic levels: a. in the selective work of the adept as it relates to planetary manifestation, and the discriminative power which guides all action relating to his own planet, and the two others associated with the earth, as a systemic triangle. b. the adaptation of groups (deva and human) to certain types of influence, and vibration, which emanate extra-systemically, and which from high cosmic levels play upon groups, fostering certain attributes for which we have, as yet, no terminology. c. the synthesising work of the brahma aspect as it works out in the blending of the four minor rays into the third major. d. the transmutation which results in planetary obscuration in connection with five of the heavenly men and which as in the p

brations, as yet no more appreciable in the logoic body than is monadic influence in that of average man, from the one about whom naught may be said, that cosmic existence who is expressing himself through seven centres of force, of which our solar system is one. 7. a series of vibrations which will become more potent as our logos nears that period which is occultly called "divine maturity" which emanate from that constellation in the heavens which embodies his polar opposite. this is a deep mystery and concerns the cosmic marriage of the logos. it will be apparent, therefore, how little can as yet be predicated anent the future of the solar system until the vibrations of the sixth and seventh order become more powerful, and their effects can consequently be studied more easily. it is not

e: the factor of identity. specific purpose is the practical application of the will, or intent, of a conscious intelligent existence as it shows itself in: a. its source b. its mission c. its method d. its objective. all these will vary according to the nature of the emanating identity. all thought forms logoic, planetary, and human (for no other entities of lesser grade work as mental creators, emanate- 333- a treatise on cosmic fire copyright 1998 lucis trust from a mind, are built for the purpose of carrying out some active work, demonstrate under set rules and laws, and have a definite goal, or expected consummation. the factor of time. specific purpose in the solar system is the gradual evolution of a definite plan originating in the mind of the logos, and slowly, and cyclically, ach


ALICE A BAILEY05 THE LIGHT OF THE SOUL

and its inhabitants, and with forms created by those vibratory impulses which express certain ideas and desires, primarily at present the latter. owing to the erroneous perception brought about through the use of the senses and the wrong interpretation of the things sensed, these thought forms are in themselves distortions of the reality, and express only those lower impulses and reactions which emanate from the lower kingdoms in nature. students should remember that it is only when man is really beginning to use his mental body (and is not used by it) that he contacts the thought forms created by the guides of the race and justly perceives them. 3. the super contemplative state. in this condition perception is unfailingly accurate and the other modes of vision are seen in their right pro

right withdrawal or abstraction of the consciousness which is outgoing towards the world of phenomena, and must learn to centre his consciousness in the great central station in the head from whence energy can be consciously distributed as he participates in the great work, from whence he can make a contact with the realm of the soul and in which he can receive the messages and impressions which emanate from that realm. this is a definite stage of achievement and is not simply a symbolic way of expressing one-pointed interest. the various avenues of sense perception are brought into a quiescent condition. the consciousness of the real man no longer surges outwards along its five avenues of contact. the five senses are dominated by the sixth sense, the mind and all the consciousness and th


ALICE A BAILEY07 FROM INTELLECT TO INTUITION

presented idea. then, if desired, the clear thinking of the man is impressed upon the brain and so a return activity is instituted. but, in the case of the mystic and of the man who is beginning to meditate, something further is discovered. he finds that the mind, when properly governed and disciplined, is capable of wider and deeper responses; that it can become aware of ideas and concepts which emanate from a deeply spiritual realm and which are communicated by the soul. instead of impressions from the outer daily life recorded on the sensitive receiving-plate of the mind, they may come forth from the kingdoms of the soul and are caused by the activity of a man's own soul, or by other souls with whom his soul may be in touch. then the mind enters upon a new and fresh usefulness and its r

enters in. it is the soul that contemplates. the human consciousness ceases its activity and the man becomes what he is in reality a soul, a fragment of divinity, conscious of its essential oneness with deity. the higher self becomes active, and the lower or personal self is entirely quiescent and still, whilst the true spiritual entity enters into its own kingdom and registers the contacts that emanate from that spiritual realm of phenomena. the world of the soul is seen as a reality; the transcendental things are known to be facts in nature; union with deity is realized as constituting as much a fact in the natural process as is the union between the life of the physical body and that body. the man's consciousness, therefore, is no longer focussed in that waiting mind, but has slipped o

right withdrawal or abstraction of the consciousness which is outgoing towards the world of phenomena, and must learn to centre his consciousness in the great central station in the head from whence energy can be consciously distributed as he participates in the great work, from whence he can make a contact with the realm of the soul, and in which he can receive the messages and impressions which emanate from that realm. this is a definite stage of achievement and is not simply a symbolic way of expressing one-pointed interest. the various avenues of sense perception are brought into a quiescent condition. the consciousness of the real man no longer surges outwards along its five avenues of contact. the five senses are dominated by the sixth sense, the mind, and all the consciousness and t

life aspect of that form and which enables the thinker to be identified with it, will serve a purpose similar to a technical outline. any noun, for instance, when properly understood as the name of a thing and, therefore, of a form, will serve as a seed thought in meditation. the form will be studied as to its quality and purpose, and all can in time be traced back to an idea, and all true ideas emanate from the realm of the soul. if the right attitude, therefore is assumed and the processes outlined in chapter five are followed, the thinker will find himself led out of the phenomenal world into the world of divine realities. as practice in concentration is gained, the consideration of the outer form, and of its quality and aspect can be omitted, and the act of concentration, having becom

ion, and a very prevalent one at this time, is the flood of so-called inspirational writings which are coming out, with high claims made for them, everywhere. men and women are busily writing automatically, inspirationally, and prophetically, and giving to the public the result of their labors. these writings are distinguished by certain uniform features and can be explained in several ways. they emanate from many different interior sources. they are curiously alike; they indicate a lovely aspirational spirit; they say no new thing, but repeat what has often been said before; they are full of statements and phrases which link them up with the writings of the mystics or with the christian teaching; they may contain prophecies as to future events (usually dire and dreadful, and seldom, if ev


ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

sting light of the solar system. the solar system is three in one, or one in three, and the light of the logos illuminates the whole. the "lower light" is that which is hidden within the human being on the physical plane. this light, at a certain stage of man's experience, is awakened throughout the physical body and blends eventually with the "greater light. the light and life of god himself may emanate from the central spiritual sun, but it is only as the light within the solar system itself is awakened and aroused that there will come that eventual blazing forth which will typify the glory of the sun shining in its strength. similarly, the light of the soul may emanate from the monad, but it is only as the light within the little system (directed by the soul) is awakened and aroused tha

interpolate here the remark that i make suggestions, based on experience in occult work. there is no obligation to obey. we seek to train intelligent servers of the race, and these are developed by self-initiated effort, freedom in action and discrimination in method and not by unquestioning obedience, negative acquiescence, and blind following. let this not be forgotten. if any command may ever emanate from the subjective band of teachers of whom i am a humble member, let it be to follow the dictates of your own soul and the promptings of your higher self. before we proceed to an analysis of this rule and of the previous one, for rules ii and iii are the two halves of a whole, i would like to remind you that, in this series of meditations upon these ancient formulas, we are concerned wit

light of anu, the speck" the "cosmic intermediary" is the term given to the etheric body, which is part and parcel of the universal ether. it is through the etheric body that all the energies flow, whether emanating from- 63- a treatise on white magic copyright 1998 lucis trust the soul, or from the sun, or from a planet. along those living lines of fiery essence pass all the contacts that do not emanate specifically from the tangible world. the dark light of the tiny atoms of which the physical vehicle is constructed is responsive to the stimulation passing down from the soul into its vehicle, and, when the man is under control of the soul, there eventuates the shining forth of the light throughout the body. this shows as the radiance emanating from the bodies of adepts and saints, giving

with, into the etheric body. these centres carry energies from the seven planets and from the sun to every part of the astral organism, thus putting man en rapport with all parts of the solar system. this results in the fixation of a man's life destiny, until such a time as the man awakens to his immortal heritage and so becomes sensitive to forces that are as yet for the many unrecognised. these emanate from the form. this is the reason why a horoscope is frequently quite accurate in its delineation for the unevolved and for the unawakened, but is quite in error and at fault in the case of the highly evolved man. man is, en masse, what his desire body makes him. later "as a man thinketh so is he. the astral body, with its longings, appetites, moods, feelings, and cravings moulds the physi

universe, and in learning to respond to time vibration of the high places this rhythmic periodicity must be borne in mind. the same law governs a human being, a planet, a solar system all centres or focal points of energy in some greater life. if such work as you are doing is to succeed (and it is largely the work of developing the ability to touch certain currents on mental levels currents which emanate from the higher self, from your egoic group, or from the master) definite planned conditions must be provided. certain factors must be present. if they do not exist, then the currents are (if i may so express it) deflected, and contact fails of accomplishment. if occupation with mundane affairs is necessitated and such periods come in every life cycle then the attention should be concentra


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

astral plane and the etheric counterpart of the physical world. more and more people are becoming aware of this subjective realm; they see people walking around who are either the so-called "dead" or who in sleep have dropped the physical sheath. they become aware of colours and distinctive hues and streams of organised light which are not of this physical world; they hear sounds and voices which emanate from those who are not using the physical vocal apparatus, and from forms of existence which are not corporeal. the first step towards substantiating the fact of the soul is to establish the fact of survival, though this may not necessarily prove the fact of immortality. it can nevertheless be regarded as a step- 69- a treatise on the seven rays- volume i: esoteric psychology i copyright 1

of similar communications, and they are found in every occult group. true communications are frequently of deep spiritual value, and contain much teaching and help for the aspirant. students of the times would do well to remember that it is the teaching that is of moment, not the supposed source; by their intrinsic value alone these writings and communications must be judged. these communications emanate in the majority of instances from the soul plane, and the recipient or the communicator (the intermediary or scribe) is either inspired by his own soul or has tapped the thought level and knowledge of the ray group to which his soul belongs. he tunes in on a reservoir of thought, and his mind and brain translate these thoughts into words and phrases. in a lesser number of cases, the man wh

aura of the master and his group) are steadily endeavouring to reach all kinds of people, all over the world, in all groups. hence the increasing flood of communications, of inspired writings, and of personal messages and teaching- 75- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust when you add to the above the equally large flood of communications which emanate from the transmitters' own souls and from the realm of the subconscious, you have accounted for the mass of the material going out now. in all this there is need for deep thankfulness at the growing responsiveness and sensitivity of man. that the first reaction and effect of such an outpouring of communications is oft an increase of spiritual pride and ambition, and that the stepping down

actuated by a triple stream of life forces coming from: a. solar systems outside our own. b. our own solar system. c. its own planetary being. it is impossible for the average thinker to grasp the significance of this statement, but he can understand somewhat the statement that every planet is a focal point through which forces and energies circulate and flow ceaselessly, and that these energies emanate from the outer cosmos or universe itself, from the solar system of which his own planet is a part, and of which our sun is the centre, and from that being who constitutes our own particular planetary lord or life. i should like at this point to make clear the distinction between a constellation and a solar system, according to the esoteric teaching, even though the modern scientist may not

astrological nature, such as the rising sign, or the governing planets? the energies which astrologically affect a human being are those which play upon him as a result of the apparent progress of the sun through the heavens, either once every twenty-five thousand years or once every twelve months. those that constitute the ray forces do not come from the twelve constellations of the zodiac, but emanate primarily from a world of being and of consciousness which lies behind our solar system, and which themselves come from the seven constellations which form the body of manifestation of the one about whom naught may be said. our solar system is one of these seven constellations. this is the world of deity itself, and of it a man can know nothing until he has passed through the major initiat


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

ion is conscious. ability to serve marks a definite stage of advance upon the path, and until that stage is reached, spontaneous service, rendered in love and guided by wisdom, cannot be given. what is found up to that time is good intention, mixed motives, and oft fanaticism. this we will later elucidate. this law is the imposition upon the planetary rhythm of certain energies and impulses which emanate from that sign of the zodiac into which we are steadily moving. therefore, there is no escape. it is the effect of this force which, in some countries, is regimenting the masses in such a way that the individual serves the group by a forced negation of his personal self. his own ideas, his own personal well being and his own individuality are subordinated to the whole, and he is rendered r

ity which expresses itself through the medium of the soul, just as the three aspects of the soul, in their turn, reflect themselves through the personality. therefore, all that can be imparted in connection with this law can be comprehended only by the man who is beginning to be spiritually awakened. the three laws which we have already considered deal with the specific spiritual influences which emanate from the three tiers of petals which compose the egoic lotus (see page 823 of a treatise on cosmic fire) 1. the law of sacrifice .t he petals of sacrifice. the sacrificial will of the soul. 2. the law of magnetic impulse. the petals of love. 3. the law of service. the petals of knowledge. this fourth law of repulse works through the first law of sacrifice and carries to the aspirant the qu

, and of the highly developed emotional nature. d. the centre at the base of the spine is the major integrating centre and comes into functioning activity when two major fusions have been effected: that of the fusions of the three bodies into one coordinated personality, and when soul and body are at-oned. 3. the emotional or sentient body, which is often called the astral body. from this vehicle emanate the desires, impulses, aspirations and those conflicts of duality which so oft afflict and hinder the disciple. it is the seat also of the creative, imaginative life of man. it also possesses centres of force which are counterparts of those to be found in the etheric body, but for the majority of people it is energised mainly from the world of illusion and from the astral plane. it is from


ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

. it is not capable of much outer physical contact or of rapid and frequent change and of hard work. guard it well and cherish it with care. 2. remember that it is not where you are but what you are that matters and which is of importance. from the quiet spot where you have lived and where you can rightly care for the physical body (your instrument of service on the outer plane of life, there can emanate such spiritual force and living wisdom that you can serve a multitude. you can serve them from there without the rough outer contacts that more physically robust workers can endure. serve from the centre within yourself by pen and thought and interview, but go not out into contact with the world. if you can do these two things, there is much that you can accomplish for us and much service

nating from your own soul and from the group soul. but blinded and, seemingly, helpless. no one can help you, my brother. you yourself must let all things go, and become "the little child" spoken of in the bible. it is not for me or any teacher to tell you what to do. for one thing, you would do it, and in doing it learn naught. from within yourself must come the incentive, and from yourself must emanate the clear wisdom, and the clean cut action which will eventually- 466- discipleship in the new age- volume i copyright 1998 lucis trust bring your release. what, therefore, can any of us do? gather not from the above that i or others feel that for you there is no release this life. naught can arrest at this stage the work of your own soul. only the urgency of the times incites any of us to


ALICE A BAILEY13 PROBLEMS OF HUMANITY

hip upon the one hand and on the other in the responsibility for world citizenship- 8- problems of humanity copyright 1998 lucis trust is this too idealistic a picture? the guarantee of its possibility lies in the fact that thousands today are thinking along these idealistic lines; thousands are occupied with planning a better world and thousands are talking about the possibility. all ideas which emanate from the divine in man and nature eventually become ideals (even though somewhat distorted in the process) and these ideals finally become the governing principles of the masses. this is the true sequence of the historical process. it might be of value to study briefly some of the psychological adjustments which the nations must make within their own borders, because reform begins at home


ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

setting or field in which they have to work; they are confronted with a well-nigh impossible task. these energies of enlightenment reach humanity, via the new group of world servers who are very susceptible to their impact, and who are in a position to distribute them, because they are to be found working in all the fields of activity mentioned above. the forces of restoration are related to and emanate from the mind of god and are connected with the intelligent principle in the divine nature; the intellect is that divine aspect which distinguishes man from all other forms in nature. the forces of enlightenment come from the heart of god and are related to divine understanding and can, therefore, reach and strengthen all those who love and serve their fellowmen. this energy is related to


ALICE A BAILEY15 THE DESTINY OF THE NATIONS

the goal for humanity. shamballa is the directing centre for the hierarchy. little is really known of the will of god except by those whose function it is to interpret and express that will through love, intelligently applied. they know what the immediate purpose is and their major occupation is the working out of that will into manifestation. we have, therefore, three great centres and from them emanate three types of energy which are taking form as the three governing ideologies in the consciousness of the race. old ideologies still persist; subsidiary schools of thought are everywhere to be found; distorted interpretations and travesties of reality abound on every hand; on all sides the dead level of the people (the ignorant masses) is played upon by these energies and men become victim

le. i cannot give you the relation of the planetary centres to the human being. too much knowledge would be given too soon and prior to the time when there is enough love present in human nature- 57- the destiny of the nations copyright 1998 lucis trust to offset the possible misuse of energy with its often disastrous consequences. the colours, the mathematical rate of the higher vibrations which emanate from the centres individual and planetary and the quality (esoterically understood) of the energies must be the subject of human research and self-ascertained. the clues and the hints have been given in the ageless wisdom. the slower method of research is the safer at present. early in the next century, an initiate will appear and will carry on this teaching. the remainder of this century


ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ation to maya we are dealing with the forces pouring through the seven centres of the body (in all or in some, producing reactions and effects that are desirable or disastrous. it is naturally necessary to realise that all manifestation on all levels is an expression of force, but the forces to which i refer here under the term maya are those uncontrolled energies, those undirected impulses which emanate from the world of prana and from the latent force of matter itself. these sweep a man into wrong activity and surround him with a whirlpool of effects and of conditions in which he is entirely helpless. he is the victim of mass force, hidden in the animal nature or in the world and the environing circumstances in which he finds himself. when to the power of maya is added the condition of g

if it were no more than that the hierarchy is so far fluid and pliable. but it is far more than just this, for, to the members of the hierarchy, the idea and its effects are not only interpreted in terms of human thoughtforms and human idealism, but they are also to be contacted and studied in their relation to the mind of god himself and to the planetary kingdoms. these ideas come from and they emanate from the buddhic plane, which is seldom open to the consciousness of the average disciple and certainly is not open to the contact of the average idealist. i would here remind you that few idealists are personally in touch with the idea which has given birth to the idealism. they are only in touch with the human interpretation of the idea, as formulated by some disciple or intuitive a very


ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

y centres you have the basis for the new and coming approach to divinity which will be known under the expression: invocative and evocative religion. it is this new science of impression which forms the subjective basis and the uniting element which binds together the entire realm of knowledge, of science and of religion. the fundamental ideas which underlie these great areas of human thought all emanate from intuitional levels; they finally condition the human consciousness, evoking man's aspiration to penetrate deeper into the arcana of all wisdom, for which knowledge is the preparatory stage. this science of impression is the mode of life of the subjective world which lies between the world of external happenings (the world of appearances and of exoteric manifestation) and the inner wor

lepathic receptivity, demonstrated by humanity as a whole throughout the entire world. western students would here do well to remember that the subjective eastern student is far more prone to telepathic receptivity than is his western brother; this has a definite bearing on all the above classifications, which is somewhat humiliating for the western mystic and occult student. the world scriptures emanate from another department of the second ray teaching faculty. in this statement i do not include the old testament except such passages as the twenty-third psalm and certain passages out of the prophets, particularly the prophet isaiah. the world scriptures were written for mystics, occupied with beauty, comfort, and encouragement, and were not written for occultists. i would call this to yo

rocesses; it is also responsible for what we call time, with all that that concept involves of events, opportunity, the past, the present and the future, the good and the evil. the dynamic impression which emanates from shamballa reaches forth in great cycles and cyclic waves; these are impulsed from extra-planetary sources, as demanded or invoked by the lord of the world and his associates; they emanate in response to the "acclaimed will" of sanat kumara in the council chamber. this high spiritual and ultimate impression moves outward along the seven rays, viewing them as seven streams of spiritual energy, qualified and coloured by the shamballic impression; this process repeats itself when hierarchical invocation is effective and successfully established. this again is repeated between t

disciple. the light of the soul within the aura and the condition of the various aspects of the aura indicate whether or not the disciple is nearing the path of discipleship. as the emotional reactions lessen, and as the mental apparatus clarifies, the progress of the aspirant can be exactly noted. i would have you distinguish carefully between the astral and the mental bodies and that which they emanate. the bodies (so called) are substantial in nature; the aura is essentially radiatory and extends from each substantial vehicle in every direction. this is a point which should be most carefully noted- 56- telepathy and the etheric vehicle copyright 1998 lucis trust the problem of the aspirant as he "engenders" his magnetic aura is himself to withdraw, and thus lessen the extent and the pow

ntres of the planetary logos. students are apt to make their thinking unduly complicated when they seek to itemise and define, to separate into academic groups and brackets the multiplicity of energies with which they feel confronted when considering the planetary and the human centres. i would advise you that you think simply and (certainly, at first) in terms of the three major energies as they emanate from some centre, become impressing agents, and then are again transmitted or stepped down: 1. the dynamic electrical energy of life itself or divine potency, of embodied purpose, expressing through evolutionary manifestation the divine will. it might be well to realise that purpose emanates from the cosmic mental plane and is the all-inclusive, synthetic, motivating principle which expres


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

these presented ideas. i will endeavour to give you certain facts as the hierarchy recognises them; i will indicate, if i can, the subjective realities of which the outer illusion is but the phenomenal appearance, conditioned by men's thoughts throughout the ages; i will emphasise the fact of the livingness of the sources from which all the energies and forces which play upon our planet flow and emanate; i will endeavour, above all else, to demonstrate to you that all-pervading unity and that underlying synthesis which is the basis of all religions and of all the many transmitted forces; i will seek to remove you, as individuals, from out of the centre of your own stage and consciousness and without depriving you of individuality and of self-identity yet show you how you are part of a gre

tions, might be gained if you will endeavour to think of the human family, the fourth kingdom in nature, as an entity, as constituting a single unit, expressing itself through the many diversified forms of man. you, as an individual, are an integral part of humanity, yet you lead your own life, you react to your own impressions, you respond to exterior influences and impacts, and in your turn you emanate influences, send forth some form of character radiation and express some quality or qualities. you thereby, and in some measure, affect your environment and those whom you contact. yet all the while you remain part of a phenomenal entity to which we give the name of humanity. now extend this idea to a greater phenomenal entity, the solar system. this entity is itself an integral part of a

o become consciously and livingly aware of the nature of these energies and begin to know them and to use them. this is the field of occultism as the hierarchy has always told men. it might be stated that the disciple has to become consciously aware of the planetary influences and begin to use them for the carrying out of soul purpose. the initiate has to be aware of the zodiacal influences which emanate from outside of the solar system altogether. these can be recognised as a. a vibration, registered in one or other of the seven centres. b. a revelation of a particular type of light, conveying a specific colour to the initiate. c. a peculiar note. d. a directional sound. the whole story of the zodiac can be picturesquely yet accurately summed up in the following statement: there are three

elve basic energies (five major- 51- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust and seven minor which are in reality, and apart from astral reversion due to the great illusion, seven major and five minor) will be of value. these work out into human expression via the lords of the twelve signs and the twelve planetary rulers. these twelve basic energies emanate from the seven stars of the great bear (transmitted through seven stars of the little bear; two of them come from sirius and three from the pleiades. this set-up (if i may use such an unorthodox term) will be the condition of the major solar sphere of influence at the end of the great age of brahma, as it is esoterically called. in the "interim or interlude of evolution (which is the inade

at "when the third great energy is related to the fourth creative hierarchy, the mystery of the perfected seven will be understood" one of the more obvious of the significances of this statement is to be found in the unfoldment of intelligence and love in the initiate, at which time of manifested expression and at the last major initiation, he will be responsive to the synthesis of energies which emanate from the "seven spirits before the throne of god" these are the representatives of the seven rishis of the great bear and their other pole, the seven sisters of the pleiades, symbolically recognised as the seven wives of the rishis of the great bear. here again, in relation to our solar system, do we find another great triangle of energies, of which the focal points on our earth are- 160


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

are essentially emotional, then the causes of disease must be sought in the mind realm. they are today to be found (except in a few rare cases) in lack of vitality or in too much stimulation, and in the realm of feeling, of desires (thwarted or over-indulged) and in the moods, suppressions, or expressions of the deep-seated longings, irritations, secret delights and the many hidden impulses which emanate from the desire life of the subject. this urge to be and to have has first of all built, and is building, the outer physical response apparatus, and is today forcing a mechanism that has been constructed essentially for physical ends, to serve more subjective purposes. this again produces trouble, and only when man realises that within the outer physical sheath there exist other bodies whi

of certain basic principles which govern rightly or wrongly, who shall say? the life of god in form, and they must ever remain incomprehensible to man until such time as he takes the great initiation which is symbolised for us in the transfiguration. all along in our studies, we shall be dealing with secondary causes and their effects, with the phenomenal results of those subjective effects which emanate from causes too far away for us to grasp. this should be admitted and grasped. this is the best man can do with his present mental apparatus. when the intuition rarely works, and the mind is seldom illumined, why should man arrogantly expect to understand everything? let him work at the development of his intuition and at achieving illumination. understanding may then come his way. he will

sis, based on both the above. but combining also the record of positive soul expression. in these tabulations and statements i have given you much food for thought. b. desire, inhibited or rampant. it would be of value to you here if i made clear that one of the first things a student has to remember is that for the majority of human beings, for the huge majority the influences and impulses which emanate from the astral plane are a predisposing factor in all matters with which the individual concerns himself, apart from those conditions which (being imposed upon him from his environment and the period in which he lives) are, for him, unavoidable. the astral plane is a centre of dynamic emanating force, which is fundamentally conditioning in its effect because of the stage of the individual

plus the inability of the outer tangible form to respond adequately to the inner and subtler impulses. here is found the cause (the secondary cause, as i pointed out above) of the bulk of the trouble. the etheric body of the planet does not yet freely transmit and circulate the forces which are seeking entrance into the consciousness and the expression of man upon the physical plane. these forces emanate from within himself as he functions on the subtler levels of consciousness and from the soul; they come also from associated and contacted groups, from the planetary life, and eventually, in the last analysis, from the entire universe. each of the centres can, when fully awakened and consciously and scientifically employed, serve as an open door through which awareness of that which lies b

ring about the cure of the bulk of the diseases now troubling humanity. we have, therefore, studied to some purpose our first section: the psychological causes of disease. we have carried the idea down from the inner and more subtle causes of disease to the major physical conditioning factor, the ductless glands. we can now briefly consider certain far more occult causes and deal with those which emanate from the group life of humanity and from the karmic liabilities of mankind. here we shall enter the realm of occult knowledge and of esoteric information, and this will be far more difficult for the orthodox thinker to accept. chapter ii- causes emanating from group life in considering disease and its basic causes, we have dealt particularly with those which concern our aryan race and mode


ALICE A BAILEY21 EDUCATION IN THE NEW AGE

aryan, the third petal opened and brought the light of mental knowledge to man. thus was completed (in the three races) the arduous task of vitalising the threefold manifested world (physical, astral, mental, and the energy of intelligence became a powerful, ruling factor. now the task of vitalising man with the energy of love is proceeding and making much progress, and the effects (because they emanate from the second aspect of divinity) will be produced with great facility, and in the realm of conscious awareness. i say this for your encouragement. through the activity of the energy of knowledge you have: civilisation..culture..illumination- 40- education in the new age copyright 1998 lucis trust and in the second case you will have: cooperation..l. oving understanding..g. roup love the

een forces and energies and the power to use energy for the strengthening, and then for the creative use of the forces contacted; hence their redemption. esotericism uses the forces of the third aspect (that of intelligent substance) as recipients of the energies of the two higher aspects and, in so doing, salvages substance. esotericism is the art of "bringing down to earth" those energies which emanate from the highest sources and there "grounding them" or anchoring them. as illustration: it was an esoteric activity of a world-wide group of students which resulted in the giving out of the teaching anent the new group of world servers*(2) thereby grounding and fixing in the consciousness of humanity the fact of the existence and work of this basically subjective group; thus the work of th


ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ide him until such time as he has learned the error of his ways and has himself taken the needed steps to arrest the evil which he was responsible in starting. it must be remembered that none of this is a personality or an individual attack upon an ashram. the relatively feeble efforts of a person are unavailing and make no real impact upon the conscious life of the ashram. the evil released must emanate from a group, though it is released through the agency of an individual disciple. that is a totally different matter. a disciple may do this through misuse of the lower mind and its rationalising capacity, which can make black to appear white and prove that good intention is responsible for evil-distributed energy; or the disciple can let in evil under the influence of glamour, provided ag

ams, the hierarchy itself. the use of this highly qualified and most potent energy can only be employed when the disciple has earned the right to certain privileges and can be trusted to use the potencies correctly. 5. the energy of the head of the hierarchy, or the christ force, as it is sometimes called. this force imports into the usually available energies certain conditioning qualities which emanate from shamballa, and are therefore related to the will aspect. this type of force has not hitherto been available to working disciples but is now available, having been released at the wesak festival of this year (1948. even now it can be used only by highly trusted disciples, and usually by those only whose rays are the first ray of power or will or the second ray of love-wisdom. these wil

ch all forms are made and brings into manifestation the higher counterpart of that substance, released for man's use at shamballa. this is a deep mystery and i fear it is not possible for me to express these ideas with greater clarity. however, under the law of correspondence or analogy, the initiate can gradually come to a true perception of the significances involved. these points of revelation emanate from the world of significances, and not from the world of meaning; they cast light, if truly interpreted and in due time, upon that world of meaning, thereby redeeming and liberating the forms in the world of appearances. you have therefore, in this suggested point of revelation, the same three sequential methods of apprehension of truth as is to be found in all such revelations. what are

e or the vibration of the ashram and to establish a much closer link with your group brothers. they value you and must also do their part. 2. lay your plans for increased school activity, and concentrate also upon the work of the triangles. prepare definitely for the future, and seek also for those who can aid in your planned work. the future ahead of my workers and the work to be done which will emanate from my ashram is one of great activity. the plans are outlined and the work assigned is clearly proposed. i receive my instructions from a "joint committee" of the spiritual leaders behind the world scene; they are the senior members of the hierarchy, working under the christ. they arrive at their decisions after due consultation with senior workers, such as myself masters and initiates a

ded with the other groups, and these can oft be unknown or include people who react to the aura of a disciple, plus his group of co-workers. this whole question of spheres of influence is one upon which you need to ponder. it is closely related to the problem of the aura and its esoteric circumference; it concerns the "sound" of a disciple's life and the nature and quality of the radiations which emanate from the "place where he stands" it is tied to the whole theme of orientation and of spiritual location and to the magnetic effects of the at-one-ing of soul and personality. the problem of radiation and of magnetic influence is apt to be viewed from the one-sided point of view of the disciple who considers the results of his radiation and of his magnetism upon those he contacts. there is


ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

nurture and conceal" thus protecting from trouble the germ or seed of the new aquarian culture and civilisation along this particular line of freedom. again, i repeat, they must do this along with other groups, working along similar lines, either consciously or unconsciously. the second task of this group of disciples is to act as a bridge for forces which are seeking etheric expression and which emanate from soul levels, via the mind. i have earlier pointed out in a treatise on white magic that the astral plane is itself an illusion. when the first task of the groups working with world glamour is accomplished this will be evident. i can give you as yet no real idea of the underlying meaning, for you are all working in some measure upon the plane of illusion and of glamour, and for you the

spirit of peace, can also be contacted and humanity can be trained to appropriate this extra-planetary type of energy. 3. through the christ and the buddha, humanity can now establish a close relationship with shamballa and then make its own contribution as a world centre to the planetary life. pervaded by light and controlled by the spirit of peace, the expression of humanity's will-to-good can emanate powerfully from this third planetary centre. humanity will then for the first time enter upon its destined task as the intelligent, loving intermediary between the higher states of planetary consciousness, the super-human states and the sub-human kingdoms. thus humanity will become eventually the planetary saviour. if you will have these thoughts in mind, the first three phrases of the gre

ost important. let the lords of liberation issue forth. let them bring succour to the sons of men. who are the lords of liberation, and from whence do they come? all the ideas and concepts which control human life and have given rise to our civilisation have started as emanations from certain great lives, who are themselves an expression of a divine idea. the note they strike and the quality they emanate reaches out and makes an impact upon the most developed of the sons of men found at any particular time upon the earth. these then proceed to make the sensed idea their own and to familiarise the thinkers of their time with the formulated concept. in this way great motivating, divine purposes become controlling factors in human progress. it is in this way that the basic urge to liberation

-conscious, but the value of this attitude is that it relates them, in consciousness, to many others, similarly motivated and conscious of a similar vision. it is of course wise to remember that all such disciples are pronounced ray types and are integrated personalities in the highest sense of the word. they will work on earth as high grade personalities, under the impact of strong motives which emanate from the soul in response to impression from the ashram, but of this, in their physical brains, they know nothing and care less. part of their effectiveness in service is due to the fact that they are not preoccupied with soul contact and with the idea of academic service. their eyes are on the job to be done, their hearts are with their fellowmen, and their heads are busy with methods, te


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

(to which we give the oft misleading name of love) of that fundamental life to gather together that which will give body to form and so manifest the will. the group can be, and frequently is, responsive to the "bright centre" shamballa, where the initiate by himself and in his own essential identity cannot so respond. the individual must be protected by the group from the terrific potencies which emanate from shamballa. these must be stepped down for him by the process of distribution, so that their impact is not focussed in any one or all of his centres but is shared by all the group members. here is the clue to the significance of group work. one of its major functions, esoterically speaking, is to absorb, share, circulate, and then distribute energy. this process of protection and of di

i have employed are efforts to express the truth and all are entirely inadequate. the moment the initiate or the disciple sees, even dimly, the light of the spiritual triad which veils and hides the central spiritual sun, he realises that all other lights that of the atom of matter, that of the form and that of the soul itself must inevitably fade out in the stupendous glory and brilliance which emanate from god himself and which he senses as in process of revelation. he becomes absorbed intellectually, intuitively, spiritually and finally factually in that light. here i would remind you that just as the light of the soul revealed to the struggling aspirant a new vision, set for him new goals, enhanced all qualities present in his equipment, and revealed the past, the present and the futu

ch aids and conditions him. in the third volume we took into consideration the influences of the constellations and planets upon the man and upon our planet, the earth, and gave much time to the consideration of esoteric astrology; the rays, the signs, the constellations and the planets are all of them closely interrelated and the human being is the recipient of the energies and forces which they emanate or distribute. this makes the man what he essentially is at any one time whilst in incarnation. we next considered the subject of healing because of the necessity of understanding the limitations psychological and physical which restrict man's free expression of divinity. we dealt with a major condition which has to be faced and comprehended if humanity is ever to step- 209- a treatise on

ters submit is the unfoldment of the consciousness of the relationships which lie beyond the aura of our planet; this is, in reality, a higher and most abstruse branch of the science of impression, which disciples upon their lower level have to master. this aspect of impression is, however, concerned with the formless worlds, whereas all the impressions to which the disciple has to learn to react emanate from and within the cosmic physical plane, of which all our seven planes are an integral part; our highest spiritual world is a part of the substantial world. the masters, therefore, are working at a conscious receptivity or sensitivity to the cosmic astral plane, the source of the spirit or energy of love. there is a fundamental connection between the hierarchy (the source of expression o

contacts are present and as an illuminator where the lower planes are concerned. 13. this energy is (from the human standpoint) awakened and brought into activity through the action of the five senses which are the conveyors of information from the three worlds to the mental plane. it might be said that a. five streams of informative energy, therefore, make their impact upon the concrete mind and emanate from the physico-astral plane. b. three streams of energy, coming from the soul, also make an impression upon the concrete mind. c. one stream of energy during the initiatory process contacts the mind. this comes from the spiritual triad and utilises the antahkarana. 14. the energy of this fifth ray might be regarded as the commonsense, because it receives all these impacts of varying ener


BLAVATSKY H P ANTHROPOGENESIS

ght is so much the burden of the kabbalah, in explaining the sephiroth, that the most famous book on the kabbalah is called zohar or light. in this we find expressions of this kind 'the infinite was entirely unknown and diffused no light before the luminous point violently broke through into vision 'when he first assumed the form (of the crown, or the first sephira, he caused 9 splendid lights to emanate from it, which, shining through it, diffused a bright light in all directions: that is, these 9 with his one (which was the origin, as above, of the nine, together made the 10, that is[[diagram] or[[diagram, or the sacred ten (numbers or sephiroth, or jod- and these numbers were 'the light' just as in the gospel of st. john, god (alhim, 31415 to one) was that light (20612 to 6561) by which

eism of both is nothing more exalted than ancient astrolatry, now vindicated by modern astronomy. the kabalists never cease to repeat that primal intelligence can never be understood. it cannot be comprehended, nor can it be located, therefore it has to remain nameless and negative. hence the ain-soph- the "unknowable" and the "unnameable- which, as it could not be made manifest, was conceived to emanate manifesting powers. it is then with its emanations alone that human intellect has to, and can deal. christian theology, having rejected the doctrine of emanations and replaced them with direct, conscious creations of angels and the rest out of nothing, now finds itself hopelessly stranded between supernaturalism, or miracle, and materialism. an extra-cosmic god is fatal to philosophy, an i

les" in the zohar[[footnote(s* vide "the holy of holies: its esoteric meaning" in part io of this volume[[vol. 2, page] 85 the son of yah (ibid, it is said that, on this earth, the wisdom from the "holy ancient "does not shine except in male and female "hohmah, wisdom, is the father, and binah, understanding, is the mother. and when they connect one with the other they bring forth and diffuse and emanate truth. in the sayings of rabbi je-yeva sabah, i.e, the old, we learned this: what is binah understanding? but when they connect in one another, the[[diagram (yod) in the[[diagram (heh, they become impregnated and produce a son. and, therefore, it is called binah, understanding. it means ben yah, i.e, son of yah. this is the completeness of the whole* this is also the "completeness" of phal

ecret doctrine. puranic text. yoga here is the same as dhyana, which word is again synonymous with yoga in the tibetan text, where the "sons of yoga" are called "sons of dhyana" or of that abstract meditation through which the dhyani-buddhas create their celestial sons, the dhyani-bodhisattvas. all the creatures in the world have each a superior above "this superior, whose inner pleasure it is to emanate into them, cannot impart efflux until they have adored- i.e, meditated as during yoga (sepher m'bo ska-arim, translated by isaac myer, qabbalah, pp. 109-111- 19. the second race (was) the product by budding and expansion; the a-sexual (form) from the sexless (shadow. thus was, o lanoo, the second race produced (a (a) what will be most contested by scientific authorities is this a-sexual ra

ver in a state of activity; conscious during the period of cosmic evolution, unconscious (from our point of view) during cosmic rest, as the logos sleepeth in the bosom of that which "sleepeth not" nor is it ever awake- for it is sat or be-ness, not a being. it is from it that issues the great unseen logos, who evolves all the other logoi, the primeval manu who gives being to the other manus, who emanate the universe and all in it collectively, and who represent in their aggregate the manifested logos* hence we learn in the "commentaries" that while no dhyan chohan, not even the highest, can realise completely "the condition of the preceding cosmic evolution "the manus retain a knowledge of their experiences of all the cosmic evolutions throughout eternity" this is very plain: the first ma


BLAVATSKY H P COSMOGENESIS

othing about? indeed, that which is given in these volumes is selected from oral, as much as from written teachings. this first instalment of the esoteric doctrines is based upon stanzas, which are the records of a people unknown to ethnology; it is claimed that they are written in a tongue absent from the nomenclature of languages and dialects with which philology is acquainted; they are said to emanate from a source (occultism) repudiated by science; and, finally, they are offered through an agency, incessantly discredited before the world by all those who hate unwelcome truths, or have some special hobby of their own to defend. therefore, the rejection of these teachings may be expected, and must be accepted beforehand. no one styling himself a "scholar" in whatever department of exact

wink[[footnote(s* called by christian theology: archangels, seraphs, etc, etc "pilgrim" is the appellation given to our monad (the two in one) during its cycle of incarnations. it is the only immortal and eternal principle in us, being an indivisible part of the integral whole- the universal spirit, from which it emanates, and into which it is absorbed at the end of the cycle. when it is said to emanate from the one[[footnote continued on next page[[vol. 1, page] 17 proem. of the eye of self-existence (book of dzyan "the appearance and disappearance of worlds is like a regular tidal ebb of flux and reflux (see part ii "days and nights of brahma) this second assertion of the secret doctrine is the absolute universality of that law of periodicity, of flux and reflux, ebb and flow, which phy

otion, which is felt but not demonstrated. as unity, it begins the numbers, with which it has nothing in common. the existence of the number depends on unity, which, without a single number, begets them all. what! unable either to measure the first abstraction yielded to you by the deity, or to get hold of it, you still hope to subject to your measurements the mystery of the secret sciences which emanate from that deity. and what would you feel, were i to plunge you into the abysses of motion, the force which organizes the number? what would you think, were i to add that motion and number* are begotten by the word, the supreme reason of the seers and prophets, who, in days of old, sensed the mighty breath of god, a witness to which is the apocalypse (b "the radiant essence curdled and spre

erfect square, is a sacred number with the mystics of every nation and race. it has one and the same significance in brahmanism, buddhism, the kabala and in the egyptian, chaldean and other numerical systems[[vol. 1, page] 90 the secret doctrine. synthetic sephira of the triad from which they spring. thus from hiranyagarbha or prajapati, the triune (primeval vedic trimurti, agni, vayu, and surya, emanate the other seven, or again ten, if we separate the first three which exist in one, and one in three, all, moreover, being comprehended within that one "supreme" parama, called guhya or" secret" and sarvatma, the "super-soul "the seven lords of being lie concealed in sarvatma like thoughts in one brain" so are the sephiroth. it is either seven when counting from the upper triad headed by ket

e arbitrary and against all reason and logic, as the term elohim is a plural noun, identical with the plural word chiim, often compounded with the elohim* moreover, in occult metaphysics there are, properly speaking, two "ones- the one on the unreachable plane of absoluteness and infinity, on which no speculation is possible, and the second "one" on the plane of emanations. the former can neither emanate nor be divided, as it is eternal, absolute, and immutable. the second, being, so to speak, the reflection of the first one (for it is the logos, or eswara, in the universe of illusion, can do all this* it emanates from itself- as the upper sephirothal triad emanates the lower seven sephiroth- the seven rays or dhyan chohans; in other words, the homogeneous becomes the heterogeneous, the "p


BOOK OF DOOM

erefore they are not religionists of any kind. 2.13. o.a.i. stands for ordo algolis interstellaris vel infernalis. 2.14. it is an interstellar order of black magicians that is older than mankind. 2.15. it is for the proud, for the powerful, and for the resourceful. 2.16. algol symbolizes the principle of creative dynamics in the universe at the threshold of creation. 2.17. structured deities that emanate from algol take undeserved credit for some creation in the past. 2.18. seeded by algol, the o.a.i. was one of the most powerful dynamic and creative forces in human history. caput tertium: imperium infernalis 3.1. true power expresses itself in its effects. 3.2. it is not in need to express itself in exterior form. 3.3. the choice is yours: you may wield power openly or in secret; in eithe


BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

hand. something of the nature of a keepsake, that has been in contact with its owner for long periods of time, is best. the concentration of energy is stronger because of both the physical and emotional link that was established. as always in using the intuitive process, the mind should be cleared before starting. now, hold the object lightly between the hands. feel the energy or vibrations that emanate from it. what do you feel? is there a coldness; a warmth; a tingling sensation? what color(s) do you sense? what scenes come to you? do you feel any kind of emotion? again, have no expectations; be purely receptive. feel; listen; look into the third eye. move into any perceptions that you find. examine them and become one with them. then record them, exactly as received. don't let your con

ext is the astral body. it extends several inches beyond the etheric body. then, beyond the astral body, are the mental and spiritual bodies. due to their elasticity, and the speed at which they function, it is impossible to define physical limits for these last two. although the vibrations of the non-physical bodies are too high a rate to be detected by the physical eye, the energy patterns that emanate can be seen by the adept. these energy patterns are what is known as the aura. usually the energy of the etheric body is detected, or "seen, first because of its denseness. as your perceptions improve you can begin to detect the energy that radiates beyond the etheric body. often it can be seen flowing, ebbing and spiralling much like the northern lights. the colors detected are usually in


CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evil is therefore not a separate demonic force to be eradicated, and the darker aspects of life emanate as a result of alienation from the natural order of things. however, even those things that are bad can act as catalysts for change; death and endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive and negative, destruction and creation are two sides of the same coin, a principle that finds expression in eastern taoism and underpi


CHAOS MAGICK AND LUCIFERISM

at is commonly understood as accepted and to tear it to shreds, piss on it and smile while doing so. to reach to the heart or essence and reform it as you would so desire. this is the luciferian principle of chaos magick. to seek, understand and form to your ever-developing system. i am the power of my desire (id) aos all energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known from the individual. magick is a guidance factor in the development of man and woman to god itself, or as albert pike would say, lucifer. in our search for magickal power and the light of the qabalistic ain soph, we seek lucifer within us. we invariably become the morning star thro


COSIMANO CHARLES ELEMENTARY PSIONICS

) one time i was watching a live television show and something went wrong on the set, which caused the person on the screen to really get mad. he sent a wave of pure fury into the camera that almost knocked me off my chair and it takes a lot to move me. 3. this energy can be polarized and will behave much as light does. it can be made to pass through lenses and be reflected by mirrors. 4. it will emanate from the entire human body, with certain points, such as the eyes, the forehead, the top of the head and the fingertips being the strongest emission points. 5. it has a relation to electromagnetic energy that allows it to be carried over wires without a carrier wave. this is one feature that can be proven by an easily repeatable experiment. t. galen hieronymus, a famous radionic expert who


DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ouse. count them yourself, beginning with the first city block north of lafayette square. of course, the number 13 represents rebellion against god's authority, and is generally thought of as satan's number. it is no accident the house of the temple is located 13 blocks north of the white house. the meaning occulticly transmitted is that the control of the white house would be spiritual and would emanate from the house of the temple. certainly, many american presidents have been freemasons. the most famous is george washington, but the most influential was franklin d. roosevelt, who did more to advance the cause of the new world order than anyone else in american history. seventeenth president andrew johnson 1865-1869 brig general albert pike (1809-1891) confederate the critical importance


DION FORTUNE MYSTICAL QABALA

he primordial depths of cliokmah, wisdom. thus we see that there is a dynamic aspect even to binah. no sephirah is wholly of one kind of force, for each emanates from a sephiaah of the opposite type of polarity to itself, and in its turn emanates a sephirah of opposite polarity. what we really have in the lightning flash is successive phases in the development of a single force; and because these emanate, but do not supersede each other, they remun as planes of manifestation and types of organisation. mystical qabala page 125 34. these successive phases and planes of manifestation might be likened to the successive reaches of a river. it starts as a mountain stream; in the next reach is a series of rapids and waterfalls; then come water-meadows and placidity; and finally the great waterway

areth as the lower self is overshadowed by the higher self. one might, in fact, say that the four lower sephiroth form the personality, or unit of incarnation, of the tree; the higher triad of chesed, geburah .and [page 258] tiphareth form the individuality, or higher self, and the three supernals correspond to the divine spark. 13. it will be observed that although each sephirah is considered to emanate its successor, the triads are always represented, when once emanated and in equilibrium, as a pair of opposites manifesting in a functional third. in this, the lower triad, then, we find netzach and hid equilibriated in yesod, which is conceived as receiving their emanations. but it also received the emanations of tiphareth, and through tiphareth, of kether, because there is always a line

uth, the kingdom (hebrew spelling: mem, lamed, kaph, vau, tau) magical image: a young woman, crowned and throned. situation on the tree: at the base of the pillar of equilibrium. yetziratic text: the tenth path is called the resplendent intelligence because it is exalted above every head and sits upon the throne of binah. it illuminates the splendours of all the lights, and causes an influence to emanate from the prince of countenances, the angel of kether. titles given to malkuth: the gate. the gate of death. the gate of the shadow of death. the gate of tears.the gate of justice. the gate of prayer. the gate of the daughter of the mighty ones. the gate of the garden of eden. the inferior mother. malkah, the queen. kallab, the bride. the virgin. god-name: adonai malekh or adonai ha aretz

ng things, whether organic or inorganic. c'est le dermer par q co te in magical operations. iv 54. three ideas issue from a contemplation of the yetziratic text related to malkuth the concept of the resplendent in telligence which illuminates the splendour of all the mystical qabala page 193 lights; the relationship between malkuth and binab; and the function of malkuth in causing an influence to emanate from the angel of kether. 55. it may seem a curious idea that malkuth, which is the material world, should be the illuminator of the lights; we can understand this, however, if we refer to the analogy of physics, which tells us that the sky only appears blue and luminous owing to the reflection of light from the innumerable dust particles floating in the atmosphere; absolutely dustless air

ng of the significance of phallic worship, which plays so important a part in all ancient and primitive faiths, a part so little understood by their scholastic interpreters. its real meaning is the bringing down of the godhead into manhood in the hope of taking manhood up into godhead. a process which is also the basis of the freudian therapy. 62. the statement that malkuth causes an influence to emanate from the angel of kether further bears out this idea. we see that the great mother, which is malkuth, polarises with the all-father, which is kether. 63. this classification, however, is too simple to serve us adequately, whether we are reducing a pagan pantheon to [page 286] its simplest terms or dealing with the chances and changes of personal life. but in the four quarters, or elements


DION FORTUNE PSYCHIC SELF DEFENSE

we cannot enter upon now; it must suffice to state it dogmatically in explanation of the qabalistic conception of the qlippoth. when we consider all that must have been poured into these ten sinks of iniquity since the days of atlantean magic, through the decadence of babylon and rome, down to the great war, we can guess what rises up from them when their seals are broken. not only do influences emanate from them which tempt and corrupt souls, each according to its susceptibility, but time has served for the formulation of evil intelligences. these probably originated through the workings of black magic, which took the essential evil essence and organised it for purposes of its own. the beings thus formulated assumed an independent existence, developed, and multiplied their kind. they app


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

sometimes delivered at the extraordinary speed of two thousand words per hour. automatic writing from living communicators a question of paramount importance, especially for spiritualists, has been the source of the automatic communications. could they originate from an extraneous mind? this need not necessarily be discarnate. there are cases on record that suggest the contents of the script may emanate from the mind of a living individual. william t. stead, who developed the power of automatic writing, often received such curious messages from many of his friends for a period of 15 years. he said that, as a rule, these messages were astonishingly correct and the fact of such communication with the living was as well established for him as the existence of wireless telegraphy. he made it

uggestion to write it has begun snowing again after regaining consciousness. when awakened, the subject wrote with a planchette, while his waking self was entirely unaware of what he was doing, it has begun snowing. similar experiments were initiated independently by pierre janet in france. the primary personality will repudiate the authorship of such scripts and it will also say that they cannot emanate from it because there are things in the automatic writings it never knew. another curious feature of these experimental scripts is that manufactured personalities, dwelling in separate streams of consciousness according to the depth of hypnotism, will sometimes obstinately cling to their fictitious names and refuse to admit that they are only portions of the automatist himself. in incident

celebrated medium eileen j. garrett (1893.1970) was named uvani, a name that does not seem to belong to any known oriental tradition of nomenclature, but the communications received through uvani were of a highly evidential nature. it may well be that in many cases a claimed spirit guide is merely a personification of an individual s unconscious or higher self. in other cases, communications may emanate from an impersonal source of intelligence that establishes a channel by assuming a conventional personality. throughout history, popular religions have found it difficult to establish contact with a more austere impersonal deity, such as the concept of brahman, the infinite, in esoteric hinduism, and have found it convenient to postulate a host of anthropomorphic gods and goddesses, which

eep. this would suggest that occasionally the spirit entity communicating might also be unconscious of doing so.it might be dreaming through the medium. the repeated statements of mrs. piper s controls that they have to enter a dream state to communicate have a curious bearing on this idea. the frenchman allan kardec and american john edmonds were the first to state that spirit communications may emanate from the living. in his spiritual tracts (october 24, 1857, edmonds writes: one day while i was at west roxbury there came to me through laura [his daughter] as a medium, the spirit of one with whom i had once been well acquainted, but from whom i had been separated some fifteen years. his was a very peculiar character.one unlike that of any other man whom i ever knew, and so strongly mark

divination were practically identical. the shaman, or medicine man, raised a tent or hut that he entered, carefully closing the aperture after him. he then proceeded to make his incantations, and in a little while the entire lodge trembled and rocked; the poles bent to a breaking point, as if a dozen strong men were straining at them, and the most violent noise came from within, seeming first to emanate from the depths of the earth, next from the air above, and then from the vicinity of the hut itself. the reason for this disturbance has never been properly explained, and medicine men who were converted to christianity assured workers among the native american tribes that they had not the least idea of what occurred during the time they occupied these enchanted lodges, for they were plung


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

cora l. v. richmond produced for him phenomena he could not explain. then his wife, a woman of advanced age with no talent for art, developed an automatic drawing and painting mediumship. she executed in a marvelously rapid manner several thousand watercolor drawings, which met with praise. his daughter became a writing medium. one of the early messages that came through his daughter purported to emanate from mapes s father. it asked mapes to look up an encyclopedia, stored in a packing case 27 years before, and there on page 120 he would find his father s name written. this was found true. with increasing interest mapes investigated katie fox (of the fox sisters) and the davenport brothers, with whom he heard the first direct voice phenomena, and the manifestations of john king. he follow

nough energy of motion were imparted to them. materialization encyclopedia of occultism& parapsychology. 5th ed. 990 phantom eyes and hands a record published in the report on spiritualism of the london dialectical society (1871) narrates the metamorphosis of a psychic light into an eye: mr w. lindsay said there was a large bright eye in the centre of the table, from whence other eyes appeared to emanate and approach and retreat. eyes winking humorously were frequently reported in the boston seances of margery (the name used in the literature for mina crandon. f. w. pawlowski, professor of aeronautical engineering at the university of michigan, writes about his experiences with franek kluski in the journal of the american society for psychical research (1925, pp. 481.504: bright bluish sta

s own vocal organs are obviously being used.as in most cases of trance utterances.the proof of supernormality rests mainly on the substance of what is being said; but, occasionally the manner is surprising. i have spoken above of a characteristically cultured mode of expression, when a scholar is speaking, not easily imitated by an uncultured person; but, in addition to that a loud male voice may emanate from a female larynx and may occasionally attain oratorical proportions. moreover, the orator may deal with great themes in a style which we cannot associate with the fragile little woman who has gone into trance and is now under control. this is a phenomenon which undoubtedly calls attention to the existence of something supernormal, and can be appealed to as testifying to the reality and

n object was lifted or glued to the floor, the medium s body showed a nearly equivalent increase or decrease in weight. the difference was distributed among the sitters (w. j. crawford, psychic structures in the goligher circle, 1921. crawford s observations were paralleled by others. german zoologist karl gruber reported experiments with the medium willi schneider in 1922: a rigid body seemed to emanate from the right hip of the medium. at about three quarters of a yard from the floor it traversed the gauze partition, enlarging some of its interstices, and moved objects 80 to 100 centimetres distant from the medium. it seems that the medium has to make a certain effort to cause this fluidic member to traverse the screen. by using luminous bracelets we have verified that during the levitat

ngle trees, are of indian origin. the fulfillment of every wish depends upon the nats or spirits, who are all-powerful as far as humans are concerned. they are innumerable. any house might have its complement, who swarmed in its several rooms and took up their abode in its hearth, doorposts, verandas, and corners. the nats also inhabited or inspired wild beasts, and all misfortune was supposed to emanate from them. the burmese used to believe that the more materialistic dead haunted the living with a malign purpose. the people had a great dread of their newly-deceased relatives, whom they imagined to haunt the vicinity of their dwellings for the purpose of ambushing them. no dead body would be carried to a cemetery except by the shortest route, even should this necessitate cutting a hole i


FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the lower worlds, it is stationed in the consciousness that i am all. when this i-ness is turned inward and centered in the upper worlds, it has the exclusive awareness that i am nothing (ayn. in this sense, vast face can be thought of as a cosmic mind in which an infinite number of small face waves 8- f e of ideas can arise from and return to nowhere like a dream, and in which all name and form emanate, manifest, and dissolve. in the qabalah, the lord hvhy is the immense i-ness that knows itself as pure being in the unmanifest supernal realm, and pervades everything from elohim down to the lowest creature in the lower worlds of manifestation. this supreme, unifying i-ness is worshipped in christianity as christos, in islam as allah, and in the tantras as the divine mother kali. it is wor

is associated with the uppermost center at the crown of the head called sefirah crown/above. sefirah crown/above is a condition of pure being, a supernal station of superconsciousness that witnesses the singular modification i am or simply i. even this singular modification disappears in the negatively existent roots of the tree. the sefer yetzirah teaches that the spheres (sefiroth) of the tree emanate in pairs. sefirah crown/above emanates with its polar opposite sefirah foundation/below. the tension between these two sefiroth 2" 2' 8+ manifests the descent of the central column of the tree. the unmanifest pure being of vast face in sefirah crown/above is reflected in the abysmal mirror of sefirah foundation/below as veils of illusion appearing as planes of existence (see figure 3.5 on

reflected in this mirror as the immense i-ness of small face as the creator, sustainer, and destroyer of the universe. the energy of consciousness of small face manifests the planes of existence in the lower three worlds of b riyah (creation, yetzirah (formation, and asiyah (making, activity. like sefiroth crown/above and foundation/below, the two central sefiroth knowledge/first and beauty/last emanate as a pair, and represent two opposite stations in the consciousness of this small face iness. when the immense i-ness is centered in sefirah knowledge/ first, it has the singular awareness that i am nothing; when centered in sefirah beauty/last that i am all. the composition of the tree and the four worlds will be discussed in further detail in subsequent sections of this chapter, when ref

iverse. hence, it is only through the son (small face) that one can know the father (vast face. 7 2 f# relationship between small and vast face in the tree of life the small face alef a is known as the manifest alef a of unity. qabalists (and sufis and tantrikas) take the allusion of the alphabet quite literally, and see the universe as built from combinations and permutations of the letters that emanate from and return to the alef a of unity. in sanskrit, the alef a of unity is called the omkara. the alef a of unity/omkara has unmanifest (vast face) and manifest (small face) aspects. as it is written: by the first it created elohim eth (ta i.e. the twenty-two hebrew letters in the upper worlds) the heavens and vuheth (tav i.e. the twentytwo letters in the lower worlds) the earth (torah b

ace) and manifest (small face) aspects. as it is written: by the first it created elohim eth (ta i.e. the twenty-two hebrew letters in the upper worlds) the heavens and vuheth (tav i.e. the twentytwo letters in the lower worlds) the earth (torah b reshith 1:1) 2" 2' 8+ in its unmanifest, inactive aspect in the roots of the tree, the alef a of unity/omkara is the undifferentiated source from which emanate the supernal hebrew/sanskrit letters in the uppermost center of the tree of life (sefirah crown/above. at this point, the unmanifest letters stand alone and have not combined into names. the letters vibrationally differentiate when the alef a of unity becomes manifest in the throat sefirah knowledge/first. each letter bears a characteristic root vibration or seed sound (sans. bija. the ale


FULL MOON RITUALS

out the outward spiral of this place before disappearing into the wood "blessed be, uncle, and a thousand thank you's" deer calls out cheerfully as he inwardly kicks himself for having been so inattentive to the comings and goings about him. however, had the uncle desired interaction, he would have initiated it. and deer was overjoyed with the seeming air of permanence and age which now seemed to emanate from the stones about him. taking his leave of the standing stones- and more than certain that he would return to celebrate a moon with old friends here- deer makes his way toward the lake where he picks up the western loop of a trail which circles its girth before branching off toward the old castle. passing by the heart of the old grove, deer is certain that he senses the presence of mor


FULLER J F C SECRET WISDOM OF THE QABALAH

able way. so also in this book, i have set out to penetrate the mists of qabalistic learning, not because i presume to be an adept in its mysteries, but because i suspect that they hide within them the idea of a new world conception, an idea which for 2000 years has been struggling to take form. should i be right in this belief, then it follows that once this form consolidates from out of it will emanate a new ideology, which will exert so stupendous an influence upon our lives that it will constitute a world revolution. nevertheless, i do not intend to touch upon this possibility in the present work; for all i will attempt is to show that the idea is valid. therefore my object is solely to examine and explain it, in order to establish it as a fact. j. f. c. f. secret wisdom of the qabalah

hirah,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 24 plate 2: the tree of life secret wisdom o

fire; in all the others it is the letter of wrath, for it is out of equilibrium, and particularly so in shaddai and the serpent. in actual conception these three sephiroth form a trinity in unity of knowledge, that which knows and that by which it is known; they unite in themselves everything and are themselves united to the no-thing (4) dsc 'hesed, grace, love, mercy, or compassion. from 'hokmah emanate six sephiroth, secret wisdom of the qabalah page 29 which, as we have explained, symbolize the dimensions of matter 'hesed is the right arm of macrocosmos; it endows the world with feeling and sentiment (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life

t by. they were in fact bereft of all power of directly perceiving the shekinah, or supernal light. there is yet another mystery included in the letter od. its hieroglyphic is the human hand. when opened it symbolizes the microcosm: the four fingers the material elements( od, heh, vau, heh, and the thumb the spiritual element (shin. when closed it symbolizes unity, the egg out of which all things emanate. as its numerical value is 10 it also symbolizes the two hands; the erect or good pentagram and the inverted or evil pentagram (see diagram 4 on page 53. ten is a combination of unity and zero; therefore mystically there is a relationship between od and aleph, and od and what is beyond aleph- the beginning. the numerical value of aleph is one, the two arms of which convey the meaning of ga

emption is not to redeem ourselves, or to be redeemed by the divine power, but to redeem tetragrammaton, the fallen god of the yetziratic world. the active principle in man must secret wisdom of the qabalah page 56 unite with the passive principle in yhvh, and the passive principle in man must submit to union with the active principle in yhvh. from this dual marriage between man and divinity will emanate the child, or messiah, a complete integration of man in god and of god in man. as through the divine fall the divinity became manifest in adam qadmon, accordingly must man emulate him and through his own transfiguration destroy the material form of consciousness, so that the mirror of illusions may dissolve. thus will divinity be redeemed by the destruction of the divine image and the inef


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

the creator is invoked as the being who "dwells concealed in the sun; and greek writers speak of this luminary as the "generator and nourisher of all things, the ruler of the world" it is thought, however, that neither of these nations worshipped the corporeal sun. it was the "centre or body from which the pervading spirit, the original producer of order, fertility, and organization, continued to emanate to preserve the mighty structure which it had formed" it is evident that at an early age, both in egypt and in india, spiritualized conceptions of sun-worship had already been formed. we have seen that netpe, the goddess of light, or heavenly wisdom, conferred spiritual life on all who would accept it. the great mother of the gods in india was not only the source whence all blessings flow

deities worshipped at a certain period in human history resolve themselves, is the sun, or if not the actual corporeal sun, then the supreme agency within it which was acknowledged as the great creative or life-force- that dual principle which by the early races was recognized as elohim, om, ormuzd, etc, and from which the productive power in human beings, in plants, and in animals was thought to emanate. prior to the development of either tree or phallic worship, the sun as an emblem of the deity had doubtless become the principal object of veneration. ages would probably elapse before primitive man would observe that all life is dependent on the warmth of the sun's rays, or before from experience he would perceive the fact that to its agency as well as to that of the earth he was indebte


GILBERT THE MAGICAL MASON

yehoshua, which title is formed of the letters of the kabalistic yod, heh, vau, heh, having inter255 posed the letter shin, the emblem of the spark of the divine overshadowing each human soul. this yod heh vau heh, the incommunicable name, being the origin of the common godname;jehovah, but to the kabalist was not the jealous god of the jewish nation,buta glyph of the divine creative forces which emanate from the highest god ideal, yet unmanifested and certainly not individualised. as to the tenets of the order then.thefamabegins with a tribute to the mercy and goodness of the wise and merciful god, by which a more perfect knowledge of two subjects is obtained- jesus christ and nature, note these two- as of equal importance. god is then thanked for the raising of some men who are able to b


GNOSTIC HANDBOOK

ology is plato. while before him both pythagoras and socrates are of great significance, it was plato who outlined the major characteristic of the great chain of being- ideals. for plato an ideal was more than just a notion or idea, ideals existed eternally in the world of ideals (similar to the gnostic pleroma) and had eternal, abstract qualities. it is from this world of ideals the lower worlds emanate, resulting in the physical world. platonism, neo platonism and gnosticism argue between themselves in regards to the nature of matter. while all posit a demiurge which created the material dimensions, the nature of this being (from demonic to malefic, bungling to a demi-god) depends on the school and sect. plutarch (45-125ad, for example, posited a negative world soul (demiurge) and hence

the gods so that they appear in our own image, which degenerates the principles into warring, fighting and marauding reflections of ourselves (and this is certainly true with the viking tradition. so once again we can marvel at the imagery, but should be aware of its limitations. the immortals the immortals are those beings which work within the force of the seven planes or rays. the seven logoii emanate currents of force throughout the planes (called rays) and through each there is a spiritual hierarchy. in this work we will not discuss these in details but you can read about them in our other texts. while some traditions have brought the master tradition into disrepute with their ever channelling ascended yahoos etc, this should not be allowed to discredit the real and important role of


GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e same time, it can also cause men to die of heat exhaustion and create gnostic theurgy page 42 deserts. the solar logos (to which we will devote a lesson later) is the doorway through which both static and dialectic currents enter our system. accordingly, the earth receives varying amounts of positive and negative energies. in addition to the solar vortex, there are other sources of energy which emanate into our system, however as we wish to keep the model simple, and since their effect is not significant at this point, we will ignore them for the moment. to say the earth is a living system is not unusual. whether we contemplate the old occult concept that the earth has a soul or the modern new age theology of gaia, we can readily appreciate that the earth is a complex living system. in e

e your visualisation skills to form them into shapes and symbols. the emphasis here is the use of active visualisation method to increase the amount of x factor received. conclusion the sun and all of matter are part of a mixed energy field. the lower worlds are a maze of destructive and constructive forces, light and darkness and carry the potential for liberation or dissolution. the forces that emanate through the sun offer opportunities for life or death, ascension or obliteration. like the physical sun, it can heal or hurt, it can scorch the earth or foster life. the world is a chessboard, on which the battle between light and darkness is played out, the physical world is both a cage and an opportunity for growth. on a practical level we may understand the world as a school or educatio


GOLDEN DAWN RITUALS ZAM8

r the magical work of the theoricus. in higher grades, you may or may not decide to work with these figures, but if you work at all in the area of talismanic work, you will be using polygons and polygrams. the point within the circle, the primordial point, is a representation of rtk. much can be said about this primordial point, for in it is the potential of all things and of no thing. all things emanate from the primordial point, and all things end at the primordial point. the cross within the circle is attributed to hmkj. here, we have the root of wisdom according to the sepher yetzirah. thus, the cross within the circle is a representation of all things and no thing in perfect harmony and balance, as well as unity. hnyb is represented by the triangle inside the circle. the triangle is t


GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

r wine into your cup and place it on the altar to act as a base for the elixir. consecrate a cirde. step 2. hold the talisman of earth of earth high above your cup and say, may the holding angels of earth come to me now. those who give pain to what they maintain; by the power of nronk (en-roh-en-keh) and the warrior god horns, the protector of man, do i command you. see a thick black ray of light emanate from the talisman and strike the contents of the cup. know that the power of the holding angels of earth of earth has entered your cup. step 3. hold the talisman of water of earth high above your cup and say, may the generative angels of earth come to me now. those who ingrain what they maintain; by the power of nphra (en-peh-har-ah) and the great god tuamautef, 332 the protector of mother

ow that the power of the holding angels of earth of earth has entered your cup. step 3. hold the talisman of water of earth high above your cup and say, may the generative angels of earth come to me now. those who ingrain what they maintain; by the power of nphra (en-peh-har-ah) and the great god tuamautef, 332 the protector of mothers, do i command you. see a black ray of light flecked with blue emanate from the talisman and strike the contents of the cup. know that the power of the generative angels of water of earth has entered your cup. step 4. hold the talisman of air of earth high above your cup and say, may the sustaining angels of earth come to me now. those who sustain what they maintain; by the power of nbosa (en-boh-ess-ah) and the guiding god anubis, the initiator of the temple

w that the power of the generative angels of water of earth has entered your cup. step 4. hold the talisman of air of earth high above your cup and say, may the sustaining angels of earth come to me now. those who sustain what they maintain; by the power of nbosa (en-boh-ess-ah) and the guiding god anubis, the initiator of the temple, do i command you. see a black ray of light flecked with yellow emanate from the talisman and strike the contents of the cup. know that the power of the sustaining angels of earth has entered your cup. step 5. hold the talisman of fire of earth high above your cup and say, may the desiring angels of earth come t o me n ow. tho s e wh o r e g a in what they maintain; by the power of niaom (nee-ah-oh-meh) and the bull god apis, the lust of the blood, do i comman

of the cup. know that the power of the sustaining angels of earth has entered your cup. step 5. hold the talisman of fire of earth high above your cup and say, may the desiring angels of earth come t o me n ow. tho s e wh o r e g a in what they maintain; by the power of niaom (nee-ah-oh-meh) and the bull god apis, the lust of the blood, do i command you. see a black ray of light flecked with red emanate from the talisman and strike the contents of the cup. know that the power of the desiring angels of earth has entered your cup. step 6. hold the talisman of earth of water high above the cup and say, 333 may the cohesive angels of water come to me now. those who hold true to what they renew; by the power of hmagl (heh-mah-gel) and the cow goddess hathor, the mother of heaven, do i command

the cup. know that the power of the desiring angels of earth has entered your cup. step 6. hold the talisman of earth of water high above the cup and say, 333 may the cohesive angels of water come to me now. those who hold true to what they renew; by the power of hmagl (heh-mah-gel) and the cow goddess hathor, the mother of heaven, do i command you. see a pale blue ray of light flecked with black emanate from the talisman and strike the contents of the cup. know that the power of the cohesive angels of water has entered your cup. hold the talisman of water of water high above the cup and say, may the regenerative angels of water come to me now. those who review what they renew; by the power of htdim (heh-teh-dee-meh) and the moon goddess isis, the loving lady of heaven, do i command you. s


H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

harmony. the metaphysical meaning when applied to the relationship of humans is unity of thought, agreement of purpose, the direct communion or kinship of souls. as applied to the relationship of the cosmic to the human soul, it means that state of ecstasy where the human becomes conscious of the at-[178] tunement of the natural forces of his being with the absolute or the source from which they emanate. within the individual, harmonium includes health, rhythm, coordination of action in all parts, plus the properly balanced relationship between the psychic and objective functionings. healing.the rosicrucian system of healing does not deny the good that can be done by medicine, surgery, or other established systems of therapeutics. it is based on the fact that the autonomic nervous system


HEKAS

nto regions both east and west-that is, into the near middle east and into regions of asia, it is highly plausible that from the area of mesopotamia, and more latterly persia, certain practices spread into europe, greece, asia minor and beyond. there are zones upon the earth's surface which are terrene corollaries of the physiological chakras and it is from these points that waves of transmission emanate at periodic intervals; these zones may be regarded as the clefts where-from the earth's menstruum issues forth in bloody libation to nourish and permit the replenishment of the stellar core: the world-heart. upon these waves of transmission are borne the seeds of knowledge, oft' carried in the hands of nomad and wayfarer, they are cast out upon the receptive soil of many a-land and culture


HELENA BLAVATSKY THE KEY TO THEOSOPHY

e 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 sometimes even not consciously present to the mind of the investigator, or any of those who compose the audience. a. this does not necessarily prove that the intelligence and knowledge you speak of belong to spirits, or emanate from disembodied souls. somnambulists have been known to compose music and poetry and to solve mathematical problems while in their trance state, without having ever learnt music or mathematics. others, answered intelligently to questions put to them, and even, in several cases, spoke languages, such as hebrew and latin, of which they were entirely ignorant when awake-all this in a state o


HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

nd curious creeping weeds, and filled with a vague stench which my idle fancy associated absurdly with rotting stone. on every hand were the signs of neglect and decrepitude, and i seemed haunted by the notion that warren and i were the first living creatures to invade a lethal silence of centuries. over the valley's rim a wan, waning crescent moon peered through the noisome vapors that seemed to emanate from unheard of catacombs, and by its feeble, wavering beams i could distinguish a repellent array of antique slabs, urns, cenotaphs, and mausoleum facades; all crumbling, moss-grown, and moisture-stained, and partly concealed by the gross luxuriance of the unhealthy vegetation. my first vivid impression of my own presence in this terrible necropolis concerns the act of pausing with warren


INITIATION INTO HERMETICS

een initiated or who have not been trained in magic, because people like these do not own the capacity of executing the ritual magically, i.e, they are not prepared to work in connection with the material stuff in a mental and astral way. let us take the example of a magnetizer putting his hands on a patient s body or performing magnetic strokes, but without allowing his mental and astral hand to emanate at the same time, nor imagining that the mental force is pervading and influencing the spirit, the astral power doing the same to the astral body of the patient, and the material power influencing the material body, this magnetizer will never achieve anything else but a partial success because the patient does indeed consist of all the three components, namely the body, the soul and the sp

e manner with the water element, which you project into the doll s abdominal region. after that transfer the air element into the chest region, and the fire element into the head. as soon as you have projected all the four elements into the figure, you may be sure to have created the astral body of your elementary, which has adopted the doll s shape but, in conformity with your desire, could also emanate from the doll whenever you like to, accepting the size you prefer. the astral body of your elementary will always remain connected by an invisible bond to the material frame, in our case the doll, and the life as well as the existence of the elementary depend on the physical doll, and are bound to reassume the size of the doll after the task is accomplished, reentering and reuniting into t

tions such as duration, loading, naming, calling, preservation, sphere of activity, purpose and decomposition process are exactly the same as in the previous three methods. 2. magical animation of pictures the magical animation of pictures also belongs to the four methods concerning the creation of elementaries. in cults, the pictures, images of saints, statues and the like are very often told to emanate an exceedingly strong magic power producing miraculous effects on the bodies, spirits and souls of their worshippers. the blessed silence, calmness and the religious ambiance that meets visitors in churches and places of pilgrimage certainly is known to everybody, and there is no need to go into detail about it. all the healings in places of pilgrimage, that have even been substantiated in

described in method 2 with respect to the wax-loam figure. the kind of decomposition also can be the same, provided you have not prepared an individual method more suitable for you. the magician will do well not to leave the elementary in the picture after frequent repetitions, but to keep it possibly in the wall behind the portrait. when the magician has animated his painting, he may allow it to emanate from the portrait and utilize it for his purpose in the manner previously described. but if he left the elementary in the portrait, it could be condensed to such a degree that it might be spotted by persons who are not initiated. therefore beware of boasting of things like that; better to keep the practice strictly secret in order not to get ill-reputed as a black magician or a sorcerer. s

y call dying is the same process with the only difference that the matrix between the physical and the astral body is destroyed. in the case of normal death, the astral matrix between the physical and the astral body has been broken in two by a lethal disease or for some other reason, and therefore the astral body together with the mental body, having lost its footing in the physical body, has to emanate automatically from the latter whether willingly or unwillingly. during this process, breathing is transferred to the astral body without the astral body becoming conscious of it. that is why deceased being at first do not feel any difference between the physical and the astral body. they will come to realize it gradually as soon as they notice that the material body no longer is of any use


ISIS UNVEILED

subume beliefs of those epochs "the holy primitive pliable, composed of the three letters [a u m, in which is contained the vedic trimhrh [trinity, must be kept secret, like another triple veda" says manu, in book xi, fhka 266. svayambha is the unievealed deity; it is the being existent through and of itself; it is the central and immortal germ of all that exists in the universe. three trinities emanate and are blended in it, forming a supreme unity. these trinities, or the triple trim&rti, are: the tfara, ndrl, and virdj the initial triad; the ami, vdyu, and surya the manifested triad; brahmft, vishnu, and siva, the ereaiice triad. each of these triads becomes less metaphysical and more adapted to the vulgar intelligence as it descends, llius the last becomes but the symbol in its concre

comprehended by an ordinary human intellect, the theology of every people had to create for its religion a logos or manifested word, in some shape or other. with the ophites and other gnostics who took their models direct from more ancient originals, the unrevealed bythoa and her male coimterpart produce ennoia, and the three in their turn produce sophia* thus completing the tetraktys, which will emanate christos, the very essence of the father 381. stqihia u the fai^ieat ptototj^ of womui the fint tpiribi^ eve. in the bible the syatem it revened and the mtcrrcnidg enuuuitiod being omitted. eve i> de- digitizecoy google. 172 isis dnveiled spirit. as the imrevealed one, or concealed logos in its utent state, he has existed from all eternity in the arba-il, the metaphyseal abstrac- tion; the

from whom proceed (or shoot forth) five refulgent rays of divine light. mano is rex luds, the bythos-ennoia of the ophites" unus eet rex lucis in nto regno, nee tiuus qui eo allior. nvuus qui ejus simiiituditiem retulerit, nuuus qui, sublatis oculis, viderit coronam quae in ejus capite est* he is the manifested light around the highest of the three kabalistic heads, the concealed wisdom; from him emanate the three lines, aebel-zivo is the revealed logos, christos, the 'apostle gabriel' and the first legate or messenger of light. if bythos and ennoia are the nazarene mano, then the dual-natured, the semi -spiritual, semi-material acha- moth must be fetahil when viewed from her spiritual aspect; and if regarded in her grosser nature, she b the nazarene 'spiritus' digitizecoy google the fntst

idden to represent bim by any form, similitude, or even by his sacred name, by a single letter, or a single point. the aged of the aged, the unknown of the unknown, has a form, and yet no form. he has a form whereby the universe is preserved, and yet has no form, because he cannot be com- prehended. when he first assumed a form [in sephira, his first emana- tion, he caused nine splendid lights to emanate from it" and now we will turn to the hinda esoteric cosmogony and defini- tion of "him who is, and yet is not "from him who is" from this immortal principle which exists in our minds but cannot be perceived by the senses, is bom purusha, the divine male and female, who became ndrdyana, or the divine spirit moving on the water? svayambh^ the unknown essence of the br&hmanas, is identical wi

isis cnveiled id the first book of manu we read*'kiiow that the sum of 1000 divine ages composes the totality of one day of brahmad; and that one night is equal to that day" one thousand divine ages is equal to 4,320,000,000 of human yean, in the brfthmanical calculations "at the expiration of each night. brahman, who has been asleep, awakes, and [through the sole energy of the motion] causes to emanate from himself the spirit, which in its essence is, and yet is not" prompted by the desire to create, the spirit [first of the emanations] operates the creation and gives birth to ether, which the sages consider as having the faculty of transmitting sound" ether begets air whose property b tangible [and which is necessary to life "through a transformation of the air, light is produced "from


JESSUP MK THE CASE FOR THE UFO

ep to say that they are intelligence. that they are a manifestation of some intelligent activity seems the most logical compromise. the references throughout history to strange lights in the sky, and burning objects fleeing through the air, are common knowledge. there are myriad cases where lights, balls of fire, luminous points and areas, and ball lightning which do not seem to be attached to or emanate from any solid object, have been observed. two recent sightings will serve to establish our basis of judgement. quite so! the following letter, to the editor of fate, march 1951 bears careful scrutiny. i ask that you recall the rays we suggested in "marks and footprints "my husband and i live alone in a little hidden hollow in nye county, nevada, known as the old burns ranch. it is almost


KETAB E SIYAH

2.11. therefor they are not religionists of any kind. 2.12. o.a.i. stands for ordo algolis interstellaris vel infernalis. 2.13. it is an interstellar order of black magicians that is older than mankind. 2.14. it is for the proud, the powerfull, and the resourceful. 2.15. algol symbolizes the principle of creative dynamics in the universe at the threshold of creation. 2.16. structured deities that emanate from algol take undeserved credit for some creation in the past. 2.17. seeded by algol, the o.a.i. was one of the most powerfull dynamic and creative force in the human history. caput tertium: imperium infernalis 3.01. true power expresses itself in its effects. 3.02. it is not in need to express itself in exterior form 3.03. the choice is yours: you may wield power openly or in secret; in


LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

settings and circumstances. it also deals with our desires, focusing on how the creator alters them, and on how each of us can alter them, or rather, how we can ask him to alter them, since we ourselves are incapable of changing them. but the beginner s main challenge is to hold on by willpower and to concentrate upon the fact that in spite of one s multitude of thoughts and desires, all of these emanate- 260- attaining the worlds beyond from the creator; all these thoughts and desires, so vastly different, and at times so low, are sent by the creator. the creator does this so that, in spite of all obstructions, the individual persistently continues to uphold the bond with the creator by preserving one s faith that all these thoughts and desires are sent by the creator. thus, struggling wi

s and others after gaining the spiritual and (2) create obstacles for those who truly desire to possess the fruit. consequently, by struggling with them, one gains the necessary knowledge and strength to break through the outer shell and thus becomes worthy of partaking of the fruit. under no circumstances should one feel that any thoughts against the creator, against the path, and against faith, emanate from a source other than the creator. only the creator, the singular force encompassing a human being, acts in the entire creation, whereas a human being is accorded the role of an active observer. in other words, human beings are left to experience the full range of forces acting upon them, and to struggle against believing that that these forces came from a source other than the creator

sense of the future, of tomorrow, of the next moment. all variations of this dreadful negative feeling stem from the greater original sensation and, actually, can be considered aspects of it. all of them are sent to us from the same source, malchut, the empty soul put forth by the creator so that each of us will fill each part of that soul with light. all the sensations of darkness we experience emanate from this empty soul and can be overcome only by faith in the creator, by perceiving him. it is for this reason that all suffering is sent by the creator. king david, the embodiment of our souls, describes the condition of the soul in every line of his psalms, depicting all its impressions as it ascends the various levels. it is astonishing how much we must bear before we have the understa

t influenced by any prerequisites or inferences; rather, it is a deep knowledge about the need to unite with the creator. in the creator, this desire exists as a freewish, but in the creation, it acts as a natural abiding law. since he created nature according to his own plan, every natural law represents his desire to see such an order in place. therefore, all our "natural" instincts and desires emanate directly from the creator, while inferences requiring calculations and prior knowledge are the fruits of our own actions. if we wish to reach complete unity with the creator, we must bring that desire to the level of instinctive knowledge, as if it had been received with our own nature from the creator. the laws of spiritual desires are such that there is no place for incomplete or partial

perception of the object) because we come into direct contact with the light emanating from the creator himself. on the other hand "prophetic hearing (the voice of the creator) is defined by the kabbalists as incomprehensible, as opposed to prophetic vision. it is similar to our ability to hear sound waves, since what we are really sensing are the signals of the intermediary spiritual object that emanate from the contact of the intermediary object with the external boundary of the creator. we interpret these waves, just as in the case of prophetic vision, as sound waves. kabbalists who have attained the prophetic understanding of the creator first perceive him through their spiritual counterparts of sight or hearing. later, they interpret what they perceived. notably, comprehending visible


LAITMAN M THE PATH OF KABBALAH

rasp what he wants to reveal to us. we regard these external properties as attributes or sefirot. we feel the properties of the creator as a certain light that awakens a unique feeling in us. we name each sefira according to that feeling. every light that comes from the creator is a certain form or providence, a sign that awakens a certain response. generally speaking, all the forms of light that emanate from the creator toward us are called the light of divinity. one feels the light of the creator to the extent that one attains corrections. without a single mended property, we cannot feel the light that comes from the creator, although unknowingly we are still controlled by him. when that is the case, we cannot believe that the creator exists. one feels that light comes from the creator o


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

communities with high concentrations of religiously conservative people. the stories are similar to those told of the day care setting, but with more male offenders. the basic dynamics remain the same, but victims tend to be more than six years of age, and the scenario may also involve a custody or visitation dispute. custody/visitation dispute in custody/visitation dispute cases, the allegations emanate from a custody or visitation dispute over at least one child under the age of seven. the four dynamics described above make these cases extremely difficult to handle.when complicated by the strong emotions of this scenario, the cases can be overwhelming. this is especially true if the disclosing child victims have been taken into the underground by a parent during the custody or visitation


LOGOMACHY OF ZOS

wn environment and adapt it: do not. z> 2..q$ 5 &7 i know but vaguely what i have made from memory into myself. if there is >b z. 5: z "d y>r..q..1 2#"d e( 6..1..q. 6. i.e, the convertibility of everything into every other thing to emerge again as more distinct. if the voice of the majority is divine it has never articulated. the majority has only borrowed ideas. all culture, discovery and ideals emanate from a few individuals who have seldom sought power or wealth for their own ends. the significance of greek art is that it is a possible ideal derived from the average; its potentialities are unexploited. care nothing for any social activity unless unplanned. the unknown is a metaphor, spacious, undulating and exhibiting. our emotional reaction to it becomes our meaning of life of which fe


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the sun itself. the solar heat had no harmful effect upon them, because their organisms were sufficiently refined and sensitized to harmonize with the sun's tremendous vibratory rate. these creatures resemble miniature suns, being a little larger than a dinner plate in size, although some of the more powerful are considerably larger. their color is the golden white light of the sun, and from them emanate four streamers of vril. these streamers are often of great length and are in constant motion. a peculiar palpitation is to be noted throughout the structure of the globe and is communicated in the form of ripples to the emanating streamers. the greatest and most luminous of these spheres is the archangel michael; and the entire order of solar life, which resemble him and dwell upon the sun

ekiel the cherubim--are the globes; the cardinal and common signs on either side are the wings. therefore the twelve signs of the zodiac may be symbolized by four globes, each with two wings. the celestial triads are further shown by the egyptians as a globe (the father) from which issue a serpent (the mind) and wings (the power. these twelve forces are the fabricators of the world, and from them emanate the microcosm, or the mystery of the twelve sacred animals--representing in the universe the twelve parts of the world and in man the twelve parts of the human body. anatomically, the twelve figures in the upper panel may well symbolize the twelve convolutions of the brain and the twelve figures in the lower panel the twelve zodiacal members and organs of the human body, for man is a creat

ns 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" when mankind--like the universe--is liberated from the wheel of necessity. the qabbalistic system of worlds on the accompanying circular chart, the concentric rings represent diagrammatically the forty rates of vibration (called by the qabbalists spheres) which emanate from ain soph. the circle x 1 is the outer boundary of space. it circumscribes the area of ain soph. the nature of ain soph itself is divided into three parts, represented by the spaces respectively between x 1 and x 2, x 2 and x 3, x 3 and a 1; thus: x 1 to x 2, ain, the vacuum of pure spirit. x 2 to x 3, ain soph, the limitless and boundless. x 3 to a 1, ain soph aur, the limitless light


MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

th will arise to hear and listen unto the word of god with their body, and will present themselves before the face of god almighty; and by that last fire which shall consume all things; by the (crystal) sea which is known unto us, which is before the face of god: by the indicible and ineffable virtue, force, and power of the creator himself, by his almighty power, and by the light and flame which emanate from his countenance, and which are before his face; by the angelical powers which are in the heavens, and by the most great wisdom of almighty god; by the seal of david, by the ring and seal of solomon, which was revealed unto him by the most high and sovereign creator; and by the nine medals or pentacles, which we have among our symbols, which proceed and come from heaven, and are among


MICHAEL FORD WITCHMOON

ould be suitable for ritualistic workings, as the athame is the extension of the magickians will and the forcefulness needed in projecting the desire. paint will be needed to decorate and consecrate the blade and it's handle. any color which holds significance either personally or qabalistically will do depending on you affinities. i tend to recommend black or red, being two forceful colors which emanate strength and mystery in themselves. a separate small knife should also be present for drawing blood. three days before conducting the rite, bury the athame point down in a solitary and preferably wooded area. as you bury it, proclaim to yourself in your own way that the blade is being dedicated to the forces of nature and the magickal path which you walk. three days later, once you unearth


MICHAEL W FORD THE VAMPIRE GATE

ts aid in astral projection. necheshethiron scorpio (october 23 nov 21 -fixed water a copper dark brown, bloodied color their forms are demonic human headed insects. death becomes transformation. use the necheshethiron when their veil of the living and the dead is thin. nachashiron sagittarius (nov 22 december 21 -mutable fire these demons appear as dog-headed serpents. they are swift and seem to emanate fire in the triangle. drink deep from them in evocation, drawing in the fire of the spark of the abyss, if binding them to a sigil after evoking, send them forth to burn your target with inner desire then 59 arising to drain them sexually. you may guard yourself from attacks in the reverse manner. dagdagiron capricorn (december 22nd jan 19th -active earth their colors are reddish and brigh


MOODY RAYMOND A LIFE AFTER LIFE

their eyes, or dazzle them, or keep them, from seeing other things around them (perhaps' because at this point they don't have physical "eyes" to be dazzled. despite the light's unusual manifestation, however, not one person has expressed any doubt whatever that it was a being, a being of light. not y that, it is a personal being. it has a very definite personality. the love and the warmth which emanate from this being to the dying person are early beyond words, and he feels completely surrounded by it and taken up in it, completely at ease and accepted in the presence of this being. he senses an irresistible magnetic attraction to this light. he is ineluctably drawn to it. interestingly, while the above description of the being of light is utterly invariable, the identification of the be


MORALS AND DOGMA

of the organization of matter, of the chemical or other action or reaction of its particles, like effervescence and gaseous explosions. on the contrary, the fact that thought is manifested and realized in act human or act divine, proves the existence of an entity, or unity, that thinks. and the universe is the infinite utterance of one of an infinite number of infinite thoughts, which cannot but emanate from an infinite and thinking source. the cause is always equal, at least, to the effect; and matter cannot think, nor could it cause itself, or exist without cause, nor could nothing _produce_ either forces or things; for in void nothingness no forces can inhere. admit a self-existent force, and its intelligence, or an intelligent cause of it is admitted, and at once god is. the hebrew al

nd the peremptory mandate of our obligation compel us to do a brother's duty to a base impostor. the secrets of our brother, when communicated to us, must be sacred, if they be such as the law of our country warrants us to keep. we are required to keep none other, when the law that we are called on to obey is indeed a law, by having emanated from the only source of power, the people. edicts which emanate from the mere arbitrary will of a despotic power, contrary to the law of god or the great law of nature, destructive of the inherent rights of man, violative of the right of free thought, free speech, free conscience, it is lawful to rebel against and strive to abrogate. for obedience to the law does not mean submission to tyranny; nor that, by a profligate sacrifice of every noble feeling

genius of the orient, with its contemplations, irradiations, and intuitions, dictated its doctrines. its language corresponded to its origin. full of imagery, it had all the magnificence, the inconsistencies, and the mobility of the figurative style. behold, it said, the light, which emanates from an immense centre of light, that spreads everywhere its benevolent rays; so do the spirits of light emanate from the divine light. behold, all the springs which nourish, embellish, fertilize, and purify the earth; they emanate from one and the same ocean; so from the bosom of the divinity emanate so many streams, which form and fill the universe of intelligences. behold numbers, which all emanate from one primitive number, all resemble it, all are composed of its essence, and still vary infinite

didate for light "let men of narrow minds withdraw" he says "with closed ears. we transmit the divine mysteries to those who have received the sacred initiation, to those who practise true piety, and who are not enslaved by the empty trappings of words or the preconceived opinions of the pagans" to philo, the supreme being was the primitive light, or the archetype of light, source whence the rays emanate that illuminate souls. he was also the soul of the universe, and as such acted in all its parts. he himself fills and limits his whole being. his powers and virtues fill and penetrate all. these powers [greek? e, dunameis] are spirits distinct from god, the "ideas" of plato personified. he is without beginning, and lives in the prototype of time [a, aion. his image is the word [greek, a fo

r first emanation from god: and it was god himself, developed or manifested in that particular mode, and in action. and by that word everything that is was created--and thus tertullian says that god made the world out of nothing, by means of his word, wisdom, or power. to philo the jew, as to the gnostics, the supreme being was the _primitive light, or _archetype of light-_source_ whence the rays emanate that illuminate souls. he is the _soul_ of the world, and as such acts everywhere. he himself fills and bounds his whole existence, and his forces fill and penetrate everything. his image is the word [logos, a form more brilliant than fire, which is not pure light. this word dwells in god; for it is within his intelligence that the supreme being frames for himself the types of ideas of all


RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ubsequent books that will delve into these worlds at greater length and breadth) as explained above, from the malchut of the higher world becomes the keter of the lower world. therefore, from the malchut of malchut of atzilut is drawn the atik and arich of briyah (the pleasure and desire to create something out of nothing. just as it arose in g-ds simple and essential desire (ratzon hapashoot) to emanate (atzilut, so too, it arose in his simple desire (ratzon hapashoot) to create (briyah. this is called keter malchut of briyah (the desire to actualize the world of briyah. from this pleasure and desire for creation, is drawn the intellect for the desire, i.e. chochmah and binah of briyah, which are called "abba& imma of briyah. from abba and imma of briyah (the intellect for the desire to c


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

ard is, of course, because without sexual hormones his gsecondary sexual characteristics h (e.g, a beard, will not appear. the mystical reason for this, however, is that without a vehicle for expressing his sexuality, which, as we said, is his drive to impress his unique expression of divinity on creation, the person will lack the gglory of his face h.there will be no reason for the 370 lights to emanate from him. once these [370] lights reach joseph.i.e, yesod [of z feir anpin].they pass through his back to [the partzuf] rachel, which is situated there. this is the mystical meaning of the verse: grachel was of beautiful form and beautiful appearance, h20 [i.e, she received the attributes of joseph, whereas leah, the higher partzuf is not referred to as being beautiful. it is explained in

according gloss of rabbi shalom sharabi. the arizal on parashat shoftim 757 d. the radiance of malchut of ima, which issued outward behind the da fat of z feir anpin.this being known as the neck-knot of the head tefilin. 2. now that there are additional lights.the immature mentalities together with the six extremities of mature mentality.additional power is lent to malchut of abba, enabling it to emanate a third radiance out of z feir anpin, next to the external leah of ima. thus, there are five varieties of leah on the level of immature mentality. three from malchut of abba and two from malchut of ima. similarly, there are five additional varieties of leah derived from the six extremities of mature mentality [that coexist at this stage with the immature mentality, exactly along the lines

nter the celestial jerusalem until he enters the terrestrial jerusalem. h3 this means that there would be no supernal coupling of abba and ima.referred to as gthe celestial jerusalem h.until the lower coupling, between z feir anpin and nukva.referred to as gthe terrestrial jerusalem.would occur. the solution to this is that there are two types of coupling of abba and ima. the first is in order to emanate new souls into earthly bodies. the second is for two purposes: either to elicit the life-force necessary to sustain the continued existence of the worlds or to draw down old souls.i.e, souls that were emanated when the worlds were created.in order that they now enter the physical world, as we will explain presently. now, when abba and ima couple for the first purpose, i.e, to emanate new s


REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

is eloah, one of the divine names <116> it should be lettered separately when given thus- aleph, lamed he. unto this grade and unto the sephirah hod, the eighth path of the sepher yetsirah is referred. it is called the absolute or perfect path, because itis the means of the primordial, which hath no root to which it may be established, except in the penetralia of that gedulah (magxuficence) which emanate from the subsisting properties thereof. the distinguishing badge of this grade which you are now entitled to wear, is the sash of the theoricus with the addition of a purple cross above the white cross and the numbers three and eight within a circle and a square respectively, left and right of its summit- and below the number 32, the numbers 30 and 31 in purple between two narrow purple li


RUBY TABLET OF SET

uares produces the infinite ordering into twelves or dodecads. we should also recollect that in all probability we have only a very faulty reproduction of these diagrams, for we have to take into account the translating and copying and re-copying by ignorant scribes. the three lines are said to be three voices which jeou will send forth when he is ordered "to praise the father" that is to say, to emanate, for this is how the creative song of praise is sung. 7 'scinaocsca xpiatoa with reverence and godly fear this great central name and number of the gnosis must be approached. but let not any faithful christian reader fear lest he or she be too unlearned and ignorant, or too non-graduate and amateur to grasp the very simple structure on which the mathematical element is based. this little t

ommon in rural or suburban communities with high concentrations of religiously conservative people. the stories are similar to those told of the day care setting, but with more male offenders. the basic dynamics remain the same, but victims tend to be more than six years of age, and the scenario may also involve a custody or visitation dispute. in custody/visitation dispute cases, the allegations emanate from a custody or visitation dispute over at least one child under the age of seven. the four dynamics described above make these cases extremely difficult to handle. when complicated by the strong emotions of this scenario, the cases can be overwhelming. this is especially true if the disclosing child victims have been taken into the "underground" by a parent during the custody or visitat


SEPHER HA BAHIR

things in the middle. it is thus written (isaiah 44:24 "i am god, i make all, i stretch out the heavens alone, the earth is spread out before me [even though we read the verse "from me (may- iti, it can also be read] mi iti "who was with me" i am the one who planted this tree in order that all the world should delight in it. and in it, i spread all. i called it all because all depend upon it, all emanate from it, and all need it. to it they look, for it they wait, and from it, souls fly in joy. the bahir 8 alone was i when i made it. let no angel rise above it and say "i was before you" i was also alone when i spread out my earth, in which i planted and rooted this tree. i made them rejoice together, and i rejoiced in them "who was with me" to whom have i revealed this mystery? 23. rabbi r

ow is this reconciled? his great fire was on earth, and this was one voice. the other voices were in heaven. it is thus written (deuteronomy 4:36, from the heavens he let you hear his voice, that he might instruct you. and on the earth he showed you his great fire, and his words you heard from the fire. which [fire] was that? it was the great [fire that was on the earth] from where did the speech emanate? from this fire, as it is written, and his words you heard from the fire. 47. what is the meaning of the verse (deuteronomy 4:12, you saw no form, only a voice? the bahir 13 this was explained when moses said to israel (deuteronomy 4:15, you did not see an entire image. you saw an image, but not an entire image. what is this like? a king stands before his servants wrapped in a white robe

38:49, a nation whose language you do not hear. 70. why did he say i feared? because the ear looks like the letter aleph. the aleph is the first of all letters. besides this, the aleph causes all the letters to endure. the aleph looks like the brain. when you mention the aleph you open your mouth. the same is true of thought, when you extend your thoughts to the infinite and boundless. from aleph emanate all letters. do we not see that it is first? it is thus written (micah 2:13, god (yhvh) is at their head. we have a rule that every name that is written yod he vav he is specific to the blessed holy one and is sanctified with holiness. what is the meaning of with holiness? this is the holy palace. where is the holy palace? we would say that it is in thought and in the aleph. this is the me

n the name in reverse order. the bahir 29 the letters of the third passage, and stretched are arranged in the name in the same order as they occur in the verse, just like the case of the first verse. each of these verses has 72 letters. therefore, each of the names that is derived from these three sentences, and travelled and came and stretched contains three letters. these are the 72 names. they emanate and divide themselves into three sections, 24 to each section. over each of these sections is a higher officer. each section has four directions to watch, east, west, north and south. the four directions then have a total of 24 forms [this is true of the first section] as well as the second and the third. all of them are sealed with yhvh, god of israel, the living god, shaddai, high and ex


SEPHER YETZIRAH WESTCOTT

erations, it proves and corrects the designing of their representation, and disposes their unity with which they are combined without diminution or division. the tenth path is the resplendent intelligence, because it is exalted above every head, and sits on the throne of binah (the intelligence spoken of in the third path. it illuminates the splendour of all the lights, and causes an influence to emanate from the prince of countenances (5) the eleventh path is the scintillating intelligence, because it is the essence of that curtain which is placed close to the order of the disposition, and this is a special dignity given to it that it may be able to stand before the face of the cause of causes. the twelfth path is the intelligence of transparency, because it is that species of magnificenc


SIFRA DETZNIYUTHA

eesh as in leash. 52 adam kadmon, celestial man, vast face. in the eleventh chapter of the bhagavad gita, this is described as the universal form (vishvarupa) of vast face as mahavishnu. 53 jeremiah 2:6. 54 son, rb, bar; he i.e. small face. 55 these four are inside the skull as the hidden brain, composed of the three roots of the tree and sefirah crown/above. 56 these are the nine sefiroth, which emanate from sefirah crown/above in atziluth. 57 this path is the gate of the alef connecting sefirah knowledge (of the ayn)/the first to sefirah beauty/the last. 58 sefirah beauty/the last. 59 proverbs 19:11. 60 the offerings of spices are the jaws. 61 the two apples are the cheeks. 62 fate (mazal lzm ,also alzm; the sanskrit equivalent is karma, which denotes the law of cause and effect. 63 thes


SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ract from letter iii. knowest thou that of late i have sometimes asked myself "is there no guilt in the knowledge that has so divided us from our race" it is true that the higher we ascend the more hateful seem to us the vices of the short-lived creepers of the earth, the more the sense of the goodness of the all-good penetrates and suffuses us, and the more immediately does our happiness seem to emanate from him. but, on the other hand, how many virtues must lie dead in those who live in the world of death, and refuse to die! is not this sublime egotism, this state of abstraction and reverie, this self-wrapped and self-dependent majesty of existence, a resignation of that nobility which incorporates our own welfare, our joys, our hopes, our fears with others? to live on in no dread of foe


SPENSER THE CULT OF THE ALL SEEING EYE 1960

taoism, christianity, and animism. the last named doctrine refers to the anima mundi, the idea that phenomena of animal life are produced by an immaterial soul. ophiolatry is a component part of the cao dai "religion" which is symbolized by the god symbol of the all-seeing eye in -35- the triangle (see illustration. the eye. neither right nor left, has a thick black eyebrow above it. sixteen rays emanate from the triangle. the sect claims a membership of two million or more, mostly in the mekong delta region and tay ninh province, northeast of saigon, which it once ruled with a private army. its great temple, located near the cambodian border in the same area, contains great columns around which are entwined raised carvings of huge cobras, reaching from the floor (o the ceiling. the cao da


TECHNICIANS GUIDE TO THE LEFT HAND PATH

r vision and their ability to see. the birthed self is a conscious being capable of doing, it is simply limited by its non-extension, it is confined to the degree of extension it is capable of without further conscious attempts to do more. the birthed self is also where we all begin. this is its vital function, it is where we all depart from, it is the baseline from which all extension and vision emanate. it is a grand mechanism for it allows us the potential to depart. it is part of a spectrum of possibilitites that when recognized, leads to the sure knowledge that one is in a position to acquire more. the birthed self consists of a first person perspective of human experience. with this said, an exploration of the higher self can be examined. the first, and most important aspect to point


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

interlaced and permeated this world is with satanic artifices. for whatsoever is born of god overcometh the world: and this is the victory that overcometh the world, even our faith. who is he that overcometh the world, but he that believeth that jesus is the son of god? i john 5:4, 5 the egyptian supreme goddess wears on her head the diabolical, inverted pentagram star. notice that rays of light emanate from the two "horn" points, creating a "v" effect. see chapter 25 of codex magica for discussion of the satanic "v (illustration "isis recording her mysteries" from histoire de la magie, by paul christian, paris, france) 542 codex magica the pentagram is an ancient and modern magical, occult symbol of prime importance to illuminists, satanists, and members of secret societies. in its uprig


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

s in such a way as to aid men and women to avoid certain errors in their present life experience which were committed in earlier lifetimes. according to many readers of the akashic records, they possess an accounting of the divine laws of debt (karma) and duty (dharma. it is as the christian gospels declare; they say, whatsoever a man soweth, that shall he also reap. so do the psychic forces that emanate from an individual also come full circle and return to that person. most readers of the akashic records will present their clients with the events of certain past lives that are affecting them today in their present lives. it depends on the judgment of the akashic readers to give whatever lives and whatever events they think may be causing the present problems and to offer suggestions on h

2001. post, eric g. communicating with the beyond. new york: atlantic publishing, 1946. skeptics dictionary. http//skepdic.com. 1 october 2001. seance those who accept the teachings of spiritualism believe that the varied phenomena associated with a seance, such as the levitation of objects, the materialization of spirit forms, or the acquisition of information beyond the normal sensory channels, emanate from spirits of the dead. nonspiritualists who attend seances may hold a wide variety of religious and philosophical views, but they are likely to believe that some part of their being survives physical death, and they are willing to base their hope for life eternal on the phenomena of the seance room and the messages that they receive from discarnate beings. after the sitters have been us


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

holeness with the universe. study of the kabbalah underwent a dramatic rebirth of interest in the 1960s when there was both a resurgence of jewish spirituality and an interest in the mystic teachings of the kabbalah by many individuals in the new age movement. the appeal of the kabbalistic teachings to those seekers in the new age lay to a great extent in the understanding that god fs essence may emanate through various realms of existence and that each human may draw from that supreme power to help bring the act of creation to its final perfect state. many kabbalistic groups sprang up around the country utilizing the ancient teachings to assist their members to achieve deeper states of meditation, to accomplish healings of 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


THE MAGICIAN S KABBALAH

cannot be seen merely in terms of itself, but also must be viewed as part of a holistic system. a spinning wheel has one meaning in a casino, where it is part of a financial system, and another in a windmill, where it is part of a production system. the "context" in which a sephirah is viewed is one of its aspects (d) the aspect which enables the sephirah above it to instil within it the power to emanate further sephirah. this is the "receptive" aspect of the sephirah, which reflects its qualities in terms of those sephiroth within the process which come before it. thus, hod has an aspect whereby geburah, tiphareth and netzach instil within it an ability to continue the process by generating yesod (e) the aspect by which it gains the power to emanate the sephiroth within it to their manife

of all things, potential in the aleph of kether (the value of 1, but now expanding through the action represented by chockmah (and the number 10, value of yod, being the number of sephiroth in the full tree of life. it is important to note that kabbalists state that the "thirty-two paths of wisdom" derive from chockmah, which as a reflection of ain soph would correlate in that the paths could not emanate from the kether stage in that ain is naught, but would have to expand from the ain soph stage where the naught is progressed to the notnaught. also, it is stated that the "1" of kether cannot become anything in that it is the unity, and thus only through its own reflection (the formula of 1+1=2, rather than the mystic formula of 0=2) as the "2" of chockmah can manifestation begin. in the l

, in that the actual information of these images will depend on ones own arrangement of them through the universe atu, or ones own cosmology. chapter thirteen; malkuth, the kingdom of the shells "the tenth path is called the resplendent intelligence because it is exalted above every head and sits upon the throne of binah. it illuminates the splendours of all the lights, and causes an influence to emanate from the prince of countenances, the angel of kether (sepher yetzirah) malkuth, in hebrew mlkvth (mem, lamed, kaph, vau, tau, translates as "kingdom" and "reign, and is the name of the tenth sephiroth of the tree of life. an examination of the letters that compose this word may shed light upon the nature of the "kingdom" itself. this can be done in three ways; first, numerically; second, b


THE PATH OF KABBALAH

asp what he wants to reveal to us. we regard these external properties as attributes or sefirot. we feel the properties of the creator as a certain light that awakens a certain feeling in us. we name each sefira according to that feeling. every light that comes from the creator is a certain form or providence, a sign that awakens a certain response. generally speaking, all the forms of light that emanate from the creator toward us are denominated the light of divinity. one feels the light of the creator to the extent that he attains corrections. if there is not a single mended property in man, he cannot feel the light that comes from the creator, although unknowingly, he is still controlled by him. when that is the case, one cannot believe that the creator exists. one feels that light come


THE WITCH CULT OF ZOS VEL THANATOS

at is commonly understood as accepted and to tear it to shreds, piss on it and smile while doing so. to reach to the heart or essence and reform it as you would so desire. this is the luciferian principle of chaos magick. to seek, understand and form to your ever-developing system. i am the power of my desire (id) aos all energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known from the individual. magick is a guidance factor in the development of man and woman to god itself, or as albert pike would say, lucifer. in our search for magickal power and the light of the qabalistic ain soph, we seek lucifer within us. we invariably become the morning star thro


THE ABYSS AND TABAET

nd is considered the same as samael, called malkira or malak ra the angel of lawlessness or angel of evil. this name is sammal malchira and is a manifestation of angro mainyush or ahriman. in the ascension of isaiah, belial is called beliar; for the angel of lawlessness, who is the ruler of this world and is called mantanbuchus or ahriman. in another text, belial has seven spirits of deceit which emanate from his being, that is they are connected with his existence. in the testaments of the twelve patriarchs the seven demons are identical to the archdaevas of ahriman. what things i saw concerning the seven spirits of deceit, when i repented. seven spirits therefore are appointed against man, and they are the leaders in the works of youth [and seven other spirits are given to him at his cre


TWO ESSAYS ON THE WORSHIP OF PRIAPUS

posed to return the dews which the sun exhaled from the earth; and hence her warmth was reckoned to be moistening, as that of the sun was drying.3 the egyptians called her the mother of the world, because she sowed and scattered into the air the prolific principles with which she had been impregnated by the sun.4 these principles, as well as the light by which she was illumined, being supposed to emanate from the great fountain of all life and motion, partook of the nature of the being from which they were derived. hence the egyptians attributed to the moon, as well is to the sun, the active and passive powers of generation,5 which were both, to use the language of the scholastics, essentially the same, though formally different. this union is represented on a medal of demetrius the second


TYSON DONALD NEW MILLENNIUM MAGIC

, saturn- jupiter. the second illustration is from the work azote des philosophes by basil valen- tine. it shows a hermaphrodite, symbolic of mercury and the magus, standing tri- umphant atop the chaotic dragon, which is supported by the earth. within the earth is the alchemical symbol for squaring the circle. above the head of the her- maphrodite is mercury framed in a star. notice the rays that emanate from mer- cury and distinguish it from the other planets. over the right shoulder of the figure is the sun, and over the left shoulder is the moon. below the sun is mars-venus. below the moon is jupiter-saturn. in the third illustration, also from azote, which shows the process of putrefac- tion, a dying man lies inside an alchemical vessel above which are, on the right side, the sun, and

in the center of the person- al universe, which is usually represented physically by the heart. this is done by visualizing three axes passing through the self, each perpendicular to the others, and extending to the spherical inner surface of the aura. because of its inherent nature, the cross is always used for defense, never for attack. it will absorb and distribute force but has no ability to emanate it. the magus crosses his or her own body to protect the perceived self from hurtful change. the cross is magically projected onto objects outside the body to preserve them or to lock in occult virtues that the magus has infused into them. the cross is not a symbol of good but is a syrnbol of protection. it negates force. in bad cinema where the fearless vampire hunter crosses his mallet a

the part of the human mind that acts as a conduit for the creative virtue of the light. it can be based on an existing traditional pattern or be wholly novel to human experience. it can be the work of one person, or several, or many. it can occur in a single day or extend over years. the existence of the spirit can be brought about on the mental, astral, or physical circles of being. all spirits emanate from the unmanifest. their unity is basic, their differences superficial. a god-form is a spirit of great power created by a society. an angel is a spirit wholly dedicated to the service of the light. this applies to angels of judgment as well as to angels of mercy. a demon is a spirit dedicated to the service of chaos, or shadow. they seek to frustrate cosmic harmony in imitation of the c

and spirits believed in ancient times to inhabit the stars and planets. in theosophy and spiritual- ism the astral world is equivalent to the sphere of the moon, and is supposed to be composed of a physical but very attenuated fluid that takes the shape of thoughts and emotions. everyone is supposed to have an astral body formed from this fluid that persists after death. aura: a light supposed to emanate from and surround the human body. it is most often visible around the head and hands. psychics claim to be able to see this aura around everyone at any time. on rare occasions it becomes visible to those with no paranormal perception. when the aura becomes visible around the heads of christian saints, it is called the halo or nimbus; when it surrounds the entire body it is termed the aureo

erable overlap with the personal universe of another individual. this is especially true when these persons share the same time, culture, and dwelling place. differences between personal universes are more noticeable when individuals are separated by cul- tural differences or large spans of time, or where one of the minds is aberrant. unmanifest: the creative source from which all manifest things emanate. the high- est concept of god, who is without form or quality. the unmanifest lies with- in the point of the higher self, and for this reason cannot be perceived. only when an archetype or ideal form emerges from the unrnanifest can the human mind draw a circle around it, allowing it to be perceived by the conscious awareness. the unmanifest should not be confused with that region of reali


TYSON DONALD SOUL FLIGHT

ned without diminution or division" 10. malkuth (kingdom) divine name: adonai ha-aretz archangelic name: sandalphon correspondence: earth (the four elements "the tenth path is the resplendent intelligence, because it is exalted above every head, and sits on the throne of binah (the intelligence spoken of in the third path. it illuminates the splendour of all the lights, and causes an influence to emanate from the prince of countenances' 11. kether to chokmah hebrew letter: aleph tarot trump: 0 the fool correspondence: air "the eleventh path is the scintillating intelligence, because it is the essence of that curtain which is placed close to the order of the disposition, and this is a special dignity given to it that it may be able to stand before the face of the cause of causes" 12. kether


TYSON DONALD THE POWER OF THE WORD

f the primordial torah. this light became the fiery spheres or vessels of the sephiroth that exist within the primordial point, kether. kether is no more than an infinitesimal speck in the endless expanse of deity, yet that speck is large enough to comprehend all things. medieval kabbalists believed in a set of cosmic cycles called shemittah that were connected with the seven lower sephiroth that emanate from the great mother, binah. each cycle is active for a period of six thousand years corresponding to the six days of creation, followed by a period of a thousand 12 tetragrammaton years of chaos corresponding to the day of rest, during which the universe is torn down and rebuilt in the pattern of the succeeding sephirah. presently we are living in the shemittah of geburah, the age of str


WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

are twelve spheres, or universal regions, which mutually penetrate and interpenetrate without mixing together. these twelve spheres gravitate within the central atom of the sign of the infinite. a solar humanity unfolds within these twelve spheres. we have already said that the sign of the infinite is in the center of the earth, in the heart of the earth. the ten sephiroth of universal vibration emanate from the ain soph (the micro-cosmic star) that guides our interior. the ain soph is the real being of our being. luz y conciencia luz y conciencia son dos fen menos de una misma cosa. a mayor grado de conciencia cr stica, mayor grado de luz. la conciencia cristo del sol est siendo absorbida gradualmente por los planetas. cuando los planetas de nuestro sistema solar hayan absorbido ntegrame

confundirse. las doce esferas gravitan en el tomo central del signo del infinito. en esas doce esferas se desenvuelve la humanidad solar. ya dijimos que el signo del infinito se halla en el centro de la tierra, en su coraz n. los diez sephirotes de vibraci n universal emanan del ain soph, que es la estrella micro c smica que gu a nuestro interior. el ser real de nuestro ser. 74 the ten sephiroth emanate from the ain soph as follows: first, kether, the ancient of days second, chokmah, the region of wisdom third, binah, intelligence fourth, chesed, the world of the intimus fifth, geburah, the world of soulconsciousness, the region of rigor and justice sixth, tiphereth, the causal world, the region of willpower, equilibrium and beauty seventh, netzach, the region of victory, the world of the


WICCA WITCHCRAFT TODAY

there was some connection between part of a thing and the thing itself, so if you could get some of the blood, excrement or hair of a person or animal you could establish a link. fifty years ago scientists would have united in saying that this was nonsense, that it was superstition, which it truly is, for there was no proof of it. nowadays, however, many scientific men believe that living tissues emanate their own radiations in conformity with their cellular structure. a disease affecting these tissues superimposes its own radiations on those of the normal cell; every disease has its own characteristic wave formation, and the patient need not be present; a specimen of blood or saliva is enough. it is said that experiments with special cameras are being made which will record these changes


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

h) to shealtiel. while explicating the fifth principle, yehoyada explains why it is legitimate to apply the metaphor of light to the sefirot even though they are spiritual and not physical entities: light linear circularity (a)temporal poetics 75 is forever bound to its source and cause, and it does not separate from it. on account of this the sefirot are described as lights, for they proceed and emanate from the divine sun, and they are not separated from it, god forbid, but rather the emanated is forever bound to its source, and the potency of the emanator is continuously in the emanated. 130 the axiom that the cause is inseparable from the effect of necessity entails the corollary that the effect is inseparable from the cause,131 and taking both together, it follows that the agency of d

the earliest kabbalistic commentaries on sefer yesirah, a text that preserves the teachings of the proven al master isaac the blind,157 one can already find an articulation of the notion of time connected to the paradoxical image of the end fixed in the beginning: a wellspring that spreads forth all that spreads forth is from the source, and if the source ceases, everything ceases, and since they emanate in every moment[ be-khol et, the beginning has no end [tehillah ein lah sof. therefore it says their end in their beginning. 158 in his own commentary on sefer yesirah, cordovero elucidates the matter of the bond of the emanations, the first in the last and the last in the first [qesher ha-sefirot ri shon besofan we-sofan be-ri shon, in terms of his doctrine of the two types of light: the

, r. judah bar simon said: it does not say let it be evening, but rather and it was evening. from here [we can deduce that] there was an antecedent order of time [seder zemannim. the order of time refers to the years that cannot be probed, as it says, your years never end (ps 102:28. and the import of seder zemannim according to the opinion of the sages is that the order does not cease since they emanate from a cause that does not cease, but the finite times [ha-zemannim ha-mugbbalim] cease since they are from the potency of a finite order [seder mugbbal, and they resort to being as they were initially, and thus it will be permanently, for in their end they return to their beginning.182 at first glance, it would appear that the distance separating the divine and mundane modes of temporalit

t causes them does not cease from being, for there is no end to its cause, and even the finite times [ha-zemannim ha-mugbbalim] revert to what they were, and it causes them to return to their beginning. 185 for azriel, then, seder zemannim is interpreted as a terminus technicus to denote what i have been calling timeless time, the measure of the order of the sefirot that does not cease since they emanate from the cause that does not cease, but the finite times cease since they are from a finite order, and they revert to what they were in the beginning, and thus it is permanently such that in their end they return to their beginning. 186 mundane time approximates the ceaselessness of timeless time in the nature of cosmic cyclicality, things returning in their end to their beginning, the lum

er level, gradation after gradation. know that just as there are ten fingers in man from the right side to accomplish through them his will, so there are ten fingers from the left side, these accomplish the labor entrusted to them and those the labor entrusted to them. analogously, just as there are ten holy aspects from the right side, so there are ten aspects from the left side,65 from the ones emanate several worlds and from the others emanate several worlds, but there is a difference in their existence and subsistence, to which i do not have permission to allude.66 abulafia s remark brings to light another essential component of the nexus of truth and death, which has paved our path in the middle from beginning to end. the play of energy in the world of bounded space and measured time


ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

e comes an opposing force like a black border, which seems to prevent the outcoming of the waves. the waves are much lighter and brighter; they are more like tongues than waves and are curved and short. they seem to flow where the dragon encircles the astral plane and become merged in it" the only common denominator in both visions here is the central force or focal point where the jewel or waves emanate. the black border is not present in my vision, though i have often heard of the mongols called the "black horde" i may be stretching a point slightly by this inference. vision of enochian letter d' or 'gal "encounter a dark, craggy landscape was confronted with a black guide with a bone through the top of his hair. though he returned the recognition signs i felt there was something not qui


ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e gate to a tremendous source of energy. if we study how this energy can be acquired, we use the principles of the aura as a method of expanding this principle. the aura around the body is made up of images of the man, which start next to the skin, and can be seen extending 6 to 12 feet from the physical body. some have grouped these images together in 7 stages, but the fact remains that they all emanate from the physical in shape, and can be attributed to the nephesch. the ruach during ritual is the astral shell the hierophant creates before the ritual begins, and which the officers step into (the method of doing this will be explained at higher grades. this is the accumulated unconscious energy of the order which is drawn from the matrix and sent back when the ceremony is completed. when

tter how much study is done. from the portal onwards the link undergoes a definite change. being parasitic by nature, it forms a firm shell within the aura itself, which resembles the shape of the body. it is translucent and emanates through the aura from subtle centres of the body. once accepted into the body during the 50=60, it is impregnated into the individual for life, unless the chiefs who emanate the link choose to close it down. in the order one can only reduce the adept in rank to the portal, but they have no power to alter or cut the link. if one advances through the second order grades, this link is further strengthened by ritual. in the final phase at the 70=40 grade, a ritual called "transmission of the etheric link" is performed (and is usually reserved for those of the offi


3 8 INITIATION CEREMONY

ss word of this grade, which is eloah, one of the divine names. it should be lettered separately when given. unto this grade and unto the sephira hod, the eighth path of the sepher yetzirah is referred. it is called the absolute or perfect path because it is the means of the primordial which hath no root to which it may be established, except in the penetralia of that gedulah (magnificence) which emanates from the subsisting properties thereof. the distinguishing badge of this grade which you will now be entitled to wear is the sash of a theoricus with the addition of a purple or violet cross above the white cross and the numbers 3 and 8 within a circle and a square, respectively, left and right of its summit, and below the numbers 32, the numbers 30 and 31 in purple or violet, between nar


A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

in two days while still eating chocolate. spells tend to work best when there is a genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs


ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ps in the stars that we can see in the distant heavens, and in the life that is evolving within them, we have the objective of our solar logos, and the influences that are flowing towards him, attracting him towards them, and making him, in due course of time, radio-active. in the eastern books they say that in the sun sirius lies the source of wisdom, and that the influence or the energy of love emanates from there. then they say that there is a constellation that is even more closely connected with our solar logos, the reason being that he is not, as yet, sufficiently evolved so that he can respond completely to sirius, but he can respond to the influence of the seven sisters of the pleiades. this group is a most interesting one. if you will go to the dictionary and look up the word "ele


ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ipulating the forces which move the earth's crust, of raising and lowering continents, of directing the minds of statesmen everywhere so that racial government will proceed as desired, and conditions be brought about which will produce those needed for the fostering of any particular type. such a work can now be seen demonstrating in north america and australia. the energy which flows through him emanates from the head centre of the planetary logos, passing to him through the brain of sanat kumara, who focalises all the planetary energy within himself. he works by the means of a dynamic meditation, conducted within the head centre, and produces his results through his perfect realisation of that which has to be accomplished, through a power to visualise that which must be done to bring abo

through sound. another type of energy reaches man from the pleiades, passing through the venusian scheme to us, just as the sirian energy passes through the saturnian. it has a definite effect upon the causal body, and serves to stimulate the heart centre- 57- initiation, human and solar copyright 1998 lucis trust a third type of energy is applied to the initiate, and affects his head centre. it emanates from that one of the seven stars of the great bear whose ensouling life holds the same relationship to our planetary logos as the ego does to a human being. this energy, therefore, is seven-fold, and differs according to a man's ray or type. it is not possible here to state the order of the application of these varying types of energy, nor to give the initiation during which the man conta

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

oduction) atomic subplane. the matter of the solar system is divided by the occultists into seven planes or states, the highest of which is the atomic plane. similarly, each of the seven planes is divided into seven subplanes, of which the highest is called the atomic subplane. there are therefore forty-nine subplanes, and seven of these are atomic. aura. a subtle invisible essence or fluid which emanates from human and animal bodies, and even from things. it is a psychic effluvium, partaking of both mind and body. it is electro-vital, and also electro-mental. auric egg. an appellation that has been given to the causal body owing to its form. bodhisattva. literally, he whose consciousness has become intelligence, or buddhi. those who need but one more incarnation to become perfect buddhas


ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

the life within the form. f. man finds his place within the group form. egoic groups and the heavenly men are formed by the aggregate of human and of deva units- 143- a treatise on cosmic fire copyright 1998 lucis trust g. his responsiveness to outer stimulation: a. electrical stimulation, affecting the outer form, or pranic response. b. magnetic stimulation, acting upon his subjective life. this emanates from his egoic group, and later from the heavenly man, in whose body he is a cell. c the united effect of these two stimulations, inducing steady growth and development. a man is distinguished therefore by: 1. his spheroidal shape. his ring-pass-not is definite and seen. 2. his internal arrangement; his entire sphere of influence is in process of development. at present that sphere is lim

among the seven and by realisation to approximate unity. g. his responsiveness to outer stimulation. this viewed from the limited human standpoint touches on realms unattainable by man's intellect as yet. it deals with: electrical stimulation, and concerns the response to solar radiation, and to paralleling planetary radiation. magnetic stimulation, acting upon his subjective life. this radiation emanates from sources outside the system altogether. we might note the following facts- 146- a treatise on cosmic fire copyright 1998 lucis trust magnetic stimulation of the physical atom emanates from man on astral levels, and later from buddhic levels. magnetic stimulation of man emanates from the heavenly men on buddhic, and later on monadic levels. magnetic stimulation of a heavenly man emanat

s higher workings, and not considered so much as force in matter. electricity in the solar system shows itself in seven major forms, which might be expressed as follows: electricity on the first plane, the logoic or divine, demonstrates as the will-to-be, the primary aspect of that force which eventually results in objectivity. cosmically considered, it is that initial impulse or vibration, which emanates from the logoic causal body on the cosmic mental plane, and makes contact with the first cosmic etheric, or the solar plane of adi- 181- a treatise on cosmic fire copyright 1998 lucis trust electricity on the monadic plane demonstrates as the first manifestation of form, as that which causes forms to cohere. matter (electrified by "fire by friction) and the electric fire of spirit meet an

here to handle this delicate subject, save simply to point out that in both will and desire, intelligence or manas is a fundamental factor, and must be recognised. this permeating principle of manas colouring as it does both the will aspect and the desire aspect is the cause of much confusion to students, and clarity of thought will eventuate only as it is realised: first, that all manifestation emanates, or is electrified, from the cosmic mental plane. second, that the universal mind, or the divine thinker, is the intelligent principle which makes itself known as the will-to-be, desire or love-of-being, and that active intelligent purpose which animates the solar system- 185- a treatise on cosmic fire copyright 1998 lucis trust third, that maha-deva, or the divine will, vishnu, the wisdo

volume of the secret doctrine, where the work of the father and the mother in producing the son through conscious intelligent co-operation is handled by h. p. b. in a masterly manner. in connection with man the point can be grasped more easily if the causal body on the abstract levels of the mental plane is considered in connection with the lower four or concrete levels from whence manifestation emanates. second. dividing the seven subplanes into the same higher three but making the fourth plane the plane of meeting or of at-one-ment, and regarding the lower three as the planes of endeavour. this division primarily concerns man. both these divisions will be seen later as existing on every plane in the system and as having- 193- a treatise on cosmic fire copyright 1998 lucis trust their or


ALICE A BAILEY05 THE LIGHT OF THE SOUL

the intuition there will arise exact knowledge of the sources of the manifested life, of its characteristics or qualities, and of its location within the whole" right through the yoga sutras it has been made apparent that the divine triplicities are everywhere to be found, and that every form ensouling a life (and there is naught else in manifestation) is to be known as: 1. life. the life of god emanates from its source in seven streams, emanations or "breaths" and every form in the objective world is the expression of a life as breathed forth on one or other of these streams. the development of the intuition enables the seer to know the nature of the life atom. this is inferred in the word "genus" the modern occultist might prefer the word "ray" and the christian "pneuma" or spirit, but


ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

a dislike for phrases which aptly and truly say "when you are further developed, you will understand the above" this should be made clear. to the master of the wisdom, the nature of the spirit, or that positive centre of life which every form hides is no more a mystery than is the nature of the soul to the esoteric psychologist. the source of the one life, the plane, or state from which that life emanates is the great hidden mystery to the members of the hierarchy of adepts. the nature of spirit, its quality and type of cosmic energy, its rate of vibration and its basic cosmic differentiations are the study of initiates above the third degree and the subject of their investigations. they bring to that study a fully developed intuition, plus that mental interpretive capacity which their cyc

uses the organs of perception (if such an unsatisfactory phrase is legitimate) and means of knowledge of which average man has no idea; they penetrate or include within their radius of awareness that sum total of life, consciousness and form which we designate god. these initiates of high degree then begin to be aware of a vibration, a revealing light, a note or directional indicating sound which emanates from outside our solar system altogether. the only way in which we can get an appreciation of the process followed in the expansion of the divine consciousness in man is to study the relation of the mind and the brain and note what follows when the brain becomes the intelligent instrument of the mind; then study the relation of the soul to the mind and what eventuates when man is directed

nner eye of the aspirant- 148- a treatise on white magic copyright 1998 lucis trust the cardinal point emphasized in this rule is purity and, in the last analysis, purity is largely a question of motive. if the incentive to action of any kind in the three worlds is based on personality desire and brought about by the applied use of the mind, then impurity characterizes that action. if the impulse emanates from the dweller in the form, it is then subordinated and controlled by the dweller to the desired end. then the characteristic is purity within the group limitations, for absolute purity only exists when entire freedom from control has been brought about. the soul is group conscious and group controlled, and (until the causal body has been overcome and liberation from its control achieve

ony of life and leads to consequent discomfort. it is not the harmlessness of the little evolved negative impotent man or woman, who has not the power to hurt because possessing so little equipment wherewith damage can be done. it is the harmlessness that springs from true understanding and control of the personality by the soul, that leads inevitably to spiritual expression in every-day life. it emanates from a capacity to enter into the consciousness and to penetrate into the realisation of one's brother, and when this has been accomplished all is forgiven and all is lost sight of in the desire to aid and to help. response to wrong vibration will not be basically prevented by the methods of either "building a shell, or by "insulation" through the power of mantrams and visualisation. thes

mes. we have also recorded some of the sources from which astral energy comes. we have found that each of us is immersed in a sea of sentient forces which have their effect upon us because under the law we have appropriated for our own use a portion of that universal energy, through the medium of which we are en rapport with the whole. one of the types of astral energy upon which we did not touch emanates, we are told, from the "heart of the sun. i cannot, however, touch upon it at length owing to the inability of the human brain to understand it or the human heart to appropriate it until such time as the heart centre is opened and functioning. this stream of living energy can nevertheless be sensed in a large way, though not as yet appropriated in its pure essence. we call it the "love of


ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

, but a definitely clear and inescapable reality. it gives the initiate the confidence and the power to go forward. it is affective in our experience and is the root of all our future consistency and service; it is also unassailable. upon this basis we move with courage from the known towards the unknown. it is finally ineffable, for it emphasises our divinity, is founded upon divine quality, and emanates from god. it is a glimpse into the kingdom of god, and a revelation of the path to be trodden on our way there. it is an expansion which enables us to realise that "the kingdom of god is a state of the soul, coming from the spirit and reflected in the body."22 the first step into this kingdom is through the new birth. the second step is through the baptism of purification. it is a process


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

to the throat centre and from thence immediately to the sacral centre (the centre of physical plane creation or reproduction. from there it is raised again to the throat centre where the creative physical urge is transmuted into artistic or literary creation in some form or another, and later still into the power to create groups or organisations which will express some idea or some thought which emanates from the mind of god, and which demands immediate precipitation upon earth. the result of this inflow of supremely high energies is that the processes set in motion by the technique of integration are completed and the rays of the lower man are welded or fused into the personality ray. this itself is later blended with the egoic ray, enabling that spiritual identity- 238- a treatise on th


ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

d you. can you imagine, as you consider my words, the effect of this condition? a light that shines in a closely shut lantern may serve to irradiate the inner walls of the lantern but of what use is it to its owner or to others? this simile is as are all similes faulty, but it will serve to demonstrate pictorially the theme of this instruction to you. you have an intense inner light and one which emanates from the knowledge petals of the egoic lotus speaking symbolically. you have much knowledge and much intelligent understanding or theory. some of it you have applied; most of it you have not. this inner light or knowledge does not serve to reveal to you the inner walls of your being those aspects of the form nature which we call in their aggregated effect the personality. you are consciou

on tradition and circumstance) when they separate him from his fellowmen- 546- discipleship in the new age- volume i copyright 1998 lucis trust when he has really learnt these three things, he is initiate. part iv as we study the various stages in discipleship through which all must pass, we shall discover that one of the things which happens is the irradiation of the daily life. this irradiation emanates from the world of meaning in which the disciple is learning to live consciously and always. one of the problems with which the master is engaged in relation to his group of disciples is to teach them the deep significance of the familiar and also the importance of the truths which underlie all platitudes. this is perhaps the most difficult task of all because of the habitual reaction to t


ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

lence, a pleased reaction to teaching of any kind does not infer the functioning of the intuition. it is not only the seeing of symbols, for that is a special sort of perception and the capacity to tune in on the universal mind upon that layer of its activity which produces the pattern-forms on which all etheric bodies are based. it is not intelligent psychology, and a loving desire to help. that emanates from the interplay of a personality, governed by a strong soul orientation, and the group-conscious soul. intuition is the synthetic understanding which is the prerogative of the soul and it only becomes possible when the soul, on its own level, is reaching in two directions: towards the monad, and towards the integrated and, perhaps (even if only temporarily) coordinated and at-oned pers

essentially the fog of desire. potent desire along any line, when it obliterates the wider vision and shuts a man within a tiny circle of his own desire to satisfy his sentiment of devotion, is just as hampering as any of the other glamours, and is even more dangerous because of the beautiful colouring which the resultant fog takes on. a man gets lost in a rapturous mist of his own making, which emanates from his astral body and which is composed of the sentimentalising of his own nature about his own desire and devotion to the object of his attracted attention. with all true aspirants, owing to the increased potency of their vibrations, this devotional sentiment can be particularly difficult and bring about a lengthy imprisonment. one illustration of this is the sentiment of devotion pou

nary disciples upon the masters of the wisdom. around the names of the members of the hierarchy and around their work, and the work of the initiates and the disciplined disciples (mark that phrase) a rich glamour is created which prevents them ever reaching the disciple or his reaching them. it is not possible to penetrate the dense glamour of devotion, vibrating with dynamic ecstatic life, which emanates from the concentrated energy of the disciple, working still through the solar plexus centre. for this glamour there are some age-old rules: contact the greater self through the medium of the- 47- glamour: a world problem copyright 1998 lucis trust higher self and thus lose sight of the little self, its reactions, its desires, and intentions. or: the pure love of the soul which is not pers


ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

s controls the spiritual life within the mineral form; in the vegetable kingdom, it is more rapid, and under the invocative appeal of the lives in that kingdom the deva world is invoked and greatly aids and hastens the unfoldment of the vegetable consciousness; this is one reason for its relative sinlessness and extraordinary purity. the major impression registered in the second kingdom of nature emanates from the angel worlds and from the deva hierarchy. the angels and devas are to the vegetable kingdom what the spiritual hierarchy is to humanity. this is, of course, a mystery with which you have no concern. but impressions and reactions are to be found in both these kingdoms, and upon such response depends the evolution of the indwelling consciousness. the animal kingdom has a peculiar r


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

when illumined by the light of the soul and in his power to project his thought into the consciousness of those manifold lives whose "energetic movements" he must perforce share because his small modicum of energy is an integral part of theirs. there is one aspect of energy for which the modern astrologer makes very little allowance, and yet it is of paramount importance. this is the energy which emanates from or radiates from the earth itself. living as all human beings do upon the surface of the earth and being, therefore, projected into the etheric body of the planet (for the reason that "man stands erect) man's body is at all times bathed in the emanations and the radiations of our earth and in the integral quality of our planetary logos as he sends forth and transmits energy within hi

re at the base of the spine has to a human being. it concerns stimulation, and vitalisation with a consequent co-ordination of the manifesting fires. a clue to the mystery lies also in the relation of this fifth group to the two contracting poles. they are the five-fold links, the "benign uniters" and "the producers of the atonement" esoterically, they are the "saviours of the race" and from them emanates that principle which in conjunction with the highest aspect lifts the lower aspect up to heaven. when these mysteries are carefully studied, and due application made to the lives of the greatest exponents of the at-one-ing principle, it will become apparent how great and all-important is their place in the scheme. it is for this reason that the units of the fifth hierarchy are called "the

e numerous and excessively potent and when soul contact is adequately established there eventuates a life wherein the highly developed and powerful personality becomes, in itself, the dweller on the threshold. then the angel of the presence and the dweller stand face to face and something must then be done. eventually, the light of the personal self fades out and wanes in the blaze of glory which emanates from the angel. then the greater glory obliterates the lesser. this is, however, only possible when the personality eagerly enters into this relation with the angel, recognises itself as the dweller and as a disciple begins the battle between the pairs of opposites and enters into the tests of scorpio. these tests and trials are ever self-initiated; the disciple puts himself into the posi

balla force is that which "fans or intensifies the light by the removal of obstructions and proceeds from far distant places, pouring through the eye of illumination into those spheres of influence upon the sorrowful planet, the earth, impelling the bull upon its onward rush" so speaks the old commentary. the import of this is that the energy of will newly released by sanat kumara upon our planet emanates, via the head centre of the planetary logos, from the great bear; it is stepped down in vibration via one of the pleiades (hence its influence upon matter and hence also its pronounced taurian effects upon humanity) and so enters into the solar system. it is there absorbed by that major centre of our planetary life to which we give the name, shamballa. its effect is necessarily twofold. i

he great triangle as for instance one point of the great bear constitutes with aries a related line of force; only one point of aries within itself or within its own range of interplay with leo and capricorn (see tabulation viii) is related to pluto. therefore the entire cosmic web and solar system is an intricate, constantly moving, interwoven series of triangles wherein each point of a triangle emanates three lines or streams of energy (nine in all; it is likewise responsive to and receptive of the- 245- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust energies likewise triple in nature which lie within its periphery or sphere of influence and vibratory activity. it is useless for students to attempt to unravel this aggregation of interlacing stream


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

never intended that bodies would be buried in the ground. the animals die and their bodies return to the dust, but return purified by the rays of the sun and by the breezes which blow and disperse. the sun can cause death as well as life, and the most virulent germs and bacteria cannot retain their potency if submitted to the dry heat of the sun's rays. moisture and darkness foster disease as it emanates from and is nourished by bodies from whence the life aspect has been drawn. when, in all countries throughout the world, the rule is to submit dead forms to the "ordeal by fire" and when this has become a universal and persistent habit, we shall then see a great diminution of disease and a much healthier world. 2. the psychological condition of a race or of a nation, as we have seen, prod

e reactions which (in the last analysis) bring about the pathological predisposition to death. b. a vibration runs along the nadis. the nadis are, as you well know, the etheric counterpart of the entire nervous system, and they underlie every single nerve in the entire physical body. they are the agents par excellence of the directing impulses of the soul, reacting to the vibratory activity which emanates from the etheric counterpart of the brain. they respond to the directing word, react to the "pull" of the soul, and then organise themselves for abstraction. c. the blood stream becomes affected in a peculiarly occult manner. the "blood is the life" we are told; it is interiorly changed as a result of the two previous stages, but primarily as the result of an activity hitherto undiscovere

th as it governs substance in the three worlds is a beneficent and corrective event. without enlarging upon it, i would remind you that this law of death, which governs in such potency in the three worlds of human evolution, is a reflection of a cosmic purpose which governs the cosmic etheric planes of our solar system, the cosmic astral plane and the cosmic mental plane. the death-dealing energy emanates as an expression of the life principle of that greater life which enfolds all the seven planetary systems which in themselves express the life of our solar system. when, in our thinking and in our effort to understand, we enter this realm of pure abstraction, it is time to call a halt and draw our minds back to the more practical ways of planetary living and to the laws governing the four

ctive purpose. we now reach the section in which the laws of healing and the rules which should condition the healing process must be briefly considered. we have found that there are ten laws and six rules. the tenth law will be found too abstruse for much elucidation; it concerns the life principle, of which we as yet know nothing, and is involved with monadic purpose. all occult teaching, which emanates directly from the hierarchy, contains within it the living seed of that which will follow later. in the secret doctrine, for instance, h.p.b (under my instruction) made occasional reference, very briefly and obscurely, to the antahkarana; she thus left the seed which, when full grown, will indicate the requirements for those who having achieved the higher initiations can enter upon the wa

tralisation of a man's life energy. from the plane whereon those energies are focussed proceed those determining conditions which produce ill health. these, therefore, work out as disease or as freedom from disease. this law indicates that one of the primary determinations at which the healer must arrive is that of the level of consciousness from which the predominating energy in the etheric body emanates. i would remind you here that in the secret doctrine, h.p.b. states that a plane and a state of consciousness are synonymous terms, and entirely interchangeable; in all my writing i seek to emphasise not the level of matter or substance (a plane, as it is called, but the consciousness which expresses itself in that environing area of conscious substance. we are assured in this ancient law


ALICE A BAILEY21 EDUCATION IN THE NEW AGE

done in the consciousness aspect, and concerns the continuity of man's awareness of life in all his various aspects. the energy which is used in connecting, in consciousness, the physical man and the astral body is focussed in the solar plexus. speaking in symbolical terms, many today are carrying that bridge forward and linking the mind with the two aspects already linked. this thread of energy emanates from, or is anchored in, the head. a few people are steadily linking the soul and the mind, which in its turn is linked with the other two aspects. the soul energy, when linked with the other threads, has its anchor in the heart. a very few people (the initiates of the world) having effected all the lower syntheses, are now occupied with bringing about a still higher union with that tripl

learn much through the use of the pictorial and visual imagination. many aspirants have already established the following links of the bridging antahkarana: 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 linkin


ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

that for average disciples, such as you, the impressions to be recorded until such time as you have taken the third initiation concern: 1. the ideas, purposes and intentions which motivate the hierarchy and which are transmitted to you by the master of your ray and therefore of the ashram with which you are affiliated. 2. the quality of the inspiration which you can receive and register and which emanates from the ashram in which you find yourself. this again will have the outstanding characteristics of your ray, though those of the other six rays will also be present, implied and inherent. 3. the nature of the hierarchical mode of work and the methods to be employed in any particular- 109- discipleship in the new age- volume ii copyright 1998 lucis trust world period, such as the present

they are geometrical forms, lying behind all exoteric manifestations; even when presented as words or phrases they are susceptible of being reduced to definite forms. they are building patterns. 2. they express significance and intention. to the disciple and the initiate who employs them correctly and with understanding, they indicate energy direction as a definite part of the creative work which emanates constantly from the world of souls, from the kingdom of god and from the hierarchy. they are rightly oriented energy patterns. 3. they are related to the world of meaning and are the esoteric symbols to be found behind all exoteric forms. they veil that which is in process of being revealed. they are revealing patterns- 252- discipleship in the new age- volume ii copyright 1998 lucis trus

the will-to-good. the disciple's progress from one initiation to another imparts a gradual unveiling of the divine purpose, as it expresses itself through the hierarchical plan and manifests that quality of love (the will-to-good) which gives to the purpose and the plan warmth, its magnetic appeal, and the major attribute of healing. it might be said that the purpose of the planetary logos, as it emanates from his high place under the impact of his will-to-good, is redemptive in nature. this theme of redemption (which underlies all the initiatory processes) is hidden in the karmic responsibilities of sanat kumara; stage by stage, initiation by initiation, the disciple arrives at an understanding of redemption. first of all, he learns to bring about the redemption of his threefold personali

words "the will is an expression of the law of sacrifice" the invocation now mounting from humanity to that high place where dwells the christ is, at this time, focussed in or originates upon the plane of the emotions; because of this, we find the words in the scriptures that at the end of the age "the desire of all nations" will come forth. the movement to bring him from the angle of the masses emanates, therefore, from the astral plane. the plans for his coming are being laid in the higher correspondence of that plane, the buddhic plane, or the plane of pure reason. the motivating power for his coming is being provided by all disciples and initiates; it is therefore a joint movement, qualified by the desire and the motivation of the united hierarchy and humanity; this invocation cannot

have yourself inwardly recognised. there is much that you can do to help her, for her confidence in you is great and she needs the kind of help which you can give. her work grows heavier, her health is seriously impaired, and the needs of the world press heavier upon her than any of you no matter how close can ever guess. she values your cooperation and you can do much to interpret the work that emanates from my ashram and thus aid seeking souls. to this work i call you afresh- 388- discipleship in the new age- volume ii copyright 1998 lucis trust the meditation which i am going to ask you to do is in the nature of an act of service. it has little reference to yourself, but much to something that is close, very close, to my heart. i would ask you to take the new book, discipleship in the


ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ast good; it is probably the group which will place goodwill in the forefront of human thinking upon a pinnacle of thought. this master to whom i refer belongs to the ashram of the master r. he relieves him of this phase of the work to be done. 5. the energy of right human relations. this energy is a subsidiary expression of the energy of love-wisdom the first of the great outpouring energies. it emanates, therefore, from the subsidiary ashram for which i am responsible. i have written and taught much about it, and with some success "right human relations" is not simply goodwill, as people seem to think; it is a product or result of goodwill and the instigator of constructive changes between individuals, communities and nations. about it i need not write, for you have enough teaching from

ces to the light and who in turn reflect that light" as all disciples know, one of the problems with which they are constantly confronted is an extreme sensitivity to the thought currents of those with whom they are immediately in contact. the more advanced the disciple, the greater is his problem. the theory that if one lives and works on a high level of consciousness one is immune to that which emanates from the lower level does not in practice hold good. the occult law proclaims that the greater can always include the lesser, and just as that is true of the planetary logos (who is the sum total of all lesser forms within his manifested universe, so the same law applies also to all human beings. the disciple, therefore, can always include that which emanates from those who are below him


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

-live of which we so glibly speak has little relation, in reality, to the will itself; it refers only to its faint or distorted reflection in the three worlds; this is much more closely related to desire and aspiration than to pure will, as spiritually comprehended. the purpose of god (to use a familiar phrase) is that which implements the plan. this purpose is the motivating life behind all that emanates from shamballa and it is that which impulses all the activities of the hierarchy; the task of the hierarchy is to formulate the plan for all forms of life- 200- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in the three worlds and the four kingdoms in nature. this plan, in time and space, is not in any way concerned with individual man or

d? ponder on this as an illustration of this form of destruction, and seek better understanding. this higher form of destruction does not manifest under the activity or the non-activity of the law of attraction, as does the death which the soul brings about. it is definitely under the law of synthesis, a law of the monadic sphere of life, and one therefore most difficult for you to comprehend; it emanates from a point outside the five worlds of human and superhuman evolution, just as the destruction of form in the three worlds emanates from the soul functioning outside the three worlds of the lower, concrete mind, the astral world and the physical plane. this statement again may aid you in understanding. if this is so, it will be apparent to you that only initiates who have taken the fifth

, in view of this third development responsiveness to pure will we considered these five words in relation to the five initiations with which you are all so theoretically familiar. the word know, in relation to the initiate-consciousness, concerns the certainty of the initiate, and his profound conviction of the fact of the christ in the hearts it is at the same time coupled with a reaction which emanates from the sacrifice petals in the egoic lotus those petals which are composed of the will quality of the monad and relate the soul to the emanating monad. the first faint tremor of the impact of monadic "destiny (i know not how else to express this concept) makes itself felt, but is registered only by the soul of the initiate and on the level of soul consciousness; it is never registered b

the lowest aspect of the will. their development produces a reorientation which becomes a permanent attitude, and the disciple then becomes responsive not only to the- 244- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust "vitalised radiation" coming from the periphery of the hierarchy but also, in an increasing measure, to the "magnetic pull" which emanates from the hierarchy itself, and in particular from the ashram to which he must eventually find his way. if you will make a close study of all the above information, you may find some measure of enlightenment. it is the great simplicities which must be ever kept in mind: the three great divine aspects, the septenates of the evolutionary process, the divine qualities or principles, and the r

k of the masters of the wisdom; it is that which produced the ferment and the vortex of conflict in far distant ages and which has been recognised in the present through the results of the law of evolution in every kingdom in nature; this is that which "substands" or lies under or behind all progress. this mysteriously "exerted influence" this "pulling away" from form (as we might simply call it, emanates from sirius and for it we have no name; it is the law of which the three cosmic laws the laws of synthesis, of attraction and of economy are only aspects. none of these three subsidiary laws imposes any rule or limitation upon the lord of the world. the law of freedom, however, does impose certain restrictions, if one can use such a paradoxical phrase. it is responsible for his being know


ALICE BAILEY THE LABOURS OF HERCULES

building aspect. the moon is the symbol, therefore, of matter and is seen in many of our churches, closely connected with the virgin mary. the consummation of the work that is undertaken in taurus, and the result of the taurian influence, is the glorification of matter and subsequent illumination through its medium. all that at present prevents the glory, which is the soul, and the radiance which emanates from the god within the form, from shining forth in its full power, is the matter or form aspect. when that has been consecrated, purified and spiritualized, then the glory and the light can indeed shine through and the moon aspect can, therefore, be exalted in taurus. this is done through the influence of venus, the symbol of earthly and of heavenly love, of both spiritual aspiration and


AN INTRO TO STUDY OF THE KABALAH

there any substratum below the name of anything? need we postulate any such basis? all is spirit--says the kabalah--and this is eternal, uncreated; intellectual and sentient on our plane; inhering are life and motion; it is self-existing, with succesive waves of action and passivity. this spirit is the true deity, or infinite being, the "ain suph" the cause of all causes, and of all effects. all emanates from "that" and is in "that" the universe is an immanent offspring of the divine, which is manifested in a million forms of differentiation. the universe is yet distinct from god, even as an effect is distinct from a cause; yet it is not apart from deity, it is not a transient effect, it is immanent in the cause. it is god made manifest to man. matter is our conception alone; it represent


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

panse of a blazing flame heap that represents malicious anger, amid an expanse of turbulent waves that represent lust; within a ma..ala which is a blazing275 dark-red triangle, the blessed one,276 glorious king tamdrin himself [recites] his mantra in order to cultivate meditative stabilization,277 which subjugates the three realms.278 then, at that time, he resided, surrounded by the retinue that emanates in the state of the innate nature of the afflictive emotions and five poisons,279 the assembly of haughty ones the obstacle demons,280 the savage demons,281 the might demons,282 the conqueror demons, the skeleton [dancers, the violence demons,283 and inconceivable malicious ones. from that, various illnesses arise by means of their ferocity, weapons, breath, and such; they are on the verg


BLAVATSKY H P ANTHROPOGENESIS

ely) set over it, which is called the word (logos; the fabricating spirit is its queen: which two are the first power after the one" these are the spirit and nature, which two form our illusory universe. the two inseparables remain in the universe of ideas so long as it lasts, and then merge back into parabrahm, the one ever changeless "the spirit, whose essence is eternal, one and self-existent" emanates a pure ethereal light- a dual light not perceptible to the elementary senses- in the puranas, in the bible, in the sepher[[footnote(s* the engraving is reproduced in the "sacred mysteries of the mayas and quiches" on p. 134* see "source of measures" p. 50 to 53 and also book ii. part 2[[vol. 2, page] 37 the three kinds of light. jezirah, the greek and latin hymns, in the book of hermes, i

unconscious as when separated from their previous incomplete forms and vehicles. there is no potentiality for creation, or self-consciousness, in a pure spirit on this our plane, unless its too homogeneous, perfect, because divine, nature is, so to say, mixed with, and strengthened by, an essence already differentiated. it is only the lower line of the triangle- representing the first triad that emanates from the universal monad- that can furnish this needed consciousness on the plane of differentiated nature. but how could these pure emanations, which, on this principle, must have originally been themselves unconscious (in our sense, be of any use in supplying the required principle, as they could hardly have possessed it themselves? the answer is difficult to comprehend, unless one is w

the septenary creation of man, who evolves gradually in seven stages, and on the same principles, as will be shown further on. thus, while gods or dhyan chohans (devas) proceed from the first cause- which is not parabrahm, for the latter is the all cause, and cannot be referred to as the "first cause- which first cause is called in the brahmanical books jagad-yoni "the womb of the world" mankind emanates from these active agents in kosmos. but men, during the first and the second races, were not physical beings, but merely rudiments of the future men: bhutas, which proceeded from bhutadi "origin" or the "original place whence sprung the elements" hence they proceeded with all the rest from prabhavapyaya "the place whence is the origination, and into which is the resolution of all things"

april, and may[[vol. 2, page] 311 the four earlier races "the self-manifested" the son of the unmanifested father. the manus are the creators of the creators of our first race- the spirit of mankind- which does not prevent the seven manus from having been the first "pre-adamic" men on earth. manu declares himself created by viraj* or vaiswanara (the spirit of humanity* which means that his monad emanates from the never resting principle in the beginning of every new cosmic activity: that logos or universal monad (collective elohim) that radiates from within himself all those cosmic monads that become the centres of activity- progenitors of the numberless solar systems as well as of the yet undifferentiated human monads of planetary chains as well as of every being thereon. each cosmic mon

m but the poetical imagery of the sublime correlation of creative cosmic forces. and this ideal conception is found beaming like a golden ray upon each idol, however coarse and grotesque, in the crowded galleries of the sombre fanes of india and other mother lands of cults. this will be demonstrated in the following section. meanwhile, it may be added that, with the gnostics, the second adam also emanates from the primeval man, the ophite adamas, in "whose image he is made; the third, from this second- an androgyne. the latter is symbolized in the 6th and 7th pairs of the male-female aeons--amphian-essumene, and vannanin-lamer (father and mother; vide valentinian table, in epiphanius- while the fourth adam, or race, is represented by a priapean monster. the latter- a post-christian fancy


BLAVATSKY H P COSMOGENESIS

rior and the light of the inferior or terrestrial regions. darkness generates light. see in the puranas brahma's "will" or desire to create; and in the phoenician cosmogony of sanchoniathon the doctrine that desire[[pothos, is the principle of creation. fohat is closely related to the "one life" from the unknown one, the infinite totality, the manifested one, or the periodical, manvantaric deity, emanates; and this is the universal mind, which, separated from its fountain-source, is the demiurgos or the creative logos of the western kabalists, and the four-faced brahma of the hindu religion. in its totality, viewed from the standpoint of manifested divine thought in the esoteric doctrine, it represents the hosts of the higher creative dhyan chohans. simultaneously with the evolution of the

lso for those) who, during the kalpa, are progressing toward the great day "be with us (b. thus were formed the arupa and the rupa (the formless world and the world of forms; from one light seven lights; from each of the seven seven times seven lights. the "wheels" watch the ring. the stanza proceeds with a minute classification of the orders of angelic hierarchy. from the group of four and seven emanates the "mind-born" group of ten, of twelve, of twenty-one, etc, all these divided again into sub-groups of septenaries, novenaries, duodecimals, and so on, until the mind is lost in this endless enumeration of celestial hosts and beings, each having its distinct task in the ruling of the visible kosmos during its existence (a) the esoteric meaning of the first sentence of the sloka is, that

our solar system. it has often been asked what was the exact definition of fohat and his powers and functions, as he seems to exercise those of a personal god as understood in the popular religions. the answer has just been given in the comment on stanza v. as well said in the bhagavadgita lectures "the whole kosmos must necessarily exist in the one source of energy from which this light (fohat) emanates" whether we count the principles in kosmos and man as seven or only as four, the forces of, and in, physical nature are seven; and it is stated by the same authority that "pragna, or the capacity of perception, exists in seven different aspects corresponding to the seven conditions of matter (personal and impersonal god. for "just as a human being is composed of seven principles, differen

s not able to do, in various combinations. scientists know it (matter) hardly skindeep, and yet they will dogmatise. it is "a mode of motion" and nothing else. but the force that is inherent in a living person's breath, when blowing a speck of dust from the table, is also, and undeniably "a mode of motion; and it is as undeniably not a quality of the matter, or the particles of that speck, and it emanates from the living and thinking entity that breathed, whether the impulse originated consciously or unconsciously. indeed, to endow matter- something of which nothing is known so far- with an inherent quality called force, of the nature of which still less is known, is to create a far more serious difficulty than that which lies in the acceptation of the intervention of our "nature-spirits"

now the cold residual quantity, the shadow dragged after the new body, into which her living powers and "principles" are transfused. she now is doomed for long ages to be ever pursuing the earth, to be attracted by and to attract her progeny. constantly vampirised by her child, she revenges herself on it by soaking it through and through with the nefarious, invisible, and poisoned influence which emanates from the occult side of her nature. for she is a dead, yet a living body. the particles of her decaying corpse are full of active and destructive life, although the body which they had formed is soulless and lifeless. therefore its emanations are at the same time beneficent and maleficent- this circumstance finding its parallel on earth in the fact that the grass and plants are nowhere mo


BOOK OF PLEASURE

e idea to maximize pleasure cheaply, remit your sins and excuse them-is but ceremonial, the expression of puppetry to the governing fear. yes! what you have ordained in your religiousness, is your very rack, imagined though it be! the prospect is not pleasant; you have taught yourself! it has become inborn and your body is sensitive* that god is always in heaven or that the almighty inconceivable emanates its conception or negation-commits suicide, etc. some praise the idea of faith. to believe that they are gods (or anything else) would make them such-proving by all they do, to be full of its non-belief. better is it to admit incapacity or insignificance, than reinforce it by faith; since the superficial "protects" but does not change the vital. therefore reject the former for the latter

death. these four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions*(1) about this "self; all conception is the dual principle, the law which is its conception*(2) the unmodified sex principle refracted through the dual principle emanates the infinite variety of emotions or sexualities, which may be called its ramifications. the transcendental law, the law and testament of the "new" the law of kia is its own arbiter, beyond necessitation, who can grasp the nameless kia? obvious but unintelligible, without form, its design most excellent. its wish is its superabundance, who can assert its mysterious purpose? by our knowledg

ternal influences contained, do not the book of pleasure (self love) get any book for free on: www.abika.com 25 affect. when that giving up all belief, reflects only its meaning, then is there purity of vision, innocence of touch, ergo, self-love. verily, verily men are born, suffer and die through their belief. ejaculation is death. self-love is preservation and life*(1) it the "neither-neither" emanates tetragrammaton of relatives, the sexes of which are evolved through their cruciform reflection and are elusive to identity. in their xxxx they produce unity xxxxx xxxxx conception. ego generating by subdivision they embrace eternity, in their manifold ramifications is law*(2) i.e. his rainbow*(3) chapter on self-attraction omitted*(4) this is the test. the one who doubt would naturally su


BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

sional person. in lesson ten you studied the use of herbs in the healing process and learned that witches have long been considered community healers. in this lesson you will see some of the other forms of healing used in the craft, plus less obvious applications of herbs. the aura i briefly touched on the aura in an earlier lesson. to recapitulate, the aura is the electrical magnetic energy that emanates from the human body. our bodies, of course, vibrate. animals and plants do the same, for all things radiate energy: a chair, a house, a tree, a flower, a bird. everything is vibration. so everything gives off an aura. this aura can most easily be seen in humans, however (possibly due to brain activity. the aura is sometimes referred to as the odic force. in christian art, from the fifth t


CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

in two days while still eating chocolate. spells tend to work best when there is a genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs


DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

r anything which will produce such a state. certainly, blissful happiness is the stated goal of any satanic system. a corollary meaning of 16 is love. the number 16 also pops up in an encoded manner. both dupont circle and logan circle, which form the top two most important points of the goathead pentagram, are located on "p" street "p" is the 16th letter of the english alphabet. sixteenth street emanates north from scott circle, which is itself the precise middle of the goathead pentagram. this street represents the candle of the photocopy. the illuminating light of the candle is represented by the house of the temple, which begins on "r" street. the architect is literally saying that freemasonry is the spiritual light of this goathead pentagram; of course, this goathead pentagram is root


DION FORTUNE MYSTICAL QABALA

ach is venus, the green nature ray, elemental force, the initiation of the emotions. hod is mercury, hermes, the initiation of knowledge. netzach is instinct and emotion, a kinetic force; hod is intellect, concrete thought, the reduction of intuitive knowledge to form. 10. we must remember, however, that each sephirah is negative, that is to say feminine, in relation to its predecessor, whence it emanates and whence it receives the divine influence; and positive, masculine, or stimulating in respect of its successor, to whom it transmits the divine influence. therefore each sephirah is bi-sexual, like a magnet of which one pole must of necessity be negative and the other positive. we may perhaps explain matters further by an analogy with astrology, and say that a sephirah in the feminine p

ntelligence, and this appellation is confirmed by several other of the titles given to kether in qabalistic literature. it is the concealed of the concealed, the inscrutable height, the head which is not. here again we get confirmation of the idea that the crown is above the head of the celestial man, adam kadmon; that pure being stands behind manifestation and is not absorbed into it, but rather emanates or projects it. as we express ourselves in our works, so does kether express itself in manifestation. but a man's works do not constitute his personality, but are the expression of its natural activity. so it is with kether; its mode of existence is not manifested, but is the cause of manifestation. ii 9. we have hitherto considered kether in atziluth, that is to say as its essential and

o below. the microcosm corresponds to the macrocosm, and we must therefore seek in man the kether above the head which shines with a pure white brilliance in adam kadmon, the heavenly man. the rabbis call it the yechidah, the divine spark; the egyptians call it the sab; the hindus call it the thousand-petalled lotus. but under all these names we have the same idea-the nucleus of.pure spirit which emanates but does not indwell its many manifestations upon the planes of form. 25. it is said that never while in incarnation can we rise to the consciousness of kether in atziluth and retain the physical vehicle intact against our return. even as enoch walked with god and was not, so the man that has the vision of kether is disrupted so far as the vehicle of incarnation is concerned. why this mus

erstanding (hebrew spelling:beth, yod, nun, he) magical image: a mature woman. a matron. situation on the tree: at the bead of the pillar of severity in the supernal triangle. yetziratic text: the third intelligence is called the sanctifying intelligence, the foundation of primordial wisdom; it is also called the creator of faith, and its roots are in amen. it is the parent of faith, whence faith emanates. titles given to binah: ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marab, the great sea. god-name: jehovah elohim. mystical qabala page 94 archangel: tzaphkiel. order of angels: aralim, thrones. mundane chakra: shabbathai, saturn. spiritual experience: vision of sorrow. virtue: silence. vice: avarice. correspondence in microcosm: the right side of

wildering intellectually, but also confusing morally, and even at the risk of being accused of fostering all manner of abnormalities, i must try to make the matter clear, for its practical implications are so far-reaching. 32. it has been said by the rabbis that each sephirah is negative in relation to the one above it by which it is emanated, and positive in relation to the one below it which it emanates. this gives us the key; we are negative in our relationships with that which is of a higher potential than we are; and we are positive in our relationships with that which has a lower potential. this is a relationship which is in a perpetual state of flux, and which varies at every separate point at which we make our innumerable contacts with our environment. 33. for the most part, the re


DION FORTUNE PSYCHIC SELF DEFENSE

lways be borne in mind, and we should not impute malice or wickedness as a matter of course when we feel we are being victimised. our persecutor may himself be a victim. we should not accuse a man of malice if we had linked hands with him and he had stepped on a live rail. nevertheless, we should receive at his hands a severe shock. so it may be with many an occult attack. the person from whom it emanates may not have originated it. therefore we should never respond to attack by attack, thus bringing ourselves down to the moral level of our attackers, but rely upon more humane methods, which are, in reality, equally effectual and far less dangerous to handle. people also come into touch with the unseen through the influence of places. someone who is not actually psychic, but who is suffici

be detected, and lead to years of ill-health and misery. 10 of 103 more commonly, however, if there is a definite psychic attack of sufficient force to make itself noticeable at all, there will soon begin to appear characteristic dreams. these may include a sense of weight upon the chest, as if someone were kneeling on the sleeper. if the sense of weight is present, it is certain that the attack emanates locally, for the weight is due to the concentration of etheric substance or ectoplasm, and is sufficiently tangible to press down the scale of a balance when it is possible to capture it for measurement. a great deal of research has been done with materialising mediums upon the nature of this tangible subtle substance, and the reader is referred to the books on the experiments conducted b

s the person who is ripe for development will unfold the higher consciousness rapidly in the atmosphere of a high-grade initiate, the person who is not ready may find these influences profoundly disturbing. an adept who allows unsuitable persons to enter his magnetic field is blameworthy for his lack of discrimination and discretion, but he cannot justly be charged with abuse of occult powers. he emanates force involuntarily and cannot help himself. the greater adepts always live in seclusion, for not only do they need solitude for their work, but their influence upon unprepared souls produces too violent a reaction, and it ends in the cross or the hemlock cup. we must not be unmindful of the fact that the person who comes to us with a long tale of occult attack and asks for assistance, es


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

unicator, julia, often wrote through stead and his secretary, edith k. harper, at the same time, but not until the idea was further developed to cross correspondence: only by obtaining broken off sentences in each script so that they should complete each other, could these scripts be considered exempt from the influence of living minds. psychometry may offer an indirect presumption. if the script emanates from an extraneous intelligence, its psychometric reading should result in the presentation of a character different from the medium s. there is no way of telling, however, to what extent the medium s influence may blend with the script and garble psychometric impressions. the difficulties, therefore, are very great if we set out to prove that a certain message comes from a discarnate min

he heavenly adam (the tenth sephiroth) created the earthly adam, each member of whose body corresponds to a part of the visible universe. the human form is said to be shaped according to the four letters that constitute the jewish tetragrammaton: yhwh. souls preexist in the world of emanations, and are all destined to inhabit human bodies, according to the kabala. like the sephiroth from which it emanates, every soul has ten potencies, consisting of a trinity of triads.spirit, soul, and elemental soul, or neptesh. each soul, before its entrance into the world, consists of male and female united into one being, but when it descends to earth, the two parts are separated and animate different bodies. the destiny of the soul upon earth is to develop from the perfect germ implanted in it, which

ph papers of 1856 published a psychometric reading of the writing of john king by a mrs. kellog and a miss jay of new york, to whom the paper was handed in a sealed envelope. kellog became entranced and said: a person of great might and power appears before me.a power unknown. i cannot compare him to anyone on earth. he wields a mighty weapon. i can neither describe nor explain the influence that emanates from him. i can only compare it to one of whom we read in the bible. it seems like unto one who rules the world. it does not seem to have been done by any human being. it does not seem to me that a mortal could have been employed even as the instrument for this writing. this is beyond human effort. jay gave a similar reading: it must be a power so far exalted in the scale of development a


EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

p a r a d ox i c a l l y, os y l l i u m s history is richer and m o re diverse than eart h s. perhaps one re a s o n is that osyllium people change their language e ve ry four or five years. they do this by adjusting their brain frequencies, and the purpose is to accelerate change and encourage renata 211 n ew insight. great changes are about to occur on earth through the electrical energy that emanates from the north pole. human beings soon will notice a special effect in the n o rthern lights a message from re n a t a s people. humans will also sense a changing situation in their dreams, which will help prep a re them for their opening into higher electrical fre q u e n c i e s. further reading amun, scott, 1999. morning dawns on the human race. http//www.scottamun.com/ write/april1598


FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

its own distinct set of names for the sefiroth, most of which come from the sefer hashmoth, and are later echoed in the torah and ketuvim (writings. those names may be described as various qualities of the divine, such as wisdom, beauty, glory, and mercy. the zoharic names for the sefiroth are the most commonly known and used among all types of qabalists. the body of the five volumes of the zohar emanates from a core of three extraordinary texts. the innermost layer and heart of the zohar is a small text called the sifra detzniyutha (book of that which is concealed. this book contains the single greatest exposition on the negatively existent mysterious unknown (called ayn, and also the not) among all written works of the mystical qabalah. the next layer of the core of the zohar is a text c

back down, a mystical worldview is intended to act as a vehicle for the awakening consciousness to ascend through the planes of existence to unite with the divine essence. the worldview becomes a frame of reference for the mind to come back into once the soul returns as an individuated being. the elements of the qabalistic worldview are combined in the grand allusion of the tree of life. the tree emanates from the mysterious unknown in its negatively existent roots, and descends through the planes of existence via a series of spheres connected by gates. all mystical traditions have ways for the human intellect to make a distinction between passive and active aspects of the mysterious unknown. in the qabalah, they are respectively called vast face and small face. the relationship between th

ctivity or making. the relationship between vast and small face is perfectly displayed in the name hvhy. the name hvhy portrays the active (sexual) tantric union between masculine (yang) and feminine (yin) aspects of vast and small face in the upper and lower worlds. the yod y and upper heh h are the respective masculine and feminine (or yang and yin) aspects in the upper worlds. the yod y, which emanates in sefirah crown/above, is essentially a witness state the size of the whole universe. the world of atziluth is thereby rooted in sefirah crown/above. the upper heh h, which emanates in sefirah wisdom/east, is the latent condition of all mayic (illusory) possibilities. the world of b riyah is rooted in the supernal sefirah wisdom/east. in chapter two of the sifra detzniyutha, the heh h is

f the hollow pillar [i.e. the nose. the superior vav v, the lamp of heavy darkness, which is adorned by its sides; the letters then extend and are included in small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. 29 the vav v and lower heh h represent the action of the consciousness of small face in the lower worlds. the vav v emanates from the feminine sefirah understanding/north and is masculine (yang) in the lower planes. the world of yetzirah is rooted in this supernal sefirah. the lower heh h emanates from sefirah knowledge/first and is feminine (yin) in asiyah (world of activity or making) as the sefirah kingdom. in qabalah, the feminine aspect of the spirit of small face in the lower worlds is called shekhinah (h

anck constant 2" 2' 8: 0 of 10-34cm) in sefirah crown/above, where the light of the endless enters the tzimtzum (contraction) and descends as the central column of the tree. if you could magnify this point and make it visible, you would see that it is not in fact a point, but rather a circle i.e. the wreath of the ancient one which adorns the superior yod. this is where the yod y is rooted in and emanates from the negatively existent roots. the two end points of the yod y are respectively the supernal sefiroth wisdom/east and understanding/north, the uppermost sources for the two side columns of the tree. hvhy and the nature of messianic appearance in all mystical traditions, the concept of messiah and messianic appearances in the lower worlds is the pinnacle of all mysteries, unparalleled


FRATER TENEBROUS CULTS OF CTHULHU

the starry wisdom sect. in the haunter of the dark, lovecraft describes how the latter sect held meetings in a church in providence, where it communed with an avatar of nyarlathotep via a magical object known as the shining trapezohedron. the name, starry wisdom, recalls that of crowley s argentum astrum, or order of the silver star, founded in 1907. the silver star represents sirius, from which emanates the magical cultent represented on earth by the entity, aiwaz. another contemporary of lovecraft s whose writings contain many similarities and correspondences is helena petrovna blavatsky, the famous occultist and theosophist and author of the secret doctrine, this vast work is in fact an expanded commentary on the book of dzyan, itself a fragmentary extract from the mani koumbourm, the


FULL MOON RITUALS

spirations for this evening's ritual, and perhaps even a tale or two of their adventures in the wood upon the spiral path leading here. the hall is filled with the scents of carolina deer's tongue and sudanese frankincense from the many beeswax votives burning in every nook and cranny, and with the gathering smells of the feast being lain for afterwards. seemingly from within the walls themselves emanates the sound of many a lively reel, and those gathered sometimes pause to note the individual artistry of bagpipe, bodhran, dulcimer, fiddle, harp, and uillean; perhaps not realizing that while many of the evening's tunes are heard by all, there is also a single melody for each which no one else hears- and for deer, each melody brings a tale from the beginnings of this eve..the season of yul

ewly sprouted one. green and growth, durability and reliance- and the potted one seems to glow "dearest lyn- never apologize for offering what is in your heart or for asking to have your needs met. and yes, even from the brink a better life may be brought forth. take our flame to your heart and expect that better times shall come" as the perspectives shift and shimmer, deer *sees* the weave which emanates from their rite, even as he *feels* his own return to usual consciousness. a shudder, a sudden departure of one warmth only to be replaced by another, and a grounding. glancing again at owl, he sees a familiar face. no longer she with whom he has danced countless rounds on the great wheel, at least upon her surface. and deer *knows* that the dance within a dance, the web in the midst of a


FULLER J F C SECRET WISDOM OF THE QABALAH

reation out of god, since everything in gthe heavens and the earth h comes from the no-thing; the spirit of god; and the light which emanated from god's spiritual voice (the totality of the 22 letters) or words- hlet there be light h. the graspable beginning is light; all before it or, so to say, behind or beyond it, is impenetrable mystery- an absolute darkness to the mind. from the ain soph aur emanates ehyeh (hyha, the hi h or gi am h- abstract thought; then yhvh (hvhy, git who was, and is, and will be h- thought in time; and lastly elohim (myhla),god in nature and god in the bible, in which yhvh (jehovah or yahweh) is translated as glord h, the equivalent of secret wisdom of the qabalah page 23 the hebrew adonai, for the true name of tetragrammaton (yhvh) may not be pronounced. thus, a

the supernal triad- constitute the intelligible or intellectual world. and since the holy ancient is expressed and impressed by three [i.e. ayin, ain soph, and ain soph aur the expression; and kether, binah 'hokmah the impression, so also all the lamps that receive their light from the holy ancient are triadic. 11 the second triad is called the moral or sensuous world; it is the world soul which emanates from the world spirit (spiritus mundi. it consists of the positive or male principle 'hesed, which means grace or mercy, also called gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (severity) and din (judgment. these two unite in the sixth sephirah, tiphereth (beauty, the highest manifestation of ethical life- the ideal. the third triad i

alled the heavenly mother or holy spirit. her letter is h (heh, the numerical value of which is 5. binah possesses 50 gates, which is symbolical of the heh multiplied by the od; her symbol is the dove; her dimension is depth, whilst kether's is length (compare the lingam and yoni in hindu mythology; and her colour is sky blue, the colour of the virgin mary. from the union between kether and binah emanates 'hokmah (3) hmkc 'hokmah, wisdom. the third sephirah is the son or logos and the firstborn. it represents abstract ideas, the fruit of the gi am h forming in the mind. in the qabalah it is often called gthe only begotten son h. gin the beginning was the word, and the word was with god, and the word was god h 17 here we have presented to us the logos nature of 'hokmah. its colour is yellow

out of power fear and cruelty. the demoniac can consequently become the diabolic. the disruption of tetragrammaton, which is necessary for the redemption of tetragrammaton, is followed by the story of cain and abel, 10 the conflict between power and love. the venusian and martian forces in life are divided against each other, life being the synthesis of these two; and the mystical quality of evil emanates as common mundane wickedness, which leads to murder- the destruction of life- not its transformation. later on this wickedness is followed by the magical prostitution of evil, or the act of magical incest, through the intermingling of the sons of god (the demoniac powers engendered by the disruption of tetragrammaton) with the daughters of men11- the carnal lusts of humankind. here is sym

birth, formation, growth, decay, and death. a ceaseless evolution and dissolution surround us in which everything seems to be possessed of a dual nature and to be urged onwards or backwards by a clash of dual powers. thus far the duality which lies at the foundation of qabalistic philosophy appears rational enough. yet reason cannot tell us whether this duality is the ultimate end, or whether it emanates from unity or from nothingness. reason is a wonderful ladder which enables us to climb towards the ceiling of the intellectual world, but it does not enable us to penetrate it and to see beyond. this ceiling and all which is contained beneath it belong to the realm of science, which arranges and rearranges the furniture from time to time. beyond and above is another room- the super-scient


GILBERT AE WAITE A MAGICIAN OF MANY PARTS

pt isillegible to such a degree that itis difficult to decipher the verses, although his comments, giving parallels fromkabbalistic sources, can be read.'theuse of thechalice',hesays,'belongs to a recondite order ofinfemal symbolism.itisnotmerely the affirmation oftwoprinciples in the atziluth worldbutin a veiled yet discernible. mannerit propounds thefrightfuldoctrinethat the masculine principle emanates from the good principle and the feminine from the evil principle. it is in fact, the occult theory of monosexualism based on a blasphemous distortionofthesacred text' succeedingversesinvolve further distortions and blasphemies-not, however, to. be taken seriously. he sums uptherite in this way:therite puts asunderwhatgod has joined together. it then unites them in abondof defiance to the


GILBERT THE MAGICAL MASON

ere any substratum below the name of anything? need we postulate any such basis? all is spirit, says the kabalah, and this is eternal, uncreated; intellectual and sentient on our plane; inhering are life and motion; it is self255 existing, with successive waves of action and passivity. this spirit is the true deity, or infinite being, the ain suph, the cause of all causes, and of all effects. all emanates from that, and is in that. the universe is an immanent offspring of the divine, which is manifested in a million forms of differentiation.theuniverse is yet distinct from god, even as an effect106themagicalmasonis distinct from a cause; yet it is not apart from deity, it is not a transient effect, it is immanent in the cause.itis god made manifest to man. matter is our conception alone; i


GILBERT THE SORCERER AND HIS APPRENTICE

thatthe:key number of-the entireuniverse was 10, the decad. and as everythinghad tobesetdownsothatthe profane who might chance to light on any of the records or hieroglyphs would not find out. anything, they symbolised the doctrine thus: therewasunity, that is the eternalsilence, because 1 is necessarily alone;itcannot multiply or. divide. directly, however, the unity comes into manifestation, it emanates the ten sephiroth, andnotill any particular order.ifone might symboliseitby an earthly image, when the time for manifestation arose the whole ten sephiroth flashed forth at once. these tenthescienceofnumbers167sephiroth consisted of the one and the trinity in unity, thereforejhethree transcendental, supernal, and uncognisable by man, and the seven cognisable by man. here we havetheseven p


GNOSTIC HANDBOOK

chematics evolved. plontinus, a classic neo-platonist, outlined a map which was founded on the indescribable one (en) who is the causeless cause. plontinus also called it the good and the first god, protos theos. below en is a series of hypostasis or emanations which make up the great chain of being. below en is the nous or "gods thought" in which exist the platonic forms of archetypes. from nous emanates soul (psyche, and then psyche emanates the world soul and individual souls. the world soul has higher and lower natures, one of which is the archetype of nature, physis. it is from physis that the material world emanates. the three primary emanations of en, nous and psyche form the nexus of plotinus' system. in terms of our characterises, this model includes the indescribable one (1st c


GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

es. these were refined and adapted by such later esoteric orders as the hermetic order of the golden dawn and the aurum solis (order of the sacred word. probably one of the most vivid accounts of the visions and experiences that can be triggered by its use are found in the vision and the voice by aleister crowley. he will see the beautiful colours within these enochian names, feel the forces that emanates from them and be transported to a strange world long since passed from this earth. he will walk the great plains and mountains of a strange, ancient kingdom across which pass red-eyed horses bearing strange gods in glowing robes of pure colour. he will see the sun rise from dark mountains into a sky of violet and gold. michael a howard, runes and other magical alphabets, aquarian press, 1

gnostic theurgy page 122 suppressing the y results in experiencing transfiguration and ascension. using the y factors and suppressing the x will result in disintegration and ultimately archonic domination. solar meditations while discussing the x and y factors emanated from the solar sphere may seem all too theoretical, there is a very practical application of such knowledge. if the solar sphere emanates x and y factors then it may be suggested that by correspondence, these energies are within the light particles emanated from the physical sun. accordingly, a system of solar meditation may be developed. this form of practise is found in many of the great esoteric systems that have existed throughout time, the essenes daily greeted the sun at dawn, their calendar, in opposition to the prev

ved system of surya yoga, the mayans and aztecs believed that the sun was a great source of power that had to be honoured and supplicated, and in most of the old pagan traditions the sun had an honoured place. probably one of the most outstanding examples is found in akhenaton, the sun pharoah of ancient egypt. for the gnostic the physical sun is a window through which the solar sphere shines, it emanates x and y factors which influence and control the development of humanity. by using solar meditations it is possible to increase our receipt of x factors, and hasten our spiritual development. as the energy is received from the sun the physical rays of light enter the eyes and pass their energy into the physical system, while at the same time the x and y factors are absorbed into the astral

backwards through the signs of the zodiac, a full cycle takes around 26,000 year. in each sign energy is radiated into earth consciousness, this radiation is mixed and includes light and darkness, x and y factors. in the modern gnostic view these energy forms radiate from the throne of ra which is positioned in the centre of our system. this seat exists within the solar logos, and these energies emanates from within it. accordingly, the four forces which radiate the planet from this centre are influenced by the astrological age that the earth is in. even the fallen or archonic forces are influenced by it, though they manifest a destructive distortion of its formula. for the gnostic to develop, he must master the formulae of each age (either historically via reincarnation, or within a life


GOLDEN DAWN RITUALS U3

halt thou know, that the nephesch of man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth" here, we clearly see the hierarchy within man now working in perfect integration and harmony. thus, the nephesch takes on the appearance in the qlippoth as the divine ruler or genius. thus, the true will, the divine will, now emanates from the divine through the higher genius, the lower will, and the nephesch, in all aspects. even the qlippoth serve unto the great work "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. this clearly indicates to us the need for invoking the divine and angelic names so that our


H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

82] l life and life force.the mystery of all ages. two methods of examining its nature lead to false conclusions; the chemical method would reduce all life to chemical action; the spiritual would reduce all to divine essence and ignore the material elements or actions. rosicrucians insist that due consideration be given to all parts and all actions, realizing that in its pristine essence all life emanates from god through cosmic forces, but animal life force, as it expresses and manifests on this earth plane, is not solely a spiritual essence devoid of chemical action. lodge.a body of rosicrucian students united for the purpose of working and studying together under the jurisdiction of a grand lodge of amorc. in the rosicrucian system, active members of a grand lodge receiving monographs a


HELENA BLAVATSKY NIGHTMARE TALES

gs, the lotus is everywhere found as a symbol of theuniverse. it inevitably became an indispensable attribute of every creative god, as of every creative goddess,the latter being, philosophically considered, only the feminine aspect of the god, at first androgynous,afterwards male. it is from padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand space, that emanates the cosmos, conditioned and limited by time and space. the hiranya garbha "theegg (or the womb) of gold, from which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the trimurti or hindu trinity- during the "nights of brahma" floats asleep onthe primordial waters, stretched on the blossom of a lotus. his goddess, the lovely lakshmi, rising from thebosom


HELENA BLAVATSKY THE KEY TO THEOSOPHY

r those terrestrial personalities from which it could collect nothing. such personalities cannot assuredly outlive consciously their terrestrial existence. q. thus, then, it seems that, for the terrestrial personality, immortality is still conditional. is, then, immortality itself not unconditional? a. not at all. but immortality cannot touch the non-existent: for all that which exists as sat, or emanates from sat, immortality and eternity are absolute. matter is the opposite pole of spirit, and yet the two are one. the essence of all this, i.e, spirit, force, and matter, or the three in one, is as endless as it is beginningless; but the form acquired by this triple unity during its incarnations, its externality, is certainly only the illusion of our personal conceptions. therefore do we c

e christians in 177 ad, addressed to marcus aurelius, to prove that the accusations brought against them, viz, that they were incestuous and ate murdered children, were untrue. atma (sans) the universal spirit, the divine monad "the seventh principle" so called, in the exoteric "septenary" classification of man. the supreme soul. aura (gr. and lat) a fine, delicate invisible essence or fluid that emanates from human, animal, and other bodies. it is a psychic effluvium partaking of both the mind and the body, as there is both an electro-vital and at the same time an electro-mental aura; called in theosophy the akashic or magnetic aura. in r.c. martyrology, a saint. avatara (sans) divine incarnation. the descent of a god or some exalted page 146 the key to theosophy- hp blavatsky.txt being w

book of the keys an ancient cabalistic work. the original is no longer extant, though there may be spurious and disfigured copies and forgeries of it. brahma (sans) the student must distinguish between the neuter brahma, and the male creator of the indian pantheon, brahm. the former brahma or brahman is the impersonal, supreme, and uncognizable soul of the universe, from the essence of which all emanates, and into which all returns; which is incorporeal, immaterial, unborn, eternal, beginningless, and endless. it is all-pervading, animating the highest god as well as the smallest mineral atom. brahm, on the other hand, the male and the alleged creator, exists in page 147 the key to theosophy- hp blavatsky.txt his manifestation periodically only, and passes into pralaya, i.e, disappears an

mortem state of rest and bliss of the "soul-pilgrim" monad it is the unity, the one; but in occultism it often means the unified duad, atma-buddhi-or that immortal part of man which incarnating in the lower kingdoms and gradually progressing through them to man, finds thence way to the final goal-nirvana. monas (gr) the same as the latin monad "the only" a unit. in the pythagorean system the duad emanates from the higher and solitary monas, which is thus the first cause. monogenes (gr) literally, the "only-begotten" a name of proserpine and other gods and goddesses, as also of jesus. mundakya upanishad (sans) lit, the "mundaka esoteric doctrine" a work of high antiquity; it has been translated by raja ram mohun roy. mysteries, sacred they were enacted in the ancient temples by the initiate

, remembrance, reminiscence occultists make a difference between these three functions. as, however, a glossary cannot contain the full explanation of every term in all its metaphysical and subtle differences, we can only state here that these terms vary in their applications, according to whether they relate to the past or the present birth, and whether one or the other of these phases of memory emanates from the spiritual or the material brain; or, again, from the "individuality" or the "personality" reincarnation or rebirth the once universal doctrine, which taught that the ego is born on this earth an innumerable number of times. now-a-days it is denied by christians, who seem to misunderstand the teachings of their own gospels. nevertheless, the putting on of flesh periodically and th


ISIS UNVEILED

nunc whenever the eternal awakes from its slumber and desires to mani- fest itself, it divides itself into male and female. it then becomes in every ^stem the doublb-sexbd dettt, the universal father and mother in india in chauuea in ihk ofhttk stctxm bralimt bikod or ain-soph nunden spirit k ra (nude, ntrt (fe- anu (nude. aii u (te- abruu (auk, bttboi mak) male (female) from the union of the two emanates a third, or creative principle the son, or the manifested logos, the product of the divine mind. in india in cbauiaca ofbttk stbtu virtj, tbesod bd. tin son ophii (another name for euioia, the sod moreover each of these systems has a triple male trinity, ead proceeding separately through itself from one female deity. so, tta instance: in india in chaldaxa in thk ophitb ststbi hie trinity

r si^e, the logoi in short, are the 'only-begotten' ones but not the sotu of man, which appellation properiy belongs 388. iredmiu: afouul beraiet, i, xzz, i; tbcodoret: batnlieantm /mhdantm. 389. ircnaeiu: ep. eh, i, zxri. i. digitizecoy google cheists -descent into hell' 177 to christoa the aon of sophia (the elder) and of the primitive mad who produces him through his own vivifying light, which emanates from the source or caiue of all (hence the cause of his light also, the 'un- known father' there is a great difference made in the gnostic meta- physics between the first unrevealed logos and the 'anointed' who is christos. ennma may be termed, as philo understands it, the second god, but he alone is the 'primitive and first man' and by no means the second one, as theodoret and irenaeus e

dmod, is likewise a trinity; for he is body, soul, and spirit "all that is created by the 'ancient of the ancients' can hve and ^st only by a male and a female" says the zohar" he alone, to whom no one can say 'thou' for he is the spirit of the whrre-hiian in whom the tbbee heads are united, is uncreated. out of the subtle fire, oq one side of the white head, and of the 'subtle air' on the other, emanates shekhinah, his veil (the femininizcd holy ghost "this air" says idrah rablxih "is the most occult [occitlhssimus] attribute of the ancient of the days* the ancient of the ancient is the concealed of the concealed* all things are himself, and himself is concealed in every way* ilie cranium of the whtie-head has no beginning, but its end has a shining reflexion and a roundneii which is our

most cruel, fiendish superstition "if thy father" wrote st. jerome "lies down across thy threshold, if thy mother uncovers to thine eyes the bosom which suckled thee, trample on thy father's lifeless body, trample on thy mother's bosom, and. with eyes unmoistened and dry, fly to the lord who calleth thee! this sentence is equaled, if not outrivaled, by this other, pronounced in a like spirit. it emanates from another father of the early church, the eloquent tertullian, who hopes to see all the "philosophers" in the gehenna fire of hell "what shall be the magnitude of that scene. how shall i laugh! how shall i rejoice! how ahatl i triumph when i see so many illustrious kings who were said to have mounted into heaven, groaning with jupiter, their god, in the lowest darkness of helll then sh


JASMUHEEN THE FOOD OF GODS

is therefore an elaborated carrier of all the other six elements. the further the process of unfolding proceeds towards the material sphere, the weaker the influence of the higher elements progressively becomes as the influencing field of their source of luminosity is reduced. the following seven elements are to be understood as being interpenetrating and interwoven with each other. each element emanates from the one before it and thus each successively contains growing complexity, containing not only its own characteristic individuality, but also the aspects of the preceding elements. 1) cosmic monad: the first and unmanifest logos which breaks into the seven elements of: earth, fire, water, air, akasa& cosmic fire. it is the cosmic monad from which the food of gods flows in its purest f

. i ride the wave of grace mantra. understand that once fields have been created, laid down, activated, charged, plugged in to the most nourishing source of power and programmed, then outcomes are guaranteed. all it takes is power of concentration and the more you do this, the quicker this becomes a reality among the status quo as this attitude alone has the power to influence the fields. when it emanates divine nutrition: the madonna frequency& the food of gods with jasmuheen 176 from someone well tuned to the divine nutrition love channel, it has even more effect as alchemy can magnify both our positive and negative field aspects. summary: the most effective way to weave or influence a field is by our presence and the energy we radiate which allows us to constantly be tuning the external


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

etypical idea is also called reflective intelligible informed superessential endless in resource* the reflection of god is in the archetype which is the second principle, or macrocosmos (created worlds, exhibiting either sides, or will in action. this is displayed in three divisions, or spheres called (1st) the empyr um (god (2d) the ether um (the saviour (3d) the elements (the virgin mary. light emanates in the sephiroth( cabala) or sevenfold rotation hence the production of phenomena. in uniting with the ethereal spirit, it becomes the soul, or responsive sentience of the world. the further elucidation of the rosicrucian theological system, in its general features so far as in hint or parable submitted to unenlightened comprehension will be found pre-stated at page 208, and elsewhere. th


KNOWLEDGE LECTURE FIVE

amongst the writers on alchemy. the following names occur in qabalistic writings: ain nothing- not ain soph without end ain soph aur infinite light these three are the veils of negative existence behind as it where kether. arik anpin- macroprosopus or the vast countenance is one of the titles of kether, yet another of its titles is the ancient of days, aatik yomin. kether or the vast countenance emanates first as abba the supernal father, and aima, the supernal mother. abba is referred to yod of yhvh, and aima is referred to heh of yhvh. elohim is a name given to these two hypostases united. as elohim they are considered the parents of the son, zauir anpin, also called microprosopus, or the lesser countenance. abba is referred to yod and chokmah. aima is referred to heh and binah. zauir a


LAITMAN M BASIC CONCEPTS IN KABBALAH

wing 2 on next page: white corresponds to sefirat hochma; red corresponds to sefirat bina; green corresponds to sefirat tifferet; and black corresponds to sefirat malchut. b a s i c c o n c e p t s i n k a b b a l a h 56 drawing 2 although the light that fills the sefirot is colorless, receivers see it with its corresponding hue. thus, in all five worlds (from ein sof to our world, the light that emanates from the creator is an absolutely colorless, imperceptible substance. only after it traverses the worlds and sefirot as if through color filters do we perceive it as having a certain color and intensity, depending on the level of the soul that receives the light. for example, the world atzilut passes the light without coloring it at all because this world has similar properties to those o

among the parts remain inconspicuous and the kabbalist perceives only the light s general impact that spreads equally to all parts. although there is no difference between the sefirot from the highest (keter of ak) to the lowest (malchut of assiya, such a difference does exist with respect to the person receiving the light. sefirot are divided into vessels and the light that fills them. the light emanates from the creator himself. the vessels are also called sefirot keter, hochma, bina, tifferet, and malchut. in the last three worlds, beria, yetzira, and assiya, these vessels constitute filters that block and precisely measure portions of light to the receiver. in this way, everyone receives a portion that exactly corresponds to that soul s spiritual level of development. although the ligh

through sense organs. by developing a spiritual soul, we acquire the ability to feel beyond the i. this occurs when the spiritual, altruistic i emerges from the negation of the egoistical i. thus, we begin to sense more intense spiritual vibrations until we develop the soul from a point up to its intrinsic capacity. the inner essence of kabbalah is the research of the light of the creator, which emanates from him and reaches us according to certain laws. the law of roots and branches is the law that determines the operations of the forces that impel all parts of our world s creation to grow and develop. it is said in kabbalah: there is no grain below b a s i c c o n c e p t s i n k a b b a l a h 96 without its angel above that strikes it and tells it: grow! the language of branches also h

on of deficiency, which is absent in the creator. the more developed one is, the more keenly one will feel it. this deficiency is rather limited in simple people and children. a true human being wants the entire world. a wise one wants not only our world, but all the other worlds as well. a combination of desire and aspiration is called a kli (vessel) in kabbalah. the pleasure itself, ohr (light, emanates from the creator. the sensation of pleasure: the vessel feels the entrance of the light, depending on the similarity between the qualities of the vessel and those of the light. the more similar these qualities are, the more the vessel can bestow, love, and bring joy, and the smaller its will to receive. the closer the vessel is to the light, the more light and pleasure it feels. existence


LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ft from above, for to have faith is to have a bridge to an opposite state of being. and even if we have not yet undergone all of the suffering that would force us to give up all our personal interests in life, nonetheless kabbalah will help us; instead of suffering, we will receive another way to navigate our paths- 66- attaining the worlds beyond 5 the purpose of studying kabbalah the light that emanates from the writings of the great kabbalists will help us overcome two challenges: our stubbornness and our tendency to forget the suffering caused by our willfulness. prayer is the pathway to all correction, which the creator will see in our hearts. when we engage fully in prayer, we will attain whatever relief we seek; whatever correction we require. but in order to achieve correction, we

ussion of material actions and legalistic matters. some may study kabbalah merely to expand their knowledge; if so, they will be able to approach it only as a direct narrative. they will not be able to extract the light of the kabbalah from its pages. only those who study kabbalah for self-improvement will receive this benefit. kabbalah is a study of the system of our spiritual roots. this system emanates from above. we may study it in accordance with strict laws which, when merged, point toward a single supreme purpose "the revelation of the- 68- attaining the worlds beyond creator s greatness, so that his greatness may be comprehended by the creations in this world" kabbalah, the perception of the creator, consists of two parts: the written work of the kabbalists, who have already percei

equences of events and do not know the laws of survival, we must at the very outset understand the principal law. this law cannot be evaded, just as the laws of nature in our world cannot be evaded. the principal law states that we cannot be guided by sensations of pleasure, since it is not pleasure, but altruism, that determines whether a spiritual life is beneficial or harmful: light that which emanates from the creator and is perceived by us as immense pleasure. comprehending the pleasure or perceiving the creator (which is, actually, one and the same, for it is not him we perceive but the light reaching us) is the purpose of creation. faith the power that gives an individual confidence in the possibility of attaining a spiritual life, coming alive after being spiritually dead. the more

laws of creation become, as the basic, fundamental categories are simple, not complex. but because we fail to perceive the source of creation, and instead see only its remote consequences, we view the laws of inner motion and development- 113- creation in our world as being comprised of conditions and limitations, and thus complicated. since authentic kabbalistic books contain hidden light, which emanates from the authors in the course of writing their books, it is vital to have the right intention while studying such works; namely, the will to perceive the creator. it is also very important, while studying, to pray to receive the spiritual intellect and understanding that the author possessed. in this way, we may forge a bond with, and can address, the author. thus, it is also essential t

, whereas the girl desires to receive pleasure in this world, and, thus, opts to play with the doll. a child thinks in this manner, and one is not going to disagree with her because she is not of the age when she can derive pleasure from the real objects in this world. therefore, she derives it from toys from illusory, unreal objects. all of us, being godly creations, only aspire to pleasure that emanates from the creator. all of us can have a desire only for him, and we all perceive life only in this aspiration. in this, we are no different from our souls prior to their descent into this world, when they garbed themselves with our bodies. nor are we different from our souls after they passed all the cycles of life, and finally returned to the creator. we are created so that we desire to b


LAITMAN M THE PATH OF KABBALAH

and defecate, grow, react to external conditions, and even develop a memory. an even greater egoism produces many more types of living organisms, which are equipped with an ability to learn, remember, adapt, and move about freely, depending on their degree of egoism. the characteristics of every species are a direct consequence of the amount of their egoistic desire. that is the only factor that emanates from the appearance of this or that property or ability. everything that characterizes any object stems from a single origin: its amount of egoism. thus, the ability of an object to feel outside itself exists even more intensively in mankind, for its goal is to sense the creator. but you can also say the opposite: because people can feel outside themselves, we can conclude that the purpos

nds that between the light of wisdom and the light of life, the former is more consistent with its nature. it then decides to receive this light fully. thus an independent desire to receive the light of wisdom, and the very desire with which the creator wants to fill the creature is now created. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 163 we see that the light that emanates from his essence creates a vessel in four steps. that is why that final desire, named behina dalet (fourth phase, is in fact the only creature. all the phases that preceded it were only phases in its evolution. in fact, the entire creation is comprised of that fourth phase. everything that exists, except for the creator, is that behina dalet. this behina dalet is named malchut (kingship

-forms, these sefirot are different forms by which the creator watches over us and relates to us. those forms are divided by ten primary types, ten sefirot. the wisdom of kabbalah teaches what the creator extends to his creatures, meaning the ten sefirot. that is why the fundamental textbook of kabbalah is titled, the study of the ten sefirot. there are ten forms (sefirot) through which the light emanates from the creator. these forms beget creation. the vast variety of creatures in creation stems from various combinations of the properties of these ten sefirot, because these combinations create ten inner sefirot in each sefira. inside of these are another ten sefirot and another inner ten sefirot and so on indefinitely. every property in creation stems from the properties contained in tho

le to others only through a unique language, but only one who can repeat the operation can experience it. that is why the wisdom of kabbalah is a guide to spiritual operations. t h e pa t h o f k a b b a l a h 246 t h e c r e at o r q: what is the difference between the perspective of the creator and the perspective of the creature? a: the perspective of the creator means that the entire creation emanates from his thought. it is created through four phases (behinot) of direct light that finally reach a state entitled the world of ein sof. creation is already completed in the world of ein sof, but the creatures will be able to feel it only when they rise from below, from this world to the world of ein sof in their emotions. then the creatures will also see what has always been there and can


LEADBEATER CW GLIMPSES OF MASONIC HISTORY

e ancients, which was so closely allied to it, that more was handed down from the past than the three blue degrees; for the latter on their own showing are not complete without the symbolism preserved for us in the holy royal arch and other similar degrees, which did not, it would seem, emerge in the south. the first mention of the holy royal arch comes from youghal in ireland in 1743; the second emanates from york in 1744. the ancients, though they had nothing to do with the grand lodge of all england at york, nevertheless persistently refer to themselves as york masons, thus claiming kinship with the york tradition. 619. on the other hand, murray lyon shows that the records reveal no traces of ritual procedure or of speculative masonry as we know it to-day until after the foundation of t


LUCIFERIAN WITCHCRAFT AN INTRODUCTION

in america are well aware of its context of approach, the defining state of consciousness must be adhered to. the union of some aspects of middle eastern practices such as sufism and the various parallel witch ways of tribes of the deserts are essential productive and beneficial for the advancement in human thinking. there is much to be learnt from other cultures, however the heart of such always emanates within a focus of folk magic or witchcraft. the order of phosphorus is founded upon the techniques taught through the lore of luciferian witchcraft, the lore and legend of the old transferred into magickal technique. the common history of the gnosis is labeled sethian as it was indeed lucifer/seth and azazel who brought the black flame to humanity, enabled it to rise above the mongoloid p


MAGIC AND SPELLS

ber of rounds (if still magical. 11-20 the portal does not function. the user is hurled away as though struck by the violent thrust of a telekinesis spell cast at 17th level. the user is entitled to a will save (dc 17) to negate the effect and takes 1d6 points of damage if hurled against a solid surface. 21-25 the portal does not .function. instead, a wave of negative (5o) or positive energy (5o) emanates from the portal in a 30-foot radius. negative energy acts just like an inflict serious wounds spell cast at 17th level (3d8+15 points of damage, will half dc 14. positive energy acts just like a cure serious wounds spell cast at 17th level. 26-40 the portal functions, but it sends the user to the wrong destination. to determine where the user ends up, use the table in the teleport spell d


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ective universe in the intermediate space, circle 2. p. 119 comprising not only the one of which the earth is a part but all the solar systems in the universe. opinions differ as to the arrangement of the globes of this last world, d 1 to d 10 inclusive. the ruler of the fourth world is d 1, called by some the fiery heaven; by others the primum mobile, or the first motion. from this whirling fire emanates the material starry zodiac, d 2, in contradistinction to the invisible spiritual zodiac of the yetziratic world. from the zodiac, d 2, are differentiated the spheres of the planets in concatenate order. the ten spheres of the world of assiah are as follows: from c 10 came d 1, the fourth crown; rashith ha-galagalum, the primum mobile, the fiery mist which is the beginning of the material

fourfold material world. to the graduate of the college of the mysteries she is the alma mater out of whose body the initiate has "born again" in the pseudo-egyptian tarot the empress is shown seated upon a cube filled with eyes and a bird is balanced upon the forefinger other left hand. the upper part of her body is surrounded by a radiant golden nimbus. being emblematic of the power from which emanates the entire tangible universe, l'imp ratrice is frequently symbolized as pregnant. the fourth numbered major trump is called l'empereur, the emperor, and by its numerical value is directly associated with the great deity revered by the pythagoreans under the form of the tetrad. his symbols declare the emperor to be the demiurgus, the great king of the inferior world. the emperor is dressed


MASTERING WITCHCRAFT

less obvious but far more important reason for concealment is one which may not occur to you as a beginner witch but would leap to the mind of an old pro immediately: should your victim himself turn out to be a dabbler in the black arts, or indeed intimate with one such as yourself who is, it would be a comparatively easy operation for him to divine the direction from which the magical onslaught emanates, and by means of the very same puppet, being impregnated with your magnetism, bring about your magical downfall in any number of ingenious ways. therefore, let me again reemphasize a certain degree of caution, at the risk of sounding repetitious and unnecessarily wary. herbs and incense of love to conclude this chapter on amatory matters, here are a few simple recipes for the various ince


MICHAEL FORD WITCHMOON

rolic. when twilight falls and the shadows become evident, all will transverse into a side of night. when our heads rest upon the ground our spirits rise through the dream and the world of the night side. the witch-cult exists in numerous points of the earth, we walk silently among all and harm not one unless provoked. we are shadow and the essence of the green earth is our being. the witch blood emanates deep within the subconscious of each sorcerer, awaiting the moment the wizard opens the lunar current towards atavistic resurgence (2. the vampire spirit too exists in dream and so with it we shall walk, in joyous brotherhood and sisterhood. the eight earthly sabbaths' are as a form and focus for the dreaming rite, in which those of witch blood meet in ecstasy. the earthly sabbat is as a

it is a talisman for knowledge, divination, happiness, etc, any of which can work to the best suited means. if the witch is attempting to read the fortune of another, she/he should sit the individual down across from them, so they can also view the water within the bowl. the witch will focus upon the water as a great current of witches sabbat energy, fueled by the waves of the abyss and all that emanates from her/his subconscious. the individual will ask a particular question of the witch, who will begin focusing and concentration on the water. images will begin to appear in the surface that will in some way reveal the answer they require. if the witch is unable to make the individual see them, as some are unable to do, then the witch should describe the scene in detail to the person havi


MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ota-tion is absolutely fixed. both have varied, sometimes quite appreciably, over a period of time and mayyet do so again (p. 189)the earths axial rotation was about 30 hours, rather than 24.the moon was closer to the earth in the past. the earths orbit is very erratic and unstable. the speed of rotation on the axis has changed considerably. the earth has a negative electrical charge. this charge emanates from the core. the suns magnetic field reverses every 11 years. modern astronomy recognizes only nine planets in the solar system, mercury, v enus, earth, mars, jupiter, saturn, uranus, neptune and pluto. mercurys orbit is not circular.v enus orbits very slowly for its size and in opposite direction.mars is also slow and extremely erratic.uranus has a tilted axis.pluto has an eccentric or

fer my respectful obeisances unto you (bhagavata purana 4.9.14) ananta is called shesha as he is the residue or remainder of the universe during cosmic dissolutions. heis elaborately described in the bhagavata purana, 5th khanda, chapter 25. ultimately he will destroy theworld: at the time of the final devastation of the complete universe [the end of the duration of brahma's life],a flame of fire emanates from the mouth of ananta (bhagavata purana 2.2.26) sage patanjali, the author of yoga-sutras, is considered by some to be an incarnation of shesha. he isthe author of the mahabhashya, the celebrated commentary on the grammar of panini, and a defense ofthat work against the criticisms of philosopher katyayana. his name allegedly represents that he fell asa small snake from heaven into the


MOODY RAYMOND A LIFE AFTER LIFE

e thyself; much learning doth make thee mad" but i said "i am not mad, most noble festus; but speak forth the words of truth and soberness" this episode obviously bears some resemblance to the encounter with the being of light in near death experiences. first of all, the being is endowed with personality, though no physical form is seen, and a "voice" which asks a question and issues instructions emanates from it. when paul tries to' tell others, he is mocked and labeled as "insane" nonetheless, the vision changed the course of his life: he henceforth became the leading proponent of christianity as a way of life, entailing love of others. there are differences, too, of course. paul did not come near death in the course of his vision also, interestingly enough, paul reports that he was blin


MORALS AND DOGMA

omes, where it has its origin, and whither it goes after death. they endeavored to have _some_ belief and faith _some_ creed, upon those points. at the present day, men are satisfied to think nothing in regard to all that, and only to believe that the soul is a _something_ separate from the body and out-living it, but whether existing before it, neither to inquire nor care. no one asks whether it emanates from the deity, or is created out of nothing, or is generated like the body, and the issue of the souls of the father and the mother. let us not smile, therefore, at the ideas of the ancients, until we have a better belief; but accept their symbols as meaning that the soul is of a divine nature, originating in a sphere nearer the deity, and returning to that when freed from the enthrallme

ut him, but more than what we now understand by the word _ideas. they emanated from and were again merged in god. they had a kind of middle existence between our modern ideas, and the intelligences or ideas, elevated to the rank of genii, of the oriental mythology. these personified attributes of deity, in the theory of basilides, were the [greek??t] or _first-born [greek[_nous_ or _mind: from it emanates [greek[_logos, or the word] from it [greek: f??s[_phronesis, intellect: from it [greek: s?f?a[_sophia, wisdom: from it [greek ?a[_dunamis, power: and from it [greek??a??s[_dikaiosune, righteousness: to which latter the jews gave the name of [greek[_eirene, peace, or _calm, the essential characteristics of divinity, and harmonious effect of all his perfections. the whole number of successi

ult problem of modern philosophy--the definite and permanent accord of reason and faith, of authority and liberty of examination, of science and belief, of perfection in god and imperfection in man. if science or knowledge is the sun, belief is the man; it is a reflection of the day in the night. faith is the veiled isis, the supplement of reason, in the shadows which precede or follow reason. it emanates from the reason, but can never confound it nor be confounded with it. the encroachments of reason upon faith, or of faith on reason, are eclipses of the sun or moon; when they occur, they make useless both the source of light and its reflection, at once. science perishes by systems that are nothing but beliefs; and faith succumbs to reasoning. for the two columns of the temple to uphold t

esides in the sun and is enveloped by his rays, the invisible and eternal force that modifies the sublunary world by means of the sun. osiris was the same god known as bacchus, dionusos, and serapis. serapis is the author of the regularity and harmony of the world. bacchus, jointly with ceres (identified by herodotus with isis) presides over the distribution of all our blessings; and from the two emanates everything beautiful and good in nature. one furnishes the germ and principle of every good; the other receives and preserves it as a deposit; and the latter is the function of the moon in the theology of the persians. in each theology, persian and egyptian, the moon acts directly on the earth; but she is fecundated, in one by the celestial bull and in the other by osiris, with whom she i

finds its great truths in all. to every mason, there is a god; one, supreme, infinite in goodness, wisdom, foresight, justice, and benevolence; creator, disposer, and preserver of all things. how, or by what intermediates he creates and acts, and in what way he unfolds and manifests himself, masonry leaves to creeds and religions to inquire. to every mason, the soul of man is immortal. whether it emanates from and will return to god, and what its continued mode of existence hereafter, each judges for himself. masonry was not made to settle that. to every mason, wisdom or intelligence, force or strength, and harmony, or fitness and beauty, are the trinity of the attributes of god. with the subtleties of philosophy concerning them masonry does not meddle, nor decide as to the reality of the


RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

er he is in. he does not recognize the reality of what is. the moment the light is switched on, he immediately sees the pit, recognizes the danger and steps back. now, though this self awareness is the essential light of the soul, it is not the actual essence of the soul, just as a ray of light is not the luminary itself. rather, the property of light is that it reveals the luminary from which it emanates. in the same way, this essential light of the soul is a revelation of the essence from which it emanates. nonetheless, it is not outside of the self, but is, rather, the revelation of the self to the self. the infinite light g-d knows himself. his self-knowledge is infinite because he is infinite. this self-knowledge is called, ohr ein sof (the infinite light. though this self-knowledge r


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

ives 7 x 10, or 70. the sum of the iteration of all ten sefirot is thus 370. these 370 lights are said to shine out of the face of arich anpin, and in so doing manifest tremendous good will and mercy. even in everyday parlance, when someone is in an especially happy mood we speak of his face glighting up. h arich anpin is the partzuf of the super-rational will, so when glight h or positive energy emanates from its gface, h g-d fs good will is manifest in creation. when these 370 lights reach z feir anpin, they shine in it as well, and thus the emotions are glit up h by the will. as we have explained previously, z feir anpin is the main partzuf of any particular world, which simply means that the measure of man is his emotions. this is why the emotions are called in hebrew midot (literally

ve varieties of leah on the level of immature mentality. three from malchut of abba and two from malchut of ima. similarly, there are five additional varieties of leah derived from the six extremities of mature mentality [that coexist at this stage with the immature mentality, exactly along the lines of the five detailed above [with regard to the immature mentality. the reason why malchut of abba emanates three radiances and malchut of ima only two is because [the latter] does not possess a third place where its radiance could collide and produce a third radiance. for other than z feir anpin, there is no other place [where this could occur. in contrast, malchut of abba had three places where its radiance can spread. it therefore produces three radiances. malchut of abba can gcollide h both


REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

following names occur in qabalistic writings- ain-the negative?'n (not--not) ain soph tld]'n (limitless) ain soph aur 1 1 n (the limitless light) these are the veils of the negative existence depending from kether. ark anpin 1'33n f rln-macroprosopus or the vast countenance is a title of kether, and another of its titles is the ancient of days, aatik yomn p tf*'n u kether or the vast countenance emanates first as abba, the supernal father, and aima the supernal mother. abba n33n the supenal father is referred to yod of tetragrammaton, and aima nd9n the supernal mother is referred to heh. elohim *i l?nis a name given to these two persons united. as elohim they become the parents of the son zauir <155> anpin p3m lyint, also called microprosopus or the lesser countenance. abba is referred to


RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

f the gnostics ofphoenicia, which is the point of development as ion signified the generative faculty; it is the yoni ofthe indians, the yin off the chinese, and the ionia of the greeks, the sun is emblematically inharmony and consonance with its creator, in its essence is imaged the father, in its light the word,and in its heat the spirit.the sun, the great centre of the solar system, from which emanates the generative powers of theplanets, gradually reveals its own composition. this wonderful incandescent orb enveloped in manyof our familiar elements in the form of vapour, partially aqueous, and partially glowing gas, nitrogenand hydrogen forming their chief constituent elements. much, although not all, has been revealed ofthe constitution of the sun, its coloured projections surrounding


RUBY TABLET OF SET

way and, though seated, i rise and follow it along a winding, twisting. yet almost perfectly straight. tunnel lit very faintly by a bluish glow from walls, floor, and ceiling (the twists and turns seem to be through angles having nothing to do with physical space) finally i come to the end, and it is truly the end- a small chamber opens from the tunnel, and there is nothing beyond it. the chamber emanates a horrible feeling of wrongness "twistedness" age, decay, as of fabric crumbling to dust, wooden furniture cracking and splitting. within is a creature- a hideous, skewed, malformed caricature of an ancient hag, brooding, mumbling. it wears a black medallion with a tarnished silver pentagram. mere jewelry, metal and enamel- nothing more. feelings of frustration, inadequacy, hopeless impot


SEPHER HA BAHIR

:26, the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold [like the light of the seven days. and we said, just like the sun was for seven, so the moon was for seven [he replied] i said thousands. 56. they said to him: up until now there are five. what comes next? he replied: first i will explain gold. what is gold? we learn that it is where justice emanates. if you bend your words to the right or left, you will be punished. 57. what is the meaning of the verse (isaiah 30:26, the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold, like the light of the seven days. the verse does not say seven days, but the seven days. these are the days regarding which it is written (exodus 31:17, for six days go

(genesis 31:53, and jacob swore by the terror of his father isaac. does anyone then swear in this manner, mentioning his belief in the terror of his father? but up until that time, jacob had not been given any power. he therefore swore by the power that was given to his father. it is for this reason that it is written, and jacob swore by the terror of his father isaac. what is it? it is chaos. it emanates from evil and astounds people. and what is that? it is that regarding which it is written (i kings 18:38, and fire came down and it consumed the burnt offering, and the stones, and the earth, and it evaporated the water that was in the trench. it is also written (deuteronomy 4:24, the lord your god is a consuming fire, a jealous god. 136. what is kindness? it is the torah, as it is writte

inal power that you said was second? we say that this is the right foot. and what is the power that is to the south-west? this is the foundation of the world. regarding this it is written (proverbs 10:25, the righteous is the foundation of the world. the second power stands behind the chariot, while the first power stands in front of it. the righteous, foundation of the world is in the centre. it emanates from the south of the world, and is officer over the other two. in its hand are also the souls of all living things. it is the life of worlds. whenever the word creation (beriah) is used, it is done with it. regarding it, it is written (exodus 31:17, he rested and souled. this is the attribute of the sabbath day. regarding this it is written (exodus 20:8, remember the sabbath day and keep

and replied, what could i have done when i did not have any bread? with what could i have sustained myself? they answered: if you would have strived and worked in torah, you would not reply foolishly and brazenly like this. because of your reply, it is obvious that you have not worked or strived in torah. it is thus written (deuteronomy 8:3, for not by bread alon does man live, but form all that emanates from god s mouth does man live. you should have searched and probed and asked, what is it through which man lives? what is this which emanates from god s mouth from here they said, an ignoramus cannot be pious. if a person does not act with kindness (chesed) toward himself, he cannot be called pious (chasid. 185. how can one do kindness to his master? by studying the torah. all study of t

33:26, he rides the heavens with your help [his pride is in the skies. god says, when you study torah for its own sake, then you help me and i can ride the heavens. then, his pride is in the skies (shechakim. what is shechakim? we say that it is in the innermost chamber. the targum thus renders it, his word is in the heaven of heaven. therefore, not by bread alone does man live, but from all that emanates from god s mouth does man live. however, the fool answers brazenly. abandon this brazenness, and do not reply in this manner! he is therefore punished. what is his punishment? we have already discussed it. 186. what is the meaning of the verse (job 15:2, should a wise man answer knowledge of spirit? what is knowledge of spirit? this is the knowledge that is close to the spirit. regarding


SEPHER YETZIRAH WESTCOTT

occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of intellect, and by the contemplation of faith. the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah (4) magnificence, from which emanates its own proper essence. the ninth path is the pure intelligence, so called because it purifies the numerations, it proves and corrects the designing of their representation, and disposes their unity with which they are combined without diminution or division. the tenth path is the resplendent intelligence, because it is exalted above every head, and sits on the throne of binah (the intell


SIFRA DETZNIYUTHA

e it is written: and the lord hvhy alone shall be exalted in the day of that.191 1 torah shmoth 27:17. 2 the circle mentioned here is the ayin (i, o) of vast face. 3 the five chapters are the negatively existent roots of the tree and the four qabalistic worlds. the great hall (lkh, hekal) is the circular contraction(,vomo, tzimtzum, see etz hachayim, luria) into which the positively existent tree emanates. 4 not (al) is a common synonym for ayn ]ya, nothing, mysterious unknown at the roots of all things. 5 this person is one of the thirty-six righteous tzadikim upon whom the world depends. he sees everything as the ayn ]ya and relishes nothing in the creation that is made from the ayn ]ya. 6 the term weight is an allusion to the single combination of all the sefiroth; weights are individua


TECHNICIANS GUIDE TO THE LEFT HAND PATH

ate and define your question well, and then actively seek an answer. define your question not based upon an intellectual understanding, but rather upon what the pain in your soul and heart reveals to your personal awareness when considering "who and what, am i" the intellectual development of your answer arises from applying form to this initial abstraction. the mechanistic nature of the universe emanates its essential properties from the largest to the smallest. this is the first law of hermetics, and understanding this is a great movement towards making the first step into resonance. through division and separation we can trace a path of extension and retraction through the formative device of linear time. through separation and synchronization we approach non-linear constructs that have

ment this being is manifest within. with the antinomian metaphor of 0(-1 plus 1) there is a final issue to deal with. through this formulation we are in fact getting something from nothing which seems at first illogical. however, there are two types of nothing! these two types of nothing provide the all and everything of what we experience, they are the basis of the hermetic sciences and all that emanates through that praxis. in fact, these two types of nothing form the closest link that can be conceived prior to that which exists without time. as such, we will spend this last part of this chapter discussing the properties of these two types of nothing. let us define from the outset what is nothing? websters states several definitions, but the one that is of interest to this discussion is


THE BOOK OF PLEASURE

dea to maximize pleasure cheaply, remit your sins and excuse them-is but ceremonial, the expression of puppetry to the governing fear. yes! what you have ordained in your religiousness, is your very rack, imagined though it be! the prospect is not pleasant; you have taught yourself! it has become inborn and your body is sensitive. 0: that god is always in heaven or that the almighty inconceivable emanates its conception or negation-commits suicide, etc. some praise the idea of faith. to believe that they are gods (or anything else) would make them such-proving by all they do, to be full of its non-belief. better is it to admit incapacity or insignificance, than reinforce it by faith; since the superficial "protects" but does not change the vital. therefore reject the former for the latter

death. these four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions. 3: about this "self; all conception is the dual principle, the law which is its conception. 4: the unmodified sex principle refracted through the dual principle emanates the infinite variety of emotions or sexualities, which may be called its ramifications. the transcendental law, the law and testament of the "new" the law of kia is its own arbiter, beyond necessitation, who can grasp the nameless kia? obvious but unintelligible, without form, its design most excellent. its wish is its superabundance, who can assert its mysterious purpose? by our knowledg

concentration, is identity without form, is no thought as such; law and external influences contained, do not affect. when that giving up all belief, reflects only its meaning, then is there purity of vision, innocence of touch, ergo, self-love. verily, verily men are born, suffer and die through their belief. ejaculation is death. self-love is preservation and life. 14: it the "neither-neither" emanates tetragrammaton of relatives, the sexes of which are evolved through their cruciform reflection and are elusive to identity. in their xxxx they produce unity xxxxx xxxxx conception. ego generating by subdivision they embrace eternity, in their manifold ramifications is law. 15: i.e. his rainbow. 16: chapter on self-attraction omitted. 17: this is the test. the one who doubt would naturally


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

search there are also accounts of experimental cases in which individuals have deliberately attempted to make their apparition, their ghostly image, appear to a particular witness, as in efforts to project one s spiritual essence during an out-of-body experience. a poltergeist is a projection of psychic energy that finds its energy center in the unconscious mind, most commonly in adolescents, and emanates, therefore, from the living rather than from the dead. a poltergeist is a ghost only in common parlance, which links the two because of the spook-like nature of the poltergeist that causes the invisible pseudoentity to prefer darkness for its violent exercises of tossing furniture, objects, and people about the room. accounts of people reporting having seen spirits of the dead are among t


THE KEY TO THE MYSTERIES

the court of the king's palace. thou art god, who by thy godhead sustainest all beings, and by thy unity dost being home all creatures. thou art god, and there is no difference between thy deity, thy unity, thy eternity, and thy existence; for all is one and the same mystery; although names vary, all returns to the same truth. thou art the knower, and that intelligence which is the source of life emanates from thyself; and beside thy knowledge all the wisest men are fools. thou art the knower, and the ancient of the ancient ones, and knowledge has ever fed from thee. thou art the knower, and thou hast learned thy knowledge from none, nor hast acquired it but from thyself. thou art the knower, and like a workman and an architect thou hast taken from thy knowledge a divine will, at an appoin


THE MAGICIAN S KABBALAH

a dynamic equilibrium. the zohar puts it that the "left arm draws the immensity of space in rigour, and that geburah is associated with the "repentance of god" and the archangel samael. it also points out that mercy and severity are united in tiphareth. the sepher yetzirah states "the fifth path is called the radical intelligence, because it is more similar than any other to the supreme unity and emanates from the depths of the primordial wisdom" it is the conciliatory force, restricting and directing the expansion of chesed. the link with kether is in its role in defining the process of zimzum as din, which will be examined later in this chapter. the connection to "primordial wisdom, or chockmah represents that geburah plays a role in connection with the expansion of chesed (the "chockmah


THE PATH OF KABBALAH

les an animal that has a body but still feeds on the minerals in the ground. an even greater egoism produces many more types of living organisms, which are equipped with an ability to learn, remember, adapt and can move about freely, depending in their degree of egoism. the characteristics of every species are a direct consequence of the amount of its egoistic desire. that is the only factor that emanates the appearance of this or that property or ability. everything that characterizes any object stems from a single origin: its amount of egoism. thus, the ability of an object to feel outside itself exists even more intensively in mankind, for it is that which must attain the goal- the sensation of the creator. but you can also say the opposite: because people can feel outside themselves, w

of wisdom in the will to receive. when behina gimel receives light, she feels that of the two lights, the light of wisdom, the light of life, is more consistent with her nature. she then decides to receive it fully. thus an independent desire for the reception of that light of wisdom, i.e. the very desire that the creator wants to fill the creature with, is now created. we see that the light that emanates from his essence creates a vessel in four steps. that is why that final desire, named behina dalet (fourth phase, is in fact the only creature. al