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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

precisely the part of our wish, even down to the circumstance, that in addition to the personal meaning, there is an abstract %a/3t9, gratia, as there is a wish^ piiterich of eeicherzhausen (haupts zeitschr. 6, 48) speaks of' die ivuntsclics fiiesse' of a princess; the older phrase would have been' ir fiieze waren deni wunsche gelich. it is a genuine bit of german heathenism to make this creative faculty reside in a god, and not, after the greek fashion, in a female personage. and there are other features too, that point back to our native heathen eld. wish's aue and heilwac can be matched by phol's ouwa and brunno, or the meads and holywells of other gods; wish's crovm by that worn by gods and kings. and, most remarkable of all, wish rejoices in his creature as in a child; here woden's se

tiquity (see suppl. now at the very outset of that poem, all created beings great and small are called mcgir heim&allar, sons or children of the god; he appears therefore to have had a hand in the creation of the world, and of men, and to have played a more exalted part than is assigned to him afterwards. as, in addition to wuotan, zio presided over war, and fro over fruitfulness, so the creative faculty seems to have been divided between osinn and heimsallr. a song of suggestive design in the edda makes the first arrangement of mankind in classes proceed from the same heimffallr, who traverses the world under the name of mgr (see suppl. there is a much later german tradition, very prevalent in the last few centuries, which i have ventured to trace to this heathen one, its origin being dif

d frederick, like king arthur of the britons, abide in mountains with tlieir liost. be it be remarked lastly, that the heroic legend, like the divine, is fond of running into triads. hence, as 05in, vili, ve, or har, lafnhar and thrisi stand together, there appear times without number three heroic brothers together, and then also it commonly happens, that to the third one is ascribed the greatest faculty of success. so in the scythian story of the three brothers leipoxais, arpoxais and kolaxais (herod. 4, 5: a golden plough, yoke and sword having fallen from heaven, when the eldest son and the second tried to seize them, the gold burned, but the tliird carried them off. the same thing occurs in many mitrchen. chaptee xvi. wise w m e n. the relation of women to the gods is very different fr

ABRAMELIN1

mediaeval sculptor, benvenuto cellini, is said to have assisted, also was in part worked by the aid of a child as seer. cagliostro3 also is said to have availed himself of the services of children in this particular. but for my part i cannot understand the imperative necessity of the employment of a child in the angelic evocation, if the operator be pure in mind, and has developed the clairvoyant faculty which is latent in every human being, and which is based on the utilisation of the thoughtvision. this thought-vision is exercised almost unconsciously by everyone in thinking of either a place, person, or thing, which they know well; immediately, coincident with the thought, the image springs before the mental sight; and it is hut the conscious and voluntary development of this which is t

e thoughtvision. this thought-vision is exercised almost unconsciously by everyone in thinking of either a place, person, or thing, which they know well; immediately, coincident with the thought, the image springs before the mental sight; and it is hut the conscious and voluntary development of this which is the basis of what is commonly called clairvoyance. among the highlanders of scotland, the faculty, as is well known, is of common manifestation; and the english it is usually spoken of as by second-sight. unfortunately, like far too many modern occultists, abraham the jew shows a marked intolerance of magical systems differing from his own; even the renowned name of petrus di abano4 is not sufficient to save the heptameron or magical elements from condemnation in the concluding part of

here only remaineth unto me but a little while to live, those who remain after me will receive the news, of the result of this prophecy. the operation of the thirteenth chapter42 of the second book, i have twice performed; once in the house of savonia;43 and another time in the marquisate of magdeburgh, and i was the cause that their estates were handed down unto their children. now when once the faculty of being able to avail oneself of the sacred magic hath been obtained, it is permissible to demand from the angel a sum of coined money proportionate unto thy birth, quality and capacity, the which without difficulty will be granted unto thee. such money is taken from the hidden treasures. it is, however, necessary to note that in all treasures one is allowed to take the fifth part, god pe

ABRAMELIN2

ndian figures of gods. 58 this is apparently a slip for the seventh chapter; as the third chapter is only a short one regarding those who are fitted to undertake the operation. 59 see book i, chapter x i i. 60 because previously when he has mentioned a foregoing chapter, it has been one of those in this second book to which he has referred. 61 if the operator himself has developed the clairvoyant faculty; which the training he has subjected himself to for six months ought to have greatly aided, and be pure in mind, i can see no necessity for the employment of a child as seer. 62 i.e, your special and particular guardian angel. 63 en la familiarit et conversation delange. the sacred magic 114 64 i.e, those of a material force; many being evil, some few inclined to good, most of a mixed natu

hese three parts of the person, which abraham calls body, soul, and spirit, are designated in the qabalah by the respective terms of nephesch, i.e, the animal part; neschamah, or the soul, that is to say, the higher aspirations, and ruach, ie, the mind or spirit. but besides these, the qabalists also recognise certain higher principles, of which abraham the jew does not here speak, nor yet of the faculty of reincarnation of those principles. reincarnation is a subject much treated of by the oriental sacred writings, and was undoubtedly a fundamental doctrine of the ancient egyptian magic, from which, be it well remembered, the hebrew qabalah has been derived. the esoteric buddhists divide the personality into seven principles, instead of the three given above. 128 i.e, the four cardinal po

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ainfully how every observation must be corrected again and again. the need of yoga is so bitter that it blinds us. we are constantly tempted to see and hear what we want to see and hear (19) it is therefore incumbent upon us, if we wish to make the universal and final yoga with the absolute, to master every element of our being, to protect it against all civil and external war, to intensify every faculty to the utmost, to train outselves in knowledge and power to the utmost; so that at the proper moment we may be in perfect condition to fling ourselves up into the furnace of ecstasy which flames from the abyss of annihilation. love is the law, love under will (part 2 of 8* yoga for yahoos. second lecture. yama* do what thou wilt shall be the whole of the law. stars and placental amniotes!

he yogi, because, until he has achieved it, he can have no idea who he is or where he is going. 18. still more remote and tenuous is the influence of neptune. here we have a niyama of infinite delicacy, a spiritual intuition far, far removed from any human quality whatever. here all is fantasy, and in this world are infinite pleasure, infinite perils. the true niyama of neptune is the imaginative faculty, the shadowing forth of the nature of the illimitable light. he has another function. the yogi who understands the influence of neptune, and is attuned to neptune, will have a sense of humour, which is the greatest safeguard for the yogi. neptune is, so to speak, in the front line; he has got to adapt himself to difficulties and tribulations; and when the recruit asks 'what made that 'ole'

ts these conditions. i should very much rather have you do this than come to me for some mumbo-jumbo kind of authority. i am no pig-sticking pukka sahib- not even from poona- to put my hyphenated haw-haw humbug over on the b. public(*2) i would rather you did the thing 'wrong' by yourselves, and learned from your errors, than get it 'right' from the teacher, and atrophied your initiative and your faculty of learning anything at all. it is, however, perfectly right that you should have some idea of what happens when you sit down to practise. 12. let me digress for a moment and refer to what i said in my text-book on magick with regard to the formula iao. this formula covers all learning. you begin with a delightful feeling as of a child with a new toy; you get bored, and you attempt to smas

eart! we do not give up 'you lied, d'ormea, i do not repent' the results of experiment are still valid for experience, and the fact that the universe turns out on enquiry to be unintelligible only serves to fortify our ingrained conviction that experience itself is reality. 32. we may then ask ourselves whether it is not possible to obtain experience of a higher order, to discover and develop the faculty of mind which can transcend analysis, stable against all thought by virtue of its own self-evident assurance. in the language of the great white brotherhood (whom i am here to represent) you cross the abyss 'leave the poor old stranded wreck- ruach 'and pull for the shore' of neschamah. for above the abyss, it is said, as you will see if you study the supplement of the fifth number of the

haped islets of rock; it is rimmed by cliffs encrusted with jewels of marine life. the way was over a bare hillside; except for a few hundred yards of vineyard there was no cover- nay, not for a rabbit. but it often happened that one of the party would turn to speak to me, and fail to see me. i have often known this to happen when i was dictating; my chair was apparently empty. incidentally, this faculty, which i think is exercised, as a rule, unconsciously, may become an actual magical power. 14. it happened to me on one occasion that a very large number of excited people were looking for me with no friendly intentions; but i had a feeling of lightness, of ghostliness, as if i were a shadow moving soundlessly about the street; and in actual fact none of the people who were looking for me

ALEISTER CROWLEY DUTY

and you must accept everything exactly as it is in itself, as one of the factors which go to make up your true self. this true self thus ultimately includes all things soever: its discovery is initiation (the travelling inwards) and as its nature is to move continually, it must be understood not as static, but as dynamic, not as a noun but as a verb. 3. develop in due harmony and proportion every faculty which you possess "wisdom says: be strong "but exceed! exceed "be strong, o man, lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" 4. contemplate your own nature. consider every element thereof both separately and in duty get any book for free on: www.abika.com 3 relation to all the rest as to judge accurately the true purpose of the totality of y

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

as one prevents the more accessible thoughts from arising, we strike deeper strata- memories of childhood reawaken. still deeper lies a class of thoughts whose origin puzzles us. some of these apparently belong to former incarnations. by cultivating these departments of one's mind we can develop them; we become expert; we form an organized coherence of these originally disconnected elements; the faculty grows with astonishing rapidity, once the knack of the business is mastered. it is much easier (for obvious reasons) to acquire the magical memory when one has been sworn for many lives to reincarnate immediately. the great obstacle is the phenomenon called freudian forgetfulness; that is to say, that, though an unpleasant event may be recorded faithfully enough by the mechanism of the bra

ereby do wrong to ourselves. we thwart our own tendencies. to live is to change; and to oppose change is to revolt against the law which we have enacted to govern our lives. to resent destiny is thus to abdicate our sovereignty, and to invoke death. indeed, we have decreed the doom of death for every breach of the law of life. and every failure to incorporate any impression starves the particular faculty which stood in need of it. this section b invokes air in the east, with a shaft of golden glory- section c. the adept now invokes fire in the south; flame red are the rays that burst from his verendum- section d. he invokes water in the west, his wand billowing forth blue radiance- section e. he goes to the north to invoke earth; flowers of green flame flash from his weapon. as practice ma

astral imagery of the star-spate, will-symbol, or soul-symbol, or even to forget its duty to the body and the sensible surroundings. nor should he omit to keep his body of light in close touch with the phenomena of its own plane, so that its privy consciousness may fulfil its proper functions of protecting his scattered ideals from obsession. but he should have acquired, by previous practice, the faculty of detaching these elements of his consciousness from their articulate centre, so that they become (temporarily) independent responsible units, capable of receiving communications from headquarters at will, but perfectly able (1) to take care of themselves without troubling their chief, and (2) to report to him at the proper time. in a figure, they must be like subordinate officers, expect

is no other than to make all men partakers of this mystery of the mysteries of magick. so then saying this word or that, let the adept wrestle with his angel and withstand him, that he may constrain him to consent to continue in communion until the consciousness becomes capable of clear comprehension, and of accurate transmission<intellect is incapable of these functions; a superior faculty must have been developed. as zoroaster says "extend the void mind of thy soul to that intelligible that thou mayst learn the intelligible, because it subsisteth beyond mind. thou wilt not understand it as when understanding some common thing> of the 298 transcendent truth of the beloved to the heart that holds him. the firm repetition of one of these words ought to enable the adept to main

e body, but should any difficulty arise, practice (again) will make the imagination fertile. for example, one may create in thought a chariot of fire with white horses, and command the charioteer to drive earthwards. it might be dangerous to go too far, or to stay too long; for fatigue must be avoided. the danger spoken of is that of fainting, or of obsession, or of loss of memory or other mental faculty. 12. finally, let the student cause his imagined body in which he supposes himself to have been travelling to coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is p

ALEISTER CROWLEY MAGICK WITHOUT TEARS

rning archimandrites, and wrung my nose until i made you do it. and you repeatedly insist that it is difficult. it isn't. is there, however, some deep-seated inhibition- a (freudian) fear of success? is there some connection with that sense of guilt which is born in all but the very few? but you don't give it a fair chance. there is, i admit, some trick, or knack, about getting properly across; a faculty which one acquires (as a rule) quite suddenly and unexpectedly. rather like mastering some shots at billiards. practice has taught me how to communicate this to students; only in rare cases does one fail (it's incredible: one man simply could not be persuaded that intense physical exertion was the wrong way to to it. there he sat, with the veins on his forehead almost on the point of burst

ALEISTER CROWLEY MEDITATION

words "and strive to see in everything the will of god" to another, while engaged in killing thoughts, came the words "and push it down" apparently referring to the action of the inhibitory centres which he was using. by keeping on with this he got his "result" the ideal mantra should be rhythmical, one might even say musical; but there should be sufficient emphasis on some syllable to assist the faculty of attention. the best mantras are of medium length, so far as the beginner is concerned. if the mantra is too long, one is apt to forget it, unless one practises very hard for a great length of time. on the other hand, mantras of a single syllable, such as "aum<mantra containing the word "aum" one sometimes forgets the other words, and remains concentrated

mologically "sam" is the greek in greek alphabet: sigma-upsilon-nu- the english prefix "syn" meaning "together with "adhi" means "lord" and a reasonable translation of the whole word would be "union with god" the exact term used by christian mystics to describe their attainment. now there is great confusion, because the buddhists use the word samadhi to mean something entirely different, the mere faculty of attention. thus, with them, to think of a cat is to "make samadhi" on that cat. they use the word jhana to describe mystic states. this is excessively misleading, for as we saw in the last section, dhyana is a preliminary of samadhi, and of course jhana is merely the wretched plebeian pali corruption of it<buddhist cannon is infinitely r

allus or cross. chapter viii the sword "the word of the lord is quick and powerful, and sharper than a two-edged sword" as the wand is chokmah, the will "the father" and the cup the understanding "the mother" binah; so the magick sword is the reason "the son" the six sephiroth of the ruach, and we shall see that the pantacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any demon it attacks his complexity. only the simple can withstand the sword. as we are below the abyss, this weapon is then entirely destructive: it divides satan against satan. it is only in the lower forms of magick, the purely human forms, that the sword has become so important a weapon. a dagger should be sufficient. but the mind of man is normally so important to hi

latrous of nations. they had been mysteriously compelled to use it, not knowing what it meant" all this because of their emotional belief that they were better than the chinese. the most dazzling example of this is shown in the history of the study of buddhism. the early scholars simply could not understand that the buddhist canon denies the soul, regards the ego as a delusion caused by a special faculty of the diseased mind, could not understand that the goal of the buddhist, nibbana, was in any way different from their own goal, heaven, in spite of the perfect plainness of the language in such dialogues as those between the arahat nagasena and king melinda; and their attempts to square the text with their preconceptions will always stand as one of the great follies of the wise. again, it

see nothing else, and then calmly proposed to cut out every one's colon, pointing out that a vulture (who has no colon) is a very long-lived bird. as a matter of fact the longevity of the vulture is due to its twisted neck, and many thoughtful persons propose to experiment on professor metchnikoff. but the worst of all phantasms are the moral ideas and the religious ideas. sanity consists in the faculty of adjusting ideas in proper proportion. any one who accepts a moral or religious truth without understanding it is only kept out of the asylum because he does not follow it out logically. if one really believed in christianity<bible seriously; but to take it seriously one must be already mad "crowley> if one really thought that the majority of m

ALEISTER CROWLEY TAO TEH KING

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

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ly significant within a certain order. it will soon be admitted on all hands that the study of the nature of things in themselves is a work for which the human reason is incompetent; for the nature of reason is such that it must always formulate itself in proportions which merely assert a positive or negative relation between a subject and a predicate. men will thus be led to the development of a faculty, superior to reason, whose apprehension is independent of the hieroglyphic representations of which reason so vainly makes use<crowley collected works, vol. iii, epilogue> this then will be the foundation of the true spiritual science which is the proper tendency of the evolution of man. this science will clarify, without superseding, the old; but it will free men from th

y my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt" the old comment 22. a promise- not yet fulfilled. p.s. since (an v) fulfilled) a charge to destroy the faculty of discriminating between illusions. the new comment we have here a further conception of the cosmographical scheme. nuit is all that which exists, and the condition of that existence. hadit is the principle which causes modifications in this being. this explains how one may call nuit matter, and hadit motion, in the highest physico-philosophical sense of those terms. we are asked to axqui

useless, and atrophy, as (i will instance) man's wit of smell; and the bodily organ corresponding degenerateth therewith. but this is an effect of much time, so that in thy hell thou art like to find elements vain, or foolish, or contrary to thy present weal. yet, o my son, this hidden wisdom is not thy true will, but only the levers (i may say so) thereof. notwithstanding, there lieth therein a faculty of balance, whereby it is able to judge whether any element in itself is presently useful and benign, or idle and malignant. here then is a root of conflict between the conscious and the unconscious, and a debate concerning the right order of conduct, how the will may be accomplished. al ii,61 "there is a light before thine eyes, o prophet, a light undesired, most desirable" the old commen

e operations. it is good to know that one is man enough to spend a month or so at a height of twenty thousand feet or more above the sea-level; but it would be unpardonably foolish to live there permanently. this illustrates on case of a general principle. we consider the attainment of various illuminations, incomparably glorious as that is, of chief value for its witness to our possession of the faculty which made success possible. to have climbed alone to the summit of iztaccihuatl is great and grand; but the essence of one's joy is that one possesses the courage, knowledge, agility, endurance, and self-mastery necessary to have done it. the goal is ineffably worth all our pains, as we say to ourselves at first; but in a little while are aware that even that goal is less intoxicating the

n environment, and is paid for by some surplus part, or some part now superfluous, although once useful to meet a quality of the environment which no longer menaces the individual, the adaptation is biologically profitable. obviously, the whole idea of exercise, mental or bodily, is to develop the involved organs in manner physiologically and psychologically proper. it is deleterious to force any faculty to live by an alien law. when parents insist on a boy adopting a profession which he loathes, because they themselves fancy it; when florence nightingale fought to open hospital windows in india at night; then the ideal mutilates and murders. every organ has 'no law beyond do what thou wilt. its law is determined by the history of its development, and by its present relations with its fell

ALEISTER CROWLEY THE SWORD OF SONG

herwise said poetically or in a spiritual sense, the plainest words mean whatever a pious interpreter desires they should mean (huxley, evolution of theology. a.c. introduction 3 if the student has advanced spiritually so that he can internally, infallibly perceive what is truth, he will find it equally well symbolised in most external faiths. it is curious that browning never turns his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines: i have read much, thought much, experienced much, yet would rather die than avow my fear the naples

ng these germans said: 365 ekam advaita! 44 one, not two! thus east and west from a to z agree alas! so do not you (it matters nothing you, i find, are but a mode of my own mind) 370 as far as normal reasoning goes, i must admit my concepts close exactly where my worthy friend, great mansel, says they ought to end. but here s the whole thing in a word: 375 olympus in a nutshell! i have a superior faculty to reasoning, which makes absurd, unthinkable and wicked too, a great deal that i know is true! 380 in short, the mind is capable, besides mere ratiocination, of twenty other things as well, the first of which is concentration! here most philosohers agree; 385 claim that the truth must so intend, explain at once all agony of doubt, make people comprehend pentecost 35 but the results of con

buddhists, as grown at rangoon, exclaim with lear: how sharper than a serpent s tooth it is to have an intellect! how is this? listen, and hear! i find myself confronted with the crux: that a buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts are mere nonsense. if the buddha spoke scientifically, not popularly, not rhetorically, then his precepts are not his. we must reject them or we must interpret them. we must inqure: are they meant to be obeyed? or and this is my th

but there is an attribution of perfumes to letters of the alphabet enabling one, by a qabalistic formula, to spell out the spirit s name. i need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. if, then, i say, with solomon: the spirit cimieries teaches logic, what i mean is: those portions of my brain which subserve the logical faculty may be stimulated and developed by following out the process called the invocation of cimieries. and this is a purely materialistic rational statement; it is independent of any objective hierarchy at all. philosophy has nothing to say; and science can only suspend judgement, pending a proper and methodical investigation of the facts alleged. unfortunately, we cannot stop there. solomon pro

of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realise the illusion of duality, to excite compassion (ah! mr. waite* the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference between a cat s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be* a poet of great ability. he edited a book called of black magic and of pacts in which he vilifies the same. the sword of song 66 corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain. so for all the other phenomena. there is no effect

ALEISTER CROWLEY EQ I 1

ruth through them. i suppose you meant that he would see more truly through them than with his own eyes "yes" replied mr. penry, with a certain hesitation "but he did not see more truly through them" continued the magistrate "or he would not have wanted you to take them back "no" mr. penry acknowledged "but that is this fault, not the fault of the glasses. they would show the truth, if he had any faculty for seeing it: glasses are no good to the blind "come, come" said the magistrate "now you are beginning to confuse me. you don't really pretend that your glasses will show the truth of things, the reality; you mean that they will improve one's sight, don't you "yes" replied mr. penry "one's sight for truth, for reality "well" retorted the magistrate smiling "that seems rather metaphysical

nd then blinking rapidly several times in succession as if the strain were too great to be borne. he had made me extremely curious, and yet i did not like to ask outright to be allowed to try a pair of his glasses; so i went on with my questions "but, if they show truth, how was it that mr. hallett could see nothing through them "simply because he has no sense of reality; he has killed the innate faculty for truth. it was probably at not time very great" went on this strange merchant, smiling "but his trader's habits have utterly destroyed it; he has so steeped himself in lies that he is now blind to the truth, incapable of perceiving it. the workman, you remember, could see fairly well through his spectacles "yes" i replied laughing "and the magistrate evidently saw a good deal more throu

work and think. the next step forward came inevitably from the last one i had taken "while studying the great painters, i had begun to notice that there was a certain quality common to all of them, a certain power they all possessed when working at highest pressure: the power of seeing things as they are- the vital and essential truth of things. i don't mean to say that all of them possessed this faculty to the same degree. far from it. the truth of things to titian is overlaid with romance: he is memorable mainly for his magic of colour and beauty; while holbein is just as memorable for his grasp of reality. but compare titian with giorgione or tintoretto, and you will see that his apprehension of the reality of things is much greater than theirs. it is that which distinguishes him from t

selecting a pair of spectacles, put them on and peered round the court. i noticed that he was slightly flushed. in a 83 moment or two, he took the glasses off and turned to the judge "my lord" he said "you seem determined to condemn me, but, if you do condemn me, i want you to do it with some understanding of the facts. i have told you that there are very few persons in this country who have any faculty for truth, and that the few who have, usually have ruined their power before they reach manhood. you scoff and sneer at what i say, but still it remains the simple truth. i looked round the court just now to see if there was any one here young enough, ingenuous enough, pure enough, to give evidence on my behalf. i find that there is no one in the court to whom i can appeal with any hope of

ALEISTER CROWLEY EQ I 5

time of his practice, he will be as little disturbed as possible, and, if he is able, this place should not be the place where he sleeps, as the sankh ras of such a place would tend, 43 so soon as her tried to reduce the number of his thoughts down to one, to make him go to sleep, which is one of the chief things to be guarded against. time and place being once chosen, it is important, until the faculty of concentration is strongly established, not to alter them. then bodily posture is to be considered. if we stand up to meditate, then a good deal of energy goes to maintain the standing posture. lying down is also not good, because it is associated in our minds with going to sleep. therefore the sitting posture is best. if you can sit cross-legged as buddharupas sit, that is best; because

now, memory is primarily a function of the material brain: we remember things because they are stored up like little mind-pictures, in the minute nerve-cells of the grey cortex of the brain, principally on the left frontal lobe. so it may naturally be asked "if memory, as is certainly the case, be stored up in the material brain, how is it possible that we should remember, without some miraculous faculty, things that happened before that brain existed" the answer is this: our brains, it is true, have not existed before this birth, and so all our normal memories are memories of things that have happened in this life. but what is the "cause" of the particular brain-structure that now characterises us? past sankh ras. the particular and specific nature of a given brain; that, namely, which di

ALEISTER CROWLEY EQUINOX EQ I 1 2

-sou'-west or thereabouts, but no further except with very great difficulty and after long practice? in making the circle, just as i got to west, i would swing right back to west-nor'-west: turn easily enough, in short, to any point but due west, within perhaps 5 but never pass that point. i have taught myself to do it, but always with an effort. is this a common experience? i connect it with my faculty of knowing direction, which all mountaineers and travellers who have been with me admit to be quite exceptional. if i leave my tent or hut by a door facing, say, south-west, throughout that whole day, over all kinds of ground, through any imaginable jungle, in all kinds 62 of weather, fog, blizzard, blight, by night or day, i know within 5 (usually within 2 the direction in which i faced

iving the grade which should be really attributed to daath (on account of its nature, the 119 mastery of the reason) though it is commonly called 7 4 it appeared to him at that period that so much talk and time were wasted on discussing the nature of the attainment a discussion foredoomed to failure, in the absence of all knowledge, and in view of the self-contradictory nature of the reasoning faculty, as applied to metaphysics that it would be wiser to drop the whole question, and concentrate on a simple magical progress. the next step for humanity in general was then "the knowledge and conversation of the holy guardian angel. one thing at a time. but here he finds himself discussing and disputing with himself the nature of that knowledge. better far act as hitherto, and aspire simply

y, in a way; and in this particular case it is the one thing that is not adonai (whatever else may be) and so the antithesis of the work. bricks without straw, indeed! that's nothing to it. this job is like being asked to judge a band contest and being told that one may do anything but listen. only worse! one could form some idea of how they were playing through other senses; in this case "every" faculty is the enemy of the work. at first sight the problem seems insoluble. it may be so, for me. at least, i have not solved it. yet i have come very near it, many a time, of old; have solved it indeed, though in a less important sense than now i seek. i am not to be content with little or with much; but only with the ultimate attainment. apparently the method is just this; to store up no matt

the march. the weather is again perfect. 9.14. breakfast eaten yogin-wise at an end. the walk begins. 11.15. the walk over. kept mantra going well enough. 125 made also considerations concerning the nature of the path. the upshot is that it does not matter. acquire full power of concentration; the rest is only leather and prunella. don't worry; work! i shall now make a pantacle to aid the said faculty of concentration. the voice of the nadi (by the way) is resounding well, and the chittam is a little better under control. 1.5. have worked well on the pantacle, thinking of adonai. of course we are now reduced to a "low anthropomorphic conception" but what odds? once the right thought comes it will transcend any and all conceptions. the objection is as silly as the objection to illustrati

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to walk for ever close with the essence of the elohim, and he existed not apart, seeing that the elohim took possession of his being. this is also a great mystery which the adeptus minor must know: how the spiritual consciousness can act around and beyond the sphere of sensation "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" therefore, it is, that in thine occult working thou art advised to invoke the divine and angelic names, so that thy lower will may "willingly" receive the influx of the higher will, which is also the lower genius, behind which are all potent forces. this, therefore, is the magical manner of operation of the initiate, when "skrying in the spirit vision"

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h as have misunderstood us, we will formulate our statement in many ways, so that at least there may be found one acceptable to each seeker who is open to conviction. i 1. we perceive in the sensible world, sorrow. ultimately that is; we admit the existence of a problem requiring solution. 2. we accept the proofs of hume, kant, herbert spencer, fuller, and others of this thesis: the ratiocinative faculty or reason of man contains in its essential nature an element of self-contradiction. 3. following on this, we say: if any resolution there be of these two problems, the vanity of life and the vanity of thought, it must be in the attainment of a consciousness which transcends both of 3 them. let us call this supernormal consciousness, or, for want of a better name "spiritual experience" 4. f

e body, but should any difficulty arise, practice (again) will make the imagination fertile. for example, one may create in thought a chariot of fire with white horses, and command the charioteer to drive earthwards. it might be dangerous to go too far, or to stay too long; for fatigue must be avoided. the danger spoken of is that of fainting, or of obsession, or of loss of memory or other mental faculty. 12. finally, let the student cause his imagined body in which he supposes himself to have been travelling to coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is p

ts of a pair of compasses pressed upon certain parts of the body are felt as one point only. while the mystic will mutter some esoteric darkness about the true interpretation of the doctrine of the trinity. i think one should add that these results of my introspection are almost certainly due to my own training in philosophy and magic, and that nothing but the intensification of the introspective faculty is due to the hashish. probably, too, this effect (alpha) would be suppressed or unnoticed in a subject who had never developed his introspection at all. yet i am inclined to believe that this effect (alpha) is the true effect; and that ludlow's "access of self-consciousness" is but the same operating on the organization of a man evidently nervous and timid. 44 vi "the intelligible is the

t understand it, not earnestly; but it is becoming to bring with thee a pure and inquiring sense, to extend the void mind of thy soul to that intelligible, that thou mayst learn the intelligible, because it subsisteth beyond mind "thou wilt not understand it, as when understanding some common thing- zoroaster. in other of my philosophical writings i have endeavoured to show that the ratiocinative faculty was in its nature unable to solve any single problem of the universe. its "reductio ad absurdum" is clear enough in the gorgeous first section of herbert spencer's first principles. kant demonstrated the dualism and inherent self-contradiction well enough in the prolegomena and its four theses and their 50 antitheses (section 51; and hegel's logic, if properly understood, would have brough

it is this fact that has made it possible for the faith-mongers to make head against the stream of philosophy. fichte is really and truly just as right and as wrong as schelling; hume is quite as impregnable as berkeley. let us not try to shirk the truth of it, either by the "common- sense" folly, or the "faith" folly, or the hegelian folly. it may, i think, be readily conceded that the reasoning faculty is not apodeictally absolute. it represents a stage in human thought, no more. you cannot convince a savage of the truth of the binomial theorem; should we then be surprised if a mystic fails to convert a philosopher? yet must he try. 51 ix "for being furnished with every kind of armour, and armed, he is similar to the goddess- zoroaster. my dear professor, how can you expect me to believe

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buddhists, as grown at rangoon, exclaim with lear "how sharper than a serpent's tooth is it to have an intellect" how is this? listen and hear! i find myself confronted with the crux: that, a buddhist convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic, whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts3 are mere nonsense. if the 304 buddha spoke scientifically, not popularly, not rhetorically, then his precepts are not his. we must reject them or we must interpret them. we must inquire: are they meant to be obeyed? or_ and this i

thy of study_ christian world. the wisdom of plotinus. a metaphysical study, by c. j. whitby, m.d. 120 pp. crown 8vo, cloth gilt, 2s. net. a treatise on the metaphysical doctrines of the great neoplatonic philosopher. contents_ life of plotinus. ancient and modern methods. neoplatonism. matter. the universe. individuality. the problem of evil. providence and the individual. demons and the demonic faculty. concerning love and emotions. substance or corporeal essence. time and eternity. doctrine of the soul. individuality. incarnation or descension. intelligence, and the intelligible world. primal categories or elements of the notion. universal number. number and unity. time and space in eternity. ideal functions of time and space. universal differentiation. intelligence and the one. the one

ALEISTER CROWLEY EQUINOX EQ I 3

a slow, continuous, eternal evaporation will possess itself of 82 your spirit, and you will soon apply this idea to your own thoughts, to your own apparatus of thought. by a singular ambiguity, by a species of transposition or intellectual barter, you feel yourself evaporating, and you will attribute to your pipe, in which you feel yourself crouched and pressed down like the tobacco, the strange faculty of smoking you! luckily, this interminable imagination has only lasted a minute. for a lucid interval, seized with a great effort, has allowed you to look at the clock. but another current of ideas bears you away; it will roll you away for yet another minute in its living whirlwind, and this other minute will be an eternity. for the proportion of time and being are completely disordered by

y to the nervous agitation, to the greediness, with which the mind throws itself upon them. consequently this hope is a vicious circle. let us admit for the moment that hashish gives, or at least increases, genius; they forget that it is in the nature of hashish to diminish the will, and that 110 thus it gives with one hand what it withdraws with the other; that is to say, imagination without the faculty of profiting by it. lastly, one must remember, while supposing a man adroit enough and vigorous enough to avoid this dilemma, that there is another danger, fatal and terrible, which is that of all habits. all such soon transform themselves into necessities. he who has recourse to a poison in order to think will soon be unable to think without the poison. imagine to yourself the frightful l

a laugh, not too nervous. a good sigh "by george, you amuse me" then with a sort of wistful sigh "i thought you just meant to poison me in some new patent kind of way" bad; he wants to die. must cheer him up. 1 unpublished pages from the diary of dr. arthur lee "the montrouge vampire" 11.0. i have given my little scientific lecture. the patient unimpressed. the absinthe has damaged his reasoning faculty. he cannot see the "a "priori" necessity of the experiment. strange! 11.10. lord, how funny_ he thinks i may be mad, and is trying all the old dodges to "humour" me! i must sober him. 11.15. sobered him. showed him his own cranium_ he had never missed it, of course. yet the fact seemed to surprise him. important, though, for my thesis. here at least is one part of the body whose absence in

whatever; and it is useless to pretend there is. 3.3. in short, we are all mad. yet all this is but the expression of the doubt-stop in the human organ. let me pull out his faith-stop! 4.45. done; the devil's own job. he seems to be a pantheist antinomian with leanings towards ritualism. not impressive. my observation-stop= my doubt-stop nearly) is full out (funny that we should fall into the old faculty jargon) perhaps if one's own faith-stop were out there would be a fight; if one's reception-of-new-ideas-stop, a conversion. 126 5.12. i only wish i had two of them to test the "tuning-up" theory of collective hallucination and the like. out of the question; we must wait for socialism. but enough for the day is the research thereof. i've matter for a life's work already. 7.50. an excellent

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him. he turned sharply round (and this was one of his own special attributes, as transcending the plane where activity and rotundity are incompatibles) but saw nothing; and putting his legs up, lighted his long pipe and settled down to a quiet perusal of a fascinating "cosmic romance" called berashith by two pseudonymous authors, g. o. varr and l. o. heem- of ingenious fancy, exalted imaginative faculty, and a tendency, which would later be deemed undesirable, to slop over into the filthiest details whenever the love- interest became dominant. oh, but it was a most enthralling narrative! beginning with a comic account of the creation, possibly intended as a satire on our men of science or our men of religion 'twould serve equally well in either case- it went on to a thrilling hospital sce

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. crimson cloth extra, gilt tops" 3"s" 6"p. net per volume" the new thought library has been designed to include only the best works in this class of literature. no volume will find a place in this series unless it has already an established position in the popular favour. the first eight volumes are now ready. have you a strong will? how to develop and strengthen will power, memory, or any other faculty, or attribute of the mind by the easy process of self- hypnotism. by charles godfrey leland. third and enlarged edition, containing the celebrated correspondence between kant and hufeland, and an additional chapter on paracelsus and his teaching. contents- preface. introduction. how to awaken attention and create interest as preparatory to developing the will. faculties and powers latent i

ts powers upon itself, are the methods adopted by the yogi in opening the closed eye which sleeps in the hear to every one of us, and to create this will to will. by doing so he ultimately comes face to face with something which is indestructible, on account of it being uncreatable, and which knows no dissatisfaction. 68 every child is aware that the mind possesses a power known as the reflective faculty. we hear ourselves talk; and we stand apart and see ourselves work and think. we stand aside from ourselves and anxiously or fearlessly watch and criticize our lives. there are two persons in us- the thinker (or the worker) and the seer. the unwinding of the hoodwink from the eyes of the seer, for in most men the seer in, like a mummy, wrapped in the countless rags of thought, is what yoga

tute the six stages of the hindu tau of life. the constitution of the human organism firstly, we have the atman, the self or knower, whose being consists in a trinity in unity of, sat, absolute existence; chit, wisdom; ananda, bliss. secondly, the anthak rana or the internal instrument, which has five attributes according to the five elements, thus: spirit. atma. air. manas.76 the mind or thought faculty. 1. spirit. fire. buddhi. the discriminating faculty. water. chittam.77 the thought-stuff. earth. ahank ra. egoity. 2. air. the five organs of knowledge. gnanendriyam. 3. fire. the five organs of action. karmendriyam. 4. water. the five subtle airs or pr nas. 5. earth. the five tatwas. 74 besides the 72,000 nerves or veins there are often 101 others mentioned. these 101 chief veins each ha

s'a. the illusionary thought-sheath including manas, buddhi, chittam, and ahank ra in union with one or more of the gnanendriyams. 3. vi anam y kos'a. the consciousness sheath, which consists of anthak rana in union with an organ of action of of sense- gnan- and karm- endriyam. 4. pr n m y kos'a. consists of the five airs. here we drop below anthak rana. 5. annam y kos'a. body of nourishment. the faculty which feeds on the five tatwas. besides these there are three bodies or shariras. 1. karana sharira. the causal body, which almost equals the protoplast. 2. sukshma sharira. the subtle body, which consists of the vital airs, etc. 3. sthula shirara. the gross body. the chakkras according to the yoga,79 there are two nerve-currents in 86 the spinal column called respectively pingala and ida

nwhile the meditator must so strengthen his will, that he "wills" to remain in his meditation uninterrupted; and yet in the end, though his mind has never wandered in contemplating the object meditated upon, he, nevertheless, has to repeat what the speaker said; which when the will is very strong may not even be heard as a sound, let alone as a coherent sentence. the will has to keep the thinking faculty of the meditator from interrupting the meditation; but meanwhile the thinking faculty without in any way breaking the meditation has to receive the message of the speaker and deliver it unimpaired to the meditator directly the meditation is at an end. this experiment, except that it is carried out by an act of will, differs very slightly, if at all, from those moments in which whilst absor

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ra, gilt tops" 3"d" 6"d. net and" 4"s" 6"d. net per volume" the "new thought library" has been designed to include only the best works in this class of literature. no volume will find a place in this series unless it has already an established position in the popular favour. the first ten volumes are now ready. have you a strong will? how to develop and strengthen will power, memory, or any other faculty, or attribute of the mind by the easy process of self- hypnotism. by charles godfrey leland. third and enlarged edition, containing the celebrated correspondence between kant and hufeland, and an additional chapter on paracelsus and his teaching. price 3"s" 6"d" net. the gift of the spirit. a selection from the essays of prentice mulford. reprinted from the "white cross library" with an in

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

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

" or "attraction and repulsion" i would like, if possible, to avoid technical terms, because they are used by one school of thought to mean one thing, and by another for something different. if we can find a word similar in intent, yet not tied to any particular line of thought, we may find fresh light thrown upon our problem. attraction and repulsion in the solar system is but the discriminating faculty of the atom or of man demonstrating in the planets and the sun. it will be found in atoms of all kinds; we can call it adaptation, if we so choose, or the power to grow and to adapt the unit to its environment through the rejection of certain factors and the acceptance of others. it shows itself in man as free will, or the power to choose, and in the- 7- the consciousness of the atom copyr

the unit or the atom, the interaction between groups, and the endless play of one force or type of energy upon another. we have seen that evolution, whether it is of matter, of intelligence, of consciousness, or of spirit, consists in an ever-increasing power to respond to vibration, that it progresses through constant change, by the practice of a selective policy or the use of the discriminative faculty, and by the method of cyclic development or repetition. the stages which distinguish the evolutionary process might be broadly divided into three, corresponding to the stages in the life of a human being: childhood, adolescence, and maturity. where man is concerned these stages can be traced in the human unit or in the race, and as the civilisations pass on and increase, it should surely b

to a body-cell only just out of its range, may try this way and that to get a hitch on. if so, the microbe, at first innocuous, would become noxious. so, on the other hand, body-cells may educate themselves to vibrate in harmony with a microbe before dissonant; or there may be mutual interchange and co-adaptation "but, if things be so, surely we are face to face with a marvellous and far-reaching faculty, the faculty of choice, and this rising from the utter bottom of biology to the summit formative faculty 'auto-determination' or, if you please 'mind" in the year 1895, sir william crookes, one of our greatest scientists, gave an interesting lecture before a body of chemists in great britain, in which he dealt with the ability of the atom to choose its own path, to reject and to select, an

us ultimately to the standpoint which the religious world has always held, that of there being a god, or divine being. where the orthodox christian would say with reverence, god, the scientist with equal reverence would say, energy; yet they would both mean the same. where the idealistic teacher would speak of "god within" the human form, others with equal accuracy would speak of the "energising faculty" of man, which drives him into activity of a physical, emotional, or mental nature. everywhere are to be found centres of force, and the idea can be extended from such a force centre as a chemical atom, on and up through varying grades and groups of such intelligent centres, to man, and thence to the life which is manifesting through the system. thus is demonstrated a marvellous and synthe

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

urs, using the knowledge that may come for the good of those we seek to help, and recognising that in the wise use of knowledge comes increased capacity to receive the hidden wisdom. coupled also with the- 6- initiation, human and solar copyright 1998 lucis trust wise adaptation of knowledge to the surrounding need must grow the capacity for discreet reservation, and the use of the discriminating faculty. when we can wisely use, discreetly withhold, and soundly discriminate, we give the surest guarantee to the watching teachers of the race that we are ready for a fresh revelation. we must resign ourselves to the fact that the only way in which we can find the clue to the mystery of the rays, systems, and hierarchies, lies in the study of the law of correspondences or analogy. it is the one

as at least a wide general conception of the logoic thoughtform into which he can fit the details as he acquires them through many incarnations. this brings us to the last point to be considered before entering upon the subject proper, which is: that the development of the human being is but the passing from one state of consciousness to another. it is a succession of expansions, a growth of that faculty of awareness that constitutes the predominant characteristic of the indwelling thinker. it is the progressing from consciousness polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the monad, or spirit, till the consciousness eventually is divine. as the human being develops, the faculty of awareness extends fir

as to do with the development of the life within the form, with the progress of the spirit through those ever-changing vehicles, and with the expansions of consciousness that succeed each other from life to life. it deals with the life side of evolution. since it deals with the essence of things and not with the things themselves, it is the intuitive apprehension of truth apart from the reasoning faculty, and the innate perception that can distinguish between the false and the true, between the real and the unreal. it is more than that, for it is also the growing capacity of the thinker to enter increasingly into the mind of the logos, to realise the true inwardness of the great pageant of the universe, to vision the objective, and to harmonise more and more with the higher measure. for ou

t, the rearing of the temple of wisdom upon the foundation of knowledge. wisdom is the science of the spirit, just as knowledge is the science of matter. knowledge is separative and objective, whilst wisdom is synthetic and subjective. knowledge divides; wisdom unites. knowledge differentiates whilst wisdom blends. what, then, is meant by the understanding? the understanding may be defined as the faculty of the thinker in time to appropriate knowledge as the foundation for wisdom, that which enables him to adapt the things of form to the life of the spirit, and to take the flashes of inspiration that come to him from the hall of wisdom and link them to the facts of the hall of learning. perhaps the whole idea might be expressed in this way: wisdom concerns the one self, knowledge deals wit

f 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 develop consciousness in the three lower kingdoms. as is well known, the five kingdoms of nature on the evolutionary arc might be defined as follows: the mineral kingdom, the vegetable kingdom, the animal kingdom, the human kingdom, and the spiritual kingdom. all these kingdoms embody some type of consciousness, and it is the work of the hierarchy to develop thes

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

rogressive motion a motion which is rotary, cyclic and progressive. the whole matter dealt with in this treatise concerns the subjective essence of the solar system, not primarily either the objective or spiritual aspect. it concerns the entities who indwell the form, who demonstrate as animating factors through the medium of matter, and primarily through etheric matter; who are evolving a second faculty, the fire of mind, and who are essentially themselves points of fire, cast off through cosmic friction, produced by the turning of the cosmic wheel, swept into temporary limited manifestation and due eventually to return to their central cosmic centre. they will return plus the results of evolutionary growth, and through assimilation they will have intensified their fundamental nature, and

k of the three rays we here touch upon a matter of wide general interest yet which is withal very little comprehended. i refer to the subject of the permanent atoms.26(24) each body or form wherein spirit functions has, for its focal point on each plane, an atom composed of matter of the atomic subplane of each plane. this serves as a nucleus for the distribution of force, for the conservation of faculty, for the assimilation of experience, and for the preservation of memory. these atoms are in direct connection with one or other of the three great rays in connection with the microcosm: a. the monadic ray, the synthetic ray of the microcosm. b. the egoic ray. c. the personality ray- 39- a treatise on cosmic fire copyright 1998 lucis trust each of these rays has a connection with one or oth

om has its full demonstration) the matter is arranged and separated that must eventually be built into the temple of solomon, the egoic body, through the agency of the egoic life, the second aspect. in the quarry of the personal life are the stones prepared for the great temple. in existence upon the physical plane and in the objective personal life is that experience gained which demonstrates as faculty in the ego. what is here suggested would richly repay our closest attention, and open up before us reaches of ideas, which should eventuate in a wiser comprehension, a sounder judgment, and a greater encouragement to action. iii. the personality ray and karma it might be wise here to recapitulate a little so that in the refreshing of the memory may come the basis of further knowledge. we d

al condition. the subjective life, the synthesis of will and love taking active form, is withdrawn. the partnership is dissolved. the form then breaks up; the magnetism that has held it in coherent shape is no longer present, and dissipation is complete. matter persists, but the form no longer persists. the work of the second logos ends, and the divine incarnation of the son is concluded. but the faculty or inherent quality of matter also persists, and at the end of each period of manifestation, matter (though distributed again into its primal form) is active intelligent matter plus the gain of objectivity, and the increased radiatory and latent activity which it has gained through experience. let us illustrate: the matter of the solar system, when undifferentiated, was active intelligent

5. the centres and initiation. i. preliminary remarks i would point out primarily and emphasize the fact that the motion we are considering is that due- 79- a treatise on cosmic fire copyright 1998 lucis trust to the fire latent in matter itself, a motion that is the prime characteristic and basic quality of the primordial ray of active intelligence. to express it otherwise: it is the outstanding faculty of the third logos, of brahma viewed as the creator, and this faculty is the product or result of an earlier manifestation. each of the three logoi, when in manifestation and thus personified, is exemplifying some one quality which predominates over the others. each, more or less, exemplifies all, but each demonstrates one of the three aspects so profoundly as to be recognised as that aspe

ALICE A BAILEY05 THE LIGHT OF THE SOUL

f least resistance in the spiritual life and along them certain forces or energies are released. a. emotional. intuitional or buddhic. monadic .t o the heart of the aspirant b. mental .s piritual or atmic .l ogoic .t o the head of the aspirant. the student is therefore given the word of restraint or control as a key to all his endeavors. the chitta is the mind, or mind-stuff, the mental body, the faculty of thought and of thought-form making, the sum total of the mental processes; it is the material governed by the ego or soul out of which thought forms are made. the "psychic nature" is kama-manas (desire-mind, the emotional or astral body, tinged faintly with mind, and is the material clothing all our desires and feelings. thereby they are expressed. these two types of substance have thei

ego on its own plane. this is achieved through the right use of the mind as an organ of vision and transmission. patanjali says "the seer is pure knowledge (gnosis. though pure he looks upon the presented idea through the medium of the mind" book ii. sutra 20. deduction is not a sure method of ascertaining knowledge and the other modifications refer primarily to the wrong use of the image making faculty (imagination, to the self-induced passivity of the mind, a condition of semi-trance, and to the retention of thought forms within the mental aura, through the use of the memory. each of these is now dealt with in a separate sutra by patanjali- 14- the light of the soul copyright 1998 lucis trust 7. the basis of correct knowledge is correct perception, correct deduction and correct witness

ng of this science. the process to be followed in relation to the mind might be described somewhat as follows: 1. right control of the modifications (or activities) of the thinking principle. 2. stabilization of the mind and its subsequent use by the soul as an organ of vision, a sixth sense, and the synthesis of all the five other senses. result: correct knowledge. 3. right use of the perceiving faculty, so that the new field of knowledge which is now contacted is seen as it is. 4. that which is perceived is rightly interpreted through the subsequent assent of the intuition and the reason. 5. right transmission to the physical brain of that which has been perceived; the testimony of the sixth sense is correctly interpreted, and the evidence is transmitted with occult accuracy. result: cor

ither active or latent; it deals with certain congeries of known factors, and these might be enumerated as follows: 1. the thought images of that which is tangible, objective and which has been known by the thinker upon the physical plane- 18- the light of the soul copyright 1998 lucis trust 2. kama-manasic (or desire-lower mind) images of past desires and their gratification. the "picture making faculty" of the average man is based upon his desires (high or low desires, aspirational or degrading, in its sense of pulling down) and their known gratification. this remains equally true of the memory of a gluttonous man, for instance, and his latent image of a satisfactory dinner, and the memory of the orthodox saint, based upon his picture making of a joyous heaven. 3. that memory activity wh

t memory activity which is the result of mental training, the accumulation of acquired facts, the consequence of reading or of teaching, and which is not purely based upon desire, but which has its basis in intellectual interest. 4. all the various contacts which the memory holds and recognises as emanating from the five lower sense perceptions. 5. those mental images, latent in the memory making faculty, which are the total of the knowledge contacted and the realisations evoked by the right use of the mind as a sixth sense. all these forms of the memory faculty have to be dropped and no longer held; they must be recognised as modifications of the mind, of the thinking principle, and therefore as part of that versatile psychic nature which has to be dominated before the yogi can hope to at

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

nsion."2(14) we rate the science of the mind or the modifications of the thinking principle (as the hindu calls it) as strictly human, relegating man's instinctual reactions to qualities he shares in common with the animals. may it not be possible that the science of the intuition, the art of clear synthetic vision, may some day stand to the intellect as it, in its turn, stands to the instinctual faculty- 11- from intellect to intuition copyright 1998 lucis trust dr. dibblee of oxford makes the following interesting comments upon instinct and intuition, which have their place here on account of our plea in this book for the recognition of an educational technique which would lead to the development of a faculty of a higher awareness. he says..both instinct and intuition begin within the ex

it must be equipped to meet and handle whatever may come, so as to get the highest and the best results. men's powers should be drawn out to their fullest constructive expression. there must be no standardized limit of achievement, the attainment of which will leave them complacent, self-satisfied and, therefore, static. they must always be led from lower to higher states of realization, and the faculty of awareness must be steadily expanded. expansion and growth is the law of life and while the mass of men must be lifted by a system of education, fitted to bring the greatest good to the greatest number, the individual must be given his full heritage, and special culture provided which will foster and strengthen the finest and the best amongst us, for in their achievement lies the promise

ntific method of ascertaining agreements amidst differences."5(17) both east and west seem to feel that an educational system that does not eventually lead a man out of the world of human affairs into the wider consciousness of spiritual things has failed in its mission and will not measure up to the soaring demand of the human soul. a training that stops short with the intellect, and ignores the faculty to intuit truth which the best minds evidence, lacks much. if it leaves its students with closed and static minds, it has left them without the equipment to touch that intangible and finest "four-fifths of life" which dr. wiggam tells us, lies outside the realm of scientific training altogether.6(18) the door must be opened for those who can go beyond the academic training of the mind with

eat group of practical mystics who will eventually save the world, two things are needed: trained minds with wide general knowledge as a foundation (and this our western system can give, plus a spiritual awareness of the indwelling divinity, the soul, to be achieved through the eastern system of scientific meditation. our greatest need in the west lies in our failure to recognize the soul and the faculty of the intuition which in its turn leads to illumination. the late professor luzzatti, prime minister of italy, in the preface to his most valuable and scholarly book "god and- 20- from intellect to intuition copyright 1998 lucis trust freedom" says "it is everywhere noticed that the growth of the empire of man over himself does not keep step with the growth of the empire of man over natur

g and moulding, till, as perfect flowers they bloomed, fulfilled of loveliness unveiled."2(27) this is the goal of the meditation process to lead men forth into the light that is within themselves and enable them, in that light, to see light. this work of revelation is based on certain definite theories as to the constitution and nature of the human being. the evolution and perfecting of the mind faculty in man, with its keenness and capacity for concentration gives the west at this time the opportunity to put these theories to the test. an intelligent experiment is now naturally in order "the new synthesis of mind and soul" keyserling says "must originate from the mind, on the height of supreme intellectuality, if something decisive is to happen."3(28) but to do this, there must be a clea

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

er totally ignorant nor intuitively wise. they are the mass of the educated people who have knowledge but not understanding, and who have yet to learn the distinction between that which can be grasped by the rational mind, that which can be seen by the mind's eye, and that which only the higher or abstract mind can formulate and know. this ultimately merges in the intuition, which is the "knowing faculty" of the intelligent and practical mystic who relegating the emotional and feeling nature to its own place uses the mind as a focussing point and looks out through that lens upon the world of the soul. man's three aspects one of the main means whereby man arrives at an understanding of that great sum total we call- 12- a treatise on white magic copyright 1998 lucis trust the macrocosm god

ne is the aspect of the soul in relation to the fourth kingdom in nature, i.e. the human, and the other that of the subhuman kingdoms in nature, which, it must be remembered, are reflections of the three higher. it should be borne in mind that the soul of matter, the anima mundi, is the sentient factor in substance itself. it is the responsiveness of matter throughout the universe and that innate faculty in all forms, from the atom of the physicist, to the solar system of the astronomer, which- 21- a treatise on white magic copyright 1998 lucis trust produces the undeniable intelligent activity which all demonstrate. it can be called attractive energy, coherency, sentiency, aliveness, awareness or consciousness, but perhaps the most illuminating term is that the soul is the quality which e

a casket hides the jewel, that point of soul light which we call the light in the head. this is found within the brain, and is only discovered and later used when the highest aspect of the personality, the mind, is developed and functioning. then the union with the soul is made and the soul functions through the lower personal nature. the soul hides within itself, as the "jewel in the lotus" that faculty of dynamic energy which is the manifested attribute of the monad, the will. when the soul has unfolded all its powers and has learnt to include within its consciousness all that is connoted by the "myriad forms that being takes" then in turn a higher or more inclusive state becomes possible and soul life is superseded by monadic life. this involves an ability to know, to love, and to parti

only when the three fires meet, through the regulation of the middle fire of mind, can a full light be achieved, and the whole body be full of light, the fire from above the triadal light the fire of the lower self, kundalini and the fire of mind, cosmic manas must meet upon the altar. in their union comes the burning away of all that hinders and the completed emancipation. c. by discrimination a faculty of the concrete mental body the lower bodies are trained in the art of distinguishing illusion from the centre of reality, the real from the unreal, the self from the not-self. then ensues, consequently, a period that must be surmounted wherein the attention of the ego is centred necessarily on the lower self and its vehicles, and wherein, therefore, the vibrations of the triad, the laws t

and in his own environment. this is only truly possible when a steady rapport has been established between the soul and the brain. the process involves the capacity of the brain to register what the soul is visioning and becoming aware of in the kingdom of the soul. it involves also a paralleling activity in the mind, for the aspirant must interpret the vision and utilize the concrete intelligent faculty for the wise adaptation of time and of form to the true expression of that which has been learnt. this is by no means an easy thing to do, but the aspirant has eventually to learn to express himself in full consciousness in more than one way and that simultaneously. he begins to learn a triple activity in this manner. this the old commentary expresses as follows- 58- a treatise on white ma

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

to see clearly the subjective outline under the objective form. but the effort to understand carries its own reward, and the attempt to grasp and comprehend the soul-cosmic, universal, planetary and individual leads inevitably to an unfoldment of the mental apparatus (with a subsequent development of the, as yet, quiescent brain cells) which must eventually produce a co-ordination of the thinking faculty, and resultant illumination. the nature of our septenary universe must be considered, and the relation of the threefold human being to the divine trinity must be noted. a general idea of the entire symbolic picture is of value. each student, as he takes up the study of the rays, must steadily bear in mind that he himself-as a human unit-finds his place on one or other of these rays. the pr

in the later substantiation of the prevision, it will begin to be seen that some factor exists in man which is not bound by space-time limitations, but which transcends the normal human consciousness. the present attempted investigation and explanations are inadequate and do not account satisfactorily for all the facts. when, however, they are approached from the standpoint of the soul, with its faculty of omniscience and its freedom from categories of past, present and future (for they are lost in the consciousness of the eternal now, we shall begin to understand the process a little more clearly. when the true dweller in the body is recognised and the laws of prevision are discovered, and when the power to foresee is generally prevalent, then we shall begin to find ample proof of the ex

ac, are but intended to give the student an idea of a world of energies in which he has to play his part. from the standpoint of esoteric psychology, it should be noted that all the schools of psychology go astray in their handling of the human unit, for just this reason; they do not judge a man as a synthetic whole, and owing to the lack of knowledge, and to the failure, as yet, of the intuitive faculty the average psychologist seldom enters into the realms of true quality and of the life aspect; the man under investigation is considered more or less objectively, and the true sources of the phenomenal nature are seldom touched. the determining aspects of the personality ray which produce the sum total of the physical, emotional and mental qualities is in process of tabulation and research

obstinacy, selfishness, overmuch criticism of others. virtues to be acquired: sympathy, tolerance, devotion, accuracy, energy and common-sense. this is the ray of the abstract thinker, of the philosopher and the metaphysician, of the man who delights in the higher mathematics but who, unless modified by some practical ray, would hardly be troubled to keep his accounts accurately. his imaginative faculty will be highly developed, i.e, he can by the power of his imagination grasp the essence of a truth; his idealism will often be strong; he is a dreamer and a theorist, and from his wide views and great caution he sees every side of a question equally clearly. this sometimes paralyses his action. he will make a good business man; as a soldier he will work out a problem in tactics at his desk

int of its cyclic activity" and spirit is matter at its highest, then the ray of ceremonial order or ritual is but an expression of its polar opposite, the first ray of will or power. it is the expression of the same potency under another aspect. this means therefore that: 1. the power or will of god expresses itself through the organised systematised processes of the seventh ray. the geometrical faculty of the universal mind finds its most material perfection on the physical or seventh plane, working through the seventh ray. so the mineral kingdom came into being as this major expression. it holds in solution all the forces and those chemicals and minerals which are needed by the forms in the other material kingdoms. 2. the mineral kingdom is therefore the most concrete expression of the

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

cy, and its developing response apparatus which is sensitive to sunlight, to warmth and cold, and to other environing climatic conditions; the animal kingdom with its greatly increased awareness, its capacity for free movement and for wider contacts through its instinctive nature. the human kingdom embodies all these types of awareness consciousness, sentiency, instinct plus that mysterious human faculty which we call "the mind" and we sum up all these inherited qualities in the word "self-conscious" there comes, however, in the experience of the intelligent human being, a slowly dawning recognition that there is something still greater and of deeper value outside himself. he is sensitised to a subtler range of contacts and to impressions which he calls spiritual or ideal or mystical. anot

shes and of that desire life which is the determining factor with most people. the first initiation symbolises the dedication of the physical body and the physical plane life to the soul. the second initiation stands for the demonstrated control and consecration to divinity of the desire nature, with its emotional reactions and its potent "wish life" a new factor now enters in, the discriminating faculty of the mind. by means of it, the disciple can bring the mental life under control and dedicate it to the life of the kingdom of god, which is consummated at the third initiation. through the correct use of the mind, the disciple is led to make right choice, and to balance (with wisdom) the endless pairs of opposites. we pass through the birth initiation somewhat unconsciously. the full sig

n nearer to god) until it becomes an idol, and consequently limiting and untrue. 2. the growth of the consciousness of sin in the race, due to its increasing sensitivity to divinity and its consequent recognition of the shortcomings and the relative evil of the lower human nature. we have seen that one of the factors responsible for the sin-complex of the west has been the development of the mind faculty, with its consequent aftermath of a developed conscience, a capacity to have a sense of values, and (as the result of that) the ability to see the higher and the lower natures in opposition to each other. when the higher self with its values and its range of contacts is instinctively contacted, and the lower self, with its lesser values and its more material range of activities is also rea

holds sway over the human consciousness, and where the good of the whole, and not the selfish good of the individual, comes to be the supreme regard. only through love (and service as the expression of love) can the real message of christ be understood and men pass on towards a joyful resurrection. love makes us humbler, and at the same time wiser. it penetrates to the heart of reality and has a faculty of discovering the truth hidden by a form. the early christians were simple in this way because they loved one another, because they loved christ and the christ within each other. dr. grensted points this out in the following words, giving us a fine summation of the attitude of the early christians and of their approach, in those enthusiastic days, to christ and to life in the world "they

ust if the first requirement of the man who seeks to prepare himself for the mysteries of jesus is obedience to the highest which he can sense and know, and the second is the practice of love, the third is the development of that sensitivity and inner attention by means of which he can arrive at the significance and the condition of inspiration. this is not in any sense the development of psychic faculty as usually understood; it is present among god's children in many forms, from that of attention to the inner voice of conscience and duty (two of the lowest forms of inspiration) to that high spiritual attainment which finds expression in the inspired scriptures of the world. unless there is this inspiration, it is not possible for a man to enter into the temple and to commune with that wh

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

must begin at this stage to have some more exact idea than has hitherto been the case as to the distinctions existing between the thinker, the apparatus of thought, and thought- 44- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust itself, beginning with its dual esoteric function which is: 1. the recognition of, and receptivity to, ideas. 2. the creative faculty of conscious thought-form building. this necessarily involves a strong mental attitude and a reorientation of the mind to reality. as the disciple begins to focus himself on the mental plane (and this is the prime intent of the meditation work) he starts working in mental matter and trains himself in the powers and uses of thought. he achieves a measure of mind control; he can turn the sea

we arrive at the words and sentences which are, in their turn, the essential key to the highest knowledge. a brief example will serve to illustrate this, and we can then consider some simple facts which indicate that the aspirant is beginning to function as a soul and is ready for conscious life in the kingdom of god. the disciple in training for these higher realisations is urged to practice the faculty of discrimination. you have been so urged. the initial and normal interpretation and the immediate effect of the practice is to teach the disciple to distinguish between the pairs of opposites. yet just as the disciple in his early training discovers that the discriminating process has naught to do with the choice between recognised evil (so-called) and recognised good, but concerns the mo

tivity, as far as mankind is concerned. this includes that department of the hierarchy which works with humanity. the higher phases of planned activity are many and- 136- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust diverse, and are all synthesised under the third ray activity, at present focussed in the seventh ray. a. viewed from the form side, this faculty of planning leads to separative and selfish activity. viewed from the life side, it leads to a blended cooperation which swings each unit of energy in every form, in all its subjective and unified aspects, into the task of unification. this is potently taking place in the world today. it is the tendency to at-one-ment which leads the human being, first of all, to the development of an inte

evolution itself individual, planetary and systemic. c. this instinct is the result of the development of manas, or mind, and the emergence of the intelligence. it is the peculiar quality or instinctual nature through the means of which humanity empresses the first ray of willed intent, fostered by desire, and transmuted into intelligent activity. 4. the urge to creative life, through the divine faculty of imagination. this urge is, as can easily be seen, closely connected with the fourth ray of harmony, producing unity and beauty, won through conflict. a. this, on the form side, leads to warfare, struggle and the building of forms which must later be destroyed. on the life side, it leads to quality, vibratory radiance and the revelation upon earth of the world of meaning. b. it is theref

he revelation of god's meaning and purpose in all that he has accomplished from age to age. secondly, the constant effort to render oneself sensitive to the world of significant realities and to produce, therefore, those forms on the outer plane which will run true to the hidden impulse. this is brought about by the cultivation of the creative imagination. as yet, humanity knows little about this faculty, latent in all men. a flash of light breaks through to the aspiring mind; a sense of unveiled splendour for a moment sweeps through the aspirant, tensed for revelation; a sudden realisation of a colour, a beauty, a wisdom and a glory beyond words breaks out before the attuned consciousness of the artist, in a high moment of applied attention, and life is then seen for a second as it essent

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

a whole, do three things and anything which militates against this is evil. 1. manifest the nature of the soul, through the integrated personality. the nature of the soul is love and the will-to-good- 18- discipleship in the new age- volume i copyright 1998 lucis trust 2. transfer the energy, now turned to the vitalising of the physical body and physical creation, to the nurturing of the creative faculty upon the mental plane; thus the entire human family will be transmuted into a dynamic, self-conscious, creative agency. 3. usher in a period of spiritual unfoldment in every kingdom in nature. at the close of this period, the door into the animal kingdom will again be opened and opportunity offered to waiting embryonic souls. many also, at this time, can take initiation and hence the balan

st moments. it can, in a smaller way and according to the measure of your consecration, be your glory and- 22- discipleship in the new age- volume i copyright 1998 lucis trust your goal also if you hold the thought of oneness, of service and above all else of love. second: the power of the intuition, which is the goal of much of the work which disciples must do, requires the unfoldment of another faculty in man. the intuition is a function of the mind also and, when rightly used, it enables man to grasp reality with clarity and to see that reality free from glamour and the illusions of the three worlds. when the intuition functions in any human being, he is enabled to take direct and correct action for he is in touch with the plan, with pure and unadulterated fact and undistorted ideas fre

les man to grasp reality with clarity and to see that reality free from glamour and the illusions of the three worlds. when the intuition functions in any human being, he is enabled to take direct and correct action for he is in touch with the plan, with pure and unadulterated fact and undistorted ideas free from illusion and coming direct from the divine or universal mind. the unfoldment of this faculty will bring about a world recognition of the plan and this is the greatest achievement of the intuition in this present world cycle. when that plan is sensed, there comes the realisation of the unity of all beings, of the synthesis of world evolution and of the unity of the divine objective. all life and all forms are seen then in their true perspective; a right sense of values and of time

asted effort and the foolish impulses which characterise the present occult and world organisations. the various groups in a master's ashram can fulfil certain functions and provide laboratories for specified work. some can provide a demonstration laboratory of the trained observers of the world and can handle world glamour and illusion. other groups can focus on the development of the telepathic faculty and become trained communicators. the objective before the hierarchy at this time is to break and dissipate the world glamour. this has to happen on a world scale just as it happens in the life of every disciple. just as a man shifts his focus of consciousness (when on the path of discipleship) on to the mental plane and learns to smash the glamour which has hitherto held him on the astral

to serve your need. give me your hand and tread the path with me" your usefulness to my group is that of emotional poise. see that you lose it not, whate'er betide. it means more than you can realise to your co-disciples. january 1933 my brother: since i last communicated with you, you have had many conditions to face which have inevitably promoted growth and developed your intuition. this latter faculty is steadily awakening and for you one of the ways of externalising your inner awareness is through the use of a spiritual diary. gather seed thoughts out of your consciousness and deepen your grip upon these thoughts by putting them on paper and enlarging upon them as you write. your meditation each day can be made to serve such a purpose also and the two requirements for right meditation

ALICE A BAILEY13 PROBLEMS OF HUMANITY

s the capacity to sense the unknown, to believe in the unprovable, to seek, search and demand the revelation of that which is hidden and undiscovered and which century after century owing to this demanding spirit of investigation is revealed. it is the power to recognize the beautiful, the true and the good and by means of the creative arts to prove their existence. it is this inherent, spiritual faculty which has produced all the great sons of god, all truly spiritual people, all artists, scientists, humanitarians and philosophers and all who, with sacrifice, love their fellowmen. here lie the grounds for optimism and courage on the part of all true educators and here is the true incentive to all their efforts. the present problem of youth the world, as known to people over forty years of

t certain basic ideas which should be immediately inculcated: the unique value of the individual, the beauty of humanity, the relation of the individual to the whole and his responsibility to fit into the general picture in a constructive manner and voluntarily; we have sought to have the futility of war, of greed and aggression emphasized and that we prepare for a great awakening of the creative faculty in man once security is restored; we have noted the imminence of the coming spiritual renaissance. one of our immediate educational objectives must he the elimination of the competitive spirit and the substitution of the cooperative consciousness. here the question at once arises: how can one achieve this and at the same time bring about a high level of individual attainment? is not compet

nd unrealized good made itself felt in the inchoate longings of unthinking man (literally unthinking at that stage, it evoked a response from deity; god drew near to man and man became imbued with that life and energy which, as time went by, would enable him to recognize himself as a son of god and eventually to express that sonship perfectly. this approach was signalized by the appearance of the faculty of mind in man. in man was planted the embryonic power to think, to reason and to know. the universal mind of god was reflected in the tiny mind of man. later, we are told, when the mental powers of the early humanity warranted it, another approach between god and man, between the spiritual hierarchy and humanity, became possible and the door into the kingdom of god was opened. man learned

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ing divine love and wielding divine power, directing his church and establishing the kingdom of god on earth. what is this church of christ? it is constituted of the sum total of all those in whom the life of christ or the christ-consciousness is to be found or is in process of finding expression; it is the aggregation of all who love their fellowmen, because to love one's fellowmen is the divine faculty which makes us full members of christ's community. it is not the accepting of any historical fact or theological creed which places us en rapport with christ. the citizens of the kingdom of god are all those who are deliberately seeking the light and attempting (through self-imposed discipline) to stand before the one initiator; this worldwide group (whether in the body or out of it) accep

ome objective; the laws governing the highest centre of the divine will will also be revealed to those who are members of the kingdom of god and all this will come about under the supervision of the christ after his reappearance among men. the keynote of his mission then will be to evoke from humanity a response to spiritual influence and an unfoldment (on a large scale) of intuitive perception a faculty which is, at present, rare indeed. when he came before, he evoked from humanity a gradual response to truth and mental understanding. that is why, at the end of the cycle which he inaugurated two thousand years ago, we have formulated doctrines and a widespread mental or intellectual development. iii. christ as the releaser of energy during the first three months of the period of crisis th

it should be remembered that practically all the occult groups and writings have foolishly laid the emphasis upon past incarnations and upon their recovery; this recovery is incapable of any reasonable checking anyone can say and claim anything they like; the teaching has been laid upon imaginary rules, supposed to govern the time equation and the interval between lives, forgetting that time is a faculty of the brain-consciousness and that, divorced from the brain, time is non-existent; the emphasis has always been laid upon a fictional presentation of relationships. the teaching (hitherto given out on reincarnation) has done more harm than good. only one factor remains of value: the existence of a law of rebirth is now discussed by many and accepted by thousands. beyond the fact that ther

ich we refer when we pray the ancient prayer "lead us from the unreal to the real" what is said about it has little basis in fact; it has, however, served a useful purpose as a field of experience in which we can learn to differentiate between the true and the- 70- the reappearance of the christ copyright 1998 lucis trust untrue; it is an area also in which the aspirant can use the discriminating faculty of the mind the great discloser of error and the eventual revealer of truth. once that "mind is in us which is also in christ (phil. ii.5, we shall find that the control of this emotional nature and this sentient area of consciousness (the astral plane, if you prefer the term) becomes complete. then this past sentient control and its entire area of influence no longer exists. it has no rea

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

3. the world of the soul or ego, the individualised man. when these recognitions are established in the aspirant, then there comes the recognition by the disciple of the master who should guide him. 4. the control of the physical plane life by the soul. 5. the functioning and the utilisation of the psychic powers and their place and part in the field of intelligent service. 6. the interpretative faculty of the illumined mind. 7. an inspired creative life upon the physical plane. in that development of the racial consciousness, the process does not necessarily follow the above seven stages and sequence. this is owing to the stimulation and consequent sensitising of the form aspect through the increased radiation and potency of the dynamic new group of world servers; their ranks are filled

discovery and the elucidation of the things of the spirit, then they will carry revelation to the world. when their egoic ray dominates the third ray and when the separative action of the fifth ray is transmuted into the revealing function of this ray, then france will enter into a period of new glory. her empire will then be of the mind and her glory of the soul. it is obvious that the governing faculty of the ray of will or power is the outstanding characteristic of great britain. england is an exponent of the art of control and her function has been to produce the first tentative grouping of federated nations the world has seen and to demonstrate the possibility of such a grouping. the united states is doing a somewhat similar thing and is fusing the nationals of many nations into one f

hesive aspect of the second ray and will demonstrate it through wisdom and right government, based on true idealism and love. great britain represents that aspect of the mind which expresses itself in intelligent government, based on just and loving understanding. that is, of course, the ideal before her, but not as yet the exactly fulfilled achievement. the united states represents the intuitive faculty, expressing itself as illumination, plus the power to fuse and blend. brazil will at some distant date represent a linking interpreting civilisation, based on the unfoldment of the abstract consciousness which is a blend of the intellect and the intuition and which serves to reveal the wisdom aspect of love in its beauty. it is too dangerous in these days of difficulty and world turmoil to

ods of intensified activity which are like the beat or pulsation of the heart and these periods last approximately three thousand years. they are, when out of incarnation, called "cycles of withdrawal but not of abstraction" they are three thousand years also in incarnation. one of these three thousand year periods of expression is now here and we can look for much development of the intellectual faculty and a marked increase of creative work during this time. this particular cycle of expression marks a climaxing- 74- the destiny of the nations copyright 1998 lucis trust point in the larger cycle. during the coming age, the intelligence of the race and its active development will assume real proportions and this with much speed. the intensification of the life of the human centre will proc

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

y at all, thereby indicating a lack that must be supplied by the use of those faculties at the present dormant. it is always distasteful to arouse the latent faculties and requires an effort and a determination not to be swayed by personality reactions. to many it is not easily apparent how the penetration into the meaning of a symbol can provide a means whereby the dormant buddhic or intuitional faculty can be brought into functioning activity. it is a delicate art, this art of symbol reading, of "spiritual reading" as our ancient master, patanjali, calls it. this power to interpret symbols ever precedes true revelation. the comprehension of a truth for which a line or a series of lines composing a symbolic form may stand is not all that has to be done. a good memory may remind you that a

mic occultism) that the plane whereon the intuition manifests and where the intuitional state of consciousness is active is that of the buddhic or intuitional plane. this plane is the higher correspondence of the astral or emotional plane, the plane of sensitive awareness through a felt identification with the object of attention or attraction. it becomes evident therefore that if the intuitional faculty is to be brought into activity through the study of symbols, the student must feel with, or be in some way identified with, the qualitative nature of the symbol, with the nature of that reality which the symbolic form veils. it is this aspect of symbolic reading that you are asked to study. students should ascertain, therefore, after due study of the form aspect, what the symbol is doing t

record and note all telepathic activity and phenomena and learn to work this way, but regard it as a secondary issue for you at this time. one of the outstanding characteristics of the work done at the time of the full moon will be the mass of phenomena noted. this is to be expected as this service calls you to work on the astral plane. but it will provide you with a field for the wise use of the faculty of discrimination. it is too early as yet for you to work at the problem of separating the real from the unreal; your task at first will be recording. keep detailed records. preserve the scientific attitude of detachment and of recognition and write down all that is sensed, seen or contacted. these records will serve as the basis of analysis if all goes well, and from that analysis we may

tivity produces the genius in some field or another; but then there is no illusion, but clear thinking, coupled with a trained equipment in that particular field or enterprise. 3. the weaker and more average mental types of people succumb to the general field of illusion and of mass illusion. the mental plane manifests a different sort of distortion to that of the astral plane or the etheric. the faculty of discrimination which is being developed has produced sharper lines of demarcation, and instead of the dense fogs and mists of the astral plane or the swirling tides and currents of energy of the etheric plane, we have on the mental plane masses of sharply indicated thoughtforms of a particular quality and note and tone, around which are grouped lesser thoughtforms, created by those who

avouring to remain in- 34- glamour: a world problem copyright 1998 lucis trust constant steady conscious contact with the soul, seeing into the higher world through the medium of the "soul's wide-opened eye" registers the idea with increasing clarity. iv. the idea, revealed, becomes then an ideal to the attentive mind and eventually something to be desired and materialised. the thoughtform-making faculty of the mind then comes into play; the "mind-stuff" becomes actuated by the energy of the idea, vitalised by the recognition of the soul, and the idea then takes its first real step towards embodiment. an ideal is only an embodied idea. these are the first steps towards materialisation. embodiment becomes possible. thus illusion is produced. v. distortion now sets in. this is brought about

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

disciples. among them he will find one who responds more readily and intelligently than the others and this one, through his clear thinking and the power of his formulated thoughtforms, can then influence other minds. these others grasp the concept as theirs; they seize upon it and work it out into manifestation. each regards it as his special privilege so to do and, because of this specialising faculty and his automatically engendered responsibility, he throws back of it all the energy which is his, and works and fights for his thoughtforms. an illustration of this is to be found in the history of the league of nations. before he took up special work, the master serapis sought to bring through some constructive idea for the helping of humanity. he conceived of a world unity in the realm

two. then let them forget the personality. a thread of energy, linking receiver and broadcaster, has been established and exists. then forget it. fourthly, let the receivers work with detachment. most receivers are so anxious to receive correctly that through their very intensity they counteract their own efforts. a casual and "don't care" spirit and a close attentiveness to the inner "picturing faculty" will net better results than any violent and strong desire and effort to see the symbol and to contact the mind of the sender. the brain should register a reflection of the mind content. if a ray of light is met by an outgoing force from the receiver's mind or a powerfully emitted thoughtform, it can be prevented from reaching the mind. however, a transmitter with more expert training can

on direct knowledge, unimpeded by any instrument normally functioning in the three worlds. of this intuitional future age, christ is the seed man, for "he knew what was in man" today, a group or a unit of groups can be the nurturers of the seed of the intuition; the cultivation of sensitivity to telepathic impression is one of the most potent agencies in developing the coming use of the intuitive faculty. the truly telepathic man is the man who is responsive to impressions coming to him from all forms of life in the three worlds, but he is also equally responsive to impressions coming to him from the world of souls and the world of the intuition. it is the development of the telepathic instinct which will eventually make a man a master in the three worlds, and also in the five worlds of hu

but realise it, as the result, the reward, of contact and of the impact of life-reason upon that manifestation which has always been present though unrealised) will bring about vast changes and more far-reaching results than has the reaction to quality. curiously enough, the discovery of quality as the second aspect in manifestation (later to be superseded, called for, and developed, the critical faculty in man; this critical faculty (so destructive in its present use) will be correctly expressed when the nature of relationship is better grasped and the true function of ideas is properly understood. this supreme science of contact governs all reactions to impact. this statement includes the cosmic reactions of sanat kumara down to the scarcely discernible reactions (invisible almost even t

o carry out the imminent plan. never forget that in considering shamballa and the plan, we are thinking entirely within the limits of the expression of the will aspect of the lord of the world, and this except for advanced initiates is well-nigh impossible. this factor has to be accepted theoretically, even if not yet understood. to these two unalterable requirements the hierarchy contributes the faculty of pure reason, which is the governing faculty of the hierarchy and which brings into activity the quality to which man has erroneously given the name of "love. this emphasises the sentimental aspect and signifies to the majority, very largely, simply the sentimental and emotional aspect, which is entirely of an astral nature. pure reason, which is the supreme characteristic of the members

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

n therefore he taken. capricorn opens the door into the hierarchy in a higher aspect when the last three initiations can be undergone and the significance of scorpio and of virgo is understood. in these signs and their relationship upon the fixed cross lies hid the mystery of makara and of the crocodiles. the keynotes of this sign are all indicative of a crystallisation process. this concretising faculty of capricorn can be considered in several ways. first of all, capricorn is an earth sign, and in it we have expressed the densest point of concrete materialisation of which the human soul is capable. man is then "of the earth, earthy" and is what- 95- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the new testament calls "the first adam" in this sen

t becomes obvious that one of the major underlying themes is that of direction. the archer is guiding his horse towards some one specific objective; he is sending or directing his arrow towards a desired point; he is aiming at some specific goal. this sense of direction or guidance is characteristic of the enlightened man, of the aspirant and disciple, and this is a growing recognition; when this faculty of sensitive direction is rightly developed it becomes, in the early stages, an effort to identify all soul and personality activity with god's plan, and this is, in the last analysis, the ordered direction of god's thought. there is no true direction apart from thought, and i would have you remember that thought is power. this is a statement upon which all disciples should ponder, for the

rength and sagittarian attitudes. another angle of the experience in scorpio can be covered by two words: re-capitulation and re-orientation. in scorpio, two most occult factors emerge from the past and begin to engross the attention of the disciple. one is memory and the other is, as a consequence of the memory, the dweller on the threshold. memory in the sense here involved is not simply just a faculty of the mind, as is so oft supposed, but it is essentially a creative power- 124- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust it is basically an aspect of thought and coupled with imagination is a creative agent because thoughts are things, as well you know. from ancient recesses of the memory, from a deeply rooted past which is definitely recalle

opposites. it might be regarded as the sign in which the first real vision of the path appears and of the goal towards which the disciple must ultimately direct his steps. this path is the narrow razor-edged path which runs between the pairs of opposites and which if it is to be safely trodden requires the development of a sense of values and the power to utilise rightly the balancing, analytical faculty of the mind. it is also the sign of intuitive perception and, on the ordinary way of progression around the zodiac, it comes after the normally drastic experience of the man in scorpio; this is usually of such a nature that the instinct to self-preservation has been aroused to such an extent that in the dire need of the man (not the disciple, at this time) a call to the soul has gone forth

f. in an effort to grasp the situation, it should he remembered that the consciousness aspect, as we understand the ability to be aware, was lacking entirely except in such an embryonic manner that the whole process resembled the stage of the embryo in the womb, prior to the quickening at the middle point of the gestation process. it will, however, do none of you any harm to exert the imaginative faculty and thus get a vague and faint idea of the synthesis of the great evolutionary scheme which, in a cosmic sense, concerns the threefold personality of deity. with this i- 152- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust attempted to deal in a treatise on cosmic fire. this is the sixth sign and of it the six-pointed star is the ancient symbol, port

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

not so many years ago i was asked to give a series of lectures at the postgraduate college in washington, d. c. i was to speak on the intellect and the intuition. the announcements were printed and sent out by the college, but when they discovered i had no degrees after my name, they proceeded to cancel the lectures. i later received a letter from the president of the college indicating that the faculty believed a mistake had been made but that it was too late for them to do anything. shortly after i was asked by cornell university to go there and meet the students and speak to them on the modern spiritual approach to truth and to talk to little groups of students. this was also cancelled because i had no college degrees. anyhow, my attitude was that the girls would learn to be more usefu

ghtly archaic and stilted. before the information can be received and adequately transcribed, a certain meditative process has to have taken place, wherein the particular subjects to be dealt with are the seed thoughts of the meditative effort. this must have been preceded by the acquiring of a synthetic grasp of all that could be found which has previously been written on the subject. the mental faculty or body must therefore be large and highly organised, fully equipped with material, and under adequate control. with this foundation, knowledge may be safely imparted which far transcends the personal experience or previous knowledge of the recipient. if this be true as between the tibetan and mrs, bailey, it will also be apparent that the full value of the treatise will only appear after

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

ed autobiogractcopyright 1998 lucis trust esoteric healing a treatise on the seven rays volume iv by alice a. bailey copyright 1953 lucis trust copyright renewed 1981 by lucis trust- 1- copyright 1998 lucis trust introductory remarks the entire subject of healing is as old as the ages themselves, and has ever been the subject of investigation and experiment. but as to the right use of the healing faculty and forces, the knowledge is in its infancy. only in this age and generation is it at last possible to impart the laws of magnetic healing, and to indicate the causes of those diseases originating in the three inner bodies which today devastate the human frame, cause endless suffering and pain, and usher man through the portal which leads to the world of bodiless existence. only today is m

crifice, compassion and service. but the ways and the techniques of the new age are hard to grasp. much of the old ways have to be given up and much sacrificed before the new art of healing becomes possible. until the fact of the subtler bodies is properly recognised by the world thinkers, and their existence is established through a right and true science of psychology and the development of the faculty of clairvoyance, the tracing of the causes of disease back to the subtler bodies is relatively meaningless. the best reaction which the most open-minded physician can (i say can and not will) produce or admit is that the psychological attitude, the mental state, and the emotional condition of the patient do either help or hinder. many are already admitting that. that in itself is much. whe

by the power to visualise, by an ability to work with particular forces as is deemed advisable, by an understanding of the rays and their types of energies, and also by a capacity to handle light substance, as it is called. to these powers must be added the ability to be en rapport with the one to be healed, plus a loving heart. in fact, once these conditions are met, too much use of the thinking faculty and too potent a use of the mind processes can arrest and hinder the healing work. thought has to condition the initial incentive, bringing the intelligence of the man to bear upon the problem of healing and a comprehension of the nature of the one to be healed; but once it has aided in focussing the attention of the healer and the healing group, it should become a steady but subconscious

e soul, focussed in this group, radiate upon you, my brother, and permeate every part of your body healing, soothing, strengthening; and dissipating all that hinders service and good health" say this slowly and deliberately, believing in the results. see that no thought-power or will-power enters into the stream of healing energy, but only a concentrated radiating love. the use of the visualising faculty and of the creative imagination, plus a sense of deep and steadfast love, will keep the mind and the will in abeyance. i would emphasise the urgent necessity for complete silence and reticence in relation to all healing work. never let it be known by anyone that you are working in this manner, and never mention to anyone the names of those you are seeking to aid. do not discuss the patient

ifestation of the second aspect of the logos, love or wisdom. 3. the law controlling crystallisation, a manifestation of the third aspect of the logos, the activity or foundational aspect. these three governing factors or laws manifest themselves through the three major divisions of the human entity. 1. the will aspect manifests through the organs of respiration. another of its expressions is the faculty of sleep. in both of these you have a repetition or an analogy in the microcosm of logoic manifestation and logoic pralaya. 2. the love aspect shows itself through the heart, the circulatory system and the nervous system. this is in many ways most important for you to understand, for it controls paramountly the etheric body and its assimilation of prana or vitality. this prana works throug

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

nd find or create a body of wisdom for human evolution and personal self-development "since unified interpretation and understanding is not a science in its own right but a synoptic comprehension of antecedent bodies of concepts and principles, this department shall not offer degrees in its own area or 'field' the department of unified studies is primarily a service department to the students and faculty members carrying on their primary (but not more important) activities in the more specialized areas of study- 5- education in the new age copyright 1998 lucis trust "until contemporary times, there has been little need for such an adjunct to our institutions of higher learning. but with the increase in size of our specialized bodies of knowledge to the point where we are burying ourselves

) knowing something about the cosmos and about human nature, what is the best kind of society for man's progressive self-evolution "in seeking answers to these questions and providing students with the stimuli and data necessary to the formulation of their own answers, the instructors in the department of unified studies will not pose as experts in integration. along with interested students, the faculty members will be seekers after synthesis. to illustrate the type of courses contemplated, the following possibilities are suggested: 1. the sociology of knowledge. 2. the interrelationships of religion, philosophy, science and art. 3. information theory, cybernetics and semantics. 4. the history and philosophy of science. 5. the history and presuppositions of the democratic theory of govern

the democratic theory of government (ideology. 6. contributions of biology, sociology and psychiatry to human welfare and progress. 7. the unity of knowledge. 8. the evolution of value systems from primitive culture to modern industrial civilization "the first prerequisites of all such courses is that they shall interrelate not less than three so-called departments of study. thus the students and faculty will be encouraged to search for vision 'seeing life steadily and as a whole' the tibetan's seed-principles will find prepared soil in such experimental fields- 6- education in the new age copyright 1998 lucis trust oliver l. reiser department of philosophy university of pittsburgh pittsburgh, pennsylvania u.s.a. chapter i the objective of the new education introductory statements this pre

refraining from making critical comment where a good purpose would be served. he must depend thoroughly upon the sincerity of those whom he teaches. nevertheless, criticism and the pointing out of faults and errors does not always prove helpful; it may but increase responsibility, evoke antagonism or unbelief, or produce depression three of the most undesirable results of the use of the critical faculty. by stimulating their interest, by producing a subjective synthesis in the group he is teaching, and by fanning the flame of their spiritual aspiration, the group may arrive at a right discrimination as to their joint quality and necessities, and thus they will render the ordinary faultfinding attitude of the teacher unnecessary. those upon the teaching ray will learn to teach by teaching

ch must take place upon the mental levels of consciousness, we shall make but little progress in right directions and all interim activity will be inadequate to the modern need. until the fact of the higher mind is recognised, and the place which the lower concrete mind should fill as the servant of the higher is likewise recognised, we shall have the overdevelopment of the concrete materialising faculty with its aptitude to memorise, to correlate facts and to produce that which will meet man's lower desire but we shall not have a humanity which can truly think. as yet, the mind reflects the lower desire nature and does not attempt to cognise the higher. when the right method of training is instituted, the mind will be developed into a reflector or agent of the soul and so sensitised to th

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

t unfold is the constant recognition of a focussed control upon daily life, circumstance, the future and fate. this is as yet an embryonic sense or entirely new avenue of perception and relatively close to and an aspect of the will aspect of divinity. it makes man conscious of his destiny, develops in him predictive power and gives him initiate insight into purpose and its unfolding plan. it is a faculty which you would do well to consider and try to imagine as a step towards development. 3. the sense of orientation to humanity. i presume you will recognise the truth of what i say when i express the opinion that your individual or personal love of humanity and the focus of your attention upon human need is very largely theoretical. it is transitory and experimental in practice. your intent

s (note the phrase, but also enable him to handle himself so correctly and wisely that he becomes a cooperator, step by step, in the process of aiding in this task of revelation. more light on this subject will come as we study the science of impression. the point, however, i seek to make here is that sensitivity to the overshadowing cloud presupposed the subjective existence of a power or divine faculty hitherto not consciously used by disciples but which can now be intelligently developed, producing more rapid vision and a more acute revelatory perception. that power has always been present; it is an aspect of the force of evolution and has led man on from one point of revelation to another, from one power to another, one sense to another, and from point to point of understanding. it fir

d in the hearts of your fellowmen could provide for you an adequate field of service. it would enlist both your personality and your soul in active cooperation and is something you can do unusually well. the gift of divine inspiration, as it can be used to affect and galvanise others into activity, is rare, but is for you a natural result of your spiritual polarisation. this you know, and of this faculty you should increasingly avail yourself. seek, as i have earlier told you, to be; aim at being a conduit for spiritual force; cultivate the power of identification with those you seek to inspire, for this leads to direct transference of energy; develop divine indifference as to your form of service and ponder deeply on the thought of "service by radiation" as you already know, the five rays

your theme has been largely that of expediency and of expression to meet the expediency; these motives are in no sense basically wrong; they have enabled you to be soundly motivated; carefully implemented, these themes should carry you far. you have, however, definitely over-emphasised creativity; you have made it a motive for your life, but you have forgotten that the expression of the creative faculty is radiation and magnetism. these bring to its possessor the material for creation and a magnetic capacity which arranges in due form and beauty that which radiation has evoked. creativity is a consequence of a particular state of mind and a specific state of being; it signifies a point in evolution wherein the disciple is definitely radioactive. he can no more help creating in some form o

production of emotion. we pass on then to your second question where you seek to describe thought as "sublimated emotion" here you are putting the cart before the horse, as the saying is. thought is the medium whereby emotion can be sublimated. it is feeling without thought which has produced the world of illusion, of glamour, and of delusion. it is thought, with its discriminating and analysing faculty which makes us aware of this maya in which we are ceaselessly walking. thought throws a clear light into the fog and mists of the astral plane. astral energy the energy of sensitive feeling reaction has for millions of ages been thrown into activity by all the forms of life in all the kingdoms of nature. this has produced the world illusion. only in the human family, however, is it seen fo

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ual, and the self-conscious self-directed man was the result. the fruit of this quality, plus the livingness of the seed itself, can be seen today in the more advanced and cultured thinking people and in those who are in any sense of the word personalities. the method employed was the gift of mind to the more advanced among the animal-men in a majority of cases, the stimulation of the instinctual faculty in others, whilst a third method was the leaving of a minority to the ordinary course of evolution. these latter today constitute the least developed and the most backward of the races upon the earth. they are, in fact, a very small number indeed. in connection with the "seed-groups" which are fusing and blending in humanity at this time, and which in their totality constitute the nucleus

shamballa force and of certain little understood energies. these have wrought significant changes in their day and generation and altered the face of europe, incidentally affecting asia and conditioning attitudes and policies in america. the results even when dangerous and terrible, have developed two vital characteristics in humanity. one has been the widespread development of the discriminating faculty, and secondly, a tendency to dispersion with its consequences of diffusing civilised and cultural values and the diverse gifts of the many people to the world soul. the drift of people to the colonies from great britain, the drift of the people from every nation in europe to america, north and south, the dispersal of people within national boundaries as the result of war and expediency suc

of the world of the latent forces in man which can be utilised by those who wisely and sanely follow in the footsteps of the christ, the greatest psychic of all time. hospitals and schools will appear under the direct guidance of the masters; teachers who can heal will come forth, and others will appear who will train the minds of the pupils to be responsive to direct inspiration from above. the faculty of the intuition must be developed scientifically. finally, church members and members of the masonic fraternities must familiarise themselves with the inner significance of the various rites, ceremonies, colours and rituals, and with the work performed upon the floor of the temple. they must know why such and such things are done in due order and the reason for the various precedences, th

and fifty years to do this work; some have managed to keep the originating idea and impulse clear and untainted by their- 443- the externalisation of the hierarchy copyright 1998 lucis trust own thinking, and have adhered even in their own intimate thoughts to the hierarchical programme, as presented to them by their masters or the senior initiates. others have not possessed so clear a reasoning faculty or so active an intuitive perception and whilst grasping certain major concepts such as world unity or hierarchical gradations and control have distorted the truth and produced the many ideologies which have wracked the world during the past century; even this distortion is, however, being turned to good, for it produced a redoubled effort on the part of the hierarchy to offset it; it led

the group, with the ashram and with the christ, on the one hand, and with humanity, on the other. with this as a foundational and conditioning quality, the work can proceed as required. you will note, therefore, why i have so consistently emphasised, during the past thirty years of teaching, the necessity for the development of a truly spiritual and psychic sensitivity, plus the unfoldment of the faculty of a scientific telepathic rapport. i have thereby laid the foundation of the science of impression, with the illumined and rightly oriented mind as the interpreter, the analyser and the transmitter- 446- the externalisation of the hierarchy copyright 1998 lucis trust ashramic adjustment to exoteric living october 1949 we now come to another point in our study of this subject: this concern

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

4. a study of the purpose of the solar plexus, and the part it plays as an organ of transference of energy from the three great centres below the diaphragm to the three higher centres. there is a very close analogy here to the solar lotus, the egoic body, occupying a midway point between the threefold monad and the threefold lower man. the more advanced should follow this. the development of the faculty of mind control, so that the thinker grips and holds steady the mental processes and learns to regard the mind as the interpreter of the states of consciousness, as the transmitter of egoic intent to the physical brain and as the window through which the ego, the real man looks out upon vast and (to the majority) unknown fields of knowledge- 3- a treatise on the seven rays- volume v: the r

right spiritual motive the motive being the intelligent fulfillment of the will aspect of divinity, or of the monad. this involves the merging of his personality self-will into that of the sacrificial will of the soul; and this, when accomplished, will lead to the revelation of the divine will. of this will, no one who is not an initiate has any conception. it means, secondly, the release of the faculty of spiritual perception and of intuitive understanding, which involves the negation of the activity of the lower or concrete mind, of the lower personal self, and the subordination of the knowledge aspect of the soul to the clear pure light of the divine understanding. when these two factors are beginning to be active, you will have the emergence of true spiritual activity upon the physica

lf to pass through the needle's eye. there is a symbolic utterance in the old commentary which throws light upon the great opportunities which are found in the critical moments in the life of the soul as it experiences incarnation and becomes enriched thereby "within the womb of time and circumscribed by space and limited by darkness though sustained always by warmth the life evolves. it develops faculty. it becomes in miniature that which it is. it takes on form and knows the divinity of separation. such is its goal. reflect. knowledge will come "beyond the door is greater light and life. it knows itself for what it is. it suffices not unto itself and knows that it is that part of the whole, divinely one with others. reflect. union will come "before the rampart of the place of god himself

to function, which embodies the principles of responsiveness to contacts and to environment, and which embodies itself in the breath of life; this is also related to the air in some mysterious manner, and also to fire. more anent this subject it would be useless for me to say. 2. there is also the door of the will. this is a penetrating power which relates plan to purpose and which has in it the faculty of coherent persistence. the reason for this persistence is that it is not dependent upon the content of the form whether it is the form of an atom, of a man or of a- 91- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust planet but upon a vital dynamic and immutable purpose, latent in the consciousness of the planetary being who "having pervade

activities upon the star sirius perfected and carried to a consummation. this has oft been hinted in my writings "the way of the higher evolution" leads to the cosmic astral plane, and the goal which carries a man there is the transcendent vision accorded at some of the higher initiations; the quality which enables him to work as a creative factor in the great white lodge is the developed buddhic faculty. it is upon the "wings of sound" that he travels, to use a well-known though little understood metaphor. this can only be when he can- 131- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust 4. hear the o.m. as it is sounded forth by him who stands and waits at the very centre of the council chamber of the lord. these are grave and solemn though

ALICE BAILEY THE LABOURS OF HERCULES

members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members "i thank god through jesus christ our lord. so then with the mind i myself serve the law of god; but with the flesh the law of sin (romans, vii, 21-25. as hercules grew up, we are told, great care was given to his education. he was trained in all possible accomplishments, and every faculty that he had was developed and organized. what is the lesson to be learned from this? it is the need to realize that every disciple, if he truly merits that name, must necessarily be a highly developed member of the human family. all three parts of his nature have to be unfolded; his mind must be well-stocked and functioning, and he must know how to use it; his sensitive emotional nature mu

e search for divinity. and so the two pillars, boaz and jachin, stand as the emblems of that duality. in china, castor and pollux are spoken of as the two "gods of the door" showing the tremendous power that the god of matter can assume, and also the potency of divinity. gemini is predominantly the sign of the intellect and it has a peculiarly vital effect in our aryan race. in this race the mind faculty and the intellect have been steadily developed. gemini, therefore, has influence in three departments, which concern themselves with human relations. first, it governs all education. it deals with knowledge, with the sciences, and lays the foundation for wisdom. one educator has said that "the ultimate purpose of education is the acquiring of knowledge in order to receive the higher revela

environment, the still greater confusion of the psychic plane, and so falls into the snares and pitfalls of astralism. he becomes negative, because he is all the time trying to hear or see that which is not physical. because we share with cats and dogs the capacity to be clairvoyant and clairaudient, in due time we shall surely see or hear, if not in truth, yet through the power of that creative faculty which we all possess, a creative imagination. but in some form or another, the aspirant who has left nereus will meet the serpent and will have to wrestle with him. as the myth states, for a long time hercules could not conquer, but when he lifted the serpent high up into the air, he prevailed. there is a great truth underlying this symbolism. the air has always been regarded as the symbol

nature of the doe, frequent must be the search. forget this not, but ponder on the lesson learnt" the tibetan (djwhal khul) synthesis of the signs cancer is the last of what we might call the four preparatory signs, whether we are considering the involution of the soul in matter, or the evolution of the aspirant as he struggles out of the human into the spiritual kingdom. being equipped with the faculty of mind, in aries, and with desire, in taurus, and having arrived at the realization of his essential duality, in gemini, the incarnating human being enters, through birth in cancer, into the human kingdom. cancer is a mass sign, and the influences which pour from it are held by many esotericists to bring about the formation of the human family, of the race, the nation, and the family unit

orm and of the cell life, the mode of awareness of the form, and, therefore, artemis, the moon, who rules over the form, claims the sacred hind. in its own place, animal instinct is as divine as those other qualities which we regard as more strictly spiritual. but man is also a human being; he is rational; he can analyze, criticise, and he possesses that something which we call the mind, and that faculty of intellectual perception and response, which differentiates him from the animal, which opens up to him a new field of awareness, but which is, nevertheless, simply an extension of his response apparatus and the development of the instinct into intellect. through the one he becomes aware of the world of physical contacts and of emotional conditions; through the other he becomes aware of t

ARADIA GOSPEL OF THE WITCHES

he man who can train his faith to actually believe in and culti-vate or develop his will can really work what the world by common consent regards as miracles. atime will come when this principle will form not only the basis of all education, but also that of allmoral and social culture. i have, i trust, fully set it forth in a work entitled have you a strong will? orhow to develop it or any other faculty or attribute of the mind, and render it habitual &c. london:george redway.the reader, however, who has devout faith, can, as the witches declare, apply this spell daily beforegoing forth to procuring or obtaining any kind of bargains at shops, to picking up or discovering lostobjects, or, in fact, to finds of any kind. if he incline to beauty in female form, he will meet withbonnes fortune

BALANCE J

als prowl amongst the dreaming humans. snakes and dragons and other representations of primal forces writhe and proliferate across the paper. and spare himself is often portrayed as the sorcerer and the magickian surrounded by familiar animals. he seems to possess the ability to place his consciousness outside of his species, his gender, society and the age in which he lived and to represent this faculty in his art. and look for the occurrence of the tree in his work. arboreal energies abound. in several of his works there is the appearance of hybrid ectoplasmic columns that snake and writhe in a semi-solid flux. there is a definite sense that these might represent orgasmic energies, the sexual charged stuff with which the magickian makes his magick. this stuff is a recurrent symbol in his

BLAVATSKY H P ANTHROPOGENESIS

ces, something made of attenuated, noncompound essence, and, specifically, the astral double of any man or animal. in this case these primitive men are the doubles of the first ethereal dhyanis or pitris[[vol. 2, page] 103 the divine rebels. higher self or human monad- and the animal monad, both one and the same, although the former is endowed with divine intelligence, the latter with instinctual faculty alone. how is the difference to be explained, and the presence of that higher self in man accounted for "the sons of mahat are the quickeners of the human plant. they are the waters falling upon the arid soil of latent life, and the spark that vivifies the human animal. they are the lords of spiritual life eternal "in the beginning (in the second race) some (of the lords) only breathed of

ocess. but it is evident that the units of the third race humanity began to separate in their pre-natal shells, or eggs* and to issue out of them as distinct male and female babes, ages after the appearance of its early progenitors. and, as time rolled on its geological periods, the newly born sub-races began to lose their natal capacities. toward the end of the fourth sub-race, the babe lost its faculty of walking as soon as liberated from its shell, and by the end of the fifth, mankind was born under the same conditions and by the same identical process as our historical generations. this required, of course, millions of years. the[[footnote(s* the "fables" and "myths" about leda and jupiter, and such like, could never have sprung up in people's fancy, had not the allegory rested on a fa

the egyptian female-male, isis-osiris, the germinal principle in all forms, based on the primal manifestation applicable in all directions and in all senses* this is the kabalistic view of the western occultists, and it differs from the more philosophical eastern or aryan views upon this subject* the separation of the sexes was in the programme of nature and of natural evolution; and the creative faculty in male and female was a gift of divine wisdom. in the truth of such traditions the whole of antiquity, from the patrician philosopher to the humblest spiritually inclined plebeian, has believed. and as we proceed, we may successfully show that the relative truth of such legends, if not their absolute exactness- vouched for by such giants of intellect as were solon, pythagoras, plato, and

you define its psychic process? how can you tell that all such visions are due merely to physical hallucinations? what makes you feel so sure that mental and nervous diseases, while drawing a veil over our normal senses (so-called) do not reveal at the same time vistas unknown to the healthy man, by throwing open doors usually closed against your scientific perceptions: or that a psycho-spiritual faculty does not forthwith replace the loss, or the temporary atrophy, of a purely physical sense? it is disease, or the exuberance of nervous fluid which produces mediumship and visions--hallucinations, as you call them. but what does science know even of mediumship" truly were the[[footnote continued on next page[[vol. 2, page] 371 a universal corroboration. divine dynasties, and locates them on

of the brahmans (who were the first to set the example to other nations who thus anthropomorphized and carnalized the grandest metaphysical truths. narada makes it plain and is made to say "the smoke of that fire, which is of excellent glory, appears in the shape of darkness (verily so "its ashes (are) passion; and goodness is that in connection with it in which the offering is thrown: i.e, that faculty in the disciple which apprehends the subtle truth (the flame) which escapes heavenward, while the objective sacrifice remains as a proof and evidence of piety only to the profane. for what can narada mean in teaching that "those who understand the sacrifice understand the samana and the vyana as the principal (offering; and "the prana and apana, but portions of the offering. and between th

BLAVATSKY H P COSMOGENESIS

manner in which the author intended to spell the word "budh-ism" this has to be laid directly at the door of those who, having been the first to bring the subject under public notice, neglected to point out the difference between "buddhism- the religious system of ethics preached by the lord gautama, and named after his title of buddha "the enlightened- and budha "wisdom" or knowledge (vidya, the faculty of cognizing, from the sanskrit root "budh" to know. we theosophists of india are ourselves the real culprits, although, at the time, we did our best to correct the mistake (see theosophist, june, 1883) to avoid this deplorable misnomer was easy; the spelling of the word had only to be altered, and by common consent both pronounced and written "budhism" instead of "buddhism" nor is the lat

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

tara- mimansa especially, having been "evoked by the teachings of the buddhists[[footnote(s* in india it is called "the eye of siva" but beyond the great range it is known as "dangma's opened eye" in esoteric phraseology* dangma means a purified soul, one who has become a jivanmukta, the highest adept, or rather a mahatma so-called. his "opened eye" is the inner spiritual eye of the seer, and the faculty which manifests through it is not clairvoyance as ordinarily understood, i.e, the power of seeing at a distance, but rather the faculty of spiritual intuition, through which direct and certain knowledge is obtainable. this faculty is intimately connected with the "third eye" which mythological tradition ascribes to certain races of men. fuller explanations will be found in book ii[[vol. 1

ectly states "the glorious counterparts in the mystic world, free from the debasing conditions of this material life" of every earthly mortal buddha- the liberated manushi-buddhas appointed to govern the earth in this round. they are the "buddhas of contemplation" and are all anupadaka (parentless, i.e, self-born of divine essence. the exoteric teaching which says that every dhyani-buddha has the faculty of creating from himself, an equally celestial son- a dhyani-bodhisattva- who, after the decease of the manushi (human) buddha, has to carry out the work of the latter, rests on the fact that owing to the highest initiation performed by one overshadowed by the "spirit of buddha (who is credited by the orientalists with having created the five dhyani-buddhas- a candidate becomes virtually a

is plasm is the immortal portion of our bodies- simply through the process of successive assimilations. darwin's theory, viewing the embryological cell as an essence or the extract from all other cells, is set aside; it is incapable of accounting for hereditary transmission. there are but two ways of explaining the mystery of heredity; either the substance of the germinal cell is endowed with the faculty of crossing the whole cycle of transformations that lead to the construction of a separate organism and then to the reproduction of identical germinal cells; or, those germinal cells do not have their genesis at all in the body of the individual, but proceed directly from the ancestral germinal cell passed from father to son through long generations. it is the latter hypothesis that weissm

BLUE EQUINOX

ss, where he abode for six years, studying by the light of reason the sacred books and secret systems of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19. returning to england, he laid his achievements humbly at the feet of a certain adept d.d.s, who welcomed him brotherly and admitted his title to the grade which he had so hardly won. 20. thereupon these two adepts conferred together, saying: may it not be written that the tribulations shall be shortened? wherefore they resolved to establish a new order which should be free from the er

e. the word .remember. might be explained as .will attain to memory. memory is the link between the atoms of consciousness, for each successive consciousness of man is a single phenomenon, and has no connection with any other. a looking-glass knows nothing of the different people that look into it. it only reflects one at a time. the brain is however more like a sensitive plate, and memory is the faculty of bringing up into consciousness any picture required. as this occurs in the normal man with his own experiences, so it occurs in the adept with all experiences (this is one more reason for his identifying himself with others) 13. and then to the inner ear will speak. the voice of the silence. and say. what follows must be regarded as the device of the poet, for of course the .voice of th

rted where it is in the hope of deluding the reader into the belief that it belongs to verses 43 and 45, for the arcanum which it contains is so dangerous that it must be guarded in all possible ways. perhaps even to call attention to it is a blind intended to prevent the reader from looking for something else. 46. before the .mystic power. can make of thee a god, lanoo, thou must have gained the faculty to slay thy lunar form at will. the voice of the silence 23 it is now evident that by destroying or slaying is not meant a permanent destruction. if you can slay a thing at will it means that you can revive it at will, for the word .faculty. implies repeated action. 47. the self of matter and the self of spirit can never meet. one of the twain must disappear; there is no place for both. th

crowley. a real identification of the self with the not-self is necessary. 40. for, on path fourth, the lightest breeze of passion or desire will stir the steady light upon the pure white walls of soul. the smallest wave of longing or regret for maya.s gifts illusive, along antskarana.the path that lies between thy spirit and thy self, the highway of sensations, the rude arousers of ahankara (the faculty that maketh the illusion called the ego).a thought as fleeting as the lightning flash will make thee thy three prizes forfeit.the prizes thou hast won. the meaning is again very much confused by the wouldbe poetic diction, but it is quite clear that desire of any kind must not interfere with this intensely intellectual meditation; and of course the whole object of it is to refrain from pre

BOOK T

clasped in the centre with the grip of the first order, holding four wands or torches crossed. flames issue from the point of junction. above and below are two small flaming wands, with the symbols of venus and aries representing the decan. perfection or completion of a thing built up with trouble and labour. rest after labour, subtlety, cleverness, beauty, mirth, success in completion. reasoning faculty, conclusions drawn from previous knowledge. unreadiness, unreliable and unsteady through over-anxiety and hurriedness of action. graceful in manner, at times insincere, etc. chesed of hb:y (settlement, arrangement, completion. book t page 20 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 herein are hb:nnaal and hb:nythhl angelic rulers. xlviii. the lord of material trouble five o

BOOK OF PLEASURE

maximize pleasure by an arbitrary compromise of abstention and performance of desire feared. assimilated by the deceit of its divine origin, its tenets are reward for obedience, punishment for transgression, both holding good for all time (this world and another. this moral code is a dramatised the book of pleasure (self love) get any book for free on: www.abika.com 17 burlesque of the conceptive faculty, but is never so perfect or simple in that it allows latitude for change in any sense, so becomes dissociated from evolution, etc; and this divorce loses any utility and of necessity for its own preservation and the sympathy desired, evolves contradictions or a complication to give relationship. transgressing its commandments, dishonesty shows us its iniquity, for our justification; or sim

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

k of the devil! in 1484 pope innocent viii produced his bull against witches. two years later two infamous german monks, heinrich institoris kramer and jakob sprenger, produced their incredible concoction of anti-witchery, the malleus maleficarum (the witch hammer. in this book definite instructions were given for the prosecution of witches. however, when the book was submitted to the theological faculty of the university of cologne the appointed censor at that time the majority of the professors refused to have anything to do with it. kramer and sprenger, nothing daunted, forged the approbation of the whole faculty; a forgery that was not discovered until 1898. gradually the hysteria kindled by kramer and sprenger began to spread. it spread like a fire flashing up suddenly in unexpected p

CASE PAUL F THE BOOK OF TOKENS

for i am merciful because mine understanding compasseth the secret nature of all things, and my loving-kindness is the fruit of my discrimination [52] heh 4 again, a window is set in the wall of a house, even as the eye is set in the head, that they who dwell within may look abroad to see what passeth without. hence it is written in the book of formation that the letter heh correspondeth unto the faculty of sight. this referreth to my power of vision, which is not as thine, since nothing escapeth it, and all things appear unto it in their true aspect. it is written "the eyes of the lord are in every place, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false judgment. seeing, i und

significance of scorpio. outwardly, generation presents the appearance of dissolution, a fact noted by many philosophers, and pithily expressed by st. paul's [133] the book of t o k e n s remark 'that which thou sowest is not quickened, except it die" the remarks on scorpio were, in part, as follows "the imaginative intelligence attributed to the letter nun is a specialization of the image-making faculty inherent in the universal consciousness. as manifested in human mentation, it is the force by means of which man transforms his environment, and hence it is essentially destructive in its effects upon existing conditions, for it destroys the old to build the new "in this connection observe that scorpio is the house of mars by night, in contrast to aries which mars rules by day. in the taro

h v is a th h, atah, also" that is, th v is 406, the number of a th h, vhich means "thou [190] c o m m e n t on t a v this last is used as a personal pronoun and as a divine name. its first letter. a, begins the alphabet, and is therefore a sign of beginning. its second letter, th, as the last of the alphabet, is the sign of the end. the final letter, h, means "window, and to it is attributed the faculty of sight. so ends the book of tokens, with the affirmation which is made, in one way or another, by all the sages, of whatever race, time, or creed. the innermost self of man is the jewel of eternity, or the magical stone of the wise, which gives its possessor the priceless boon of immortality. he who truly knows the self, who has freed himself from the bonds of delusion which make the ign

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

dent nurses, invited folklore society students to interview african american patients and write down their beliefs and traditions that had to do with health, supernatural healing practices, and medicinal hoodoo lore. bacon hoped that her students would be sympathetic to the patients who ascribed to magical ideas but critical of the beliefs that they relied on for health care. it was well known to faculty and administrators that members of the local african american community were suspicious of conventional medicine, and many were reluctant to seek hospital treatment. some of the students who were also members of the hampton folklore society used their contacts with black patients at the hospital not only to collect and contribute to the folklore society's work but also to ease the feelings

ime ways of their own people"[25] the experience of the members of the hampton folklore society reveals how the scrutiny of african american conjuring traditions had developed into a source of interest to both black and white americans. the historian donald waters has explored the motivations for hampton's preoccupation with folk beliefs, an apparently exotic topic of study for\ 134\ students and faculty at a southern freedmen's college in the last quarter of the nineteenth century. debates over the cognitive capacities of blacks engaged white intellectuals and scientists during this time, and it is likely that some of these ideas intersected with the educational strategies that were being promoted at hampton and similar institutions. hamptonites studied folklore because they believed it w

DAVID ICKE CHILDREN OF THE MATRIX

i mind controller told me how they have their placemen throughout psychiatry and key "education" establishments in general to ensure that the lid stays on. she said that the george washington university campus was a "hotbed" of illuminati professors and teachers when she was operating in the 1970s. she said that a dr timothy brogan, her main illuminati "trainer, was a behavioural scientist on the faculty. this is also affiliated, she said, with one of the main paediatric neurological specialty groups in the us, which researched brain development and manipulation. at night, she said, they were experimenting with brain wave programming on the children who were taken there. this former illuminati source told me that brogan was a co-founder of delphi, the illuminati "head trainer's group" in t

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ay. bending spoons with the mind is an example of psycho kinetic activity. 3) the psionic discipline of changing matter with energy via mental process. psychometry: 1) from the greek "psycho" from "psyche" meaning "the soul" and implies the mind or mental process, and "metry" meaning "measure, thus literally psychometry means "measure of the soul" 2) the psionic discipline of "object reading" the faculty of gaining knowledge about an object, or about any matter associated with it, by handling the object and reading the psychic (q.v) impressions from the object itself. pyramid power: the supposed occult virtue concentrated inside pyramidal structures by their triangular planes. it was believed by some to heal the body, restore vigor, sharpen razor blades, and effect other wonders. a variati

DION FORTUNE MYSTICAL QABALA

inspiration. from the intrinsic nature of his poetry, and from many passing references in his works, i think we may be entitled to claim "a. e" as one of that band of students who have been nurtured on the mystical qabalah. at any rate, what he has to say is sound qabalistic doctrine and extremely illuminating to our present argument. 26. dr jung has a great deal to say concerning the myth-making faculty of the human mind, and the occultist knows it to be true. he knows also, however, that its implications are much farther reaching than psychology has yet suspected. the mind of poet or mystic, dwelling upon the great natural forces and factors of the manifested universe, has, by the creative use of the imagination, penetrated far more deeply into their secret causes and springs of being th

DONALDTYSON EVILEYE

er all. but it doesn't function in quite the way she imagined. the true evil eye is not in the head of some elderly woman who casts her malicious, bloodshot glance your way- it is the eye through which you look upon your own world. the belief that misfortune can somehow be projected onto one person by another through a glance is ancient and universal. it was based on a misunderstanding of how the faculty of vision functions. centuries ago it was thought that the eye perceives the outer world by projecting forth invisible rays onto external objects such as trees, mountains, stones and clouds. it was assumed that we became aware of our surroundings visually by a kind of optical touch that relied on these rays as channels of communication, just as we become aware of the texture of objects by

ware of the texture of objects by physically touching them with our hands. if these projected rays existed, the thinking went, then the sight must be an active, not a passive, sense. unless we actively sent forth these rays from our eyes, we would be blind. this explained why some individuals were unable to see, even though their eyes looked normal and healthy. we now know that sight is a passive faculty in the sense that light, reflected from the surface of objects in our environment, or generated from heated objects, enters our eyes without the need for us to project rays to link us to the objects. whereas in the past our eyes were considered to be energy projectors, today they are considered to be open windows. neither of these popular notions is entirely accurate, since the faculty of

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ared from them, having relation to the forces which they represent, and to the effects proposed to be obtained. divination by the four elementary forms named aeromancy, hydromancy, pyromancy, and geomancy, is made in diverse ways, which all depend upon the will and transparency or imagination of the operator. in truth the four elements are only instruments to aid second-sight. second-sight is the faculty of seeing in the astral light. this second-sight is as natural as the first sight, or the sensible and ordinary sight, but it can only act through the abstraction of the senses. somnambulists and ecstatics enjoy second-sight naturally; but this sight is more lucid as the abstraction becomes more complete. the abstraction is produced by astral intoxication; that is, by a superabundance of l

ELLIS LOW TWELVE 1907

een geronimo emerge from the gloom and hold his confab with vikka, when he joined him a few moments later "strange 1" i muttered "if there is anything in signs, i 62 low twelve should accept this as indicating that something of the kind is going to happen again" there are few of us whose experience has not proved the existence within this marvellous make-up of ours of something akin to that vague faculty which has been called the sixth sense. on no other theory can many things be explained. i had held my crouching posture only a minute or so when the absolute certainty came over me that some one was near. i glanced in every direction and listened intently, but did not see nor hear the slightest thing that could explain my feeling. none the less, the conviction was unalterable, and rather i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

aus, pa: rodale press, 1974. nightingale, michael. the healing power of acupuncture. new york: javalin books, 1986. acuto-manzia unusual form of divination by pins practiced by italian psychic maria rosa donati-evstigneeff. ten straight pins and three bent pins are used. they are shaken in cupped hands, then dropped onto a surface dusted with powder. this system would seem to involve some psychic faculty, and is related to such forms of divination as geomancy and tea leaves. adalbert (ca. 740 c.e) a french pseudo-mystic of the eighth century. he boasted that an angel brought him relics of extraordinary sanctity from all parts of the earth and he claimed to be able to foretell the encyclopedia of occultism& parapsychology. 5th ed. adalbert 7 future, and to read thoughts. i know what you hav

920.1982) theosophist and astrologer, born at barnsley, yorkshire, england, on june 15, 1920. addey earned his master s degree from saint john s college, cambridge. he became interested in astrology while at cambridge, and after world war ii he joined the theosophical society s astrological lodge, which brought him into a long-term relationship with c. e. o. carter. in 1948 carter established the faculty of astrological studies to train astrologers, and addey became one of its first students, obtaining his diploma in 1951. within a few years, however, he found himself doubtful of his art and its scientific underpinnings. he turned to scientific research, his most important focus centering on longevity and people suffering from polio. his observations led him to the development of a wave th

o see. in more than one-third of the cases, therefore, the animals perception had precedence to humans. bozzano pointed out that animals, besides sharing with man the intermittent exercise of faculties of supernormal psychic perception, show themselves furthermore normally endowed with special psychic faculties unknown to men, such as the so-called instincts of direction and of migration, and the faculty of precognition regarding unforeseen atmospheric disturbances, or the imminence of earthquakes, or volcanic eruptions. although man is destitute of such superior faculties of instinct, nevertheless these same faculties exist in the unexplored recesses of his subconsciousness (see also earthquake prediction) in the case of avalanches, the presentiments, especially attributed to horses, are

land over sea, land under wave, or caer sidi (revolving castle. it was said to be a land of strange beauty and delight, with a magic caldron having miraculous powers. it is described in such works as the book of taliesin and the mabinogion (see also hell) sources: the mabinogion. london: j. m. dent, 1949. anomalous cognition section, university of amsterdam the anomalous cognition section of the faculty of psychology at the university of amsterdam is a research structure that emerged in the 1990s primarily as a tool to help sharpen the students facility with methodology and empirical research. the research in parapsychology was initiated by dick j. bierman, a member of both the faculty at amsterdam and at the university of utrecht, which has a formal program in parapsychology. traditional

rdam had to set up and run a research project. in the 1980s, two students, one in 1982 and one in 1986, carried through on a project involving the gansfeld random generator, the object being the determination of possible anomalous cognition. anomalous cognition is another name used by some parapsychologists for what is commonly termed telepathy, clairvoyance, and precognition. some members of the faculty were hostile to such research until the publication of a paper on gansfeld-related research by d. j. bem and charles hororton in 1994 and the subsequent appearance of bem on a video hook-up before the faculty. a significant shift of opinion among the faculty led to a variety of students choosing to do their project in anomalous cognition or the related field of anomalous perturbation, also

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

of esoteric christianity and the hermetic society. born october 27, 1824, at ipswich, england, maitland graduated from caius college, cambridge, 1847. he intended to become a clergyman, but had many reservations about the church, and instead spent some years traveling in california and australia, studying life firsthand. upon returning to england, he devoted himself to developing the intuitional faculty as to find the solution of all problems having their basis in man s spiritual nature. through his close friendship with anna kingsford, he became an ardent vegetarian and the interpreter of her highly individual mystical christianity. he collaborated with her on the writing of the perfect way; or, the finding of christ (london, 1882) and related books. after kingsford s death in 1888, mait

, and she became the mother of two children. march did not begin the study of astrology until 1965 and did not become a professional until 1970. however, she was quickly recognized as an accomplished astrologer and a talented instructor. she developed a large clientele, and as she could speak five languages, she was called upon to lecture across north america and europe. she was asked to join the faculty of the american federation of astrologers, the international society for astrological research, and the southwest astrology council. she has been active in both the european international congress and united astrology congress. she was one of the founders of the association for astrological networking. in 1975, march joined forces with joan mcevers to found aquarius workshops, the vehicle

t (1922) south african university lecturer in psychology who took special interest in parapsychology. he was born march 13, 1922, at bloemfontein, south africa. he studied at the university of south africa (b.a, 1942; b.a, hons. psychology, 1946; u.e.d, 1948) and rhodes university, grahamstown (ph.d, 1959. he served as a lecturer in psychology at rhodes university (1950.61) and in 1962 joined the faculty in psychology at the university of new england, new south wales, australia. marsh s ph.d. dissertation dealt with experimental work in esp, and he continued his interest in laboratory investigation of psychic phenomena. he joined the society for psychical research, london. he was a guest researcher at the parapsychology laboratory of duke university, durham, north carolina (1951.52. he has

noy, theodore. from india to the planet mars. reprint, new hyde park, n.y: university books, 1963. martin, dorothy r(andolph (1912) associate professor of psychology with special interest in parapsychology. she was born on april 19, 1912, in denver, colorado. she studied at the university of colorado, boulder, from which she received three degrees (b.a, 1934; m.a, 1936; ph.d, 1947. she joined the faculty in psychology at the university even prior to completing her doctorate and stayed there through her career. she was a charter associate of the parapsychological association and the author of a variety of articles on parapsychology. sources: martin, dorothy r. an analysis of a second series of 25,000 trials. journal of parapsychology 2 (1938. chance and extra-chance results in card matching

(ph.d, physics, 1947. he worked as a physicist with gulf research and development, at a u.s. naval aircraft factory (1937.41, and at the massachusetts institute of technology radiation laboratory, where he was a group leader (1944.46. while at mit he read of j. b. rhine s work in parapsychology and, intrigued, delved into the literature of psychical research. after graduation mcconnell joined the faculty at the university of pittsburgh where he remained until his retirement in 1984, when he was named research professor emeritus. in addition to his work in parapsychology, he also specialized in radar moving target indication, theory of the iconoscope, and ultrasonic microwaves. he was unusual for a parapsychologist in an academic appointment in that he was able to spend the majority of his

FAUST

rom me. mephistopheles that only comes with habit, so a child takes not its mother s breast quite willingly in the beginning, though soon nourishes itself with zest. so at the breasts of wisdom nursed, each day you ll lust for them the more athirst. student i ll cling about her neck with joy, but say what means thereto i shall employ. mephistopheles ere you go on, explain your views. which is the faculty you choose? student i d like right learned to become; what is on earth i d gladly comprehend, to heaven itself my range extend, know all of nature and the sciences. mephistopheles then you are on the proper way but must not let yourself be lured astray. student body and soul i m for it bent; yet there would please me, i must say, a little freedom and divertisement upon a pleasant summer ho

tart, with paragraphs well got by heart, so later you can better look and see he says naught save what s in the book; but write away as unabated as if the holy ghost dictated! student you will not need to say that to me twice! i can foresee how much i ll gain from this advice; because what one has down in black and white it is a comfort to take home at night. mephistopheles but come now, choose a faculty! student i can t adjust myself to law- not possibly. mephistopheles i can t blame that in you, it s no demerit. this science as it really is i see. statutes and laws that we inherit like an eternal malady go trailing on from race to race and furtive shift from place to place. to nonsense reason turns, and benefit to worry. woe unto you that you re a grandchild, woe! for of the law that was

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

s awakening in the ascent of the tree. your chosen ideal is your true guru, alive and awake in your heart, as close as your jugular vein. the lord is the best of all teachers, the root of all teachers. pray to your chosen ideal as your all in all, as your very own. appeal for grace and unconditional love. renounce the fruits of all your good works in the world. use the gift of your discriminative faculty to discern the real from the unreal. be vigilant in your remembrance, and whole-hearted in your surrender. talk with your chosen ideal as if he/she is right here with you (because he/she is. don t let formality cover your lord s face. your chosen ideal is the dearest of the dear, the nearest of the near; your closest friend, mother, father, brother, and sister; your precious child, husband

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

platonism, neoplatonism, stoicism, and the other greek schools of thought. this world of the second century was, however, seeking intensively for knowledge of reality, for an answer to its problems which the normal education failed to give. it turned to other ways of seeking an answer, intuitive, mystical, magical. since reason seemed to have failed, it sought to cultivate the nous, the intuitive faculty in man. philosophy was to be used, not as a dialectical exercise, but as a way of reaching intuitive knowledge of the divine and of the meaning of the world, as a gnosis, in short, to be prepared for by ascetic discipline and a religious way of life. the hermetic treatises, which often take the form of dialogues between master and disciple, usually culminate in a kind of ecstasy in which t

t all things come into being. death is not the destruction of the assembled elements in a body, but the breaking of their union. the change is called death because the body dissolves, but i declare to you, my dear hermes, that the beings who are thus dissolved are but transformed. all beings are in god but not as though placed in a place, for it is not thus that they are placed in the incorporeal faculty of representation. judge of this from your own experience. command your soul to be in india, to cross the ocean; in a moment it will be done. command it to fly up to heaven. it will not need wings; nothing can prevent it. and if you wish to break through the vault of the universe and to contemplate what is beyond if there is anything beyond the world you may do it. see what power, what swi

hope in the divinity of the other part.3 man is united to the gods by what he has of the divine, his intellect; all other creatures are bound to him by the celestial plan 1 c.h, ii, pp. 296-355* fad, p. 297. 3 ibid, pp. 301-2. 35 ficino's "pimander" and the "asclepius" and he attaches them to himself by knots of love. this union of gods with men is not for all men but only for those who have the faculty of intellection. thus alone among creatures, man is double, one part like god, the other formed of the elements. the reason why man was condemned to this double nature is as follows. when god had created the second god, he seemed to him beautiful and he loved him as the offspring of his divinity1("as his son" according to lactantius, who regards this as one of the passages in which hermes

the qualities of candor and splendor. the chrystalline sphere, which has simple motion and the quality of candor. the empyrean, where all is stable and the lumen of which is a quality of light superior to candor. in the stable and lucens empyrean is accommodated the trinity expressed in the nine orders of angels of dionysius. there are legions of angels in the orders and their number exceeds the faculty of human computation. the nine orders are: seraphim, cherubim, thrones; the hierarchy of the father. dominions, virtues, powers; the hierarchy of the son. principalities, archangels, angels; the hierarchy of the spirit.3 ficino interprets dionysius as having said that the first order drinks its liquor from the trinity direct (liquorem suum a sola' r. roques, l'univers dionysien, paris, 195

plato, pythagoras, porphyry, and orpheus, and the cabalists also enjoin secrecy in religious matters, and christ hid the truth in parables. there is moreover a most necessary and secret thing which is absolutely necessary for a magician, and which is the key to all magical operations, and this is "the dignification of man for such high virtue and power".3 it is through the intellect, the highest faculty of the soul, that miraculous works are done, and it is by an ascetic, pure, and religious way of life that is to be achieved the dignification necessary for the religious magus. certain ceremonies, such as the laying on of hands, give this dignity. whoever without the authority of office, or the merit of holiness and doctrine, or the dignity of nature and of education, presumes to do a mag

FRATER U D PRACTICAL SIGIL MAGIC

cian is not the only one compelled to tackle it, as it also applies to the ceremonial magician, the s orcerer and the theurgist. experience shows that it is quite feasible to include the time factor in the sentence of desire. for example, gthis my wish to become healthy again this month, h etc. but an overloaded psychic time schedule in manager fashion would definitely be too much for our magical faculty. in the chapter gbut how does it work? h we will take a closer look at time factors and control of success. thus, you should try for a proper balance between wishy-was 22/ practical sigil magic a sen up with a writ and tence of desire of the gthis my wish to be rather well h format is somewhat too vague, for even if the sigil did produce the desired success, you probably would not become a

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ng impressions from spirit controls through the solar plexus. they were properly designated naioth by the hebrews who used the feminine suffix to indicate their negative qualities. but the voluntary clairvoyant and the initiate, represented by the egyptians as having the serpentine uraeus in the forehead, were called naim by the hebrews who used the male suffix to designate the positive spiritual faculty which they possess. and the latin catholic version of the new testament (luke, chapter vii, verses 11 to 15) speaks of the person raised by christ as the widow's son of nain. as the serpent is not fully unfolded until the ninth arch of the lesser mysteries has been passed and the candidates become aspirants to the greater mysteries, and further because the lodge of phree messen (children o

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

hrough marriage. let abraham, the race and tribe father, die; let the "i am" live. christ knew the occult fact that the mixture of blood in international marriage always kills something; if it does not kill the body, it kills something else. if we mate a horse and a donkey, the outcome is a hybrid, the mule; in that mule something is missing on account of the mixture of strange blood, namely, the faculty of propagation which is lacking in all hybrids. similarly when we marry internationally something else is destroyed and that is the pictures in the inner vision. the different pictures of different families clash. and so the clairvoyance, the touch with the spiritual world, with the memory of nature, has waned since the practice of marrying in the tribe was broken up. the highland scot who

FULLER J F C SECRET WISDOM OF THE QABALAH

inner veil. after he has accustomed himself to her society, she finally shows herself to him face to face, and entrusts him with the innermost secrets of her heart [sod].5 git is h, according to the book of proverbs,6 gthe glory of god to conceal a thing h- gloria dei est celare verbum. gwith the lowly is wisdom h7; that is, wisdom belongs to those who have conquered the arrogance of the rational faculty. moses is looked upon as such a one. he kept the secret law secretly and orally transmitted it to the elect;8 also he compiled the public, or exoteric, law for the multitudes. these two categories of laws are distinct, but frequently the second envelops the first, and, as pointed out in the introduction, the uncovering of mysteries before the uninitiated is wraught with infernal dangers; f

ord- that is the ineffable yhvh. malkuth is also called the queen, the matrona, the matron, the daughter, bride, the shekinah (the real presence of the deity, and harmony. finally we obtain a fourth triad, a synthetic one formed out of kether, tiphereth, and malkuth. the first influences the neshamah, the spirit and moral consciousness; the second influences the rua'h, the reason and intellectual faculty; and the third the nephesh, the instincts, sentiments, and emotions, the animal life in man. thus from the ain soph aur flow out the ten sephiroth or principles; hence the decade is considered the perfect number by the qabalah, the all-embracing unit emerging from the no-thing (0- i, and the unity which ultimately is to be radiated back into nothingness (i- 0) origin of the sephiroth befor

them in terms of the rational (then theological and non-scientific) symbols of their day. like the qabalist the scientist can lead us up to the threshold of the symbolic temple of god- this world and universe defined and explained by science (knowledge. but on account of the limitations of the instrument he uses, namely rational thought, he cannot lead us into it. to enter it we need something, a faculty, which transcends the reason. in the example we have above given of examining the sun by means of a looking-glass because we are unable to raise our heads, this inability may be compared to rational thought, and the raising of our heads to that higher faculty which will enable us to open, as it were, spiritual eyes, and see not only the shadows of reality but reality itself. since the begi

god, be explained to a roomful of intelligent and educated people, the influence of this idea is not likely to be great, because they all possess intelligent ideas regarding the divinity, and consequently these ideas counteract, or drown, the new idea. but if instead the room is filled with uneducated and ignorant people, that is people who having thought little have never developed the critical faculty, then according to the sympathies, antipathies, and emotions of the audience will it accept or reject the idea, not calmly but with frenzy. the idea will in fact detonate a moral explosion. to turn from the explosive to the exploder, history proves again and again that the greatest religious reformers have almost without exception appealed to the most ignorant and uncultured classes of soc

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

erefore i can speakofsome things,butof others i cannot speak, waite wasunimpressed-realrosicrucianswouldnot'parade the fact, hethought-andlooked on mathers as an eccentric.herecalled another occasion,whenhe encountered mathers 'staggering as usual under a load of books, and he said'"ihave clothedmyselfwithhieroglyphics aswithagarment",so i inferredthathe wasthendeep in egyptology. hehad a natural faculty forsuggestinginhis mystery-languagethathe had amostprofound acquaintancewithany subject hetookup, and itwentalongwaywiththeunversed-e-ason thoseotheroccasionswhentheymet'at various occult gatheringsofan informalkind-gatheringsofpeople "interested" and mostlyofpeople agape (obituaryofmacgregor mathers,occultreview,april 1919,pp.197-8).it is possiblethatwestcott, too, was at thesegatherings

GILBERT THE MAGICAL MASON

n reincarnation, has declared that the law of cause and effect acts in the spiritual, as well asinthe physical world, that man has around him unseen beings related to elemental forces, that man is influenced by the sun, moon and planets, and that special training and the use of certain personal processes will in some students lead to supra-normal spiritual functions and a high form of clairvoyant faculty in the present life; provided that the body be duly cared for, the mind well cultured, and the highest morality be preserved. in 1865 the societas rosicruciana in anglia was designed by robert wentworth little (who found some old rituals in the store-rooms of freemasons' hall, and kenneth r. h. mac255 kenzie, who had received rosicrucian initiation in austria, while living with count appon

of dreaming by their movements and the sounds they make. tennysonwrote-'like a dog he hunts indreams-'ithas been said that animals in their wild state of nature do not dream, butitis difficult to make observations on wild animals.itis generally agreed that domestication is the cause of increased mind-power in some animals, and with enlarged powers of observation and concerted action, may come the faculty of dreaming. domesticated animals certainly develop some reason in addition to their primal instinct, and this can only be due to the companionship of man and the training they receive; the mere change of food would not alone account for their extended powers. to return to humanity, byron wrote ofdreams-strange state of being. senseless to feel, and with sealed eyes to see;182while catosai

many of us boast of the oppositenotion-material255ism, and deny the soul and spirit world altogether, and call mind and memory only brain function. in philosophy and metaphysics let each one choose the system that he likes best. there are some other characters alleged to be exhibited by some dreamers, which are not true in respect to all dreams.forexample, it has been said that sight is the only faculty which is active in dreams, that persons do not dream of tastes, scents, or sensations, and that they awake when a dream sound occurs.theenglish worddreamis from the teutonictraum,butwe often use the wordvisionas a synonym, and it is so used in our bible; now the wordvisioncomes to us from the latin wordsvidere,to see; andvisus,what is seen, and no doubt our dreams are chiefly composed of t

n our english twentieth-century homes. in regard to the great ancient philosophers the works of plato show that he regarded divinations to be proper and successful because they were appeals to the gods; he favours the advices given by dreams and visions. aristotle negatives the modes of artificial divination,butadmits intuitions and inspirations of diviners considering them as a specialbutnatural faculty. the stoics maintained the truth of the methodsofdivination on the grounds that the gods were too beneficent to refuse so valuable a gift to men. the epicureans deniedtill!value of divinations because they did not acknowledge the providence of gods to man. cicero wished to have faith, but! doubted. pliny the naturalist and suetonius were superstitiouf rationalists. plutarch, an eclectic pl

, its events must be already decided: if a true divination is impossible the willof man may be as free as he thinks it. meanwhile we are content to rest upon the verdict of the mathematicians, that whatever scheme of divination is used, it will give results correct in a certain proportion of cases, and will fail in others. each man must decide for himself whether by genius or by method he has any faculty for discovering the future and the unknown. such are probably the opinions of the ordinary man of our times, but there are many persons well-known to me who have left the ordinary duties and pleasures of life, and have devoted both time and study to some of these modes of seeking to learn the future and unknown; to what conclusion have they come? the majority have certainly confessed that

GILBERT THE SORCERER AND HIS APPRENTICE

otyetfinished, and which no one has seen. it is lockedup.in my desk 'i saw it. every incident passed before me as though it were your own memory of your past life,up'tothe present,andi267'267saw no more '1 was wondering how i should finish it off neatly. it is just a magazine shocker, with no merit whatever' she was greatly interested, and we talked for some time about it. she told me she had the faculty, when intensely concentrated, of seeing around a person a, series of pictures, usually that person's memories, or the images of those who strongly affected him or her. btlt never before had she come across pictures invented, or imagined, by the consultant. thought-forms again, i said to myself,butunconscious thought-forms again, for certainly i was not consciously thinking of my story at t

poses, studded with stars in all directions. and in this star sphere there is at present no direction because there is nothing to mark it: there is neither up nor down, east nor west, neither northnorsouth.itis equal as far as the human eye can see,ifwe can imagine ahumaneye located in this globe or at the sun, before the globe or the sun were there, and nothingbutan eye, nothingbutthe perceptive faculty. now through that hollow sphere are running the tatwic currents which have called those stars into existence. and i will just remind you for a moment of these currents. there is the akasa, which produces the capacity, the potentiality of motion, which causes the ether- that is to say, the absolutely undifferentiated matter which fills thatspace255to become so differentiated as to become ca

GOLDEN DAWN RITUALS U1

orm of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed the faculty of the neschamah, which is the power of aspiration unto that which is beyond. this power of the neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept of the neschamah. from hmkj and hnyb are formed the sides of the brain and the head. therein exist the intellectual faculties of wisdom and unde

nated by the higher will, he becometh hwchy, no longer angry and jealous, but the self-sacrificer and the anointing and reconciling one. this is in regards to the action of the more physical man. unto this ruach is also represented the reflection of the macrocosmic universe in the sphere of sensation. they surround the ruach and the natural man feeleth them vaguely but comprehendeth them not. the faculty of the earth are shown forth in the organs which digest and putrefy, casting forth the impurities, even as the earth is placed above the qlippoth. thou wilt say, then, that the ruach cannot be the reasoning mind, since it reflecteth its reason from hmkj and hnyb, but it is the executive faculty which reasoneth, which worketh with and combineth the faculties reflected into it. the reasoning

n of the ruach, which by aid of the nephesch, formeth the material body by the rays of the ruach, which do not ordinarily proceed beyond the limits of the physical body. that is to say, in the ordinary man, the rays of the ruach rarely penetrate into the sphere of sensation. shining through infinite worlds and darting its rays through the confines of space in this sphere of sensation, is placed a faculty even as a light is placed within a lantern. this is, in a certain sense, placed in the appeture of the upper part of the ruach where it acts on the rays from hmkj and hnyb which govern the reason- tud. this faculty can be thrown downward into the 6 ruach, and thence, can radiate into the nephesch. it consists of seven manifestations answer to the hexagram, and it is like the soul of the mi

ciousness is a focus of the action of the neschamah. the lower will power should control the descent of the spiritual consciousness into the ruach, and then into the nephesch, for the consciousness must descend into the nephesch before the image of the sphere of sensation can be perceived. this so because it is only the rays of the ruach permeating the ruach that can take cognizance thereof. this faculty of the spiritual consciousness is the seat of thought. thought is a light proceeding from the radiation of this spiritual consciousness, traversing the ruach as light traverses air, and encountering thereafter the symbols reflecting in the sphere of sensation, or "magical mirror of the universe" these symbols are, by its radiation (i.e. that of thought, reflected again into the spiritual c

he physical body (whose limits are fixed by the sephiroth of the ruach, it is necessary to weaken the concentration in trapt to repair the strain which is produced by the concentration of the ruach therein during the waking state. this reflux of the ruach into the subsidiary sephiroth produces naturally a weakening of the lower will; the ruach, therefore, does not reflect so clearly the reasoning faculty. the thought of the spiritual consciousness reflecteth the image in a confused series, which are only partially realized by the lower will (this is as regards to the ordinary natural man in sleep. in the mad man, as considered apart from obsession (thought obsession is frequently the accompanying of mania, and still more frequently, its cause, the thought and lower will are very strongly e

GOLDEN DAWN RITUALS U3

the mighty names if need be, but thou shalt not revile them for their condition, for thus also shalt thou be led into error. 3 u5 there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation "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. therefore, it is that, in thy occult working, thou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. th

y. 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 lower will may be willing to receive the influx of energy and integrate properly with the higher will. it is more than merely intoning the divine names, however. it is intoning them with the utmost reverence and solemnity. the intonation of the divine names and an

GOLDEN CHAIN AND THE LONELY ROAD

he power for the lineage which we may call 'the unique transmission. whether within the conclaves of a formal ritual catena of initiates or in the subtil 'cavern' of solitary practice, whether called forth by intent or made manifest by a sudden epiphany of the gods, the power of revelation is bestowed solely to its chosen vehicle, the divinely-elected individual, and there-in it 'incarnates- as a faculty, an opening of the inner eye that directly apprehends the mysteries. for certain individuals there is an innate capacity to comprehend the mysteries of the witanic path, to understand without learning. such may be an indication of rebirth within the transcarnational lineage of witchblood, or a sign of new dispensation: a master of the lonely road. for there are some to whom all outward rit

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

er that knowledge was to measure the height and base perimeter of the great pyramid and multiply by 43,200! how likely is this to be an accident? the commonsense answer is not very likely at all, since it should be obvious to any reasonable person that what we are looking at could only be the result of a deliberate and carefully calculated planning decision. commonsense, however, has never been a faculty held in high esteem by egyptologists, and it is therefore necessary to ask whether there is anything else in the data which might confirm that the ratio of 143,200 is a purposeful expression of intelligence and knowledge, rather than some numerical fluke. the ratio itself seems to provide that confirmation, for the simple reason that 43,200 is not a random number (like, say, 45,000 or 47,0

vanished into extinction. the list could continue: abrupt rises in sea level, hurricane-force winds, electrical storms, volcanic disturbances, and so on. scientists expect the next reversal of the earth s magnetic poles to occur around ad 2030.43 is this an intimation of planetary disaster? after 12,500 years of the pendulum, is the hammer about to strike? exhibit 11 yves rocard, professor of the faculty of sciences at paris: our modern seismographs are sensitive to the noise of limited agitation at every point in the earth, even in the absence of any seismic wave. one may in this noise discern a man-made vibration (for example, a train four kilometers away, or a big city ten kilometers off) and also an atmospheric effect (from changing pressure of the wind on the soil) and sometimes one r

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

h effort and experience, it filas with your understanding of truth. it is by nature round, vulnerable, and receptive. when charged with a feminine force, iit symbolizesthe yoni. in enochian magick the cup is the magical symbol of water and is especially used in operations involving the watchtower of water. the sword. the sword symbolizes your ability to reason. the magical sword is the analytical faculty of the mirad. as your mental faculties dissect complex iideas and theories, so the sharpness of the sword will cutand pierce through things. when you pierce a demon with your sword, you simultaneously strike iit with rational logical thought. the sword thus aids to see through illusion and complexity. the nature of this weapon is destructive. it is also divisive. the blade should be steel

ssness and human frailty must be faced in the west. the beginning magician must become familiar with tex and rii. you must learn to leave your body and mentally travel through these regions with full conscious control and memory. the lessons that you will learn in these aethyrs will be needed when you enter any of the aethyrs beyond rh. 200 bag, a magical battle the magick sword is the analytical faculty; directed against any demon it attacks his complexity. only the simple can withstand the sword. aleister crowley, book 4 in some of the watchtower squares and aethyrs you will have to do battle with the presiding angel or archangel. only by winning a battle in a direct face-to-face confrontation can you proceed to the next higher stage. don't worry, you cannot kill these beings, butyou can

GREY W G CONDENSATION OF KABBALAH

chieving such victory over the worst side of ones own nature should be very much included here. anything of a good over bad nature. these three paths are those which start us from this physical world on our way back to god. so, stage by stage, a path at a time, does our serpent-symbol take us back up the tree. it is true that all these journeys are purely imaginative, but never under-estimate the faculty of imagination. imagination has led mankind to our present place in creation and will lead us 14 further in the future. it has been said without vision the people will perish and your young men shall see visions while your old men dream dreams. all tree-path exercises are structured efforts at the control of imaginative consciousness leading us towards the energy of existence itself. the u

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

t proceed that of worshipping. in the slavic tongues suxva is gloria, slaviti venerari, slavik [0. slav, slaviy, russ. solovuy] the glorifying jubilant bird, as drjs(t>i/ is from del8(o, and our nahtigala from galan, canere. if dot86faculty, as in 7ron]t7, i.e, faber^ that ei'5w i see, and delsu i sing, both change ei into ot proves no connexion between them, the change being common to many verbs(\ei-rru xolttos /cei/tat koltt; vates, at once seer and singer, is an important link. tr.^ns. vol. iii^ b 900 poetry (and our smid equally stood foi' the fraraer of tlie lied or lay, on. liosa-smisr, was to be specially marked, this

scriptures into saxon verse; previously unskilled in song, he understood it from that moment, and fulfilled his commission, opusc. hincmari remensis (par. 1615, p. 643. the like is told in fuller detail of the famous as. poet cfedmon, beda's hist, eccl. 4, 24 (fran aventiure p. 28-9. all these poets, on awaking in the morning, succeed in a task untried before (see suppl. not only does the poetic faculty itself proceed from the gods; they invent the very instruments by which song is accompanied. apollo, who in homer plays the phorminx, is said by calliinstruments invented. 907 inaclius to have strung the lyre with seven chords; yet the invention of the lyre is ascribed to hermes^ who gave it to apollo. this is important for its, as in wuotan there is much of hermes and of apollo, with a pr

r, hunting, agriculture and handicrafts; to women experience and convenient leisure lent every qualification for secret sorcery. woman's imagination is warmer and more susceptible, and at all times an inner sacred power of divination was revered in her (pp. 95. 397. women were priestesses, prophetesses (56n. 94 8, their names and fame ai-e embalmed alike in old-german and norse tradition; and the faculty of somnambulism still shews itself most of all in women. then again, looked at from one side, the art of magic must have been chiefly monopolized by old women, who, dead to love and labour, fixed all their thoughts and endeavours on hidden science^ suorri in his curious account of the origin of magic (yno-1. s. cap. 7) says, that to males (karlmonnum) it seemed undignified to dabble in a d

e p. 202' the people of tring in hertfordshire would do well to remember that no longer ago than 1751 they seized on two superannuated wretches, crazed with age and overwhelmed with infirmities, on a suspicion of witchcraft; and by trying experiments drowned them in a horsepond' the gazette des tribunaux no. 3055, june 4, 1835 relates a trial of supposed magicians, whose family had the hereditary faculty of charming lice away* it is true the sachsensp. ii. 13, 7 has' svelk l-erstenman ungeloinch (unbelieving) is, unde mit tovere umme gat oder mit vorgiftnisse (poisoning, unde des verwuunen wirt, den sal man upper hort hernen' schwabensp. 149. wackern. 174. lassb. gosl. stat. 38, 20. the words' oder wif standing after' kerstenman' in homeyer, are a later insertion: they are wanting in other

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

lling swan-maids who are of human kind, while the elfins that present the drinking-horn melt into the circle of valkyrs; and here again we recognise a general beauty pervading all the female spirits, and raising them above the males, whose characteristics come out more individually. in wichtels, dwarfs and goblins, especially in that children s bugbear the man ruprecht, there shews itself a comic faculty derived from the oldest times. through the whole existence of elves, nixes, and goblins there runs a low under-current of the unsatisfied, disconsolate: they do not rightly know how to turn their glorious gifts to account, they always require to lean upon men. not only do they seek to renovate their race by intermarriage with mankind, they also need the counsel and assistance of men in the

eita, because vision is directed mainly to the visage. the lat. persona, obscure as its origin 2 may seem, agrees with the above in its use, except that siuns and trpocrcotrov may refer to any sight, vlits and persona more especially to the human form. the freest personality is proper to gods and spirits, who can suddenly reveal or conceal their shape, appear and disappear (chap. xxx. to man this faculty is wanting, he can but slowly 1 mhg. fcmn used in the same way: disen fitter oder sinen schin, parz. 18, 13. sante martins gewer oder sin schin, fragm. 28b. wip, man oder tieres schin, diut. 2, 94. sin wesen und sin schin (schein, er. 10047-9. der menschlich schin, ls. 3, 263. j hardly from irpbffwirov, like proserpina from tlepa-efiovr, where the change of sound is exactly the other way

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

with a definite curriculum consisting exclusively of personal and class instruction limited to a group of students carefully selected. the fees for this personal instruction have been made very nominal so that those who desire to specialize in certain subjects and are worthy of this instruction may find it convenient. some of the most eminent scientists and teachers in various fields compose the faculty of the university. those who are sincerely interested in desiring to come to san jose and attend the university and study under these teachers are invited to write to the registrar, in care of amorc, and ask for literature pertaining to the university. certain preliminary requirements are necessary, however, and all applicants must be members of the a.m.o.r.c. in good standing. the idly cu

and the daily press. ralph m. lewis received his early education in the schools of new york city and a military academy of new jersey. in 1918, his family established residence in san francisco, california. in 1919, he joined them, and later studied law and accountancy in that city, while engaged in clerical and other pursuits for a livelihood. while still in his teens, he evidenced a pronounced faculty for efficiently organizing details, and arranging every personal activity into a systematic campaign. duties or programs which challenged the imagination and called for creative enterprise made the strongest appeal to his nature. from 1919 to 1923, while radio was still in its infancy and no standard receiving equipment was on the market, he collaborated with his father and other researche

on at bourgd'oisans where he met mrs. edith lynn. he asked her if she would help him improve his english. she agreed and on his birthday, in 1941, brought him some reading matter and copies of some 1939 rosicrucian digests along with a booklet explaining the rosicrucian order. he wanted to become a member immediately, but because of the war such was not possible. for four years, he studied at the faculty of law in grenoble and received from mrs. lynn mystical instruction that left an indelible impression on him. after military training, he participated in the first years of the occupation of germany as an ordnance officer. at this time mrs. lynn returned to england, writing a last letter to him in which she declared:"my mission with you is ended. keep in touch with mile. jeanne guesdon. th

akening, affecting even the physical body to such an extent as to bring about a real rebirth of the body with rejuvenation, increased vigor, restored functioning in organs and parts that were tired, depleted, or subnormal. cosmic consciousness this is followed by a sudden increase in the functioning of a sense which is mistakenly called intuition at the time, for it seems to be like the intuitive faculty that was being highly developed during the earlier stages of preparation leading up to the original initiation into the great white brotherhood. it is not intuition, however, but cosmic consciousness of events now occurring and decreed to occur in the near future. it is knowledge and not a prophetic impression. then follow guiding instructions and definite knowledge of laws and principles

om within. he is likely to become discouraged, knowing that he is familiar, from an intellectual standpoint, with each law and principle he has studied, with no apparent manifestation of unusual abilities. but if he is persistent, and patient, there comes a time when, having need of the laws in a practical way, and not merely in a test, he finds a sudden impulse of power, a sudden quickening of a faculty.and there is a marvelous demonstration! or he may go back over some experiment that puzzled him for weeks and now find a manifestation that was impossible before. such students are always urged to continue their studies and diligently test each principle, try each experiment, and apply each law in the way described in the weekly monograph. they should give each monograph a full week's tria

HAMIL THE ROSICRUCIAN SEER

r the secrets of the 'celestial telegraph' but if the communication cannot be obtained at home or at paris, and thedistanceof mexico is required to 'lend enchantment to theinterview;'then it is contended that this spiritual intercourse with the brother of m. lucas was simply a spectral illusionbythe aid of clairvoyance, and the dialogue but 'a coinage of the brain' and then itfollowsnext that the faculty, which at one moment could thus depicture a living man, could with equal facility raise up the ideal figures of a whole host of departed beings, and hold imaginary colloquies with them; and thusitfollows next that the large army of cahagnet's ghostsmtwbe little else than airy nothings, orthat-'bodiless creation ecstacyisverycunningin.'thecerebral power ofseeingghostsat willis the great poi

t to mexico, and professes to hold a dialogue with a gentleman dwelling in that country. now that gendemanwas either dead, or he was living. if he were dead, there is an end of the matter, and the illusive character of the vision is at once demonstrated. but if he were living (as adele's power of clairvoyance would lead us to assume, then it is contended that that gentleman's spirit or 'reasoning faculty' must have been conscious at the time of so strange a transaction as this interesting conference, and could, if he had been questioned, have given much the same version of the interview as that communicated by madame adele; for, in addition, it must be remembered that he was not asleep mesmerically or otherwise, but engaged at work with a negro in gathering seeds like peppercorns. now, acc

he was not asleep mesmerically or otherwise, but engaged at work with a negro in gathering seeds like peppercorns. now, according to cahagnet, adele's power of conversing with the stranger in mexico was as easily brought into action, asherpower of conversing with the soul of swedenborg or of louis xvi.thefact then is readily tested. let cahagnet, or any lady or gentlemaninlondon, who has the same faculty of raising the dead by the aid of a spiritualized clairvoyant, hold a conversation after the same fashion with some third party resident in some accessible locality, who shall be quite unprepared for the conference; and if that third party shall subsequently confirm theprocesverbalof the dialogue, and admit that his 'reasoning faculty' did really feel conscious of the same spiritual conver

cerebellum of the inhabitants of mars, but unable to give us the diameter of the sun to withinii4,ooqmiles-'itsdiameter has not been as yet correctly determined' becoming dogmatical upon theoriginof the asteroids, but stating'theirrotations have been scarcely decided upon, their revolutions have beennearlycorrectly calculated' but the (to me) most convincing proof that our soul atmosphere has the faculty of receiving, when in a mesmeric induced sleep, the influx of all the floating, though unpublished, ideas of the time is professor bush's note, at p.227.what is here said of the dia-magnetic principle was entirely new to me at the time, having never heard of the term. on subsequently asking the speaker(davis)for a more particular explanation, he replied, in substance, that an imponderable

ancy equally at variance with his common sense and reason.'mrsandby also objects that departed souls, on their arrival in the other world, retain. their antecedent habits and opinions; in other words 'a jew seems to remain a jew, a catholic a catholic, and a miser as fond of his gold as before' exactly so; and what idea more rational than the soul, which i presume mr s. allows to be the reasoning faculty when on earth, retaining its erratic dogmas for a short period (for what is1000years or so to eternity, and when it becomes illumined by the divine mind, and capable of solvingourdoubts, being placed beyond the reach of mortals however magnetic. had these clairvoyantsaffirmedthat the souls of the defunct became immediate converts to romanism or even orthodox church of england, i should hav

HELENA BLAVATSKY NIGHTMARE TALES

was a young gipsy girl from some part of roumania, about fourteen years of age. where shewas born, and who she was, she seemed to know as little as anyone else. i was told she had been brought oneday by a party of strolling gipsies, and left in the yard of the old lady, from which moment she became aninmate of the house. she was nicknamed "the sleeping girl" as she was said to be gifted with the faculty ofapparently dropping asleep wherever she stood, and speaking her dreams aloud. the girl's heathen name wasfrosya. about eighteen months after the news of the murder had reached italy, where i was at the time, i travelledover the banat in a small waggon of my own, hiring a horse whenever i needed one. i met on my way an old nightmare talescan the double murder?2 frenchman, a scientist, tra

diesexhibited no appearance of apoplexy, nor any external marks of wounds, but, wonderful torelate, there were numerous dark spots and long marks upon the skin, as though they werestabs and slashes made without puncturing the cuticle. the autopsy revealed the fact thatbeneath each of these mysterious discolourations there was a deposit of coagulated blood.the greatest excitement prevails, and the faculty are unable to solve the mystery. an unsolved mysterythe circumstances attending the sudden death of m. delessert, inspector of the police de surete, seem tohave made such an impression upon the parisian authorities that they were recorded in unusual detail.omitting all particulars except what are necessary to explain matters, we produce here the undoubtedlystrange history. in the fall of 1

iculous gift developed, which i shall have to conceal from all, feelingashamed of it as if it were a case of leprosy. at this moment my hatred to the yamabooshi, and even to myvenerable old friend, the bonze, knew no bounds. the former had evidently by his manipulations over mewhile i was lying unconscious, touched some unknown physiological spring in my brain, and by loosing ithad called forth a faculty generally hidden in the human constitution; and it was the japanese priest who hadintroduced the wretch into my house! but my anger and my curses were alike useless, and could be of no avail. moreover, we were already ineuropean waters, and in a few more days we should be at hamburg. then would my doubts and fears be setat rest, and i should find, to my intense relief, that although clairv

ions of people. listen to what i now tell you, and try to understand. youhave heard the strange tale whispered about the famous tartini? he died one fine sabbath night, strangled byhis familiar demon, who had taught him how to endow his violin with a human voice, by shutting up in it, bymeans of incantations, the soul of a young virgin. paganini- did more. in order to endow his instrumentwith the faculty of emitting human sounds, such as sobs, desparing cries. supplications, moans of love andfury- in short, the most heart-rending notes of the human voice- paganini became, the murderer notonly of his wife and his mistress, but also of a friend, who was more tenderly attached to him than any otherbeing on this earth. he then made the four chords of his magic violin out of the intestines of h

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ver given to any one, with the exception of irrevocably pledged chelas, or those, at any rate, who can be safely trusted. of course, there would be less confusion, could it only be told; but, as this is directly concerned with the power of projecting one's double consciously and at will, and as this gift, like the "ring of gyges" would prove very fatal to man at large and to the possessor of that faculty in particular, it is carefully guarded. but let us proceed with the principles. this divine soul, or buddhi, then, is the vehicle of the spirit. in conjunction, these two are one, impersonal and without any attributes (on this plane, of course, and make two spiritual principles. if we pass onto the human soul, manas or mens, everyone will agree that the intelligence of man is dual to say t

inability of the best modern psychologists to explain to the world the nature of mind; and (b) their complete ignorance of its potentialities, and higher states, you have to admit that this objection is based on an a priori conclusion drawn from prima facie and circumstantial evidence more than anything else. now what is "memory" in your conception, pray? q. that which is generally accepted: the faculty in our mind of remembering and of retaining the knowledge of previous thoughts, deeds, and events. a. please add to it that there is a great difference between the three accepted forms of memory. besides memory in general you have remembrance, recollection, and reminiscence, have you not? have you ever thought over the difference? memory, remember, is a generic name. q. yet, all these are

, is a generic name. q. yet, all these are only synonyms. a. indeed, they are not-not in philosophy, at all events. memory is simply an innate power in thinking beings, and even in animals, of reproducing past impressions by an association of ideas principally suggested by objective page 59 the key to theosophy- hp blavatsky.txt things or by some action on our external sensory organs. memory is a faculty depending entirely on the more or less healthy and normal functioning of our physical brain; and remembrance and recollection are the attributes and handmaidens of that memory. but reminiscence is an entirely different thing. reminiscence is defined by the modern psychologist as something intermediate between remembrance and recollection, or "a conscious process of recalling past occurrenc

which characterizes recollection" locke, speaking of recollection and remembrance, says: when an idea again recurs without the operation of the like object on the external sensory, it is remembrance; if it be sought after by the mind, and with pain and endeavor found and brought again into view, it is recollection. but even locke leaves reminiscence without any clear definition, because it is no faculty or attribute of our physical memory, but an intuitional perception apart from and outside our physical brain; a perception which, covering as it does (being called into action by the ever-present knowledge of our spiritual ego) all those visions in man which are regarded as abnormal-from the pictures suggested by genius to the ravings of fever and even madness-are classed by science as hav

nd the ecstasy are contrary to each other. should it be asked whether the soul is able to energize without the fantasy, we reply, that its perception of universals proves that it is able. it has perceptions, therefore, independent of the fantasy; at the same time, however, the fantasy attends in its energies, just as a storm pursues him who sails on the sea. ammonius saccas asserted that the only faculty in man directly opposed to prognostication, or looking into futurity, is memory. furthermore, remember that memory is one thing and mind or thought is another; one is a recording machine, a register which very easily gets out of order; the other (thoughts) are eternal and imperishable. would you refuse to believe in the existence of certain things or men only because your physical eyes hav

HP LOVECRAFT A DARK LORE

te of reading and solitary study was phenomenal. i could master every detail of a book merely by glancing over it as fast as i could turn the leaves; while my skill at interpreting complex figures in an instant was veritably awesome. at times there appeared almost ugly reports of my power to influence the thoughts and acts of others, though i seemed to have taken care to minimize displays of this faculty. other ugly reports concerned my intimacy with leaders of occultist groups, and scholars suspected of connection with nameless bands of abhorrent elder-world hierophants. these rumours, though never proved at the time, were doubtless stimulated by the known tenor of some of my reading- for the consulltation of rare books at libraries cannot be effected secretly. there is tangible proof- in

-tight cylinder of a metal mined in yuggoth, certain electrodes reaching through and connecting at will with elaborate instruments capable of duplicating the three vital faculties of sight, hearing, and speech. for the winged fungus-beings to carry the brain-cylinders intact through space was an easy matter. then, on every planet covered by their civilisation, they would find plenty of adjustable faculty-instruments capable of being connected with the encased brains; so that after a little fitting these travelling intelligences could be given a full sensory and articulate life- albeit a bodiless and mechanical one- at each stage of their journeying through and beyond the space-time continuum. it was as simple as carrying a phonograph record about and playing it wherever a phonograph of cor

HP LOVECRAFT HERBERT WEST REANIMATOR

es. the first horrible incident of our acquaintance was the greatest shock i ever experienced, and it is only with reluctance that i repeat it. as i have said, it happened when we were in the medical school1 where west had already made himself notorious through his wild theories on the nature of death and the possibility of overcoming it artificially. his views, which were widely ridiculed by the faculty and by his fellow-students, hinged on the essentially mechanistic nature of life; and concerned means for operating the organic machinery of mankind by calculated chemical action after the failure of natural processes. in his experiments with various animating solutions, he had killed and treated immense numbers of rabbits, guinea-pigs, cats, dogs, and monkeys, till he had become the prime

artificial life-motions were incompatible. he then sought extreme freshness in his specimens, injecting his solutions into the blood immediately after the extinction of life. it was this circumstance which made the professors so carelessly sceptical, for they felt that true death had not occurred in any case. they did not stop to view the matter closely and reasoningly. it was not long after the faculty had interdicted his work that west confided to me his resolution to get fresh human bodies in some manner, and continue in secret the experiments he could no longer perform openly. to hear him discussing ways and means was rather ghastly, for at the college we had never procured anatomical specimens ourselves. whenever the morgue proved inadequate, two local negroes attended to this matter

t is obvious that to restore normal mental attributes a body must be very fresh indeed; and the burning of the old house had prevented us from burying the thing. it would have been better if we could have known it was underground. after that experience west had dropped his researches for some time; but as the zeal of the born scientist slowly returned, he again became importunate with the college faculty, pleading for the use of the dissecting-room and of fresh human specimens for the work he regarded as so overwhelmingly important. his pleas, however, were wholly in vain; for the decision of dr. halsey was inflexible, and the other professors all endorsed the verdict of their leader. in the radical theory of reanimation they saw nothing but the immature vagaries of a youthful enthusiast w

s circumstance was not without effect on west, who thought often of the irony of the situation- so many fresh specimens, yet none for his persecuted researches! we were frightfully overworked, and the terrific mental and nervous strain made my friend brood morbidly. but west s gentle enemies were no less harassed with prostrating duties. college had all but closed, and every doctor of the medical faculty was helping to fight the typhoid plague. dr. halsey in particular had distinguished himself in sacrificing service, applying his extreme skill with whole-hearted energy to cases which many others shunned because of danger or apparent hopelessness. before a month was over the fearless dean had become a popular hero, though he seemed unconscious of his fame as he struggled to keep from colla

INITIATION INTO HERMETICS

ng this exercise equally seven times. at first, he will have the sensation of a slight stinging in his eyes, but this will disappear as soon as the eyes get accustomed to the exercise. anyone suffering from weak eyesight may add a thin decoction of eyebright (herba euphrasia) to the water. this eyebath makes the eyes resistant against changes in the weather and consequently strengthens the visual faculty, improving weak vision, and the eyes become clear and shining. do not forget respectively to magnetize the water destined to this purpose and to impregnate it with your concentrated wish. advanced pupils who are training for clairvoyance are offered the opportunity here to promote their clairvoyant faculties. that is all, for the moment, about the material development and training of the b

tion of the bell itself. this exercise is completed as soon as you are able to keep this auditory imagination for 5 minutes. another exercise is the sensory concentration. try to produce the sensations of cold, warmth, gravity, lightness, hunger, thirst, and tiredness, and hold on to this feeling for at least 5 minutes without the slightest visual or auditory imagination. if you have acquired the faculty of concentration in such a degree as to be able to produce any sensation you like and hold it fast, you may pass on to the next exercise. now let us throw some light upon the olfactory concentration. imagine that you are smelling the scent of various flowers such as roses, lilacs, violets or other perfumes, and hold on to this imagination without allowing a pictorial image of the respectiv

these exercises have required perseverance, patience, persistence and toughness to cope with the enormous difficulties of the task. but those scholars who master them will be very satisfied with the powers they won through these concentration exercises. the next step will teach them how to deepen these powers. such concentration exercises do not only strengthen the willpower and the concentrative faculty, but all the intellectual and mental forces, lifting the magic capabilities of the mind on a higher level, and besides, they are indispensable as a preliminary practice for thought-transference, telepathy, mental wandering, television, clairvoyance, and other things more. without these faculties, the magic disciple will never get on. therefore you ought to make every effort to work careful

one, you can turn to another object. you may believe this exercise well performed if you can book the same good success with any object whatsoever. after numerous exercises of the depth-point transference you will attain the capacity to look through any object, and you will intuitively recognize the material as well as the mental structure of such an object. at the same time, you will obtain the faculty to influence every object from the nucleus, to load it magically at will, and thus to impregnate the me ntal sphere of every object with your desire. we have learned in the fourth step to master this problem through the accumulation of vital power, from outward to inwards, and this step will teach us to do the same, but in a far more impressive manner, from inwards to outwards. a magician

e room will become a real matter of fact and any person, magically trained or not, who enters this room is bound to feel the warmth. a thermometer will indicate how far we are capable of condensing our imagination with respect to the fire, so that a materially perceptible warmth can be produced in the room. the success of this exercise depends entirely on the willpower and the plastic imaginative faculty. it is not absolutely necessary in this step to bring about such an amount of physical warmth that it can be measured by a thermometer. but supposing the magician takes a keen interest in working in this more spectacular way, he can specialize in this problem with the help of these instructions. the genuine magician, however, will not be satisfied with such an insignificant phenomenon, and

ISIS UNVEILED

ts of the dead, would be to shock him with what would appear to him blasphemy. does not the fouowing verse of the bhdgavaia-purdna state that this supreme felidty is alone reserved to the holy aannydsts, the gurua and yoglaf "long before they finally rid themselves of their mortal envelopes, tiie souls who have practised only good, such as those of the aannydata and the tidnapraathaa, acquire the faculty of conversing with the souls wiuch preceded them to the avarga" 213. piudia, dkemoiu of the race, of the gnotnea, the gunta. mid the tampitw. 214- oandbnvi, good dwmoiu, oeleitittl mraphi, singen. 216. anra* and nsgom are the titanic apiritf and the dragoo or aerpeat-hoded (pirita. 216. csted in tha imem of the agntaaia parikam. digitizecoy google 108 isb unvbued in this case the pitiis in

ich taken literally implies the spirit's immortality. yet every devout jew hopes likewise to be "gathered into the bosom of a-braham" the hierophants and sonw br&hmanas are accused of having adminis- tered hi their ep&ptai strong drinks or anaesthetics to produce visions which were to be taken by the latter as realities. they did and do use sacred beverages which, like the soma-drink, possess the faculty of freeing the astral form from the bonds of matter; but in those visions there is as httle to be attributed to halludnation as in the glimpses which the scientist, by the help of his optical instrument, gets into the microscopic world. a man cannot perceive, touch and converse with pure spirit through any of his bodily senses. only spirit alone can talk to and see spirit; and even our ast

an 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 [air and] light [which begets beat, water is formed [and the water is the womb of all the living germs* throu^out the whole immense period of progressive creation, cover- ing 4,320,000,000 years, ether, air, water and fire (heat) ar

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

d the eternal forth under darkness. in the early times before the deluge, of which phenomenon, as there remains a brighter or fainter tradition of it among all the peoples of the globe, it must be true, man walked with the knowledge of spirit in him. he has derogated, through time, from this primeval, god-informed type. knowledge of good and evil, or the power of perceiving difference, became his faculty, with his power of propagation, only in his fallen state, that is, his gods only came to him in his fallen state. as one of two things must of necessity be under the other, and as one and two are double in succession, one being, as a matter of course, before the other, and positive or particled, existence being in itself denial of abstract, or imparticled, existence, existence needing some

rmed the "gate of man; capricorn is the gate of the gods. these are platonic views, as macrobius declares. with the influences of the planets, saturn brings reason and intelligence; jupiter, power of action; mars governs the irascible principle, the sun produces sensation and speculation, venus inspires the appetites, mercury bestows the power of declaring and expressing, and the moon confers the faculty of generating and augmenting the body. the egyptian winged disc is a symbol of tat, taut, or thoth (plutarch, de iside et osiride. the lions heads, so frequently observable in the sculptures decorating fountains, bespeak the astral influences under leo, which produce the rains in the ardent month of july; and in this view they are regarded as the discharges of the sacred fountains. lions h

hes that the three great worlds above empyr um, ther um, and the elementary region have their copies in the three points of the body of man: that his head answers to the first; his breast, or heart, to the second; and his ventral region to the third. in the head rests the intellect, or the magnetism of the assenting judgment, which is a phenomenon; in his heart is the conscience, or the emotional faculty, or the saviour; and in the umbilical centre reside the animal faculties, or all the sensitives. nutrition is destruction in the occult sense, and dissolution is rescue in the occult sense; because the entity, or visible man, is constructed in the elements, and is as equally ashes, or condemned matter, as they are; and because the fire that feeds the body (which is its natural respiration

man as the dream of, and the sorrow for, the lost paradise. music is yet master of the man's emotions, and therefore of the man. heavenly music is produced from impact upon the paths of the planets, which stand as chords or strings, by the cross-travel of the sun from note to note, as from planet to planet; and earthly music is microscopically an imitation of the same, and a relic of heaven; the faculty of recognition arising from the same supernatural musical efflux which produced the planetary bodies, in motived projection from the sun in the centre, in their evolved, proportional, harmonious order. the rosicrucians taught that the harmony of the spheres is a true thing, and not simply a poetic 198 the rosicrucians. dream: all nature, like a piece of music, being produced by melodious c

o propagation of the human species? by some the preference of the robust to the delicate sex is accounted beyond all question as self-evident. a certain class of philosophers have made no .scruple to call a woman an imperfect and even monstrous animal. these have affirmed that nature, in generation, always intends a male, and that it is only from mistake or deficiency, either of the matter or the faculty, that a woman is produced. the oriental ethics have degraded woman to the level of a chattel. it is christianity alone, in the discovery of the divine mary virgin- mother, mother-virgin that has elevated woman, and found for her a possible place (of course as a sexed-sexless, sexless- sexed idea, in heaven or in that state other than this state; irradiated with the light, breathing with th

K AMBER THE BASICS OF MAGICK

erald green unselfish resourcefulness the basics of magick get any book for free on: www.abika.com 22 foliage green sympathy& empathy brt. apple-grn strong vitality brt. turquoise deep sympathy& compassion blue devotion (religious feeling) gray-blue fetishism light blue noble spiritual devotion dark blue religious feeling brt. lilac-blu lofty religious idealism violet spiritual psychic& spiritual faculty white purity/protection .pa thoughtforms and spirits whenever we concentrate our thoughts, we draw psychic energy together. this is called a thoughtform. usually the energy dissipates as soon as we break the concentration, but it is possible to purposely concentrate energy in this way, producing very strong thoughtforms. such thoughtforms are vortexes or centers of psychic energy. they can

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

ing, 2000; and alexander, philip. the mystical texts: songs of the sabbath sacrifice and related manuscripts [companion to the qumran scrolls, 7/ library of second temple studies, 61. london. new york: t&t clark international, 2006. 20081 17 e. miscellaneous magic texts and other goccult h works for a full bibliography on jewish magic, see the one prepared by alex jassen and scott noegel at http//faculty.washington.edu/snoegel/jmbtoc.htm (university of washington) or the appendix to my gnotes on the study of merkabah mysticism and hekhalot literature in english. f for starters, though, refer to the following survey articles. alexander, p. s. gincantations and books of magic, h in emil schurer, the history of the jewish people in the age of jesus christ (175 b.c..a.d. 135, a new english ver

LAITMAN M FROM CHAOS TO HARMONY

eles avenue west, suite 532 toronto, on, m2r 3x1 canada e-mail: info@kabbalah.info web site: www.kabbalah.info toll free in canada and usa: 1-866-laitman fax: 1-905 886 9on. 207 11 about the author kabbalist rav michael laitman, phd, has a doctorate in philosophy and kabbalah from the high institute of philosophy at the russian academy of sciences in moscow, and an msc in bio-cybernetics from the faculty of biology and cybernetics at the institute of science at st. petersburg university. in addition to his work as a scientist and a researcher, rav laitman has been studying and teaching kabbalah for the past thirty years. as a kabbalist, he has published more than thirty books and numerous academic essays on the subject, which have been translated into ten languages thus far. rav laitman wa

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

usands of millions of miles away might well have been regarded as the baseless fabric of a dream. may not other discoveries be impending? men of high scientific attainments, such as sir oliver lodge, sir william crookes, professor lombroso, m. camille flammarion and the late professor myers, who have taken the trouble to inquire into this matter of inner sight, have convinced themselves that this faculty exists; so if there be those among the brn. to whom this claim seems ridiculous, i would ask them notwithstanding to read on and see whether the knowledge obtained by a means which is strange to them does not nevertheless supply for obscure or incomprehensible points in our ritual an explanation which commends itself to their reason and common sense. that which gives them a better grasp of

ght. these officers are to be known by their jewels, which represent will, love and thought respectively, not by the columns at which they preside. 141. just as material energy is the strength in things, so is love the strength in consciousness; it is what has been called in sanskrit terminology the buddhi in man, the wisdom that is direct knowledge of life, the energy of consciousness. it is the faculty in man with which he contacts and deals with life around him, while his thought is the faculty with which he deals with objective things. so when at the opening of the lodge the w.j.w. lays down his pillar and the w.s.w. raises his, it symbolizes the fact that now we are interested in life, we are working upon man, upon consciousness, not upon material objects, as would be the case if we w

its original place, but enriched by the experience gained by its activities during the process. 279. it was this cosmic process which was the subject of the dream or vision of jacob. c what was gdreamed h or beheld by him with supersensual vision is equally perceptible today by any one whose inner eyes have been opened. every real initiate is one who has attained an expansion of consciousness and faculty enabling him to behold the ethereal worlds revealed to the hebrew patriarch as easily as the uninitiated man beholds the phenomenal world with its outer eyes. the initiate is able to see the angels of god ascending and descending; that is, he can directly behold the great stairway of the universe, and watch the intricate but orderly mechanism of involution, differentiation, evolution and r

or a very long period. it should be distinctly understood that a man who joins freemasonry does thereby take a step forward in evolution, and the fact that his identification as a freemason begins with that s c p is a constant reminder and acknowledgment of that. 376. the l c f c, because it is nearest to the heart, symbolizes the intuition, while the r c f c is supposed to represent intellectual faculty. the meaning of the s c p is therefore obviously that in occult matters intuition always takes precedence over mere reasoning processes. the position adopted is intended to show that reason must always spring from the centre of right feeling. 377. having thus indicated the method of our advance-ment, we proceed in co-masonry to give the dieu-garde, a contraction of the french gdieu vous ga

the prejudices of caste, the conventional distinctions of colour, origin, opinion, nationality; to annihilate fanaticism and superstition, extirpate national discord, and with it extinguish the fire-brand of war; in a word- to arrive, by free and pacific progress, at one formula and model of eternal and universal right, according to which each individual human being shall be free to develop every faculty with which he may be endowed, and to concur heartily and with the fullness of his strength in the bestowment of happiness upon all, and thus to make of the whole human race one family of brothers, united by affection, wisdom and labour(*history of masonry, rebold, p. 62) 567. the whole world is but one republic, of which each nation is a family, and every individual a child. masonry, not i

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

yptian initiation. 132. the candidate for these inner tests was required, after a preliminary bath (from which was derived the idea of christian baptism, to attire himself in a white robe, emblematic of the purity which was expected of him, before being brought before a conclave of priest-initiates in a kind of vault or cavern. he was first formally tested as to his development of the clairvoyant faculty which he had been previously instructed how to awaken; for this purpose he had to read an inscription upon a brazen shield, of which the blank side was presented to his physical vision. later he was left alone to keep a kind of vigil; certain mantras, or words of power, had been taught to him, which were supposed to be appropriate to control certain classes of entities; and during his vigi

created by pythagoras, so much did he add to it and systematize it; he found it but a number of scattered and unrelated facts, and left it a science. metempsychosis or reincarnation was an essential part of the pythagorean teaching; the purification of the soul being thus accomplished by repeated descents into matter and withdrawals into the invisible worlds, in order to transmute experience into faculty. 396. the three degrees 397. the pythagorean schools worked in close association with the teaching of the mysteries, but without the ceremonies; they gave a philosophical exposition of the same great facts of the inner worlds. in those schools the pupils were divided into three degrees which corresponded almost exactly with those of the early christians, who called them the stages of purif

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

. nathan, debbie, and michael snendeker. satan s silence. new york: basic books, 1995. ofshe, richard. ofshe report on the ingram case. http//members.aol.com/ingramorg/ofsherep.htm. ofshe, richard, and ethan watters.making monsters: false memories, psychotherapy, and sexual hysteria. new york: charles scribner s sons, 1994. papworth,mark. excerpts from an interview with forensic archeologist, and faculty at the evergreen state college, dr.mark papworth. 128 invitation to hell january 3, 1996. http//members.aol.com/ingramorg/papworth. htm. pendergrast,mark. victims of memory. 2nd ed. hinesburg, vt: upper access books, 1996. thompson, loreli. supplemental officer s report. april 20, 1989. http//members.aol.com/ingramorg/thompson. htm. wright, lawrence. remembering satan: a case of recovered

. devine. out of darkness. new york: lexington books, 1992. kramer, heinrich, and james sprenger. malleus maleficarum. 1486. transl.montague summers. new york: benjamin blom, 1970. nathan, debbie, and michael snedeker. satan s silence: ritual abuse and the making of a modern american witch hunt. new york: basic books, 1995. papworth,mark. excerpts from an interview with forensic archeologist, and faculty at the evergreen state college, dr.mark papworth. january 3, 1996. available at http//members.aol.com/ingramorg/papworth. htm. passantino, bob, and gretchen passantino. satanic ritual abuse in popular christian literature, why christians fall for a lie searching for the truth. journal of psychology and theology 20, no. 3 (1992a. the hard facts about satanic ritual abuse. christian research

LIBER LXI

bode for six years, studying by the light of reason the sacred books and secret systems of initiation of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19. returning to england, he laid his achievements humbly at the feet of a certain adept d.d.s, who welcomed him brotherly and admitted his title to the grade which he had so hardly won. 20. thereupon these two adepts conferred together, saying: may it not be written that the tribulations shall be shortened? wherefore they resolved to establish a new order which should be free from the er

LIBER O

e body, but should any difficulty arise, practice (again) will make the imagination fertile. for example, one may create in thought a chariot of fire with white horses, and command the charioteer to drive earthwards. it might be dangerous to go too far, or to stay too long; for fatigue must be avoided. the danger spoken of is that of fainting, or of obsession, or of loss of memory or other mental faculty. 12. finally, let the student cause his imagined body in which he supposes himself to have been travelling to coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is p

LIBER ALEPH

and atrophy as (i will instance this case) man.s wit of smell; and the bodily organ corresponding degeneratheth therewith. but this is an effect of much time, so that in thy hell thou art like to find elements vain, or foolish, or contrary to thy present weal. yet, o my son, this hidden wisdom is not thy true will, but only the levers (i may say so) thereof. notwithstanding, here lieth therein a faculty of balance, whereby it is able to judge whether any element in itself is presently useful and benign, or idle and malignant. here then is a root of conflict between the conscious and the unconscious, and a debate concerning the right order of conduct, how the will may be accomplished. l liber aleph vel cxi 130 dw de ratione pr sidio voluntatis (of reason, the minister of the will) my son

ough ignorance and carelessness allowing the enemy to deceive thee, nor by fear, by imprudence and foolhardiness, by hesitation and vacillation, by disorder and the lack of firm correctness, by failure in elasticity or in obstinacy, each at its moment, suffering defeat in the hour of shock. so, then, o my son, this is thy work, to know the word of thy will without error, and to make perfect every faculty of thy mind, in right order and readiness to impose that word as law upon the universe. so mote it be! t liber aleph vel cxi 132 eb de ratione qu sine voluntate est fons mani (of reason, which without a will is a fount of madness) s it not a marvel how he that worketh with his will and is in constant touch with the reality external, maketh his mind to serve him? how eagerly runneth it and

hereby thou dost accept no word save as the victor in thy mind over its opposites, nay more, as the child transcendental of a marriage of opposites. this book then shall serve thee but as a food for thy meditation, as wine to excite thy mind to love and war. it shall be unto thee as a chariot to carry thee whither thou wilt; for i have seen in thee independence and sobriety of judgment, with that faculty (most rare, most noble) to examine freely, neither obsequious nor rebellious to authority. h liber aleph vel cxi 150 es laus legis thelema (praise of the law of thelema) his property of thy mind, my son, is verily of sublime virtue; for the vulgar are befogged, and their judgment made null, by their emotional reaction. they are swayed by the eloquence of a numscull, or overpowered by a nam

LIBER DCCCLX JOHN ST

sou.-west or thereabouts, but no further except with very great difficulty and after long practice? in making the circle, just as i got to west, i would swing right back to west- nor.-west: turn easily enough, in short, to any point but due west, within perhaps 5, but never pass that point. i have taught myself to do it, but always with an effort. is this a common experience? i connect it with my faculty of knowing direction, which all mountaineers and travellers who have been with me admit to be quite exceptional. if i leave my tent or hut by a door facing, say, south-west, throughout that whole day, over all kinds of ground, through any imaginable jungle, in all kinds of weather, fog, blizzard, blight, by night or day, i know within 5 (usually within 2) the direction in which i faced whe

receiving the grade which should be really attributed to daath (on account of its nature, the mastery of the reason, though it is commonly called 7= 4. it appeared to him at that period that so much talk and time were wasted on discussing the nature of the attainment.a discussion foredoomed to failure, in the absence of all knowledge, and in view of the self- contradictory nature of the reasoning faculty, as applied to metaphysics.that it would be wiser to drop the whole question, and concentrate on a simple magical progress. the next step for humanity in general was then .the knowledge and conversation of the holy guardian angel. one thing at a time. but here he finds himself discussing and disputing with himself the nature of that knowledge. better far act as hitherto, and aspire simply

gy, in a way; and in this particular case it is the one thing that is not adonai (whatever else may be) and so the antithesis of the work. bricks without straw, indeed! that fs nothing to it. this job is like being asked to judge a band contest and being told that one may do anything but listen. only worse! one could form some idea of how they were playing through other senses; in this case every faculty is the enemy of the work. at first sight the problem seems insoluble. it may be so, for me. at least, i have not solved it. yet i have come very near it, many a time, of old; have solved it indeed, though in a less important sense than now i seek. i am not to be content with little or with much; but only with the ultimate attainment. apparently the method is just this; to store up.no matte

.ma on the march. the weather is again perfect. 9.14. breakfast.eaten yogin-wise.at an end. the walk begins. 11.15. the walk over. kept mantra going well enough. made also considerations concerning the nature of the path. the upshot is that it does not matter. acquire full power of concentration; the rest is only leather and prunella. don.t worry; work! i shall now make a pantacle to aid the said faculty of concentration. the voice of the n.di (by the way) is resounding well, and the chitta is a little better under control. liber dccclx 106 1.05. have worked well on the pantacle, thinking of adonai. of course we are now reduced to a .low anthropomorphic conception..but what odds? once the right thought comes it will transcend any and all conceptions. the objection is as silly as the object

LIBER LXI VEL CAUSAE

ss, where he abode for six years, studying by the light of reason the sacred books and secret systems of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19. returning to england, he laid his achievements humbly at the feet of a certain adept d.d.s, who welcomed him brotherly and admitted his title to the grade which he had so hardly won. 20. thereupon these two adepts conferred together, saying: may it not be written that the tribulations shall be shortened? wherefore they resolved to establish a new order which should be free from the er

LIBER LXVII THE SWORD OF SONG

e said .poetically. or .in a spiritual sense. the plainest words mean whatever a pious interpreter de sires they should mean (huxley .evolution of theology..a.c. introduction iii if the student has advanced spiritually so that he can internally, infallibly perceive what is truth, he will find it equally well symbolised in most external faiths. it is curious that browning never turns his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines .i have read much, thought much, experienced much, yet would rather die than avow my fear the naples

the same thing these germans said .ekam advaita!.44 one, not two! thus east and west from a to z agree.alas! so do not you (it matters nothing.you, i find, are but a mode of my own mind) as far as normal reasoning goes, i must admit my concepts close exactly where my worthy friend, great mansel, says they ought to end. but here.s the whole thing in a word: olympus in a nutshell! i have a superior faculty to reasoning, which makes absurd, unthinkable and wicked too, a great deal that i know is true! in short, the mind is capable, besides mere ratiocination, of twenty other things as well, the first of which is concentration! here most philosohers agree; claim that the truth must so intend, explain at once all agony of doubt, make people comprehend 350 355 260 365 370 375 380 385 the advaiti

buddhists, as grown at rangoon, exclaim with lear .how sharper than a serpent.s tooth it is to have an intellect. how is this? listen, and hear! i find myself confronted with the crux: that a buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts. are mere nonsense. if the buddha spoke scientifically, not popularly, not rhetorically, then his precepts are not his. we must reject them or we must interpret them. we must inqure: are they meant to be obeyed? or.and this is my t

but there is an attribution of perfumes to letters of the alphabet enabling one, by a qabalistic formula, to spell out the spirit.s name. i need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. if, then, i say, with solomon .the spirit cimieries teaches logic. what i mean is .those portions of my brain which subserve the logical faculty may be stimulated and developed by following out the process called .the invocation of cimieries. and this is a purely materialistic rational statement; it is independent of any objective hierarchy at all. philosophy has nothing to say; and science can only suspend judgement, pending a proper and methodical investigation of the facts alleged. unfortunately, we cannot stop there. solomon pr

f magical rituals. the latter are disguises for sublime truths .to destroy our enemies. is to realise the illusion of duality, to excite compassion (ah! mr. waite* the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference between a cat.s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be* a poet of great ability. he edited a book called .of black magic and of pacts. in which he vilifies the same. notes 63 corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain. so for all the other phenomena. there is no effect which is t

LIBER LXXVIII

card and clasped in the centre with the grip of the first order, holding four wands or torches crossed. flames issue from the point of junction. above and below are two small flaming wands, with the symbols of$ and a representing the decan. perfection or completion of a thing built up with trouble and labour. rest after labour, subtlety, cleverness, beauty, mirth, success in completion. reasoning faculty, conclusions drawn a description of the cards of the taro 43 from previous knowledge. unreadiness, unreliable and unsteady through over-anxiety and hurriedness of action. graceful in manner, at times insincere, etc. chesed of y (settlement, arrangement, completion. herein are laann and latyn angelic rulers. xlviii the lord of material trouble five of pentacles a white radiant angelic hand

LIBER O

to the body; but should any difficulty arise, practice (again) will make the imagination fertile. for example, one may create in thought a chariot of fire with white horses, and command the charioteer to drive earthwards. it might be dangerous to go too far, or stay too long, for fatigue must be avoided. the danger spoken of is that of fainting, or of obsession, or loss of memory or other mental faculty. liber o vel manvs et sagitta 14 12. finally, let the student cause his imagined body in which he supposes himself to have been travelling to coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. then let him .awake. by a welldefined act of will, and soberly and accurately record his experiences. it may be added that this apparen

LIBER SAMEKH

e thereby do wrong to ourselves. we thwart our own tendencies. to live is to change; and to oppose change is to revolt against the law which we have enacted to govern our lives. to resent destiny is thus to abdicate our sovereignty, and to invoke death. indeed, we have decreed the doom of death every breach of the law of life. and every failure to incorporate any impression starves the particular faculty which stood in need of it. this section b invokes air in the east, with a shaft of golden glory. section c the adept now invokes fire in the south; flame-red are the rays that burst from his verendum* section d he invokes water in the west, his wand billowing forth blue radiance [lat, lit. gthing to be feared h; a term used by levi (rituel de haute magie, cap. vii) for the magic wand( gto

e ctual imagery of the star-spate, will-symbol, or soul-symbol, or even to forget his duty to the body and the sensible surroundings. nor should he omit to keep his body of light in close touch with the phenomena of its own plane, so that its privy consciousness may fulfil its proper functions of protecting his scattered ideas from obsession. but he should have acquired, by previous practice, the faculty of detatching these elements of his consciousness from their articulate centre, so that they become (temporarily) independent responsible units, capable of receiving communications from headquarters at will, but perfectly able (1) to take care of themselves without troubling their chief, and (2) to report to him at the proper time. in a figure, they must be like subordinate officers, expec

under gwill h as shewn by mgn= 40+ 3+ 50= 93= agaph= qelhma, etc; and the whole word has the value of 100, perfection perfected, the unity in completion, and equivalent to kf [sic, s.b [k. kf= 520, the conjunction of the essential male and female principles [vide supra, point i, section f, note; also book 4, part iii, ch. vii. v] the gnormal h intellect is incapable of these functions; a superior faculty must have been developed. as zoroaster says: gextend the void mind of thy soul to that intelligible, that thou mayst learn the intelligible, because it subsistith beyond mind. thou wilt not understand it as when understanding some common thing. h [chaldaan oracles, part of fragment 166 and fragment 167 in westcott edition] liber samekh svb figvra dccc 34 the firm repetition of one of these

LOGOMACHY OF ZOS

which inform our mentation. if all phenomena are a fluxing unabsoluteness and are absoluteness manifest, then is it surprising that we manufacture our ego that is neither-either but a weirder autism? yet none remember having desired existence c but indisputably we have ego, the only certainty we know. i r "d j% 5! s 9= 5..t"d..1..q 2..1# h7 within the sensorium is a transcriber, or a synthesizing faculty, using synonymous intangibles where association and experience fail: as the capacity of certain sounds to induce colour images, certain arabesque forms may find aesthetic truth. all psychoses etc, have their origin in normality, they are not inherent but acquired; indeed at one stage, madness itself is a resolute choice. preferred. when we turn over the obverse of reality we must accept th

colour images, certain arabesque forms may find aesthetic truth. all psychoses etc, have their origin in normality, they are not inherent but acquired; indeed at one stage, madness itself is a resolute choice. preferred. when we turn over the obverse of reality we must accept the reverse: autism may be just as satisfying as reality, because it has greater psycho-somatic parallelism. it becomes a faculty. a circularity@ u (5..1 .5 &v. 6..1..1 1..q..15! 7 to' e 5..w' 5..1( x. 6..q..1 .5..q .5: s y> e one form of genius. life loveth life as adventitious. there is more truth in our erotic zones, than in the whole of religions and mathematics. truth is emergent and levels our necessities of direction (general or specialized. the function of truth is coherence, it indirectly forms our beliefs a

omething that is impossible immediately, that that moment of time cannot find relationship with the past. we best serve ourselves by serving others the necessity of themselves; our defaulting is bathos and bloody. everything is manifest, the fault is our inability to apprehend from our level. knowledge is slowly gained from experience and appearances, explaining the less known by the known by the faculty of reasoning. whoever exploits the less probable as possible is a fine artist. how can you be dynamic with small beliefs and small desires? whoever we are, the borrowed pretensions are our defect. always less worthy than our own truth, unnecessary and futile. by them we are unfitted to be sincere; it endangers what good we have: this mediocracy lives only its inferiorities. chastity may be

of religions, the earliest egyptians. a complete theology in itself. is now defunct, sans priests and followers. it maintained the most rigid of conventions and limits and, throughout, the culture remained archaic. if the mind is a refraction of the soul then it also comprehends and manifests all the different realities and the imaginings we see and feel. xk5! s k= 2..q 5( 5( 9"d 9- e..1 e..1. 9= faculty, from this ever-changing, contracting and expanding speculum, yet always coalescing and designing a different pattern as a whole. thought (as thinking) with its associating and reasoning faculties is our nexus of soul, mind, and body. its unified impact on matter is consciousness. i( 9. m. 5..q..1 2..q i o( 6 h..1 kinetic factor, initiating a constant incest and spacious fornication of whi

y feeling is my apperception, i.e. ego; for what i' 2 .5( as i&%d' e d" not be felt by anyone else. symbolic cosmogony: the absolute alone is arbitrary; the design of cosmos and creation is its work. the soul reflects the whole, refracting it partitively into the mind which becomes the storehouse of experience as memory. thoughts are the evoked past images regrouped and patterned by the reasoning faculty. these transferences act on their vehicle, the body. this multiple impact causes the things we call life, and degrees of consciousness we name ego (self) whic e5. 9"d..1( n( 6 and becomes a synthetic imitation or analogy of the whole. 9- e% conclusively but never conclusive. there has always been this self-subconscious doxology "i believe in the arabian nights, or "in all my wishful thinki

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ct science and thought to be essentially a mathematical process. hobbes declared matter to be the only reality, and scientific investigation to be limited to the study of bodies, the phenomena relative to their probable causes, and the consequences which flow from them under every variety of circumstance. hobbes laid special stress upon the significance of words, declaring understanding to be the faculty of perceiving the relationship between words and the objects for which they stand. having broken away from the scholastic and theological schools, post-reformation, or modern, philosophy experienced a most prolific growth along many diverse lines. according to humanism, man is the measure of all things; rationalism makes the reasoning faculties the basis of all knowledge; political philoso

arted from the baconian requirement that it was first necessary to make a natural history of facts. the mind was regarded by locke to be blank until experience is inscribed upon it. thus the mind is built up of received impressions plus reflection. the soul locke believed to be incapable of apprehension of deity, and man's realization or cognition of god to be merely an inference of the reasoning faculty. david hume was the most enthusiastic and also the most powerful of the disciples of locke. attacking locke's sensationalism, bishop george berkeley substituted for it a philosophy founded on locke's fundamental premises but which he developed as a system of idealism. berkeley held that ideas are the real objects of knowledge. he declared it impossible to adduce proof that sensations are o

, which is the cause of all heat, and all who are able to see may see the sun; and those who are blind and cannot see him may feel his heat. there is an eternal sun, which is the source of all wisdom, and those whose spiritual senses have awakened to life will see that sun and be conscious of his existence; but those who have not attained spiritual consciousness may yet feel his power by an inner faculty which is called intuition" certain rosicrucian scholars have given special appellations to these three phases of the sun: the spiritual sun they called vulcan; the soular and intellectual sun, christ and lucifer respectively; and the material sun, the jewish demiurgus jehovah. lucifer here represents the intellectual mind without the illumination of the spiritual mind; therefore it is "the

ors have tried to prove that oracular revelations were delivered by the devil for the purpose of misleading humanity, they have not dared to attack the theory of oracles, because of the repeated reference to it in their own sacred writings. if the onyx stones on the shoulders of israel's high priest made known by their flashings the will of jehovah, then a black dove, temporarily endowed with the faculty of speech, could indeed pronounce oracles in the temple of jupiter ammon. if the witch of endor could invoke the shade of samuel, who in turn gave prophecies to saul, could not a priestess of apollo call up the specter of her liege to foretell the destiny of greece? the most famous oracles of antiquity were those of delphi, dodona, trophonius, and latona, of which the talking oak trees of

ings which grow above and under the earth. he is particularly the lord of the spring-root [the spring-root is a mysterious herb, possibly of a reddish color, which medi val magicians asserted had the property of drawing forth or opening anything it touched. if placed against a locked door, it would open the door. the hermetists believed that the redcapped woodpecker was specially endowed with the faculty of discovering spring-root, so they followed this bird to its nest, and then stopped up the hole in the tree where its young were. the red-crested woodpecker went at once in quest of the spring-root, and, discovering it, brought it to the tree. it immediately drew forth the stopper from the entrance to the nest. the magician then secured the root from the bird. it was also asserted that be

MASTERING WITCHCRAFT

lthough he is "good by nature" it is extremely important to remember that he is one of the seventytwo from of old, a being formed out of primordial fire eons before man evolved into his present shape, of an intelligence at this present time far superior to that of most men alive, and in the humiliating position of being susceptible to conjuration by apelike clay-formed homo sapiens, by means of a faculty as yet mostly underdeveloped within said simian creatures. so approach his conjuration with extreme respect at all times; it is no idle operation. having selected your day of operation, you must choose a companion to act as a scribe or recorder of the visions. lock yourselves in your secluded place of working, having gathered together your paraphernalia and such other close companions as a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ls. the chief or guide of these demons is ashtaroth or astarte, the impure venus of the syrians, whom they represent with the head of an ass or of a bull, and the breasts of a woman. the fifth number is five. the fifth sephira is geburah or justice. the spirits of geburah are the seraphim, or the spirits burning with zeal. their empire is that of the chastisement of crimes. they correspond to the faculty of comparing and of choosing. they have for adversaries the golab or incindiaries, genii of wrath and sedition, whose chief is asmodeus, whom they also call samael the black. the sixth number is six. the sixth sephira is tiphereth the supreme beauty. the spirits of tiphereth are the malachim, or the kings. their empire is that of the universal harmony. they correspond to the judgment. they

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

but there is an attribution of perfumes to letters of the alphabet enabling one, by a qabalistic formula, to spell out the spirit s name. i need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. if, then, i say, with solomon: the spirit cimieries teaches logic, what i mean is: those portions of my brain which subserve the logical faculty way be stimulated and developed by following out the processes called the invocation of cimieries. and this is a purely materialistic rational statement; it is independent of any objective hierarchy at all. philosophy has nothing to say; and science can only suspend judgment, pending a proper and methodical investigation of the facts alleged. unfortunately, we cannot stop there. solomon pr

ends of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realize the illusion of duality, to excite compassion (ah! mr. waite, the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference of a cat s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain. so for all other phenomena. there is no effect which is truly and necessarily miraculous. our ceremonial magic fines down, then, to a series of minute, though of course empirical, p

MEANING OF MASONRY

lity that underlies them, to the keen and undivertible quest of that reality itself and the recovery of those genuine secrets of our being which lie buried and hidden at" the centre" or innermost part of our souls. it means the awakening of those hitherto dormant higher faculties of the soul which endue their possessor with "light" in the form of new enhanced consciousness and enlarged perceptive faculty. and lastly, in words with which every mason is familiar, it means that the postulant will henceforth dedicate and devote his life to the divine rather than to his own or any other service, so that by the principles of the order he may be the better enabled to display that beauty of godliness which previously perhaps has not manifested through him. to comply with this definition of initiat

t. to each of us also from our birth have been given three lesser lights, by which the lodge within ourselves may be illumined. for the" sun" symbolizes our spiritual consciousness, the higher aspirations and emotions of the soul; the" moon" betokens our reasoning or intellectual faculties, which (as the moon reflects the light of the sun) should reflect the light coming from the higher spiritual faculty and transmit it into our daily conduct; whilst" the master of the lodge" is a symbolical phrase denoting the will-power of man, which should enable him to be master of his own life, to control his own actions and keep down the impulses of his lower nature, even as the stroke of the master's gavel controls the lodge and calls to order and obedience the brethren under his direction. by the a

e purpose in us. the tragedy of hiram abiff, then, is not the record of any vulgar, brutal murder of an individual man. it is a parable of cosmic and universal loss; an allegory of the breakdown of a divine scheme. we are dealing with no calamity that occurred during the erection of a building in an eastern city, but with a moral disaster to universal humanity. hiram is slain; in other words, the faculty of enlightened wisdom has been cut off from us. owing to that disaster mankind is here to-day in this world of imperfect knowledge, of limited faculties, of chequered happiness, of perpetual toil, of death and frequent bitterness and pain; our life here is (to use a poet's words" an ever-moaning battle in the mist, death in all life and lying in all love; the meanest having power upon the

crets of our lost nature? we may reason from analogies. as the divine life and will is the centre of the whole universe and controls it; as the sun is the centre and life-giver of our solar system and controls and feeds with life the planets circling round it, so at the secret centre of individual human life exists a vital, immortal principle, the spirit and the spiritual will of man. this is the faculty, by using which (when we have found it) we can never err. it is a point within the circle of our own nature and, living as we do in this physical world, the circle of our existence is bounded by two grand parallel lines" one representing moses; the other king solomon" that is to say, law and wisdom; the divine ordinances regulating the universe on the one hand; the divine "wisdom and mercy

ident in the individual soul, which will become increasingly manifest in the aspirant as he progresses and adapts himself to the masonic discipline. as is written of the youthful christian master that" he increased in wisdom and stature and in favour with god and man" so will it also become true of the neophyte mason who aspires to mastership. he will become conscious of an increase of perceptive faculty and understanding; he will become aware of having tapped a previously unsuspected source of power, giving him enhanced mental strength and self-confidence; there will become observable in him developing graces of character, speech and conduct that were previously foreign to him. the floor, or groundwork of the lodge, a chequer-work of black and white squares, denotes the dual quality of ev

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

. 1945 concentration camps released. nazi ss camp guards put into mauthausen. 1945 the doctors trial begins at nuremberg. during the trial, it would be revealed that many of theexperiments done on prisoners in the concentration camps were done following presidential experi-ments done by the u.s. on the civilian population in the early 1940's. 1945 dr. edwin katzen-ellenbogen, former member of the faculty at harvard medical school, sen-tenced to life in prison at nuremberg for his role at buchenwald. ellenbogen became a member of thefaculty at harvard in 1910, left the u.s. in 1915, and reappeared in paris in 1941. he was heavilyinvolved in the killing at buchenwald. nearly all nazi war criminals convicted at nuremberg werereleased early under a general amnesty order issued by john mccloy i

MORALS AND DOGMA

l science, also, free governments are erected and free constitutions framed, upon some simple and intelligible theory. upon whatever theory they are based, no sound conclusion is to be reached except by carrying the theory out without flinching, both in argument on constitutional questions and in practice. shrink from the true theory through timidity, or wander from it through want of the logical faculty, or transgress against it through passion or on the plea of necessity or expediency, and you have denial or invasion of rights, laws that offend against first, principles, usurpation of illegal powers, or abnegation and abdication of legitimate authority. do not forget, either, that as the showy, superficial, impudent and self-conceited will almost always be preferred, even in utmost stres

be submissive to the laws of thy country. seek the company of virtuous men. speak not of god but with respect. live on good terms with thy fellow-citizens. remain in thy proper place. speak ill of no one. mock at the bodily infirmities of none. pursue not unrelentingly a conquered enemy. strive to acquire a good reputation. take counsel with wise men. the more one learns, the more he acquires the faculty of learning. knowledge is the most permanent wealth. as well be dumb as ignorant. the true use of knowledge is to distinguish good from evil. be not a subject of shame to thy parents. what one learns in youth endures like the engraving upon a rock. he is wise who knows himself. let thy books be thy best friends. when thou attainest an hundred years, cease to learn. wisdom is solidly plante

n bring totally different results. the same difficulty, distress, poverty, or misfortune, that breaks down one man, builds up another and makes him strong. it is the very attribute and glory of a man, that he can bend the circumstances of his condition to the intellectual and moral purposes of his nature, and it is the power and mastery of his will that chiefly distinguish him from the brute. the faculty of moral will, developed in the child, is a new element of his nature. it is a new power brought upon the scene, and a ruling power, delegated from heaven. never was a human being sunk so low that he had not, by god's gift, the power to rise. because god commands him to rise, it is certain that he _can_ rise. every man has the power, and should use it, to make all situations, trials, and t

oor and degrading envy, and feels as an humbler creature, because others are above him, not in mind, but in mensuration. men respect themselves, according as they are more wealthy, higher in rank or office, loftier in the world's opinion, able to command more votes, more the favorites of the people or of power. the difference among men is not so much in their nature and intrinsic power, as in the faculty of communication. some have the capacity of uttering and embodying in words their thoughts. all men, more or less _feel_ those thoughts. the glory of genius and the rapture of virtue, when rightly revealed, are diffused and shared among unnumbered minds. when eloquence and poetry speak; when those glorious arts, statuary, painting, and music, take audible or visible shape; when patriotism

used and shared among unnumbered minds. when eloquence and poetry speak; when those glorious arts, statuary, painting, and music, take audible or visible shape; when patriotism, charity, and virtue speak with a thrilling potency, the hearts of thousands glow with kindred joy and ecstasy. if it were not so, there would be no eloquence; for eloquence is that to which other hearts respond; it is the faculty and power of _making_ other hearts respond. no one is so low or degraded, as not sometimes to be touched with the beauty of goodness. no heart is made of materials so common, or even base, as not sometimes to respond, through every chord of it, to the call of honor, patriotism, generosity, and virtue. the poor african slave will die for the master or mistress, or in defence of the children

MOTTA MARCELO THE COMMENTARIES OF AL

undisciplined ruach, or ego. in this sense pit' may not mean the abyss, but a trap. it must be understood that liber al does not "attack" the proper use of the mental faculties. but it points out, very emphatically, that intellection is, after all, but an instrument of the true self the intellect-the ego is a good servant, but a bad master. to put it in scientific language: intellection is but a faculty that our race has developed in the process of adaptation to environment. it has made possible our empery over the entire animal, vegetable and mineral kingdoms for the time being and under present conditions. it is possible, however, to imagine a future change to conditions in which the intellect became a liability, rather than an asset. some thinkers have already pointed out that we are p

operations. it is good to know that one is man enough to spend a month or so at a height of twenty thousand feet or more above the sea-level; but it would be unpardonably foolish to live there permanently. this illustrates one case of a general principle. we consider the attainment of various illuminations, incomparably glorious as that is, of chief value for its witness to our possession of the faculty which made success possible. to have climbed alone to the summit of iztaccihuatl is great and grand; but the essence of one's joy is that one possesses the courage, knowledge, agility, endurance, and self- mastery necessary to have done it. the goal is ineffably worth all our pains, as we say to ourselves at first; but in a little while are aware that even that goal is less intoxicating th

environment, and is paid for by some surplus part, or some part now superfluous, although once useful to meet a quality of the environment which no longer menaces the individual, the adaptation is biologically profitable. obviously, the whole idea of exercise, mental or bodily, is to develop the involved organs in a manner physiologically and psychologically proper. it is deleterious to force any faculty to live by an alien law. when parents insist on a boy adopting a profession which he loathes, because they themselves fancy it; when florence nightingale fought to open hospital windows in india at night; then the ideal mutilates and murders. every organ has 'no law beyond do what thou wilt. its law is determined by the history of its development, and by its present relations with its fell

history of its development, and by its present relations with its fellow-citizens. we do not fortify our lungs and our limbs by identical methods, or aim at the same tokens of success in training the throat of the tenor and the fingers of the fiddler. but all laws are alike in this: they agree that power and tone come from persistently practising the proper exercise without overstraining. when a faculty is freely fulfilling its function, it will grow; the test is its willingness to 'strive ever to more; it justifies itself by being 'ever joyous. it follows that 'death is the crown of all. for a life which has fulfilled all its possibilities ceases to have a purpose; death is its diploma, so to speak; it is ready to apply itself to the new conditions of a larger life. just so a schoolboy w

ason, alone, it is all-important to ascertain one's true will, and to work out every detail of the work of doing it, as early in life as one can. one is apt (at the best) to define one's will dogmatically, and to devote one's life almost puritanically to the task, sternly suppressing all side-issues, and calling this course concentration. this is error, and perilous. for one cannot be sure that a faculty which seems (on the surface) useless, even hostile, to one's work, may not in course of time become one of vital value. if it be atrophied alas! its suppression may moreover have poisoned one's whole system, as a breast debarred from its natural use is prone to cancer. at best, it may be too late to repair the mischief; the lost opportunity may be a life-long remorse. the one way of safety

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ow we must view the glorious god of light under [72]another, and (as far as regards his influence over the greek nation) a much more important aspect; for, in historical times, all the other functions and attributes of apollo sink into comparative insignificance before the great power which he exercised as god of prophecy. it is true that all greek gods were endowed, to a certain extent, with the faculty of foretelling future events; but apollo, as sun-god, was the concentration of all prophetic power, as it was supposed that nothing escaped his all-seeing eye, which penetrated the most hidden recesses, and laid bare the secrets which lay concealed behind the dark veil of the future. we have seen that when apollo assumed his god-like form, he took his place among the immortals; but he had

s depths of oceanus. seated in a silvery chariot, and accompanied by her daughter herse, the goddess of the dew, appeared the mild and gentle queen of the night, with a crescent on her fair brow, a gauzy veil flowing behind, and a lighted torch in her hand. selene greatly admired a beautiful young shepherd named endymion, to whom zeus had accorded the privilege of eternal youth, combined with the faculty of sleeping whenever he desired, and as long as he wished. seeing this lovely youth fast asleep on mount latmus, selene was so struck with his beauty, that she came down every night from heaven to watch over and protect him. artemis (diana. artemis was worshipped by the greeks under various appellations, to each of which belonged special characteristics. thus she is known as the arcadian

als were: the armour of achilles and aneas, the beautiful necklace of harmonia, and the crown of ariadne; but his masterpiece was pandora, of whom a detailed account has already been given. page 108 there was a temple on mount etna erected in his honour, which none but the pure and virtuous were permitted to enter. the entrance to this temple was guarded by dogs, which possessed the extraordinary faculty of being able to discriminate between the page 109 righteous and the unrighteous, fawning upon and caressing the good, whilst they rushed upon all evil-doers and drove them away. hephastus is usually represented as a powerful, brawny, and very muscular man of middle height and mature age; his strong uplifted arm is raised in the act of striking the anvil with a hammer, which he holds in on

with his statues. he is said to have invented the alphabet, and to have taught the art of interpreting foreign languages, and his versatility, sagacity, and cunning were so extraordinary, that zeus invariably chose him as his attendant, when, disguised as a mortal, he journeyed on earth. hermes was worshipped as god of eloquence, most probably from the fact that, in his office as ambassador, this faculty was indispensable to the successful issue of the negotiations with which he was intrusted. he was regarded as the god who granted increase and prosperity to flocks and herds, and, on this account, was worshipped with special veneration by herdsmen. in ancient times, trade was conducted chiefly by means of the exchange of cattle. hermes, therefore, as god of herdsmen, came to be regarded as

wealth and [119]good luck, and any unexpected stroke of fortune was attributed to his influence. he also presided over the game of dice, in which he is said to have been instructed by apollo. hermes was the son of zeus and maia, the eldest and most beautiful of the seven pleiades (daughters of atlas, and was born in a cave of mount cyllene in arcadia. as a mere babe, he exhibited an extraordinary faculty for cunning and dissimulation; in fact, he was a thief from his cradle, for, not many hours after his birth, we find him creeping stealthily out of the cave in which he was born, in order to steal some oxen belonging to his brother apollo, who was at this time feeding the flocks of admetus. but he had not proceeded very far on his expedition before he found a tortoise, which he killed, and

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

justice, bad-faith debtors, fraudulent bankrupts, and those who led criminal lifestyles. these kinds of individuals would be given twenty-four hours to leave the enclos. sometimes, for opportunistic reasons, the temple refused to grant to craftsmen the right to asylum in the enclos. thus in 1645 the compagnons cordonniers du devoir [companion cobblers of duty] were denounced among the sorbonne's faculty of theology because of initiation practices they employed to make an apprentice into a journeyman. this exposure led to the targeting of other such practices among the hatters, tailors, and saddlers, and condemnation of these rites by verdict of the officiality of paris on may 30, 1648. confessors were ordered to see to it that their penitents atoned for all the rites in compagnnonage [jou

PROMETHEUS

a time when there were gods, but no mortal creatures. and when to these also came their destined time to be created, the gods moulded their forms within the earth, of a mixture made of earth and fire and all substances that are compounded with fire and earth. when they were about to bring these creatures to light, they charged prometheus and epimetheus to deal to each the equipment of his proper faculty. epimetheus besought prometheus that he might do the dealing himself 'and when i have dealt' he said 'you shall examine' having thus persuaded him he dealt; and in dealing he attached strength without speed; to some, while the weaker he equipped with speed; and some he armed, while devising for others, along with an unarmed condition, some different faculty for preservation. to those which

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

out the actualization of gevurah. now, the inclusion of theses two opposite lines, so that they become connected and synthesized as one, is brought about through the middle line which is made up of da at, tiferet and yesod, etc. the first example of this is da at, which acts as a mediator and tips the mind from intellectual kindness to intellectual sternness, or visa versa. it is specifically the faculty of da at which dictates how these intellectual leanings will be. this is evidenced by the verse in which g-d said after the flood "i will not continue to curse the earth because of mankind, because the inclination of man s heart is evil from his youth, i will, therefore, not continue to punish any living thing, as i had done" here, man s inclination to evil is given as the logic and reason

speech, which is the source of our existence, would likewise cease. this would bring an abrupt end to our existence, g-d forbid. speaking and saying dibur and amirah it must be pointed out that there are two types of "speech. there is actual speech and inner speech, which cannot be heard by others. as explained before, when we refer to speech, we are referring to g-d s speech. for this reason the faculty of speech is called malchut (kingdom. when a king speaks it is tantamount to action. when a king says "move this mountain, the mountain moves. however, if a king only desires something in his thought or in his heart but does not express it in speech, he cannot hold anyone accountable for not doing his will. when the king desires something in his mind, this is "thought of thought" and when

tence to the world. this is the awakening of keter of malchut of ohr ein sof (the pleasure and desire for kingship in the infinite light) and is called "ana emloch (i shall be rule) as explained before. this pleasure and desire for kingship is the first of the ten sefirot of malchut. it, therefore, is called keter malchut (the crown of kingship. as mentioned previously, malchut corresponds to the faculty of speech and action, because the speech of a king is tantamount to an action. if a king commands something with his mouth, it happens, as stated "dvar melech shilton (the word of the king rules. the sefirot of malchut from the above, we may now understand how malchut of atzilut which is "the end of all levels (sof kol dargin) is g-d s desire and pleasure to be king over the created worlds

wledge. up to this point we have explained the comprehended concepts in the brain of binah, which is the brain of comprehension and grasp. binah, specifically, is analogous to a river. this is because just as a river flows ceaselessly, so the brain of comprehension flows ceaselessly. this is called the "river of thought, and as stated above it has length, breadth and depth similar to a river. the faculty of da at is the ability to have focus, interest, and mental attachment to a subject. this is understood from the verse "adam knew eve and she gave birth to a child. from here it is clear that knowledge means bonding. this is the faculty of da at which is the ability to mentally connect to a subject. the faculty of chochmah, however, is not a brain of comprehension nor is it a brain of focu

s. rather, this brain is the source of the intellect. it is from chochmah that the concepts spring forth. because of this it is analogous to a spring from which flashes of intuitive insight trickle forth. chochmah (insight) is called ain (nothingness, whereas binah (comprehension, is called yesh (somethingness, because just as a spring begins deep beneath the ground where it is unseen, so too the faculty of chochmah cannot be comprehended. one cannot have direct consciousness of chochmah itself. chochmah only becomes revealed in intuitive flashes which spring forth into the comprehending brain of binah. the depth of a concept from the above, we understand that the depth of a concept is its essential point as it flashes from the spring of chochmah. in other words, it is the flash of intuiti

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

wledge. up to this point we have explained the comprehended concepts in the brain of binah, which is the brain of comprehension and grasp. binah, specifically, is analogous to a river. this is because just as a river flows ceaselessly, so the brain of comprehension flows ceaselessly. this is called the "river of thought, and as stated above it has length, breadth and depth similar to a river. the faculty of da at is the ability to have focus, interest, and mental attachment to a subject. this is understood from the verse "adam knew eve and she gave birth to a child. from here it is clear that knowledge means bonding. this is the faculty of da at which is the ability to mentally connect to a subject. the faculty of chochmah, however, is not a brain of comprehension nor is it a brain of focu

s. rather, this brain is the source of the intellect. it is from chochmah that the concepts spring forth. because of this it is analogous to a spring from which flashes of intuitive insight trickle forth. chochmah (insight) is called ain (nothingness, whereas binah (comprehension, is called yesh (somethingness, because just as a spring begins deep beneath the ground where it is unseen, so too the faculty of chochmah cannot be comprehended. one cannot have direct consciousness of chochmah itself. chochmah only becomes revealed in intuitive flashes which spring forth into the comprehending brain of binah. the depth of a concept from the above, we understand that the depth of a concept is its essential point as it flashes from the spring of chochmah. in other words, it is the flash of intuiti

is only through the repeated study and review of the subject, in which every particular is examined, that one will understand it clearly and achieve a true depth and understanding of it. da at- concentration from the above it is understood, that the aspect of da at (concentration, is only a vehicle and vessel for the aspect of binah (analytical comprehension. as mentioned above, the intellectual faculty of da at is the ability for concentration. it is the ability to connect ones mind to a subject (this is also the faculty of interest because the interest in the subject is what gives rise to the connection and deep concentration into it. the focus and concentration will be commensurate to the amount of interest. the faculty of interest and desire is called keter and the faculty of focus an

amount of interest. the faculty of interest and desire is called keter and the faculty of focus and concentration is called da at. however, in truth, they are one and the same, as we have just explained. they are two sides of the same coin, so to speak. because of this, in the enumeration of the sefirot, if keter is counted, da at is omitted and if da at is counted, keter is omitted. now, in the faculty of da at concentration, there also are the three dimensions of length, breadth and depth. there are people with broad concentration, and people with narrow concentration. this is to say that some people are interested in many different subjects whereas some specialize in one specific field. those with broad da at will have a general knowledge in many fields but no expertise in any of them

will become furrowed etc. in contrast, the aspect of binah (comprehension or analysis) is the opposite of da at. rather than contraction and focus, it is an expansion of the mind with great breadth. for this reason binah is called rechovot hanahar (the expanse of the river. this is the close examination of all the many details and particulars of the subject. from the above we understand that the faculty of da at (concentration) is a vessel for the faculty of binah (analysis, and must precede it. in other words, the ability for deep analysis will be commensurate to the depth of concentration. one who does not have a deep concentration cannot penetrate to the very core of the subject. he will only be capable of surface level understanding. in contrast, one who has deep concentration will ha

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

ran. betzalel made three arks corresponding to these three names. elokim: alef-lamed-hei-yud-mem= 1+ 30+ 5+ 10+ 40= 86. 3 x 86= 258. haran: chet-reish-nun= 8+ 200+ 50= 258. the name elokim signifies contraction, restriction (tzimtzum, judgement (din, and severity (gevurah. it can therefore be seen to signify any sefirah that exhibits these properties. as we have explained previously, binah is the faculty of the intellect whose function it is to analyze and evalute the insight of chochmah, thereby purifying it from any admixtures of subjectivism it might contain due to the imperfection of the individual fs ability to perceive and recognize the truth behind his insight. it is thus functions with judgement and severity. gevurah is the sefirah whose task it is to limit the indiscriminate benif

d] elokim. h2 in each of the three cases listed here, the sefirah with which the name elokim is identified acts as a secondary, receiving complement to another sefirah. binah( gunderstanding h) is the second sefirah of the intellect, which develops and focuses the intense but ephemeral flash of insight which is chochmah( gwisdom h, the first sefirah of the intellect. although it is an independent faculty of the soul, it acts upon the material provided to it by chochmah. similarly, gevurah( gstrength, h gmight h) is the second sefirah of the emotions, which limits the intensity of the first sefirah of the emotions, chesed( gloving-kindness h. here again, gevurah is an independent faculty, but its function is to react to the actions of chesed. finally, malchut( gkingdom h) is the vehicle thr

( gstrength, h gmight h) is the second sefirah of the emotions, which limits the intensity of the first sefirah of the emotions, chesed( gloving-kindness h. here again, gevurah is an independent faculty, but its function is to react to the actions of chesed. finally, malchut( gkingdom h) is the vehicle through which the emotions together express themselves. thus, though it, too, is an independent faculty of the soul, it serves to express the content it is provided with from the emotions. we see, then, that in each case, these sefirot act as vessels or filters for other, more gactive h sefirot, and this commonality is the basis for their all being associated with the name elokim. the term used in scripture for gpure myrrh h is mor deror, which literally means gfree myrrh. h this spice is as

hile the fiery flames of gevurah are reflected in the brilliance of red or gold. accordingly, the two metals silver and gold are associated with the sefirot of chesed and gevurah, respectively. shining forth from him is the whiteness of the head of arich anpin. although the emotions are inspired by the intellect, they do not originate in the intellect. the intellect is a detached, cold, objective faculty, and therefore cannot produce an emotion, which is an excited, subjective response. all the intellect provides the emotions is their inspiration, that is, the subject material to which the emotion responds. in fact, the greater the intellectual understanding of a given concept, the greater and more intense the 1 leviticus 6:1-4. 2 maimonides, mishneh torah, tamidim umusafim 2:10-15. the ar

om sefer halikutim 495 parashat kedoshim [second installment] the following are the arizal fs teachings on some of the numerous commandments in the portion of the torah read this week. gdo not turn to idols, and do not make for yourselves molten gods; i am g-d. h1 know, that when someone looks and gazes at someone else, it has an effect [on the person looking, for the soul itself goes out via the faculty of sight to look. although we are accustomed to think of sight as the eye fs reaction to light waves that enter it, we are here bidden to conceive of sight as an outward projection of the soul, through the individual fs eyes, to ggrasp h the image of the object being looked at. if the object being looked at is good [its goodness] will cling [to the soul] and it will have a good effect on t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

in their splendour and glory; i saw all in the peace of eden. all time was eternity, and a perpetual sabbath" such is the stone of the philosophers, the quintessence, the summurn bonum, true wisdom and perfect happiness. psellus, the neoplatonist, has written that the function of initiatory magic was "to initiate or perfect the human soul by the powers of materials here on earth; for the supreme faculty of the soul cannot by its own guidance aspire to the sublimest intuition and to the comprehension of divinity" it is a commonplace aphorism in occultism that "nature unaided fails" that is to say that the natural life, if left to itself, and isolated from the impact of a higher type of life or consciousness, can only <41> produce a commonplace thing of the natural life. it reminds us of th

e than the hovering virgin snow when it is not yet sullied with the earth" the qabalistic sephirah of daath is the conjunction of chokmah and binah on 34 the golden dawn the tree of life, the child of wisdom and understanding -knowledge. it <61> refers to the symbolic sphere formed within or above the rmch by means of experience obtained, and this assimilated becomes transmuted into intuition and faculty of mind. but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the unconscious archetypes- a highly dangerous and unbalancing ascent, until they are assimilated to consciousness- which first renders daath a possibility. it is the fall which is responsible for the acquisition of self-knowledge 'thus it stands proven" claims blavatsky "that satan, or the red fiery

tagram, revealing the administration of the light over and through the kingdom of the natural world. it con- u u u cerns itself with the recapitulation of the former grades, co-ordinating and equilibriating the elemental self which, symbolically sacrificed upon the mysticalaltar, is offered tothe service of the higher enius1. nt hat grade, eoo, aspiration to the divine is strongly stressed as the faculty by which the veil of the inner sanctuary may be rent. it is the way to realisation. the five paths leading from the grades of the first to the second orders are symbolically traversed, and their symbols impressed within the sphere of sensation <67> a gestation period of at least nine months had to elapse prior to initiation to the grade of adeptus minor, and since there can be no misunders

d upon which his own meditations can build. these textual delineations in actual <77> practice serve only as a base for the working of the inner faculties, provides for them a thrust-block as it were from which they may "kick-off" in short, the effort to divine by these methods calls into operation the intuitive and imaginative faculties to a very large extent. everyone without exception has this faculty of divining in some degree, varying only in his ability to make it manifest. in most people it is wholly dormant. again, while divination as an artificial process may be wholly unnecessary and a hindrance to the refined perceptions of a fully developed adept, who requires no such convention to ascertain whence a thing comes and whither it is going, yet these aids and stimuli have their pro

ntradictory concepts, the reconciliation of divinity and manhood. it is a highly important symbol to be wom over the heart during every important operation it is a glyph, in one sense, of the higher genius to whose knowledge and conversation the student is eternally aspiring. in the rituals it is described as the key of sigils and rituals. the sword is a weapon symbolising the critical dispersive faculty of the mind. it is used where force and strength are required, more particularly for banishing than for invoking- as though conscious intellection were allied to the vower of will. when emplyed in certain magical ceremonies with the point upwarhs, its nature is transformed into an instrument similar to the wand. the elemental weavons of the wand, cup, dagger, and pentacle are symbolical re

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ife.we thus become possessed of a revealed divine power, having the impress of immortality, andtermed the monstruum or hagisterium, which seizes upon the departing breath of the spirit, as itwings from man, and wins it back despite itself to redischarge its functions. the physical man isestopped in his decay, in his daily bodily corruption and the escaping native fire resumes its ordinaryduty end faculty.this paradox presents itself 'light is material and hence must be dark, as all material, hence itcannot be light to us, though it may be darkness to god'.conductor:that evidence can be produced of these powers of change in material substances and immaterialshadows?5th alchemist:have you not already witnessed them, or does not your intellect present them possible? may therenot be faculties

le, with the globularmirror in the centre. a golden mirror is preferable. chief adept east of, and novice west of altar.chief adept:the central figure in the zodiacal system, represents the source of light. the "seal of the sun"opened by divine will at the seventh sounding of the trumpet. it is the aeon of 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 wond

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

d as the centre of a circle having an expanding circumference receding indefinitely into space. every individuality is therefore indefinitely perfectible, since the moral order is analogous to the physical, and since we cannot conceive any point as unable to dilate, increase and radiate in a philosophically unlimited circle. what can be affirmed of the soul in its totality may be affirmed of each faculty of the soul. the intelligence and will of man are instruments of incalculable power and capacity. but intelligence and will possess as their help-mate and instrument a faculty which is too imperfectly known, the omnipotence of which belongs exclusively to the domain of magic. i speak of the imagination, which the kabalists term the diaphane or translucid. imagination, in effect, is like th

more arid and abstruse phases; now the enchantments begin; now we can proclaim wonders and reveal most secret things. the pentagram signifies the domination of the mind over the elements, and the demons of air, the spirits of fire, the phantoms of water and ghosts of earth are enchained by this sign. equipped therewith, and suitably disposed, you may behold the infinite through the medium of that faculty which is like the soul's eye, and you will be ministered unto by legions of angels and hosts of fiends. but here, in the first place, let us establish certain principles. there is no invisible world; there are, however, many degrees of perfection in organs. the body is the coarse and, as it were, the perishable cortex of the soul. the soul can perceive of itself, and independently of the m

tex of the soul. the soul can perceive of itself, and independently of the mediation of physical organs, by means of its sensibility and its diaphane the things, both spiritual and corporeal, which are existent in the universe. spiritual and corporeal are simply terms which express the degrees of tenuity or density in substance. what is called the imagination within us is only the soul's inherent faculty of assimilating the images and reflections contained in the living light, being the great magnetic agent. such images and reflections are revelations when science intervenes to reveal us their body or light. the man of genius differs from the dreamer and the fool in this only, that his creations are analogous to truth, while those of the fool and the dreamer are lost reflections and bewray

ee all, and therefore to know all. there is no void in nature: all is peopled. there is no true death in nature: all is alive. seest thou that star? asked napoleon of cardinal fesch. no, sire. i see it, said the emperor, and he most certainly did. when great men are accused of superstition, it is because they behold what remains unseen by the crowd. men of genius differ from simple seers by their faculty of communicating sensibly to others that which they themselves 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

deal. necessity, liberty and reason these are the great and supreme triangle of the kabalists, who name reason kether, necessity chokmah, and liberty binah, in their first or divine triad. fatality, will and power, such is the magical triad, which corresponds in things human to the divine triad. fatality is the inevitable sequence of effects and causes in a determined order. will is the directing faculty of intelligent forces for the conciliation of the liberty of persons with the necessity of things. power is the wise application of will which enlists fatality itself in the accomplishment of the desires of the sage. when moses smote the rock, he did not create the spring of water; he revealed it to the people, because occult science had made it known to himself by means of the divining ro

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

, and said with an ineffable smile: ehow beautiful was the light! f ggod has not created suffering; intelligence has accepted it to be free. and suffering has been the condition imposed upon freedom of being by him who alone cannot err, because he is infinite. for the essence of intelligence is judgement, and the essence of judgement is liberty. the eye does not really possess light except by the faculty of closing or opening. were it forced to be always open, it would be the slave and victim of the light, and would cease to see in order to escape the torment. thus, created intelligence is not happy in affirming god, except by its liberty to deny him. now, the intelligence which denies, invariably affirms something, since it is asserting its liberty. it is for this reason that blasphemy gl

swimming through a dangerous whirlpool or cataract. a man who is timid in the water will never reign over the undines; one who is afraid of fire will never command salamanders; so long as we are liable to giddiness we must leave the sylphs in peace and forbear from irritating gnomes; for inferior spirits will only obey a power which has overcome them in their own element. when this incontestable faculty has been acquired by exercise and daring, the word of our will must be imposed on the elements by special consecrations of air, fire, water and earth. the conjuration of the four 29 this is the indispensable preliminary of all magical operations. the air is exorcised by breathing towards the four cardinal points and saying: the spirit of god moved upon the waters and breathed into the face

they signify and to the effects which it is designed to obtain from them. divination by the four elementary forms, respectively known as aeromancy, hydromancy, pyromancy and geomancy, is performed after various manners, which all depend on the will and the translucid or imagination of the operator. in fact, the four elements are only instruments which assist second sight. now, second sight is the faculty of seeing in the astral light, and it is as natural as the first or sensible and ordinary sight, but it can operate only by abstraction of the senses. somnambulists and ecstatics enjoy second sight naturally, but this sight is more lucid when the abstraction is more complete. abstraction is produced by astral intoxication, that is, by an excess of light which completely saturates, and henc

e, it is certain that nature will obey the sign and word of one who is strong enough to be convinced that she will. i say that nature will obey; i do not say that she will belie herself or disturb the order of her possibilities. the healing of nervous diseases by word, breath, or contact; resurrection in certain cases; resistance of evil wills sufficient to disarm and confound murderers; even the faculty of making one's self invisible by confusing the sight of those whom it is important to elude. all this is a natural effect of projecting or withdrawing the astral light. thus was valentius dazzled and terror-struck on entering the temple of cesarea, even as heliodorus of old, overwhelmed by a sudden madness in the temple of jerusalem, believed himself scourged and trampled by angels. thus

t means of real success in medicine, assuming that it is sufficiently skilful to inspire great confidence and to form a circle of faith. in medicine, above all, it is faith which saves. there is scarcely a village which does not possess its male or female compounder of occult medicine, and these people are. almost everywhere and always. incomparably more successful than physicians approved by the faculty. the remedies which they prescribe are often strange or ridiculous, but on this account are so much more effectual, for they exact and realize more faith on the part of patients and operators. an old merchant of our acquaintance, a man of eccentric character and exalted religious sentiment, after retiring from business, set himself to practise occult medicine, gratuitously and out of chris

ROBERT KIRK WALKER BETWEEN WORLDS

rs moreover do seldom perform any odd thing themselves, but see [by second sight] what is done by others [if all of] which was acted by spirits flatly evil [then] their aim could not but appear by [demonstration of] some extravagant work or maleficence of the seers; yet it is well known everywhere that our seers are [in] no way scandalous men. objection 6. that this second sight was not an art or faculty in use, or of good fame http//www.dreampower.com/kirk_wbw/pg_50.htm (9 of 10 [10/9/2001 12:35:05 am] robert kirk- walker between worlds(pages 50-59) among men, or recommended of god. answer. every unusual art or science is not sinful or unlawful unless its original or principal design does make it so; nor was god always pleased to discover [reveal] even every necessary truth at once, yet w

pendix 5. in devon notes and queries, october 1906, a writer stated that local people came to his door to ask for the healing touch of the seventh daughter of his family, who was then only a baby. page 29 the men of that second sight do not [simply] discover strange things when asked, but [in] fits and raptures. this is repeatedly asserted, that the sight comes as a sudden fit and not as a steady faculty: a seer recounted to kirk that he fought off the fit by out-wrestling or by cutting a fairy communicant in two with an iron weapon, upon which the fairy vanished. most seers are not of such sturdy stuff. page 29. neighbors often perceived this man to disappear. and. about one hour after to become visible [again. nearly a bow-shot from the first place. where. those subterraneans did. combat

istinctly [that is indiscriminately] were subject to it. it is a trouble to most. and they would be rid of it. if they could. here tarbett differs from kirk, stating (correctly) that men, women and children may experience the sight indiscriminately. page 39 the sight is of no long duration. the hardy..fix their look that they may see longer. tarbett observes that certain individuals trained their faculty to be able to see for http//www.dreampower.com/kirk_wbw/pg_102.htm (7 of 10 [10/9/2001 12:36:30 am] robert kirk- walker between worlds(pages 102-111) longer periods without their eyes watering or twinkling, while the timorous have eyes that water immediately they experience the sight. the watering of eyes or involuntary tears are a hallmark of prophetic consciousness. tears of prophecy are

and deeds will attract beneficial companions from the underworld, but that negative, lustful thoughts and images will attract a malicious spirit or a bad angel. he returns to this theme later. after further biblical arguments, kirk feels ready to tackle the most obvious objections against the. lawfulness of this speculation. is the second sight witchcraft? no, because it comes often as a natural faculty and not through spells or compacts with evil spirits. pages 55-6. it is not a sense wholly adduced to scripture to say that this second sight. has some vestige in holy writ; but rather [that] it is modestly adduced from it. finally kirk makes a gentle retreat, but not too far, for having loaded the reader with biblical proof, he withdraws slightly, to allow us not to become prejudiced agai

ervers through their heightened faculties. kirk now returns to the historical argument that many new inventions or discoveries are not sinful in themselves, only if they are used for evil. he repeatedly asserts the neutrality of the sight, and argues against theoretical questions concerning its sinfulness. next he tackles the problem of original sin and returns again to the genetic aspects of the faculty of second sight and healing abilities. he points out that the children of seers do not inherit any evil tendencies, as they might if theirs was a diabolical compact. and that many other people suddenly acquire the sight, as tarbett also observes. conclusion kirk's set of conclusions in the text is actually a summary of the basic traditional elements of the second sight and fairy lore, with

RUBY TABLET OF SET

15, xxiv html revision: jan 12, 1998 ce subject: philosophy reading list: 2v, 12b, 12c plato identified four levels of thought. the highest of these, noesis, was an intuitive recognition of truth. this enlightened intuition was brought about through the development of the psyche. it is an important factor in the setian concept of initiation.(1) various writers have described noesis as a mystical faculty. some infer from this that setian philosophy itself is based on an irrational mysticism. this questionable conclusion is based an assumption, namely, that noesis is mystical. the purpose of this article is to present an explanation of noesis that may clarify its relation to conventional reasoning (dianoia. it is first necessary to consider the pythagorean basis of platonic thought. pythago

hasis placed on self love? 65. the mastery of any art (including the magickal arts) requires five primary factors. please name and define these factors. 66. what is the most important step in learning to concentrate? 67. how would you interpret the symbolic representations of pan? 68. what do the letters o.t.o. and a.a. mean, and what are they? 69. who and what is choronzon? 70. what is wilson's "faculty x" 71. what is the "awakened state" 72. who were the nine unknown men, and what were their functions? 73. explain what you can of the symbolism of the ancient egyptian scarab? 74. how would you define the ka? the ba? 75. what are the seven "inexorable" powers, and what do they mean? 76. what do you think are the differences (if any) between neters, magickal names, and telesmic images? 77

n the early years of this century i came into being as a magus of the aeon of harwer, uttering the word thelema. think, o setians, upon that word and its implications, and the motivations of the prince of darkness in making it manifest through me. harwer is the opposite self of set; he is the race of makind, in whom set has placed his gift. thelema, the will, is the recognition that there is that faculty in man which is self-aware, which is not to be smothered in the death and stasis which is osiris. through the exercise of will, we may distance ourselves from harwer and approach set directly; we may become as set is, unique and self-ordered. thelema has been described as a map, and a map unfolds to reveal previously uncharted territories of the soul. go forward, for there is no turning ba

SATANGEL

now being verified by modern science. their astrologers were aware of the dog star sirius before modern astronomers were. the difference is that these schools also possessed the esoteric wisdom, of which modern science recognises only the outer forms. so it is with the hermeticists, who were well aware of much that we now call psychology, yet also recognised that the human mind is not the limited faculty that modern man supposes. the cracking of this code, through the performance of rituals of incantation, might be self hypnotic psychodrama or actual gateways through which travellers between the dimensions may pass. it matters little. the procedures and results are the same. through the study of the angelic and demonic forms, we can begin to see the traces of a strange evolution of belief

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ristotle. boston, ma: twayne, 1972. grene, marjorie. a portrait of aristotle. london, uk: faber& faber, 1963. parker, steve. aristotle and scientific thought. new york, ny: chelsea house, 1995. web sites aristotle. philosophy pages. http//www.philosophypages.com/ph/aris.htm (accessed on may 25, 2006. cohen, marc. introduction to aristotle. department of philosophy, university of washington. http//faculty.washington.edu/smcohen/433/arintro.htm (accessed on may 25, 2006. hooker, richard. aristotle. greek philosophy. http//www.wsu.edu/ dee/ greece/arist.htm (accessed on may 25, 2006. o connor, j. john, and edmund f. robertson. aristotle. school of mathematics and statistics, university of st. andrews, scotland. http//www-groups.dcs.st-and. ac.uk/ history/mathematicians/aristotle.html (accesse

is excessive devoutness was a product of having too little to occupy his mind, so luther was ordered to pursue an academic career. after being ordained (invested with the authority of) a catholic priest in 1507, luther earned bachelor s degrees in theology in 1508 and 1509 and a doctorate in theology in 1512( theology is the study of religion) shortly after completing his doctorate, he joined the faculty at wittenberg university. in addition to teaching theology he served as a parish priest at the castle church in wittenberg. controversy over the next five years luther grew to believe that the catholic church had become dishonest and overly involved with worldly, rather than spiritual, matters. he also believed that it had gone astray on a number of basic theological principles. the chief

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

pon spiritual endeavors. the greater perspective the object is to combine all senses and faculties and input from the greater self into one great awareness that functions as a unit. when this new sense is combined with the power of the force, the results are often spectacular. this is one solid reason why adepts seek the force and rely upon its power to complete the circuit. anyway, once this new faculty is acquired, it is especially useful in the presence of other people. seldom is an adept taken by surprise as he senses what the others are going to do before they do it, even if they are a ways away. perhaps, what we call seeing might be better defined as expanded consciousness, but that is a big term for such a simple book. the awakening when an adept is fully awakened, he experiences wh

you put into it" and becoming an adept is no different. you have already learned to look at life differently than you once did, live in the here-and-now, and get your head on straight. you have also learned to calm down, adjust your attitude, and rewrite the script of your life one line at a time. in fact, when you shake it all up and put it together into a whole, you have gained a wonderful new faculty. you have learned to see, assess, and change things to suit your purpose, all on the fly. now, that's a pretty large accomplishment, considering that most people around you still don't even know the time of day and can't find their car keys. however, what you have learned so far is just the tip of the ice berg, and there is much more wisdom and knowledge waiting in the wings for your inspe

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ed his conviction that none but a turk, or at least a native of the east, could have so thoroughly mastered the soft oriental intonations. yet in all these languages, when they came to compare their several recollections, there was a slight, scarce perceptible distinction, not in pronunciation, nor even accent, but in the key and chime, as it were, of the voice, between himself and a native. this faculty was one which glyndon called to mind, that sect, whose tenets and powers have never been more than most partially explored, the rosicrucians, especially arrogated. he remembered to have heard in germany of the work of john bringeret (printed in 1615, asserting that all the languages of the earth were known to the genuine brotherhood of the rosy cross. did zanoni belong to this mystical fra

e first i cannot give thee, the rest are at my disposal. select which of them thou wilt, and let us part in peace "such are not the gifts i covet. i choose knowledge; that knowledge must be thine own. for this, and for this alone, i surrendered the love of viola; this, and this alone, must be my recompense "i cannot gain say thee, though i can warn. the desire to learn does not always contain the faculty to acquire. i can give thee, it is true, the teacher, the rest must depend on thee. be wise in time, and take that which i can assure to thee "answer me but these questions, and according to your answer i will decide. is it in the power of man to attain intercourse with the beings of other worlds? is it in the power of man to influence the elements, and to insure life against the sword and

d when she woke again, it was only to wait, in suspense that froze up her blood, the repetition of the ghastly visitation. the physician who had been summoned before glyndon's return, and whose letter had recalled him to london, was a commonplace practitioner, ignorant of the case, and honestly anxious that one more experienced should be employed. clarence called in one of the most eminent of the faculty, and to him he recited the optical delusion of his sister. the physician listened attentively, and seemed sanguine in his hopes of cure. he came to the house two hours before the one so dreaded by the patient. he had quietly arranged that the clocks should be put forward half an hour, unknown to adela, and even to her brother. he was a man of the most extraordinary powers of conversation

aris, and at that time kept a splendid and hospitable mansion. he was one of those whom, from various reasons, robespierre deigned to favour; and he had often saved the proscribed and suspected, by procuring them passports under disguised names, and advising their method of escape. but c was a man who took this trouble only for the rich "the incorruptible maximilien" who did not want the tyrant's faculty of penetration, probably saw through all his manoeuvres, and the avarice which he cloaked beneath his charity. but it was noticeable that robespierre frequently seemed to wink at nay, partially to encourage such vice in men whom he meant hereafter to destroy, as would tend to lower them in the public estimation, and to contrast with his own austere and unassailable integrity and purism. an

that far time to which i have referred, the student aspired to the heights to which thou wouldst have sprung at a single bound, he was trained from his very cradle to the career he was to run. the internal and the outward nature were made clear to his eyes, year after year, as they opened on the day. he was not admitted to the practical initiation till not one earthly wish chained that sublimest faculty which you call the imagination, one carnal desire clouded the penetrative essence that you call the intellect. and even then, and at the best, how few attained to the last mystery! happier inasmuch as they attained the earlier to the holy glories for which death is the heavenliest gate" zanoni paused, and a shade of thought and sorrow darkened his celestial beauty "and are there, indeed, o

SIR WALLIS BUDGE EGYPTIAN MAGIC

th it was impossible for him to utter them. now that the mouth, or rather the use of it, was restored to the deceased, it was all important to give p. 197 him not only the words of power, but also the ability to utter them correctly and in such wise that the gods and other beings would hearken to them and obey them; four touches of the ur hekau instrument on the lips endowed the deceased with the faculty of uttering the proper words in the proper manner in each of the four quarters of the world. when this had been done, several other ceremonies were performed with the object of allowing the "son who loveth him" or his representative to take part in the opening of the mouth of his father. in order to do this he took in his hand a metal chisel and touched the openings of the mouth and of the

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

its real form, and if we trust them uncritically they become delusive. they cease to be so when we confront them with the evidences of rational insight, and put their results to the test of insight derived from thought. now, how would it be possible for reason to pass judgment on the things of sense if there were not within it something that transcended sense perception? if that is so, then, our faculty of distinguishing true things from false must be set in opposition to our bodily senses and is not subject to the conditions that bind them. in particular it cannot be subject to the law of coming-to-be and passingaway, for it contains in it the true, which has no yesterday or today, and unlike the things of sense cannot fluctuate from one day to another. the true must itself be eternal. a

TECHNICIANS GUIDE TO THE LEFT HAND PATH

nd development it is here that atkinson states: though the word will has often been used, as it popularly is, in two senses (i) the power of the mind which enables a person to choose between two courses of action; and (ii) the actual exercise of that power- strict reasoners separate these meanings, calling the former will and the latter volition. will in this limited sense is that mental power or faculty by which, of two or more objects of desire or courses of action presented to it, it chosses one, rejecting the other or others..page 11, what is the will? chapter 1, part 1. so, generally speaking, the will is a decision making activity, it is a movement along a particular path of decisions. it is not a reasoning faculty, although reason may play a part in the decision. what has resulted i

pment of the essential phases of the will. freedom is obtained through dissenting from that which is not one s own. these elements form the greatest part of resistance, therefore, antinomianism is an ideal preparatory mechanism for further development of the will. spiritual, cultural, social, psychological dissent is in itself an exercise of the will paving the way for further cultivation of that faculty. resistance and understanding go hand in hand. the better one understands an object, the less resistance the object projects to the psyche. resistance is obliterated when one defines the object of resistance to the point that it is understood for what it truly is (to the degree our perceptions allow the possibility for. when this moment of understanding occurs, the resistance transforms in

THE BOOK OF PLEASURE

subtle presences. i have described some of spare's transactions with his 'host of familiars' in the magical revival, but the reader of the book of pleasure will have little difficulty in imagining what these creatures were like. imagination is the operative word, for spare's sorcery is a form of veritable imagination or image-making; of 'dreaming true. he exalted the imagination above every other faculty and claimed that "dreams shall flesh" if the requisite ability to reify them has been absolutely mastered. herein lies the key to his sorcery; the ability to 'visualise sensation' and to convey a world of imaginative reality to the observer. augustus john regarded spare as one of the great graphic artists of his time, and many years earlier john singer sargent, g.f. watts, george bernard s

s origin, an idea of what was then considered conveniently good and bad. to maximize pleasure by an arbitrary compromise of abstention and performance of desire feared. assimilated by the deceit of its divine origin, its tenets are reward for obedience, punishment for transgression, both holding good for all time (this world and another. this moral code is a dramatised burlesque of the conceptive faculty, but is never so perfect or simple in that it allows latitude for change in any sense, so becomes dissociated from evolution, etc; and this divorce loses any utility and of necessity for its own preservation and the sympathy desired, evolves contradictions or a complication to give relationship. transgressing its commandments, dishonesty shows us its iniquity, for our justification; or sim

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ined by our previous actions and that our present actions again will determine our future character. such a philosophy, dickinson observes, liberates people from the bonds of an external fate and places them in charge of their destiny: if we have formed here a beautiful relationship, it will not perish at death, but be perpetuated, albeit unconsciously, in some future life. if we have developed a faculty here, it will not be destroyed, but will be the starting point of later developments. again, if we suffer from imperfections and misfortunes, it would be consoling to believe that these were punishments of our own acts in the past, not mere effects of the acts of other people, or of an indifferent nature over which we have no control. m delving deeper goring, rosemary, ed. larousse diction

g to the algonquian peoples. in the mythology of the ojibwa of the eastern united states, manitou is the name of the supreme deity, or god, and means great spirit. precognition the direct knowledge of the ability to foresee what is going to happen in the future, especially if this perception is gained through other than the normal human senses or extrasensory. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human senses as in extrasensory. sanskrit sanskrit is an ancient indo-european language and the language of traditional hinduism in india. spoken between the fourteenth and fifth centuries b.c.e, it has been considered and maintained as a priestly and literary la

tion that, while in the state of trance, piper was able to reveal knowledge that she could not have acquired through the normal sensory channels. science, like life, feeds itself on its own ruins, james said. new facts break old rules. sir oliver lodge, after a series of experiments with piper, told how the medium from boston had completely convinced him not only of human survival but also of the faculty possessed by disembodied spirits to communicate with people on earth. hereward carrington related that piper s procedure during a seance was to make herself comfortable on a pile of cushions, then gradually pass into the trance state. once entranced, the medium was impervious to pain and oblivious to everything that happened around her. after a few moments of trance, her right hand would r

ries of humankind s evolutionary development as a species there have been three forms of consciousness. first, there was simple consciousness, our instinctual awareness. next came a self-consciousness, a self-awareness that allowed human beings to realize themselves as distinct individuals. and now, developing among the human species, are those individuals possessed of cosmic consciousness, a new faculty of consciousness, that will lead humankind to the pinnacle of human evolution. such spiritual prophets as rudolf steiner (1861 1925) also foretold that humankind is entering a fullness of time in which a new consciousness shall emerge. steiner termed the new awareness christ consciousness, a transformative energy that would transcend orthodox christianity. in his view, the rest of humanity

at 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 illumination occurs in conformity with a natural law of emanation. roman catholic scholarship holds that there are two kinds

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

f a fragmented psyche to another. according to many contemporary psychical researchers poltergeist manifestations are dramatic instances of psychokinesis (pk (the mind influencing matter) on the rampage. although the pranks of the poltergeist were formerly attributed to malicious tricks perpetrated by demons and disembodied spirits, the great majority of psychical researchers today hold that some faculty of pk is at work. the poltergeist is not a ghost, the psychoanalyst dr. nandor fodor once wrote, but a bundle of projected repressions. quite probably, according to many researchers, the sex changes that occur during puberty have a great deal to do with the peculiar type of pk that is responsible for poltergeist activity. researchers have only begun to realize some of the vast chemical cha

eceiver were separated by distances that eliminated any possibility of any form of ordinary sensory communication between them. dr. charles t. tart (1937) studied electrical engineering at the massachusetts institute of technology before deciding to become a psychologist. he received his doctorate in psychology from the university of north carolina in chapel hill in 1963 and while a member of the faculty at the university of california at davis for 28 years became internationally known for his research on the nature of consciousness, particularly altered states. tart is one of the founders of the field t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 164 mysteries of the mind espresearch remains a source of constant controversy. of transpersonal psy

ime, space, and matter. but just how could science go about proving out-of-the-body experiences? can an astral, or soul, body be weighed and measured? can it be seen as it rises from the host body of a laboratory volunteer? certainly it cannot be followed to determine the validity of the experience, nor can it disturb carefully arranged flour dusted on the floor. dr. charles t. tart (1937, a core faculty member of the institute of transpersonal psychology in palo alto, california, is responsible for pioneer work in bringing the soul out of the body and into the laboratory. his books altered states of consciousness (1969) and transpersonal psychologies (1975) are considered classics in the field of consciousness studies and scientific parapsychology. the first of tart s experiments with obe

e in a new physical form and does so in a cyclical manner. resurrection the act of rising from the dead or returning to life. in christian belief, the resurrection was the rising of jesus christ from the dead after he was crucified and entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning to fit together and was the ancestor of the english words arithmetic and rhyme via, the latin ritus

in battle, they spend eternity in a great hall, which is called valhalla. from the old norse valhall, literally meaning hall of the slain. valkyrie one of the 12 handmaids of odin in norse mythology who ride their horses over the battlefield as they escort the souls of slain heroes to valhalla. from the old norse valkyrja, meaning literally chooser of the slain. vision from the latin vis, to see. faculty of sight or a mental image produced by imagination. can refer to a mystical experience of seeing as if with the eyes, only through a supernatural means such as in a dream, trance, or through a supernatural being, and one which often has religious, revelatory, or prophetic significance. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 313 g

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

inisterial credentials through the covenant of the goddess (cog, the oldest and largest nondenominational organization of witches in the united states. a member since 1981, she is a former t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 88 magic and sorcery national first officer and has served the covenant in many other capacities. she is on the teaching faculty of cherry hill [pagan] seminary in bethel, vermont, where she also serves on the pagan pastoral counseling advisory panel. macha nightmare is a member of the biodiversity project spirituality working group, which seeks to increase biodiversity awareness, preservation, and activism within religious communities. she also works with the sacred dying foundation in educating funeral professiona

e in a new physical form and does so in a cyclical manner. resurrection the act of rising from the dead or returning to life. in christian belief, the resurrection was the rising of jesus christ from the dead after he was crucified and entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning gto fit together h and was the ancestor of the english words arithmetic and rhyme via, the latin rit

in battle, they spend eternity in a great hall, which is called valhalla. from the old norse valhall, literally meaning hall of the slain. valkyrie one of the 12 handmaids of odin in norse mythology who ride their horses over the battlefield as they escort the souls of slain heroes to valhalla. from the old norse valkyrja, meaning literally chooser of the slain. vision from the latin vis, to see. faculty of sight or a mental image produced by imagination. can refer to a mystical experience of seeing as if with the eyes, only through a supernatural means such as in a dream, trance, or through a supernatural being, and one which often has religious, revelatory, or prophetic significance. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 291 g

THE GOD OF THE WITCHES

s. in scott's "lady of the lake" there is a description of highlanders rising from ambush inan apparently uninhabited glen:"from shingles gray their lances start, the bracken bush sends forth the dart, the rushes and the willow wand are bristling into axe and brand, and every tuft of broom gives life to plaided warrior armed for strife."kipling in his "ballad of east and west" describes a similar faculty of complete invisibility among the indianborderers:"there is rock to the left and rock to the right, and low lean thorn between, and ye may hear a breech-bolt snick where never a man is seen."these primitive people or fairies were spread across the country in little communities, each governed by itsown ruler, as in modern africa. lady wilde notes that every district in ireland had its pecu

ng herself a witch. she utterly refused to acknowledge the authority of thechurch, though she understood what was meant by the pope and asked to be taken to him. she declined totake the oath on the gospels, and after much persuasion and very unwillingly she swore on the missal. shetreated the ecclesiastics who examined her at poitiers with familiarity; when pierre s351guin de s351guin, deanof the faculty of theology in the university of poitiers, asked her what dialect (idioma) her voices spoke,she answered "a better one than yours, for he spoke in the limousin dialect. he then asked her if shebelieved in god, to which she replied "more than you do. at the trial at rouen she treated her judges withcontempt. when asked direct questions regarding her faith, she invariably prevaricated; thus

THE KEY TO THE MYSTERIES

affirming the god that they have made in their own image, the others denying god with rashness, as if they had been able to understand and to lay waste by a single thought all that world of infinity which pertains to his great name. philosophers have not sufficiently considered the physiological fact of religion in humanity, for in truth religion exists apart from all dogmatic discussion. it is a faculty of the human soul just as much as intelligence and love. while man exists, so will religion. considered in this light, it is nothing but the need of an infinite idealism, a need which justifies every aspiration for progress, which inspires every devotion, which alone prevents virtue and honour from being mere words, serving to exploit the vanity of the weak and the foolish to the profit of

. there is no vice which does not leave its trace, no virtue which has not its sign. thus, for the trained eyes of the observer, no hypocrisy is possible. one will understand that such a science is already a power indeed sacerdotal and royal. the prediction of the principal events of life is already possible by means of the numerous analogical probabilities of this observation: but there exists a faculty called that of presentiments or sensitivism. events exist often in their causes before realizing themselves in action; sensitives see in advance 212 the effects in the causes. previous to all great events, there have been most astonishing predictions. in the reign of louis philippe we heard sleep-walkers and ecstatics announce the return of the empire, and specify the date of its coming. t

THE MIDDLE PILLAR

cumarnbulation refers to "walking around" as in walking around the temple. it would be more accurate to describe this process as "circulationf' or "circumagitation" of the light. however, regardie has derived the misuse of the word "circurnambulation" from original order manuscripts-see the golden dawn, page 347, line 7. 27. one of the tragedies of western culture is the depreciation of the human faculty of imagination. rather than celebrate it as the creative power of genius that is responsible for all human invention, westerners tend to belittle this gift as a childish diversion. 28. some advanced middle pillar exercises are given in part two, chapter ten. 29. spiritual mastery. chapter three the qabalistic cross and the pentagram ritual s ome years ago, the principles of this exercise o

c one. some little practice may be required to achieve ths, especially in making the final diagonal so as to complete the gesture exactly where the initial ascending line began. this is all straight-forward enough. but this is the mere physical aspect of the exercise. in practice somehg more is demanded of the practitioner. while tracing these pentagrams with his arm outstretched, his visualizing faculty must be active and alert. he must endeavor to imagine these four pentagrams as flaming figures of a the qabalisfic cross and the pentagram ritual 59 bluish-golden hue similar to that produced by igniting methylated spirit.23 after completing the physical tracing of the figure, he should be able to perceive by the mind's eye, with the eyes closed, the pentagrams flaming quite vividly in fro

grams as flaming figures of a the qabalisfic cross and the pentagram ritual 59 bluish-golden hue similar to that produced by igniting methylated spirit.23 after completing the physical tracing of the figure, he should be able to perceive by the mind's eye, with the eyes closed, the pentagrams flaming quite vividly in front of him. naturally ths requires much practice. and save for him begin whose faculty of visualization is here already very well developed, it is, unfortunately, a faculty not easily figure 3: come by. only exertion contin- lesser banishing pentagram. ual practice will develop ths. thus the first stage of the ritual is the visualization of the pentagram while actually tracing it with finger or dagger. when the commencing point of each pentagram has been returned to, let the

stand in the center of the room whenever performing the qabalistic cross and the invocation of the archangels. 23. the pentagrams could also be visualized in flaming white light. white light has a tendency to be seen on the astral as bluish light by clairvoyants. 24. each is a "tetragram" the qabalistic cross and the pentagram ritual 67 25. the element of fire corresponds to our will and feeling faculty, water to our creativity and intuitive faculty, air to ow intellect and thinking faculty, and earth to our faculty of sensation. 26. see part two, chapter nine for an explanation of why these names are used in the pentagram ritual. 27. or the center of the room. refer to endnote 22. 28. a telesmatic image is an image constructed according to a predetermined set of correspondences. this ima

it arises from a consideration of the process of evolution on the one hand, and the two pillars previously referred to, on the other. the ancient phlosophers who developed ths system believed that as man evolved, that is to say as he developed sufficient control over h s emotions as to be able to remain poised in a detachment from the dual pull of the opposites, so there developed withn hrm a new faculty of discrimination and spiritual discernment. psychologically this idea has been verified. for it has been said that as the over activity of the superficial mind, the flitting from one thing to another, prevents creativeness, so equally does inertia, dullness and the unwillingness to move. if fact, any of the two the middle pillar exercise 71 extremes or opposite modes of behavior or thnkin

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

of attaining, and yet so few attain; and it is on account of the fewness of its adepts, that the magic of their worship has become to the clouded eyes of the many a heinous offence, reflecting a light that they cannot find in their gloomy atmosphere. laws are the concrete opinions of the many, morals the abstract sensations of the few. outside ourselves ethics do not exist, for they are the great faculty of sentient existence. the law of the survival of the fittest is not moral, it is essential; but, manifested through reason it becomes ethical. as regards the aspirations of the sexes, nature cares little whether john loves ann or mary. man, however, cares much. john is not married, ann is; nature implants a similar affinity in both, and they verge towards their own magnetic centre. nature

hen sets himself to answer the question: how are synthetic judgements a priori possible? and his answer is: unless cognitions are synthetical they can add nothing to our previous knowledge, unless a priori they cannot be universal. unless universal they cannot be apodictically true. kant fs reasoning runs as follows: firstly, there is a sensibility, a power of being affected by objects, a passive faculty; secondly, an understanding, a faculty recognizing the affectations of the sensibility, this is active, and responds to stimulation. the sensibility, however, has its laws, and to discover them, we must separate those which are multiple from those which are one. the objects are variable, the passive functions of the mind remain invariable, the multiple he calls the material, the invariable

bbana sutta, ii, 33)*2 *1. the sword of song, vol. ii, p. 206 *2. cited, vol. ii, p. 255. yoga now comes the supreme question: how is this inward mystery revealed? and the answer is: in the east by yoga, and in the west by magic. gthus east and west from a to z agree c h* in the east, by an entirely artificial and scientific method, in the west by a stimulation and sudden outflowing of the poetic faculty. the east, we may take it, is almost entirely static; whilst the west is wholly dynamic. yet their methods, whatever they may be, ultimately harmonize (as everything ultimately must do, leading the aspirant through various stages of illuminism, till he stands out from the illusions of his birth, and becomes one with that higher glow of glory in exalted states of ecstasy or samadhi *penteco

e duty of keeping the spot still, at least, that it should never move beyond a certain number of degrees, and of recording the more important details of his experiment. our work is identical in design, though worked with subtler. if less complex. means. for the finger on the resistance-box we substitute the will; and its control extends but to the mind; for the eye we substitute the introspective faculty with its keen observation of the most minute disturbance, while the spot of light is the consciousness itself, the central point of the galvanometer scale the predetermined object, and the other figures in the scale, other objects, connected with the primary by order and degree, sometimes obviously, sometimes obscurely, perhaps even untraceably, so that we have no real right to predicate t

ometer scale the predetermined object, and the other figures in the scale, other objects, connected with the primary by order and degree, sometimes obviously, sometimes obscurely, perhaps even untraceably, so that we have no real right to predicate their connection *science and buddhism, vol. ii, p. 151. dharana is mentioned at some length in gpentecost h: olympus in a nutshell! i have a superior faculty to reasoning, which makes absurd, unthinkable and wicked too, a great deal that i know is true! in short, the mind is capable, besides mere ratiocination, of twenty other things as well, the first of which is concentration! bloom, concentration fs midnight flower! after much practice to this end i gain at last the long-sought power (which you believe you have this hour, but certainly have

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

was therefore a very proper conclusion of a sacrifice to cupid, though highly displeasing to the god who had brought them out of egypt. the egyptian mythologists, who appeared to have in- 1 see plate xviii, fig. 3. 2 exod. xxxii. of priapus 63 vented this secondary deity of love, were probably the inventors likewise of a secondary priapus, who was the personification of that particular generative faculty, which springs from animal desire, as the primary priapus was of the great generative principle of the universe. hence, in the allegories of the poets, this deity is said to be a son of bacchus and venus; that is, the result of the active and passive generative powers of nature. the story of his being the son of a grecian conqueror, and born at lampsacus, seems to be a corruption of this a

n that work,the hind part of the main phallus assumes clearly the form of a dog;3 and to most of them are attached small bells, the explanation of which appears as yet to be very unsatisfactory. the wings also are common attributes of the phallus in these monuments. plutarch is quoted as an authority for the explanation of the triple phallus as intended to signify multiplication of its productive faculty.4 on the top of another pilaster of the amphitheatre at n mes, to the right of the principal western entrance, was a bas-relief, also 1 plate xxv, fig. 1. 2 see our plate xxv, fig. 2. 3 the writer of the text to the mus e secret supposes that this circumstance has some reference to the double meaning given to the greek word k wn, which was used for the generative organ. 4 see auguste pelet

t staff, which he carried in his hand as a mark of authority, and arranged and directed the proceedings. he returned the staff to satan at the close of the meeting. one leger rivasseau confessed that he had been at the sabbath twice without adoring the devil, or doing any of the things required from the others, because it was part of his bargain, for he had given the half of his left foot for the faculty of curing, and the right of being present at the sabbath without further obligation. he said that the sabbath was held about midnight, at a meeting of cross roads, most frequently on the nights of wednesday and friday; that the devil chose in preference the stormiest nights, in order that the winds and troubled elements might carry their powders farther and more impetuously; that two notab

TYSON DONALD SOUL FLIGHT

five-fold order, applies equally to the other elements.140 140. regardie, 458. the method of using the twenty-five tattwa cards for both scrying and astral projection is fairly straightforward. the experimenter employing a tattwa symbol sits staring at it intently until it strongly fills the imagination. then he closes his eyelids and attempts to transfer the image from the physical to the astral faculty of vision, without allowing it to fade away. mathers wrote "transfer the vital effort from the optic nerve to the mental perception, or thought-seeing as distinct from the seeing with the eye. let one form of apprehension glide on into the other. produce the reality of the dream vision by positive will in the waking state. then maintaining your abstraction from your surroundings, still con

ur practice chamber to its ordinary state. astral doorways t he term astral doorway is used here to mean a symbol, object, or practice that aids consciousness to perceive the astral world or its inhabitants. throughout history, certain things have been recognized to assist in both scrying and astral projection. these activities are closely related, and in my opinion are aspects of a single mental faculty that also shows itself in the form of lucid dreams and near death experiences. this psychic talent to gain awareness of the astral world is present in all individuals, but usually lies dormant unless triggered by a traumatic event such as an illness or a sudden physical injury. it appears to be related to the ajna chakra of the body, the mystical third eye between the eyebrows that may cor

TYSON DONALD THE POWER OF THE WORD

therefore, when the man finds these four principles in things and phenomena of quite different categories (where before he had not seen similarity, he begins to see analogy between these phenomena. and, gradually, he becomes convinced that the whole world is built according to one and the same law, on one and the same plan. the richness and growth of his intellect consists in the widening of his faculty for finding analogies. therefore the study of the law of the four letters, or the name of jehovah presents a powerful means for widening consciousness (the symbolism of the tarot [i9131 [new york: dover, 19761, pp. 8-9) appendix b: commentaries on tetragrammaton frater achad now we should note that the ineffable name 7l7' is particularly attributed to the four elements, jehovah being, as w

VOX SABBATUM

igins of the sabbat now come to the surface, that which falls to darkness emerges in light this is the luciferian path itself, thus this writing is meant as a spell to the reader, by your absorption of this tome you have cast the spell within, perhaps the hammer of cain shall ignite the djinn fire within. 23 the apocryphon of john. 24 also called the divine imagination, shaitan is thus our higher faculty of self-inspiration. vox sabbatum the witches sabbat 35 this book was published by succubus publishing on july 28th, 2003. this edition is an online version, which has less artwork than the planned paper edition scheduled for issue late 2003 early 2004. this is a grimoire which is meant to present a concise and clear study from which practice may develop, of the witches sabbat. as an initi

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

g for the chest, and she inquired of every person she met, including some children whom she saw, whether they knew what was become of it. now, it so happened that these children had seen what typhon's accomplices had done with the body, and they accordingly told her by what mouth of the nile it had been conveyed to the sea. for this reason the egyptians look upon children as endued with a kind of faculty of divining, and in consequence of this notion are very curious in observing the accidental prattle which they have with one another whilst they are at play, especially if it be in a sacred place, forming omens and presages from it. isis meanwhile having been informed that osiris, deceived by her sister nephthys, who was in love with him, had unwittingly enjoyed her instead of herself, as

n by the side of a fountain, she refused to speak to anybody except the queen's women who chanced to be there. these, however, she saluted and caressed in the kindest manner possible, plaiting their hair for them, and transmitting into them part of that wonderful odour which issued from her own body. this raised a great desire in the queen their mistress to see the stranger who had this admirable faculty of transfusing so fragrant a smell from herself into the hair and skin of other people. she therefore sent for her to court, and, after a further acquaintance with her, made her nurse to one of her sons. now, the name of the king who reigned at this time at byblos was melkander (melkarth, and that of his wife was astarte, or, according to others, sa sis, though some call her nemanoun, whic

its, and at memphis middle nile is fourteen cubits; these figures are to be compared with the twenty-eight days of the moon's revolution, the seven-day phase of the moon, and the fourteen days' moon, or full moon. apis was begotten by a ray of light from the moon, and on the fourteenth day of the month phamenoth[fn#343] osiris entered the moon. osiris is the power of the moon, isis the productive faculty in it [fn#343] marked in the papyrus sallier iv. as a particularly unlucky day [fifth explanation of the story [sec. xliv. the philosophers say that the story is nothing but an enigmatical description of the phenomena of eclipses. in sec. xlv. plutarch discusses the five explanations which he has described, and begins to state his own views about them. it must be concluded, he says, that n

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

mite penetrar en lo pasado, en lo presente y en lo futuro. la intuici n nos permite penetrar en el hondo sentido de todas las cosas. la intuici n nos da entrada al mundo de los dioses inefables, todo intuitivo se convierte en profeta verdadero. 137 practice for the development of intuition it is urgent for the devotee of the path of the razor s edge to intensify the development of intuition. this faculty resides in the coronary chakra; this chakra shines upon the pineal gland, which is the seat of the soul, the third eye. modern scientists believe that they know more than the ancient sages from the ancient school of mysteries; thus, they deny all of these esoteric matters related with the pineal gland and take it only to the purely physiological side (pretending, with this, to slap the fac

divina. en el viejo egipto de los faraones se conocieron stas etapas del sendero; dentro de la masoner a oculta, estas son: aprendices, compa eros y maestros. los candidatos permanec an en el grado de aprendices, siete a os y a n m s, s lo cuando ya los hierofantes estaban completamente seguros de la purificaci n y santidad del candidato, pod a entonces ste pasar a la segunda etapa. 141 the first faculty that the candidate develops is the one related with the degree of listener, the faculty of clairaudience (occult hearing. indeed, illumination begins only after seven years of apprenticeship. however, students believe that spiritual faculties are going to be immediately developed and when they realize that this subject matter is serious, they flee. this is the sad reality; this is why in l

WICCA WITCHCRAFT TODAY

hould be lost, so in the end i was permitted to write, as fiction, something of what a witch believes in the novel high magic's aid (1) this present volume has the same purpose, but deals with the subject in a factual way. many people ask me how i can believe in magic. if i explain what i believe magic to be, i go a long way towards an answer. my view is that it is simply the use of some abnormal faculty. it is a recognised fact that such faculties exist. so-called calculating boys are famous, and very many people have the faculty under hypnotic control to calculate time most accurately. while asleep they are ordered to do something at, say, the end of a million seconds; they will know nothing of this order in their normal state, but their inner consciousness calculates it and at the end o

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 in the cells. radiesthesia is a faculty which some people possess of receiving waves or rays and passing them on through muscular reflexes to a divining rod or pendulum. it is what used to be called dowsing when used only to find water, and is probably the force behind table-turning. it is nowadays being investigated by a great number of medical men, priests and research workers generally, because they seem to get results. it us

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

he face of the earth, all grasses, shrubs, forest trees, other trees small and great; the various field fruits, and whatever is green; all plants on hills, in caves and thickets; all those grasses, shrubs, and trees are vivified by the cloud that both refreshes the thirsty earth and waters the herbs. grasses and shrubs absorb the water of one essence which issues from the cloud according to their faculty and reach. and all trees, great, small, and mean, drink that water according to their growth and faculty, and grow lustily. the great plants whose trunk, stalk, bark, twigs, pith, and leaves are moistened by the water from the cloud develop their blossoms and fruits. they yield their products, each according to its own faculty, reach, and their particular nature of the germ; still the wate

thout distinction; i have the same feelings for respectable people as for the low; for moral persons as for the immoral; for the depraved as for those who observe the rules of good conduct; for those who hold sectarian views and unsound tenets as for those whose views are sound and correct. i also pour out rain: the rain of the law by which this whole world is refreshed; and each according to his faculty take to heart this wellspoken law that is one in its essence. even as all grasses and shrubs, as well as plants of middle size, trees and great trees a at the time of rain look bright in all quarters; so it is the very nature of the law to promote the everlasting weal of the world; by the law the whole world is recreated, and as the plants (when refreshed) expand their blossoms, the world

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

taylor and i. p. cory; with an essay by edward gibbon_ notes* josephus, contra apion. i* stephanus, de urbibus* vide his scholia on the cratylus of plato. introduction by l. o. it has been believed by many, and not without good reason, that these terse and enigmatic utterances enshrine a profound system of mystical philosophy, but that this system demands for its full discernment a refinement of faculty, involving, as it does, a discrete perception of immaterial essences. it has been asserted that the chald an magi* preserved their occult learning among their race by continual tradition from father to son. diodorus says "they learn these things, not after the same fashion as the greeks: for amongst the chald ans, philosophy is delivered by tradition in the family, the son receiving it fro

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

terogeneous and fragmentary and the aleatory.319 in the final analysis, we must admit (as physicists would surely insist) that distinctions of time are inconceivable without boundaries of space and boundaries of space are unimaginable without distinctions of time.320 here we would do well to recall nietzsche s sagacious and relatively straightforward remark: it seems to me that the most important faculty is that of perceiving shape, i.e, a faculty based upon mirroring. space and time are only things which have been measured according to some rhythm. 321 spatial and temporal characteristics do not exist in themselves; they arise in consciousness as a result of measuring the interval against some standard a point that accords with nietzsche s view that knowing is a process of measuring accor

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

read astral dynamics, the use of the herb salvia divinorum is also suggested use. the body of light and body of shadow are explained below. 15 the body of light luzifer by fidus..developed by meditation, yoga and creative imagination. you should sit 16 on a pillow on the floor of your chamber (or outdoors, slowly gain complete control over your body and visualize the luciferian angel (the higher faculty of man) rising in light above you..the azal ucel ritual of the holy guardian angel is used to visualize and confirm light within the self, to direct that focus of mind and develop the body of light..the major arcana of the tarot is useful for developing the body of light. meditate on the attributes of each card, and then envision the self clearly reflecting these attributes via the mind. a

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

es. this is the accumulated unconscious energy of the order which is drawn from the matrix and sent back when the ceremony is completed. when the temple officer silently meditates, he consciously linkes his aura with the shell which opens up new channels of awareness within him. the neschamah is the divine spark brought about by the ruach and nephesch, linked with the officer stretching forth his faculty of reason; all are joined as a unified force by the hierophant who welds them together as he brings down the power of the order which could be classed as the neschamah. while this entire principle is inherited in us as living beings (with the neschamah as our soul or disassociated state of awareness, we have in fact learned to extend this faculty via group ritual working. as one advances t

nd, those of us in the inner order of thoth hermes perceived he generated a great deal of power. his knowledge of enochiana was quite considerable, and he was one of the few people i met that could play enochian chess without the associations of the squares marked on the boards; yet he knew exactly what the associations for each square were at a glance. the only other i know of who exercises this faculty is my wife chris. when she and regardie discussed game play and aspects of the boards, the level was so high that the other two players felt somewhat left out as to what was happening. before he came to new zealand, we at thoth hermes heard a lot of negative rumors about regardie and his ability (mainly these came from members of an american based hermetic order whose founder was once an a

ZOETIC GRIMOIRE OF ZOS

ts of others who have used this method that any person of normal intelligence who follows carefully these suggestions and who uses his imagination, with sufficient practice, will be able accurately to predict future events. don. t expect too much too soon. i have not only had the characters of persons accurately described, but even their hidden physical marks. education has little to do with this faculty. in conclusion: it should take about six months to create a satisfactory pack of cards, and another six months to gain the necessary facility by practice. there is no limit to what may be predicted, using special packs. finally, scientists will never prove or disprove anything relating to. foretelling the future; it is a work for great artists. but science may subsequently confirm more ful

0 0

the various vowel sounds were meant by the letters used. it is helpful to learn the methodology behind this usage, but it is not required. hebrew letters are holy symbols. they should be carefully drawn and square. 53 meditation one let the neophyte consider a point as defined in mathematics--having position, but no magnitude -and let him note the idea to which this gives rise. concentrating his faculties on this, as a focus, let him endeavor to realize the immanence of the divine throughout nature, in all her aspects. begin by finding a position, balanced, but sufficiently comfortable. breath rhythmically until the body is still and the mind quiet. keep this state for a few minutes at first- and for longer as you get more used to preventing the mind from wandering. think now of the subje

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

t plane said to hold the experiences of all people, past, present and future. alban arthuran: the festival of the mid-winter solstice, named after king arthur, the legendary sun king, which takes place on or about 21 december in the northern hemisphere. alpha waves: brain waves, cultivated in psychic work, that are associated with a very relaxed state of mind in which it is possible for intuitive faculties to find expression. amulet: a charm carried on a person or placed in a house to offer protection against danger and illness. when charged with healing energies, it becomes a talisman and can attract health and good fortune. anima: the term coined by carl gustav jung to represent the female power within men as well as women. animus: jung's term for the male power within women and men. ank

ABRAMELIN3

in a matter, thou shalt in no way make thy requests unto the superiors. also seeing that all have not the same powers, thou shalt take heed not to command unto one (spirit) a thing appertaining unto (the office of) another; and because it would be impossible for me to here write down in full the quality, virtue, and office of each spirit, thou shouldest search this out for thyself and sharpen thy faculties; and in the first demand which thou shalt make unto the four spirits (who are) the supreme princes, and unto the eight sub-princes; thou shalt demand the most skilful of the spirits, of whom thou shalt make a register for convenience of the practice which i describe unto thee in this third book where also thou wilt find the symbols of many spirits. but seeing that the subjects of various

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

e little or nothing to do with actual conditions. formidable indeed are the obstacles we have created by the simple process of destroying our fetters. the analogy of the conquest of the air holds excellently well. the things that worry the pedestrian worry us not at all; but to control a new element your yama must be that biological principle of adaptation to the new conditions, adjustment of the faculties to those conditions, and consequent success in those conditions, which were enunciated in respect of planetary evolution by herbert spencer and now generalised to cover all modes of being by the law of thelema. but now let me begin to unleash my indignation. my job- the establishment of the law of thelema- is a most discouraging job. it is the rarest thing to find anyone who has any idea

bodies is the centre of all, the sun. the sun is the heart of the system; he harmonises all, energises all, orders all. his is the courage and energy which is the source of all the other lesser forms of motion, and it is because of this that in himself he is calm. they are planets; he is a star. for him all planets come; around him they all move, to him they all tend. it is this centralisation of faculties, their control, their motivation, which is the niyama of the sun. he is not only the heart but the brain of the system; but he is not the 'thinking' brain, for in him all thought has been resolved into the beauty and harmony of ordered motion. 12. the next of the planets is venus. in her, for the first time, we come into contact with a part of our nature which is none the less quintessen

we have somehow managed to obtain, not merely one, but many; but, for all that, our process has followed the necessary operation of our intellectual machine. since that machine is the only machine that we possess, our arguments must be valid in some sense or other conformable with the nature of this machine. what machine? that is a perfectly real object. it contains innumerable parts, powers and faculties. and they are as much a nightmare as the external universe which it has created. gad, sir, patanjali is right! 15. now how do we get over this difficulty of something coming from nothing? only by enquiring what we mean by nothing. we shall find that this idea is totally inconceivable to the normal mind. for if nothing is to be nothing, it must be nothing in every possible way (of course

of a master of the temple, and is a sort of complete understanding of the organism of the universe, and an ecstatic adoration of its marvel. this trance is very much higher than the beatific vision, for always in the latter it is the heart- the phren- which is involved; in the former it is the nous, the divine intelligence of man, whereas the heart is only the centre of the intellectual and moral faculties. 17. but, so long as you are occupying yourself with the physical, your results will only be on that plane; and the principal effect of these concentrations on small parts of the body is the understanding, or rather the appreciation, of sensuous pleasure. this, however, is infinitely refined, exquisitely intense. it is often possible to acquire a technique by which the skilled artist can

ALEISTER CROWLEY DUTY

n as simple as possible. leave to understand clearly how best to manipulate the energies which you control to obtain the results most favourable to it from its relations with the part of the universe which you do not yet control. 6. extend the dominion of your consciousness, and its control of all forces alien to it, to the utmost. do this by the ever stronger and more skilful application of your faculties to the finer, clearer, fuller, and more accurate perception, the better understanding, and the more wisely ordered government, of that external universe. 7. never permit the thought or will of any other being to interfere with your own. be constantly vigilant to resent, and on the alert to resist, with unvanquishable ardour and vehemence of passion unquenchable, every attempt of any othe

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

soon perceive his purpose. another process will show him how to make that purpose pure and powerful. he may then learn how to estimate his environment, learn how to make allies, how to make himself prevail against all powers whose error has caused them to wander across his path. in the course of this training, he will learn to explore the hidden mysteries of nature, and to develop new senses and faculties in himself, whereby he may communicate with, and control, beings and forces pertaining to orders of existence which xxiv have been hitherto inaccessible to profane research, and available only to that unscientific and empirical magick (of tradition) which i came to destroy in order that i might fulfil. i send this book into the world that every man and woman may take hold of life in the

ations of the christian trinity are of a nature suited only to initiates of the ix degree of o.t.o, as they enclose the final secret of all practical magick> an immeasurable abyss divides it from all manifestations of reason or the lower qualities of man. in the ultimate analysis of reason, we find all reason identified with this abyss. yet this abyss is the crown of the mind. purely intellectual faculties all obtain here. this abyss has no number, for in it all is confusion. below this abyss we find the moral qualities of man, of which there are six. the highest is symbolised by the number four. its nature is fatherly<venus; so that the mother-idea is included. again, the sephira of 4 is chesed, referred

makes a sharp break in the curve. the beta and other energies dissipate more slowly. physiologists should make it their first duty to measure these phenomena; for their study is evidently a direct line of research into the nature of life. the analogy between the living and complex molecules of the uranium group of inorganic and the protoplasm group of organic elements is extremely suggestive. the faculties of growth, action, self-recuperation, etc, must be ascribed to similar properties in both cases; and as we have detected, measured and partially explained radioactivity, it must be possible to contrive means of doing the same for life> laboratory experiments in food-values seem to be almost worthless, for reasons which we cannot here enter into; the general testimony of mankind appears a

divination fortified by invocation would be more serious than if one had not employed such heavy artillery< there can, however, be no objection to preparing oneself by a general purification and consecration devised with the object of detaching oneself from one's personality and increasing the sensitiveness of one's faculties. all divination comes under the general type of the element air. the peculiar properties of air are in consequence its uniform characteristics. divination is subtle and intangible. it moves with mysterious ease, expanding, contracting, flowing, responsive to the slightest stress. it receives and transmits every vibration without retaining any. it becomes poisonous when its oxygen is defi

to keep all his forces under his own control, and to prevent the slightest interference with them by any alien will. it is, in fact, commonly the case, or so says the experience of the master therion, that the most promising magicians are the most deplorable diviners, and vice versa. it is only when the aspirant approaches perfection that he becomes able to reconcile these two apparently opposing faculties. indeed, there is no surer sign of all-round success than this ability to put the whole of one's powers at the service of any type of task. with regard to the mind, again, it would seem that concentration on the question makes more difficult the necessary detachment from it. once again, the diviner stands in need of a considerable degree of attainment in the practices of meditation. he m

ALEISTER CROWLEY MAGICK WITHOUT TEARS

nge) but the answer is simple enough: you happen to be the kind of being that thinks it does matter what course you steer; or, still more haughtily, you enjoy the pleasure of sailing. no, there is this factor in all success: self-confidence. if we analyze magic without tears get any book for free on: www.abika.com 29 this, we find that it means that one is aware that all one's mental and physical faculties are working harmoniously. the deadliest and subtlest enemy of that feeling is anxiety about the result; the finest gauze of doubt is enough to dim one's vision, to throw the entire field out of focus. hence, even to be aware that there is a result in prospect must militate against that serenity of spirit which is the essence of self-confidence. as you will know, all our automatic physiol

rsian or assyrian) and a "secret chief" or is he an "angel" in the sense that gabriel is an angel? is ab-ul-diz an adept who can project himself into the aura of some woman with whom i happen to be living, although she has no previous experience of the kind, or any interest in such matters at all? or is he a being whose existence is altogether beyond this plane, only adopting human appearance and faculties in order to make himself sensible and intelligible to that woman? i have never attempted to pursue any such enquiry. it was not forbidden; and yet i felt that it was! i always insisted, of course, on the strictest proof that he actually possessed the authority claimed by him! but i felt is improper to assume any other initiative. just a point of good manners, perhaps? you ask whether, co

anifestation. please do not quote myself against me "man is so infinitely small, in all these stars, determinate. maker and master of them all, man is so infinitely great" the human apparatus is the best instrument of which we are, at present, aware in our normal consciousness; but when you come to experience the conversation of the higher intelligences, you will understand how imperfect are your faculties. it is true that you can project these intelligences as parts of yourself, or you can suppose that certain human vehicles magic without tears get any book for free on: www.abika.com 127 may be temporally employed by them for various purposes; but these speculations tend to be idle. the important thing is to make contact with beings, whatever their nature, who are superior to yourself, no

y had crossed the abyss, they would understand why it is impossible. it would be like "destroying electricity" or "debunking" the venus of milo. the maximagic without tears get any book for free on: www.abika.com 274 mum of success possible in such an operation would be to become a "black-brother" but what happens in practice, so far as my own experience goes, is complete dispersion of the mental faculties amounting to suicide; i could quote no less than four cases in which actual physical self-murder was the direct result. chapter lxxv. the a. a. and the planet cara soror, do what thou wilt shall be the whole of the law. you write "am i to understand that the a. a. has two main lines of work (1) the initiation of individuals (2) action on the world in general- say "weltpolitik? because yo

proceeds. take a simple matter like mathematics as our analogy. the schoolboy struggling with the rule of three is a very rudimentary image of the advanced mathematician working on the differential calculus. from the above it ought to be clear to you that i have said all that really needs to be said in explaining the whole of magick as the science and art of extending, first in oneself, one's own faculties, secondly in external nature their hidden characteristics. before closing the subject entirely i think it well to point out that there are quite a number of worlds on which a good deal of work remains to be done. in particular i cannot refrain from mentioning the work of dr. dee and sir edward kelly. my own work on this subject has been so magic without tears get any book for free on: ww

ALEISTER CROWLEY MEDITATION

t, variable, and the subject, invariable, or apparently so. by success in dharana the object has been made as invariable as the subject. now the result of this is that the two become one. this phenomenon usually comes as a tremendous shock. it is indescribable even by the masters of language; and it is therefore not surprising that semi-educated stutterers wallow in oceans of gush. all the poetic faculties and all the emotional faculties are thrown into a sort of ecstasy by an occurrence which overthrows the mind, and makes the rest of life seem absolutely worthless in comparison. good literature is principally a matter of clear observation and good judgment expressed in the simplest way. for this reason none of the great events of history (such as earthquakes and battles) have been well d

nfirmed by any one who has been there. it is, then, difficult to overrate the value that such an experience has for the individual, especially as it is his entire conception of things, including his most deep-seated conception, the standard to which he has always referred everything, his own self, that is overthrown; and when we try to explain it away as hallucination, temporary suspension of the faculties or something similar, we find ourselves unable to do so. you cannot argue with a flash of lightning that has knocked you down. any mere theory is easy to upset. one can find flaws in the reasoning process, one can assume that the premisses are in some way false; but in this case, if one attacks the evidence for dhyana, the mind is staggered by the fact that all other experience, attacked

its application excites our sluggish natures; and it may further be used as an instrument of correction, to castigate rebellious volitions. it is applied to the nephesh, the animal soul, the natural desires. 65 the dagger is mercury: it is used to calm too great heat, by the letting of blood; and it is this weapon which is plunged into the side or heart of the magician to fill the holy cup. those faculties which come between the appetites and the reason are thus dealt with. the chain is salt: it serves to bind the wandering thoughts; and for this reason is placed about the neck of the magician, where daath is situated. these instruments also remind us of pain, death, and bondage. students of the gospel will recollect that in the martyrdom of christ these three were used, the dagger being r

ALEISTER CROWLEY THE BANNED LECTURE

n was at its height. but its decline has been rapid. true, one hundred years later it was still possible for queens to be bulldozed by presbyterian pulpiteers, but the time was already predictable when their best was for undergraduates to be bluffed by homosexual ecclesiastics. i suppose it is ll in the family. while these profound thoughts were producing a hypochondriac obnubilation of my mental faculties, it suddently occured to me that after all, i had heard this story before. and i saw the connection. in the pitch-dark ages, when christianity held unchallenged sway over those portions of this globe which it had sufficiently corrupted, the pursuit of knowledge knowledge of any kind was justly estimated by the people in power as the one and only dangerous pursuit. even so, as late as 300

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

is propositions, the sum of their statement amounts to this, that, so far as he is anybody or anything, he is himself. professor eddington, in the masterly exposition of modern thought already quoted, presents, clearly enough, the case against supposing that any phenomenon soever is a "fact" in any absolute sense. each account of it must be incomplete, symbolic, and variable with the position and faculties of the observer "by his theory of relativity, albert einstein has provoked a revolution of thought in physical science "the achievement consists essentially in this- einstein has succeeded in separating far more completely than hitherto the share of the observer and the share of external nature in the things we see happen. the perception of an object by an observer depends on his own sit

, it may be necessary to obtain permission from the owner(s) of the following quoted material "mr. scogan waved away the interruption 'there's only one thing to be done, he said 'the men of intelligence must combine, must conspire, and seize power from the imbeciles and maniacs who now direct us. they must found the rational state "the heat that was slowly paralyzing all denis's mental and bodily faculties seemed to bring to mr. scogan additional vitality. he talked with an ever-increasing energy, his hands moved in sharp, quick precise gestures, his eyes shown. hard, dry, and continuous, his voice went on sounding and sounding in denis's ears with the insistence of a mechanical noise"'in the rational state, he heard mr. scogan saying 'human beings will be separated out into distinct speci

ould teach it to find itself. similarly, any error in reaching the realization of hadit may abandon the aspirant to the ambitions of every frenzied faction of his character, the masterless dogs of the augean kennel of his mind. al ii,28 "now a curse upon because and his kin" the old comment 28. the great curse pronounced by the supernals against the inferiors who arise against them. our reasoning faculties are the toils of the labyrinth within which we are all caught. cf. liber lxv, v.59. the new comment this is against these intellectuals aforesaid. there are no "standards of right" ethics is balderdash. each star must go on its orbit. to hell with 'moral principle' there is no such thing; that is a herd-delusion, and makes men cattle. do not listen to the rational explanation of how righ

he purpose of the barrel. one should therefore acquiesce in every element of one's nature, and develop it as its own laws demand, with absolute impartiality. one need not fear; there is a natural limit to the growth of any species; it either finds food fail, or is choked by its neighbours, or overgrows itself, and is transformed. nor need one fret about the harmony and proportion of one's various faculties; the fit will survive, and the perfection of the whole will be understood as soon as the parts have found themselves, and settled down after fighting the matter out in the balanced stability which represents their right reaction to each other, and to their environment. it is thus policy for an aspirant to initiation to analyse himself with indefatigable energy, shrewd skill, and accurate

ALEISTER CROWLEY THE SWORD OF SONG

! l alcool est un poison! and buvez de l alcool! l alcool est un aliment! we know now that alcohol is a food up to a certain amount; the precept, good enough for a rough rule as it stands, will not bear close inspection. what buddha really commands with that grim humour of his, is: avoid intoxication. but what is intoxication? unless it be the loss of power to use perfectly a truth-telling set of faculties. if i walk unsteadily it is owing to nervous lies and so for all the phenomena of drunkenness. but a lie involves the assump* quoted in science and buddhism, s. iv, note. ship me somewhere east of suez, where a man can raise a thirst. r. kipling. while as for quilp hop o my thumb there banjo-byron that twangs the strum-strum there. browning, pachiarotto (said of a. austin) tion of some t

ez, where a man can raise a thirst. r. kipling. while as for quilp hop o my thumb there banjo-byron that twangs the strum-strum there. browning, pachiarotto (said of a. austin) tion of some true standard, and this can nowhere be found. a doctor would tell you, moreover, that all food intoxicates: all, here as in all the universe, of every subject and in every predicate, is a matter of degree. our faculties never tell us true; our eyes say flat when our fingers say round; our tongue sends a set of impressions to our brain which our hearing declares non-existent and so on. what is this delusion of personality but a profound and centrally-seating intoxication of the consciousness? i am intoxicated as i address these words; you are drunk beastly drunk! as you read them; buddha was as drunk as

uspended, and as their vividness is less than that of ordinary consciousness, and above all, as in the great majority of cases i can show a cause, dating from my waking hours, for the dream, i have four strong reasons (the first explanatory to some extent of my reasons for accepting the others) for concluding that the dream is fictitious. but what of the dreamless state? to the dreamer his normal faculties and memories arise at times, and are regarded as fragmentary and absurd, even as the remembrance of a dream is to the waking man. can we not conceive then of a dreamless life, of 1 mahasatipatthana (sec. viii) does admit this perhaps. yet its very object is to correct consciousness on the lines indicated by reason. which our dreams are the vague and disturbed transition to normal conscio

ALEISTER CROWLEY EQ I 1

gave more time and labour to it and more and more of the passion of my soul, so i came to love it more intensely and to think less of the ordinary business of life. at length, i began to live in a sort of dream, possessed by the one purpose. i used to get up at night and go on with the work and rest in the day. for months together, i scarcely ate anything, in the hope that hunger might sharpen my faculties; at another time, i lived almost wholly on coffee, hoping that this would have the same effect; and, at length, bit by bit, and slowly, i got nearer to the goal of my desire. but, when i reached it, when i had constructed glasses that would reveal the naked truth, show things as they were and men and 72 women as they were, i found that circumstances about me had changed lamentably "in th

ALEISTER CROWLEY EQ I 5

so to live that we may carry out the three rules here laid down. we all know what it is to avoid doing evil- we detail the acts 29 that are ill each time we take "panca "sila" the taking of life, the taking of what does not rightly belong to us, living a life of impurity, speaking what is not true, or what is cruel and unkind, and indulging in drugs and drinks that undermine the mental and moral faculties- these are the evil actions that we must avoid. living in peace and love, returning good for evil, having reverence and patience and humility- these are some part of what we know to be good. and so we can all understand, can all try to live up to, the first two clauses of this stanza; we can all endeavour to put them into practice in our daily lives. but the way to purify the thought, th

d he is all alert- a keen, capable business-man. the doctor may be utterly tired out, and half asleep when he is called up at night to attend an urgent case; but no sooner is he come to his place, the place where he is wont to exercise his profession, the bedside of his patient, than the powerful association of the place overcome his weariness and mental torpor, and he is very wide awake- all his faculties on the alert, his mind working to the full limits demanded by his very difficult profession. so it is in all things: the merchant at his desk, the captain on the bridge of his ship, the engineer in his engine-room, the chemist in his laboratory- the effect of "place" upon the mind is always to awaken a particular set of sankh ras, the sankh ras associated in the mind with place. also the

ALEISTER CROWLEY EQUINOX EQ I 2 2

the usurpation of the evil sephiroth. to equally balance the action of the sephiroth of the ruach and those of the nephesch. to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness. to render the king of the body (the lower will) obedient and anxious to execute the commands of the higher will; so that he be neither a usurper of the faculties of the higher, nor a sensual despot, but an initiated ruler and an anointed king, the vice-roy and representative of the higher will (because inspired thereby in his kingdom which is the man) then shall it happen that the higher will "i.e" the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall des

ALEISTER CROWLEY EQUINOX EQ I 2 3

tory is the only one out of the scores told to me in which the seal may be said to take the offensive, and i cannot trace it to any foreign source. mr. walter traill dennison in his "orcadian sketches" tells us that the seal held a far higher place among the northmen than any of the lower animals. he had a mysterious connection with the human race, and had the power of assuming the human form and faculties, and every true descendant of the vikings looks upon the seal as a kind of second cousin in disgrace. old beliefs die hard, and, in illustration of this, the following paragraph from a scottish daily newspaper may be appropriately given: a mermaid on an orkney isle- a strange story of the mermaid comes from birsay, orkney. the other day a farmer's wife was down at the seashore there, and

s, this is what i understood "you are trying to deceive us. i always notice such an attempt, even when it has only reached its mental stage. indeed, i cannot help noticing it. no doubt you have heard of me; i am "the-man-whose-nose-sings-at-will" that power has been granted me ever since i felt a strong impulse to kill my 359 wife with an axe. i mastered my impulse, and by a triumph of my logical faculties i cut my own right arm. having no arm, i could no more kill my wife with an axe. god rewarded me by giving me the power of reading thought, which constitutes an extra sense for me; and to my nose he gave a voice of its own. i was a dentist. indeed, i have found a new way of extracting teeth without gas. you merely press the neck of your patient, who faints in consequence, and you can the

all the particularities of the largest one "in the third compartment" were two books. you may judge of my surprise when i opened them and found that no 361 black stain polluted the immaculate white of their leaves. only the binding bore some words. they were the titles of those unwritten books. thus they ran "the book "advice to which mankind contains all that i know for for a better use of their faculties" certain" no name of author was to be seen "in the fourth compartment" was a little framed picture, and though i examined it very closely i was not able at first to realize what the subject of the picture was. from a shallow little boat a gigantic snake was seen to emerge, fiercely staring, and on the opposite corner was a round black spot. as, when a child throws a stone in a river, the

not a little surprised, as he is the only one with me to know the secrets of the box. but i respected his silence. the two others were more suitable for my purpose. one was a strongly built fellow, with a certain air of intelligence 369 about him; but he was yet too besotted with fear or moral distress to be made the recipient of my plans. so i had only one expedient left to me, and turned all my faculties towards the last of my companions. he is not young by any means. his temples are already crowned with the grey silver of at least fifty years and his nose with the carmine of many gallons. but his remarkable acuteness renders him extremely valuable. when i opened my mind to him he simply lifted his eyes at me with a shrewd look and smiled gently with the smile of the wise. i told him the

lowers. with a supple and harmonious gesture, they suggested that i should let them have the mystical roses. as soon as i perceived their intentions i felt the most intense impulse to murder them. we talked for a long time without being able to gather much of each other's thoughts. at last i turned to the books in the coffin, and in the book containing "advice to mankind for a better use of their faculties" i saw, traced by an invisible hand, the following advice "be careful of womanly traps "let the roses be planted; they are meant for that purpose "a cover cannot fall in love except with boards and planks. beware of the fallacies of sense" as any one may understand, my mind was a pandemonium, but still i could not refuse to submit to so clear an order, and i handed the roses to the maide

ALEISTER CROWLEY EQUINOX EQ I 3 2

related on his magical honour as a 7= 4, was that d.d.c.f. saw double. frater p, however, was not going to judge any isolated story by the general laws of probability, so, bowing gracefully, he rose and set out 267 to find frater i.a, whom he eventually ran down at the house of a holy yogi in the cinnamon gardens, colombo, to hear his account. frater i.a.'s account was less of a strain upon p.'s faculties of belief. they had had, he said, an argument about the god shiva, the destroyer, whom i.a. worshipped because, if one repeated his name often enough, shiva would one day open his eye and destroy the universe, and whom d.d.c.f. feared and hated because he would one day open his eye and destroy d.d.c.f. i.a. closed the argument by assuming the position padmasana and repeating the mantra "

ALEISTER CROWLEY EQUINOX EQ I 3 3

lidates the testimony of his fellow-sitters, even be they such presumably competent persons as mr. w.w.baggalay and the hon. everard feilding "le grande hyst rie" such as must play no small part in the constitution of a person who can persuade himself that the best athletic training is stark starvation, that tobacco is poison, alcohol fatal in doses of three drops, and the use of the reproductive faculties under any circumstances tantamount to suicide "la grande hyst rie" i say, is sufficient to explain anything. a sufferer is capable of assisting the medium to cheat, and of throwing dust in the eyes of his fellow-observers, entirely unconscious that he is doing so, under the spell of his morbid perversity. we hope shortly to publish studies, not of the phenomena alleged to be produced by

l'alcool est un poison! and buvez de l'alcool! l'alcool est un aliment! we know now that alcohol is a food up to a certain amount; the precept, good enough for a rough rule as it stands, will not bear close inspection. what buddha really commands, with that grim humour of his, is: avoid intoxication. but what is intoxication? unless it be the loss of power to use perfectly a truth-telling set of faculties. if i walk unsteadily it is owing to nervous lies_ and so for all the phenomena of drunkenness. but a lie involves the assumption of some true standard, and this can nowhere be found. a doctor would tell you, moreover, that all food intoxicates: 7 "ship me somewhere east of suez, where a man may raise a thirst" r. kipling. 8 "while as for quilp hop o' my thumb there, banjo-byron that twa

can nowhere be found. a doctor would tell you, moreover, that all food intoxicates: 7 "ship me somewhere east of suez, where a man may raise a thirst" r. kipling. 8 "while as for quilp hop o' my thumb there, banjo-byron that twangs the strum-strum there" browning "pachiarotto (said of a. austin. all, here as in all the universe, of every subject and in every predicate, is a matter of degree. our faculties never tell us true; our eyes say flat when our fingers say round; our tongue sends a set of impressions to our brain which our hearing declares non-existent_ and so on. what is this delusion of personality but a profound and centrally-seated intoxication of the consciousness? i am intoxicated as i address these words; you are drunk_ beastly drunk_ as you read them; buddha was a drunk as

ALEISTER CROWLEY EQUINOX EQ I 3

t been created by any visible or easily definable cause. it is the result of a good hygiene and of a wise regimen? such is the first explanation which 57 suggests itself; but we are obliged to recognise that often this marvel, this prodigy, so to say, produces itself as if it were the effect of a superior and invisible power, of a power exterior to man, after a period of the abuse of his physical faculties. shall we say that it is the reward of assiduous prayer and spiritual ardour? it is certain that a constant elevation of the desire, a tension of the spiritual forces in a heavenly direction, would be the most proper regimen for creating this moral health, so brilliant and so glorious. but what absurd law causes it to manifest itself (as it sometimes does) after shameful orgies of the im

n your feet when a forgotten fragment of intoxication follows you and pulls you back; it is the badge of your recent slavery. your enfeebled legs only conduct you with caution, and you fear at every moment to break yourself, as if you were made of porcelain. a wondrous languor_ there are those who pretend that it does not lack charm_ possesses itself of your spirit, and spreads itself across your faculties as a fog spreads itself in a meadow. there, then, you are, for some hours yet, 90 incapable of work, of action, and of energy. it is the punishment of an impious prodigality in which you have squandered your nervous force. you have dispersed your personality to the four winds of heaven_ and now, what trouble to gather it up again and concentrate it! 91 chapter iv the man-god it is time t

s had taken a colouring from my dreams" says the husband of ligeia. but in how many marvellous passages does edgar poe, this incomparable poet, this never-refuted philosopher, whom one must always quote in speaking of the mysterious maladies of the soul, describe the dark and clinging splendours of opium! the lover of the shining berenice, egoeus, the metaphysician, speaks of an alteration of his faculties which compels him to give an abnormal and monstrous value to the simplest phenomenon "to muse for long unwearied hours, with my attention riveted to some frivolous device on the margin or in the typography of a book; to become absorbed, for the better part of a summer's day, in a quaint shadow falling aslant upon the tapestry or upon the floor; to lose myself, for an entire night, in wat

ays over the perfume of a flower; to repeat monotonously some common word, until the sound, by dint of frequent repetition, ceased to convey any idea whatever to the mind; to lose all sense of motion or physical existence, by means of absolute bodily quiescence long and obstinately persevered in: such were a few of the most common and least pernicious vagaries induced by a condition of the mental faculties, not, indeed, altogether unparalleled, but certainly bidding defiance to anything like analysis or explanation" 93 and the nervous augustus bedloe, who every morning before his walk swallows his dose of opium, tells us that the principal prize which he gains from this daily poisoning is to take in everything, even in the most trivial thing, an exaggerated interest "in the meantime the mo

far beyond the lingam-yoni; that is to say, to the absolute worship of the lingam, exclusive of the feminine half of the symbol. there would be nothing unnatural, every man being the symbolic representation of history, in seeing an obscene heresy, a monstrous religion, arise in a mind which has cowardly given itself up to the mercy of a hellish drug and which smiles at the degradation of its own faculties. since we have seen manifest itself in hashish intoxication a strange goodwill toward men, applied even to strangers, a species of philanthropy made rather of pity than of love (it is here that the first germ of the satanic spirit which is to develop later in so extraordinary a manner shows itself, but which goes so far as to fear giving pain to any one, one may guess what may happen to

ALEISTER CROWLEY EQUINOX EQ I 4 2

in its influence that the soul only became aware that the strength of a giant was needed to escape when its locks were shorn. upon william n- hasheesh produced none of the effects characteristic of fantasia. there was no hallucination, no volitancy of unusual images before the eye when closed. circulation, however, grew to a surprising fulness and rapidity, accompanied by the same introversion of faculties and clear perception of all physical processes which startled my in my first experiment upon myself. there was stertorous breathing, dilation of the pupil, and a drooping appearance 260 of the eyelid, followed at last by a comatose state, lasting for hours, out of which it was almost impossible fully to arouse the energies. these symptoms, together with a peculiar rigidity of the muscula

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

n the consummation of this scheme of being, the completion of this sphere of life: whose attributes had here and there been scattered o'er the visible world before, asking to be combined, dim fragments meant to be united in some wondrous whole, imperfect qualities throughout creation, suggesting some one creature yet to make, some point where all those scattered rays should meet convergent in the faculties of man- 29- the consciousness of the atom copyright 1998 lucis trust having, therefore, discovered two aspects of divinity in the atom and in the form, we shall find the triplicity perfected in man. we have been told that man is made in the image of god, and we would therefore expect to see him reflecting the threefold nature of the logos. he must demonstrate intelligence, he must show f

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

es. mrs. besant in her book "avataras (which some of us think the most valuable of all her writings, because one of the most suggestive, makes the statement that "our solar system is builded out of matter already- 4- initiation, human and solar copyright 1998 lucis trust existing, out of matter already gifted with certain properties (page 48. this matter, therefore, we deduce, held latent certain faculties that were forced to demonstrate in a peculiar way, under the law of cause and effect, as does all else in the universe (b) all manifestation is of a septenary nature, and the central light which we call deity, the one ray of divinity, manifests first as a triplicity, and then as a septenary. the one god shines forth as god the father, god the son, and god the holy spirit, and these three

ding all that is "moving and unmoving" as phrased by an ancient scripture. initiation involves ceremony. it is this aspect that has been emphasised in the minds of men, perhaps a little to the exclusion of the true significance. primarily it involves the capacity to see, hear, and comprehend, and to synthesise and correlate knowledge. it does not necessarily involve the development of the psychic faculties, but it does entail the inner comprehension that sees the value underlying the form, and recognises the purpose of pervading circumstances. it is the capacity that senses the lesson to be learnt from any given occurrence and event, and that by means of these comprehensions and recognitions effects an hourly, weekly, yearly growth and expansion. this process of gradual expansion the resul

ht demonstrate an interesting analogy between the methods of individualising in the various chains, and the expansions of consciousness that occur at the different initiations- 50- initiation, human and solar copyright 1998 lucis trust again, a vision is accorded of what lies ahead; the initiate is in a position at all times to recognise the other members of the great white lodge, and his psychic faculties are stimulated by the vivification of the head centres. it is not necessary nor advisable to develop the synthetic faculties, or clairaudience and clairvoyance, until after this initiation. the aim of all development is the awakening of the spiritual intuition; when this has been done, when the physical body is pure, the astral stable and steady, and the mental body controlled, then the

ead centres. it is not necessary nor advisable to develop the synthetic faculties, or clairaudience and clairvoyance, until after this initiation. the aim of all development is the awakening of the spiritual intuition; when this has been done, when the physical body is pure, the astral stable and steady, and the mental body controlled, then the initiate can safely wield and wisely use the psychic faculties for the helping of the race. not only can he use these faculties, but he is able now to create and vivify thoughtforms that are clear and well-defined, pulsating with the spirit of service and not controlled by lower mind or desire. these thoughtforms will not be (as is the case with those created by the mass of men) disjointed, unconnected, and uncorrelated, but will attain a fair measu

ules can ever be laid down, except the initial one that for all applicants for initiation meat, fish, and fermented liquors of all kinds, as well as the use of tobacco, are absolutely forbidden. for those who can stand it, eggs and cheese are sometimes better eliminated from the diet, but this is not in any way compulsory. it is advisable always that those who are in process of developing psychic faculties of any kind should not permit themselves to eat eggs and very little cheese. milk and butter come under a different- 115- initiation, human and solar copyright 1998 lucis trust category, and most initiates and applicants find it necessary to retain them in the diet. a few exceptional people can subsist and retain their full physical energies on the diet mentioned in the preceding paragra

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

wledge may then be imparted which will make clearer the connection between the physical bodies with their centres, and the psychic nature. the bird kingdom is specifically allied to the deva evolution. it is the bridging kingdom between the purely deva evolution and two other manifestations of life. first. certain groups of devas who desire to pass into the human kingdom, having developed certain faculties, can do so via the bird kingdom, and certain devas who wish to get in communication with human beings can do so via the bird kingdom. this truth is hinted at in the christian bible and christian religious representations by angels or devas being frequently represented as having wings. these cases are not many, as the usual method is for the devas gradually to work themselves towards indi

they are the cause of solar, planetary, and human radiation, and they nourish and preserve all forms. they occultly mediate between the father and the mother on each plane, whether cosmic or systemic. they originate in the sun, and are closely related to the logoic and planetary solar plexus, for the evolutionary process, as in all manifestation, is the result of desire, acting upon the creative faculties and producing that which is objective. they are the devas who energise the myriads of minute lives which build the etheric bodies of all that is seen and tangible, and who are the instigators of the creative processes on the three lowest subplanes of the physical plane. systemically, the devas engaged in this line of activity can be subdivided into two groups: a. those who work on the fo

es towards the rediscovery of the third eye, or the "eye of shiva" shiva is, as we know, one of the names for the first great logoic aspect, and under that name is hidden much of esoteric moment. shiva stands for: a. the will aspect, b. the spirit aspect, c. the father in heaven, d. the directing purpose, e. conscious energy, f. dynamic intent, and in the consideration of these phrases the innate faculties of the third eye will become apparent. the "eye of shiva" in the human being has its position, as is already known, in the centre of the forehead between the two physical eyes.3(268) it is not to be confounded with the pineal gland, which is distinctly a physical centre or gland. the third eye exists in etheric matter, and is an etheric centre of force, being made of the substance of the

until the human family has reached a stage when, through pure living and clean thinking, the present corruptions have been eliminated. men will then function on into old age, or until the ego, realising the particular work to be accomplished in any one life has been duly worked out, calls in the lower spark of life, and withdraws the central point of fire. this naturally presupposes knowledge and faculties at present lacking. all these thoughts can be extended to include entire kingdoms of nature, the globes of a chain, the chains themselves, a planetary scheme or a solar system. the moon is an interesting instance of the transmutative or liberating process practically completed in a globe: the essential life of the human kingdom has withdrawn and found a new field of expression. all anima

n the consummation of this scheme of being, the completion of this sphere of life: whose attributes had here and there been scattered o'er the visible world before, asking to be combined, dim fragments meant to be united in some wondrous whole, imperfect qualities throughout creation, suggesting some one creature yet to make, some point where all those scattered rays should meet convergent in the faculties of man. when all the race is perfected alike as man, that is; all tended to mankind and, man produced, all has its end thus far: but in completed man begins anew a tendency to god. prognostics told man's near approach; so in man's self arise august anticipations, symbols, types of a dim splendour ever on before in that eternal circle life pursues. for men begin to pass their nature's bou

ALICE A BAILEY05 THE LIGHT OF THE SOUL

he means whereby- 9- the light of the soul copyright 1998 lucis trust 1. conscious contact can be made with the soul, the second aspect, the christ within, 2. knowledge of the self can be achieved and its control over the not-self maintained, 3. the power of the ego or soul can be felt in the daily life and soul powers manifested, 4. the lower psychic nature can be subdued, and the higher psychic faculties demonstrated, 5. the brain can be brought en rapport with the soul and its messages received, 6. the "light in the head" can be increased, so that a man becomes a living flame, 7. the path can be found and man himself become that path. the following triplicities may be found of value to the student, especially if he remembers that it is the central column which contains the terms applica

adept judges any expression of divinity through its third aspect. raja yoga trains a man to function in his second aspect and through that second aspect to put himself en rapport with the "true nature" latent in any form. it is the "being" that is the essential reality, and all beings are struggling toward true expression. all knowledge therefore which is acquired through the medium of the lower faculties and which is based upon the form aspect is incorrect knowledge. the soul alone perceives correctly; the soul alone has the power to contact the germ or the principle of buddhi (in the christian phraseology, the christ principle) to be found at the heart of every atom, whether it is the atom of matter as studied in the laboratory of the scientist, whether it is the human atom in the cruci

als specifically with mind control and with the effect of that control. the first fifteen sutras are given to the control of the mind and how it is to be attained and the remaining forty sutras concern the results which take place after this control has been gained. twenty-four results are enumerated, and these are all along the line of expansions of consciousness and the demonstration of psychic faculties, both lower and higher. the first step towards this unfoldment is concentration, or the ability to hold the mind steadily and unwaveringly upon that which the aspirant chooses. this first step is one of the most difficult stages in the meditation process and involves constant unremitting ability to keep bringing the mind back to that "object" upon which the aspirant has chosen to concent

s from the physical plane into the etheric realm, from thence into the world of desire or of the emotions, and so into the world of mental ideas and concepts. this process, which is carried on within the brain, brings the entire lower man into a state of one-pointed coherent attention, all parts of his nature being directed to the attainment of fixed attention or a concentration of all the mental faculties. the mind then is no longer scattering, unsteady and outgoing, but is fully "fixed in attention" vivekananda translates "dharana" as "holding the mind to one thought for twelve seconds" this clear, one-pointed, still perception of an object, without any other object or thought entering into one's consciousness is most difficult of achievement, and when it can be done for the space of twe

nd then the work of using that mechanism and its employment in right directions and for the achieving of knowledge of the soul-realm instead of the matter realm proceeds. thus again liberation is brought about. 13. the characteristics, whether latent or potent, partake of the nature of the three gunas (the three qualities of matter. the characteristics are in reality the qualities, capacities and faculties which the man is manifesting or can manifest (given the right conditions. these are, as we have seen, the result or the effects of his entire past experience carried over the entire cycle of lives up to date. the product of the contacts, unfoldments and developments which have governed him from the earliest dawn of his individuality until the present life-cycle, produce what he is and ha

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ated and the wonders of the scientific achievements of our time are known by us all. with optimism, therefore, in a time of fresh crisis, we can go forward with true courage, for the portals into the new age are far more clearly seen. perhaps it is true also that man is only now attaining his majority and is about to enter upon his inheritance and to discover within himself powers and capacities, faculties and tendencies which are the guarantee of a vital and useful manhood, and of eternal existence. we are completing the stage wherein the emphasis has been laid upon the mechanism, upon the sum-total of cells, which constitute the body and the brain, with their automatic reaction to pleasure, to pain and to thought. we know much about man, the machine. the mechanistic school of psychologis

and our theories into proven experience. the statement of st. paul's remains only a concept and a possibility until, through meditation, the christ life is evoked and becomes the dominating factor in daily life. we speak of ourselves as divine and as sons of god. we know of those who have demonstrated their divinity to the world, and who stand in the forefront of human achievement, testifying to faculties beyond our scope of accomplishment. we are conscious, within ourselves, of strivings which drive us on towards knowledge, and of interior promptings, which have forced humanity up the ladder of evolution to its present status of what we call educated human beings. a divine urge has driven us forward from the stage of the cave dweller to our modern civilized condition. above all, we are a

supersede their lower expressions. these powers unfold normally and naturally. this they do, not because they are desired and consciously developed, but because as the inner god assumes control and dominates his bodies, his powers become apparent upon the physical plane and potentialities will then demonstrate forth as known realities. the true mystic does not concern himself with the powers and faculties, but only with the possessor of those powers. he concentrates upon the self, and not upon the potencies of that self. as he merges himself more and more in the reality who is himself, the powers of the soul will begin to demonstrate normally, safely and usefully. the process is summed up for us by meister eckhart in these words- 37- from intellect to intuition copyright 1998 lucis trust

be rendered temporarily insensitive to all outer calls upon its attention. this, however, is not brought about by any methods of rendering the mind passive and receptive, or by any system of "blanking" the mind, or stunning it into negativity, or other forms of self-hypnotism. it is caused by the expulsive force of a new and bigger interest, and by the one-pointed attention of the focussed mental faculties to a new world of phenomena and of force. this system is that of concentration, the first and most arduous step towards the illumination of the life. the word "concentration" comes from the latin words "con="together" and "centrare="to centre" it means the "bringing together or the drawing to a common centre or focal point" it connotes the gathering together of our wandering thoughts and

sense of wholeness, and of synthesis. the entire history of evolving humanity might be considered from the angle of this plan concept, and the focus of interest might be noted to be that of a growing consciousness in man of a universe which is a revelation of a life and of deity, and in which mankind plays its part in the greater whole. ludwig fischer calls our attention to the fact that all our faculties "are founded on the mysterious and unconscious something which dominates the whole of our intellectual life" and points out the necessity for what he calls the non-rational element in the answers which we give to the complex questions of every day. his conclusions as to the basic situation which man has to face in connection with thought and our progress into higher and non-rational real

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ter in the human kingdom and which produces a psychic centre which we call the soul of man. this psychic centre is a force centre, and the force of which it is the custodian or which it- 9- a treatise on white magic copyright 1998 lucis trust demonstrates, brings into play a responsiveness and an awareness which is that of the soul of the planetary life, a group consciousness which brings with it faculties and knowledge of a different order than that in the animal soul. these supersede eventually the powers of the animal soul which limit, distort, and imprison, and give man a range of contacts and a knowledge which is infallible, free from error, and which admits him to "the freedom of the heavens. the effect of the free play of the soul of man serves to demonstrate the fallibility and rel

have to be utilized as best may be, by the disciples of the world. the final group are frequently to be offset from the energy standpoint, and only used when necessary. one of the primary conditions that a disciple has to cultivate, in order to sense the plan and be used by the master, is solitude. in solitude the rose of the soul flourishes; in solitude the divine self can speak; in solitude the faculties and the graces of the higher self can take root and blossom in the personality. in solitude also the master can approach and impress upon the quiescent soul the knowledge that he seeks to impart, the lesson that must be learnt, the method and plan for work that the disciple must grasp. in solitude the sound is heard. the great ones have to work through human instruments and the plan and

nd of interests and not equality of vibration and of interests. this form of work might be divided into three methods: there is first the higher clairaudience that speaks directly from mind to mind. this is not exactly telepathy but a form of direct hearing. the teacher will speak to the disciple as person to person. a conversation is therefore carried on entirely on mental levels with the higher faculties as the focusing point. the use of the head centres is involved and they must both be vivified before this method can be employed. in the astral body the centres corresponding to the physical have to be awakened before astral psychism is possible. the work that i refer to here involves a corresponding vivification in the mental body counterparts. secondly, we have telepathic communication

ologically to new states of consciousness, to new states of existence, and to new states of being. it will be apparent therefore how necessary it is to go slowly in these matters, so that the mental apprehension and ability to reason logically and sanely may parallel the growth of the intuition and of spiritual perception. many schools are simply forcing schools, prematurely developing the higher faculties and leading the aspirant (if i might express it in mystical language) directly out of the realm of feeling and of desire into that of the intuition, but leaving the intellectual faculties and the mental apparatus totally undeveloped and latent. when this is the case then again speaking mystically an hiatus or a gap occurs, in part of the equipment which the soul must perforce use in the

tals in the egoic lotus, the knowledge petals. the etheric body as a whole, as it pervades the dense physical body. the throat centre. the cells of the body. in the little evolved man, as in the case of the second aspect and its unfoldment, the energy simply passes through the throat centre and goes directly to the sacral centre, and thus brings into activity the generative processes and creative faculties, utilised in the reproductive work and sex life of the race. this is a broad and general outline of the three main streams of force or divine energy and their direction- 116- a treatise on white magic copyright 1998 lucis trust the relationship of the head centre to the base of the spine, where lies the sleeping fire, will not be considered here, nor will the function of the solar plexus

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

of the present impasse. this fact warrants remembrance, and is often forgotten. there are always those at every epoch in human history who are able to solve the problems which arise, and who are sent in for that very purpose. this sex problem, in the last analysis, is a temporary one, little as you may think it today, and it grows out of a basic mistake, out of the prostitution of man's god-given faculties to selfish physical ends, instead of their consecration to divine purposes. man has been swept and carried off his feet by his instinctual animal nature, and only a clear and clean mental understanding of the real nature of his problem will be strong enough to carry him forward into the new age and into the world of- 187- a treatise on the seven rays- volume i: esoteric psychology i copy

he family are tremendous purificatory and developing potencies. the celibacy required is that of the higher nature to the demands of the lower, and the refusal of the spiritual man to be dominated by the personality and the demands of the flesh. the attitude of an imposed celibacy upon the equipment of many a disciple has led to much prostitution and to many perversions of god-given functions and faculties; and even where there has not been this distressing condition, and where the life has been sane, consecrated and sound, there have frequently been undue suffering and much mental distress and disciplining, before unruly thoughts and tendencies could be controlled. it is of course true that sometimes a man may be called to some particular life wherein he is faced with the problem of celib

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

n the consummation of this scheme of being, the completion of this sphere of life: whose attributes had here and there been scattered o'er the visible world before, asking to be combined, dim fragments meant to be united in some wondrous whole, imperfect qualities throughout creation, suggesting some one creature yet to make, some point where all those scattered rays should meet convergent in the faculties of man. when all the race is perfected alike as man, that is; all tended to mankind, and, man produced, all has its end thus far: but in completed man begins anew a tendency to god. prognostics told man's near approach; so in man's self arise august anticipations, symbols, types of a dim splendour ever on before in that eternal circle life pursues. for men begin to pass their nature's bo

a cause which is basic. the tibetans speak of the process of death as that of "entering into the clear cold light."7 it is possible that death can be best regarded as the experience which frees us from the illusion of form; and this brings clearly to our minds the realisation that when we speak of death we are referring to a process which concerns the material nature, the body, with its psychical faculties and its mental processes. this therefore can be narrowed down to a query as to whether we are the body and nothing but the body, or whether the ancient scripture of india was right when it pointed out that "certain is the death of what is born, and certain is the birth of what dies; therefore, deign not to grieve in a matter that is inevitable. this lord of the body dwells ever immortal

n attitude of mind, an orientation to life, to man and to god. it will also be a living service. selfishness and self-centred interests will finally be ruled out, for the kingdom of god is the life of the corporate whole, sensed and desired by all its citizens, and worked for and expressed by all who tread the way. initiation is nothing more than the process of developing within us the powers and faculties of this new and higher kingdom, which powers release one into a wider world, and tend to make one sensible of the organic whole in place of the part. individualism and separateness will disappear as that kingdom comes into being. the collective consciousness is its major expression and quality. it is the next definite and clearly indicated step upon the evolutionary path, and there is no

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

the idea of divinity, particularly in the west. the divinity of christ, for instance, is frequently illustrated by reference to his miracles, and to those supernormal powers which he so often evidenced. supernormal powers are, of themselves, no evidence of divinity at all. great exponents of evil can perform the same miracles and demonstrate the same capacity to create and to transcend the normal faculties of man. these powers are inherent in the creative aspect of divinity, the third or matter aspect, and are linked to an intelligent understanding of matter and to the power of the mind to dominate substance. this power is, therefore, neither divine nor non-divine. it is a demonstration of the capacity of the mind, and can be used with equal facility by an incarnated son of god, functionin

nderstanding of the ordered purpose which is working out in the world. these are the basic premises which should emerge in the new techniques which psychology will use when it has reached the point of accepting (or at least experimenting with) the above ideas. by their use, it will be found that the problem case itself can be brought into functioning right activity, for all the innate, and unused faculties of man will be swept into integrating activity. the process is always and inevitably the same: 1. cleavage. 2. a recognition of duality, either subjectively or in the waking consciousness. 3. a period of wild unrest, of frustration and futility, leading sometimes to disaster, to forms of nervous or mental breakdown, and to generally chaotic and undesirable conditions. 4. an intelligently

he astral plane itself, the dream world of the planet all this tends to preoccupy him and to lead him into danger and error. it retards his progress on the way and sidetracks his energies and attention. it should be remembered that this constitutes the line of least resistance for the man because of the potency of the astral body in this world period. the result of all this is that the powers and faculties of the mind become over developed and what are called the "lower siddhis (the lower psychic powers) begin to assert control. the man is, in reality, reverting to states of awareness and to conditions of functioning which were normal and right in atlantean times, but undesirable and unnecessary in our day. he is recovering through stimulation ancient habits of psychic awareness which shou

its phenomena is dangerous and imprisoning. 2. the interest evoked in these undesirable cases is such that the man a. becomes completely glamoured by it. b. descends (speaking symbolically) to its level. c. reacts sensitively to its phenomena, and often with pleasure and delight- 289- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust d. invokes the ancient faculties of clairvoyance and clairaudience. e. becomes a lower psychic and accepts all that the lower psychic powers reveal. i would like to pause here and point out two things which should be borne in mind: first, that many people are today living in the atlantean state of awareness, in the atlantean consciousness and for them the expression of these lower psychic powers is normal, though undesi

eams, and because they had unfitted themselves for normal living. they appear to be a danger, both to themselves and to others. they constitute a problem and a difficulty. the ancient habits must be dropped, but because of their antiquity they are very powerful, and to drop them is easier said than done. the practices whereby the lower psychic powers have been developed must be given up. if these faculties of response to an environing astral world appear to have been developed with no difficulty and to be natural to the man, they- 290- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust should nevertheless be discontinued and the avenues of approach to this lower world of phenomena should be closed. if human beings make so poor a success of living con

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ms and the hearing of the note of all beings. a close study of the third part of the light of the soul (the yoga sutras of patanjali) will indicate the type of phenomena which should find its place in this diary. 5. any experiences of a psychic kind which do not come under any of the above headings. those mentioned above come under the heading of the higher psychism and concern the higher psychic faculties, spiritual perception, intuitive knowledge, mental telepathy (and not the telepathy which is based upon the solar plexus activity. the lower psychic experiences can also be noted whether pleasant or unpleasant. once noted, however, they should be forgotten for they are of no moment- 15- discipleship in the new age- volume i copyright 1998 lucis trust days may go by and weeks with no reco

magnetic and radio-active, then there will be poured out upon the world certain divine forces which will vivify and reconstruct, which will eliminate the evil and heal the sick. hitherto the attempts of men in the field of medicine, of healing and of the various forms of therapy have been the result of impulses to respond to these hovering forces, but that is all as yet. these are the three major faculties which the spiritual man can unfold; other faculties and developing capacities are only expansions of these three telepathic thought, receiving and transmitting; intuitive recognition of truth and its formulation into concepts by the mind, plus the later process of materialising that which has been intuited, the highest form of creative work; healing, with its understanding of energy and

this i think you know. your problem is further complicated by the fact that your mental body is on the third ray of active intelligence which is also your personality ray. this does two things for you: it definitely facilitates the integration of your personality, and it also enables you to contact your soul with relative ease, if you so choose. nevertheless, it also emphasises all the third ray faculties and capacities of your personality critical, analytical, separative, prideful and full of- 176- discipleship in the new age- volume i copyright 1998 lucis trust self-interest and, as you are definitely going through a process of rapid integration, this produces situations which require most careful handling and watching. your astral or emotional body is on the sixth ray of devotion. this

s in, these subtler bodies become more vital. much force flows through you at this time. do not infer from this remark that you contact and attract more force than do your co-disciples, for such is not the case. but your physical equipment is of such a nature that it constitutes a real problem. the consequent influence and potency of the inner bodies particularly the mental body with its critical faculties is over-strong in expression upon the physical plane. this, i realise quite well- 445- discipleship in the new age- volume i copyright 1998 lucis trust you yourself know. one of the problems that faces every master (teaching a group of disciples such as this) is how to lead them on to the next step when much that he can say to them is simply an emphasising of what they as most intelligen

in the body. a disciple cannot say that now because he is a disciple, he will not be subject to this, that or the other experience. he has to be prepared for all experiences and to face the fact that eventually all disciples have to become psychics, both higher and lower, as was the christ. the only safeguard for which he works is to prevent the lower powers demonstrating until the higher psychic faculties are functioning; then the lower are controlled and operated (if i might so express it) from the level of the higher consciousness. there is, to the mind of the disciple, only life and form and he is learning to handle the life processes through the medium of the form so as to produce a divine manifestation. the world today is entering a phase of extreme sensitivity. disciples must train

ALICE A BAILEY13 PROBLEMS OF HUMANITY

can and must make to the group. it is perhaps a platitude to say that education should occupy itself necessarily with the development of the reasoning powers of the child and not primarily as is now usually the case with the training of the memory and the parrot-like recording of facts and dates and uncorrelated and ill-digested items of information. the history of the growth of man's perceptive faculties under differing national and racial conditions is of profound interest. the outstanding figures of history, literature and art and of religion will surely be studied from the angle of their effect and their influence for good or evil upon their period; the quality and purpose of their leadership will be considered. thus the child will absorb a vast amount of historical information, of cr

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

s of evolution, there is emerging a group who will bring salvation to the world and who (embodying group ideas and emphasising the true meaning of the church of christ) will so stimulate and energise the minds and souls of men that the new age will be ushered in by an outpouring of the love, knowledge and harmony of god himself, as well as by the reappearance of the christ in whom all these three faculties of divinity will be embodied. religions in the past have been founded by a great soul, by an avatar, and by an outstanding spiritual personality. the stamp of their lives and words and teaching has been set upon the race and has persisted for many centuries. what will be the effect of the message of a group avatar or world saviour? what will be the potency of the work of a group of knowe

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

much that you have recognised that glamour and illusion exist. the majority of people are unaware of their presence. many good people today see this not; they deify their glamours and regard their illusions as their prized and hard won possessions. the very recognition, in its turn however, carries with it its own problems, so unable is the average disciple to free himself from the glamour-making faculties developed in the past, and so hard does he find it to preserve a due proportion and a proper sense of values in regard to the truths of the mental plane. a hard won truth and a principle of reality can be grasped, and then around it the disciple can build the easily formed illusions of the mind which is just beginning to find itself. the glamours of an emotional nature can emerge and gat

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

igh stage of mental development, and that is one reason why it is not yet regarded as a reputable, proved and provable capacity of the human being. in this case, the mind is truly "the slayer of the real" and the sources and modes of subjective knowledge still remain in a dark area of the human consciousness. the normal processes of evolution will, however, prove incontrovertibly the existence of faculties which make the higher spiritual and subjective impressions possible, and eventually normal. this "supreme science of contact" can be as already explained broken up into the following phases which are all progressively developed from each other. forget not the inevitable continuity which is the outstanding characteristic of the evolutionary process. 1. astral sensitive awareness. this is

rating intuition can make these matters clearer to your avid and active intelligence. you will note, therefore, that though we call one of the major centres humanity, yet in the last analysis all the centres are constituted of lives progressing towards the human stage, of those units of life who are at the human stage, and those who have left that stage far behind but who are endowed with all the faculties and all the knowledges wrought out into human expression in earlier planetary schemes or solar systems, or through our own definite and characteristic planetary life. because of this uniformity of experience, the art of contact and the science of impression become entirely possible and normally effective. the great and omnipotent lives in shamballa can impress the omniscient lives and le

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

s. jonah stands for the hidden imprisoned christ, alive to the perils of the situation, and the whale of large size stands for the bondage of incarnation and for the personality. it is in this dual sign that the imprisoned soul and the personality enter upon that process which will transmute 1. the lower nature into the higher manifestation. 2. the lower psychical powers into the higher spiritual faculties, i.e. a. negativity into positive soul control. b. mediumship into mediatorship. c. clairvoyance into spiritual perception. d. clairaudience into mental telepathy and finally inspiration. e. instinct into intellect. f. selfishness into divine selflessness. g. acquisitiveness into renunciation. h. self-preservation into selfless world service. i. self-pity into compassion, sympathy and di

and venus are the four exoteric planets and three others which must remain nameless (pluto and the two hidden planets. a.a.b) were the heavenly bodies in direct astral and psychic communication morally and physically with the earth, its guides and watchers. the visible orbs furnish our humanity with its outward and inward characteristics and their regents or rectors with our monads and spiritual faculties (s.d. i. 628) 12 "the trinity was represented by the sun (the father, mercury (the son, and venus (the holy spirit (s.d. ii. 569) 13 "there were seven tabernacles ready to be inhabited by monads under seven different karmic conditions (s.d. ii. 223) 14 "every race in its evolution is said to be born under the influence of one of the planets (s.d. ii. 27) 15 "the tradition of the 70 plane

. these are the four maharajahs, connected with karma, humanity, cosmos and man. c. they are the sun or its substitute michael. they are the moon or its substitute gabriel. they are mercury or its substitute raphael. they are venus or its substitute uriel- 377- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust (s.d. iii. 459) 27 "saturn governs the devotional faculties. mercury governs the intellectual faculties. jupiter governs the sympathetic faculties. the sun governs the governing faculties. mars governs the selfish faculties. venus governs the tenacious faculties. moon governs the instinctual faculties (s.d. iii. 463) 28 "the seven angels who preside over the seven planets are the builders of the universe. they are the natural guardians of the sev

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

ion of the world and for the establishment of the new world order. upon the unfoldment of the heart centre, and on an intelligent relation of mankind to the hierarchy, with the consequent response of man to the energy of love, all disciples are asked at this time to ponder and reflect, for as a "man thinketh in his heart, so is he" thinking in the heart becomes truly possible only when the mental faculties have been adequately developed and have reached a fairly high stage of unfoldment. feeling in the heart is often confused with thinking. the ability to think in the heart is the result of the process of transmuting desire into love during the task of elevating the forces of the solar plexus into the heart centre. heart thinking is also one of the indications that the higher aspect of the

g and the coming knowledge will arise as a result of an awakening intuition, of the presence upon earth of a very great number of advanced and developed souls, and the coming of the hierarchy and humanity into a closer relationship. the blending (slowly going forward) of the energies of those two planetary centres will bring about major changes and unfoldments, and this not only in the perceptive faculties of man but in the physical mechanism also. there will be a much greater resistance to the indigenous and inherited diseases and a real ability to resist infections; this will eliminate much pain and suffering. the reduction of the sum of human karma through the experience of this planetary war (1914-1945) will enable the souls seeking incarnation to create bodies free from tendencies to

ed soul, and thereby radiates it forth into the soul of the patient, via both of the auras. 3. the healer who can employ both techniques and whose range of contacts and possibilities of usefulness are far greater than the other two. he can employ with equal facility the energy of the soul or the vital pranic force, and has therefore mastered the two techniques which govern the two sets of related faculties. this class of healer is much rarer than the other two. at present, in the modern world, there is no true system of spiritual healing taught to would-be healers. there is instead an effort to base the whole procedure, plus the techniques employed, on purely mental levels, on systems of affirmation, modes of prayer, stimulation of the patient's will-to-live, and occasionally the use of ma

alignant disease, where the physician knows that it simply is a question of time, and the spiritual healer can learn to recognise the same signs. then, instead of the present silence on the part of both healer and doctor, where the- 386- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust patient is concerned, this remaining time will be employed (if the patient's faculties permit) with due preparation or the "beneficent and happy withdrawal" of the soul; the patient's family and friends will share in the preparation. in the early stages of the new world religion, this attitude towards death will be inculcated. an entirely new concept of death, with the emphasis upon conscious withdrawal, will be taught, and funeral services, or rather the crematory service

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

the past and what is his intellectual heritage; with a certain amount of mental activity, which can be developed and trained if the man himself so desires it and brings it about by the right handling of himself in relation to his environment; with certain mental ideals, dreams and speculations, which can be transmuted into valuable assets if the man is dowered with persistence, if his imaginative faculties have not been dulled by an unbalanced, enforced curriculum, and if he has been fortunate enough to have a wise teacher and some understanding senior friends- 43- education in the new age copyright 1998 lucis trust it will be apparent to you also that the task of the new education is to take the civilised masses and lead them on to the point where they are cultured; to take likewise the c

can and must make to the group. it is perhaps a platitude to say that education should occupy itself necessarily with the development of the reasoning powers of the child and not primarily as is now usually the case with the training of the memory and the parrot-like recording of facts and dates and uncorrelated and ill-digested items of information. the history of the growth of man's perceptive faculties under differing national and racial conditions is of profound interest. the outstanding figures of history, literature and art and of religion will surely be studied from the angle of their effort and their influence for good or evil upon their period; the quality and purpose of their leadership will be considered. thus the child will absorb a vast amount of historical information, of cr

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

tanding waiting, then endeavour to see stretching between yourself, the group and me a band of golden light and know this to be the symbol of the path which we are all treading. see this path gradually shortening, thus bringing us closer together, slowly and steadily, until you enter into the heart of the blue disk. whilst doing this, hold the mind positive and attentive, using simultaneously the faculties of imagination and of visualisation. this triple activity will test and tax your powers but will be good training in active esoteric work. regard this always as a united group effort and remember that in doing it you aid each other, and may facilitate the work to be done at the time of the wesak moon. i would like to add that the results of this work will not become apparent to you until

y is now a fact in your life and your awareness. what is the next fact or point of integration or consciously achieved inclusiveness? a study of the formulas and their correct use will reveal this to you. i have laid the emphasis upon visualisation and given you some hints connected both with initiation and the creative work of the imagination, because these teachings and the development of these faculties will require calling into play your understanding, if the formulas connected with initiation are to be given. these six formulas are therefore formulas of integration, and one or two hints may here be imparted. formula one concerns, as i have told you, integration into a master's group, and it has two uses if i might so express it from your particular point of view. one produces a group

hat which expansion means to the planetary logos those fields of divine activity which lie outside our planetary ring-pass-not. for their understanding, and for freedom of movement within those areas, all the past has prepared the initiate, and in the unfoldment of the three divine aspects of intelligence, love and will, the disciple or initiate has been creating the instrument and developing the faculties which will enable him to move out into solar or cosmic spheres of action, via one or other of the seven paths; with these i have dealt as far as now is possible in the last volume of a treatise on the seven rays, vol. v. e. ability to see the. inclusive whole. this is the practical angle of the above mentioned reality. the initiate consciously includes in his thinking this new area of th

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ill pass before long and take their second initiation, and it has let a flood of light into the world a light which will go on increasing for the next thirty years, bringing assurance of immortality and a fresh revelation of the divine potencies in the human being. thus is the new age dawning. access to levels of inspiration, hitherto untouched, has been facilitated. the stimulation of the higher faculties (and this on a large scale) is now possible, and the coordination of the personality with the soul and the right use of energy can go forward with renewed understanding and enterprise. ever the race is to the strong, and always the many are called and the few chosen. this is the occult law. we are now in a period of tremendous spiritual potency and of opportunity to all upon the probatio

inity. all these powers have their higher spiritual correspondences, which manifest when the soul becomes consciously active and controls its mechanism through the mind and the brain. when astral clairvoyance and clairaudience are not below the threshold of consciousness, but are actively used and functioning, it means that the solar plexus centre is open and active. when the corresponding mental faculties are present in consciousness, then it means that the throat centre and the centre between the eyebrows are becoming "awake" and active. but the higher psychic powers, such as spiritual perception with its infallible knowledge, the intuition with its unerring judgment, and psychometry of the higher kind with its power to reveal the past and the future, are the prerogatives of the divine s

y, and to the magnetic pull they evidence when duly organised. thus they produce fusion and blending. i am here putting new ideals and possibilities into as simple language as possible; i seek not to veil and obscure their simplicity and truth by many explanatory paragraphs. what i have here said must be read with the eye of vision and the understanding of the heart. disciples must have these two faculties as part of their usable equipment. have you got them, or are you trying to cultivate and unfold them, my brothers? another of the aspects of this group work is that its influence is pervasive, and not at the beginning dynamic. the force which it later exerts will be due to constant pervasive pressures and the steady spreading of the group influence and ideals. it is therefore ultimately

takes form on earth and conditions human thought and consciousness in the coming new age. the basic truths to date- 187- the externalisation of the hierarchy copyright 1998 lucis trust these basic truths never change because they are related to the nature of deity itself and have become apparent to mankind through revelation, as evolution has proceeded and man has developed the needed perceptive faculties and the required persistence of search, plus the unfolding of the inner light of the soul. these truths, inherent in the divine nature, reveal the soul of god. they are: 1. the law of compassion. this is the truth of right relationship, of loving understanding, of actively expressed love. it is the foundation of brotherhood and the expression of the inner unity. 2. the fact of god. this

e) which divides the physical plane from the unseen world will be recognised as a fact in nature by the scientist. its purpose will be acknowledged. eventually it will be destroyed, by man discovering how to penetrate it. the date is imminent. through the increasing sensitivity of men and through the steady thinning of the separating veil, more and more during the coming years will the telepathic faculties of men and their power to respond to inner inspiration be developed and demonstrated. by the growth of intuitional telepathy and the increasing comprehension of the power of colour and sound will the work of the christ and of the great ones be contacted and understood, and the peoples released from the thraldom of the past and enabled to enter into the liberty of the kingdom of god. reli

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

n a comprehension of the lives which compose it, and in an ability to hear the voice of the "formless one" above the strife of all the lower voices, comes the opportunity for the aspirant to escape from the dominance of matter. this is the true magical work, my brothers, the understanding of the sounds of all beings, and the ability to speak the language of the soul is the clue to the work. these faculties rightly used impose upon these lesser lives that control which will lead to the final liberation, and which will- 6- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in due time, lead these lives themselves into the realm of self-consciousness. this aspect of the matter is as yet but little comprehended by the sons of men. if they but realis

subordination of the knowledge aspect of the soul to the clear pure light of the divine understanding. when these two factors are beginning to be active, you will have the emergence of true spiritual activity upon the physical plane, motivated from the high source of the monad, and implemented by the pure reason of the intuition. it will be apparent to you, therefore, that these higher spiritual faculties can only be brought into play when the bridging antahkarana is beginning to play its part. hence the teaching which i am giving on the construction of the rainbow bridge. these rules are in reality great formulas of approach, but they indicate approach to a specific section of the path and not approach to the initiator. i would have you reflect upon this distinction. the "way of the high

d and upon mental levels, and has "looked neither up nor down" but now the right point of tension has been reached; the reservoir or pool of needed energy has been restrained within the carefully delimited ring-pass-not, and the bridge-builder is ready for the next step. he therefore proceeds at this point to construct the blue print of the work to be done, by drawing upon the imagination and its faculties as they are to be found upon the highest level of his astral or sensitive vehicle. this does not relate to the emotions. imagination is, as you know, the lowest aspect of the intuition, and this fact must be remembered at all times. sensitivity, as an expression of the astral body, is the opposite pole to buddhic sensitivity. the disciple has purified and refined his imaginative facultie

acity depend largely upon the disciple's determination, purpose and will, his persistence and spiritual integrity. it is through his understanding of the word "process" that the disciple discovers the true meaning of the occult statement that "before a man can tread the path he must become that path himself" increasingly the disciple finds what it is to become a creative agent, using the creative faculties of the mind and conforming increasingly (as he creates) to the plan of the creator, the lord of the world. the first three initiations are definitely and in a most mysterious way concerned with the creative work, and with the spiritual expression in a human being of the third aspect of divinity, that of intelligent activity. the fourth, fifth and sixth initiations are as definitely relat

session against the animal nature, and increasingly in relation to the emotional nature. above all, he becomes aware of a secondary relation, involving a most difficult problem and one which enhances the fight and intensifies his problem. he discovers that his emotional nature, his- 377- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust lower psychic faculties, his astral development and the potency of glamour are now all arrayed against him. the reorientation with which he is now faced has to be brought about primarily upon the astral plane, because that has been for untold aeons the level of his major polarisation and the sphere of activity and the state of consciousness which has dominated him. the physical body is not a principle; his ethe

ALICE BAILEY THE LABOURS OF HERCULES

lives. the bull of desire has to be caught and mastered and chased from one point to another [51] in the life of the separated self, until the time comes when the aspirant can do what hercules succeeded in doing: ride the bull. to ride an animal, in the ancient myths, signifies control. the bull is not slaughtered, it is ridden and guided, and under the mastery of the man. there are potencies and faculties hidden in the human being that, when developed and unfolded, may bring new powers to bear upon this problem. but, in the meantime, what shall the aspirant do? certain suggestions may be made: 1. ride, control and master the bull and let the aspirant remember that the bull has to be ridden across the waters to the mainland; which means that the solution of the whole sex problem will come

the animal, vegetable and mineral kingdoms. the work of the intelligent sons of god is to act as transmitters, via the mind, of [201] spiritual energy, which will save and vitalize all lower kingdoms of nature. the second coming of the christ how can the world savior come? he might come as he came before, in a physical body with its incidental handicaps. there are emerging in the world today new faculties that were not demonstrating when he came before. we are much more sensitive than we ever were; we are wide open to each other's thoughts for one thing, and if such a potent thinker as the christ, whatever we may mean by that word, is en rapport with world affairs, it seems to me he might try another method. he may work with his own in every land, over-shadowing his disciples wherever the

AN INTRO TO STUDY OF THE KABALAH

nd lilith, the asheth zenunim, the woman of whoredom, and this pair of demons are also called "the beast" see zohar ii. 255; samael had also an incommunicable name, which was ihvh reversed; for demon est deus inversus. the whole universe only became complete with the creation of man, called the microcosm, the earthly adam; a copy of "the archetypal man" after another manner; he has principles and faculties and forms comparable to all the sephiroth and worlds, although his material body dwells on the assiatic plane. from god, the angels and the world, let us pass to consider more fully what the kabalah teaches about man, the human soul or ego. it has already been explained that the doctrine of emanation postulates successive stages of the manifestation of the supreme spirit, which may be re

n along an ascending scale of re-development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. before we consider man in his present state we must note the views of the kabalah upon man in his primal state. man was the final word of creation, he was a r sum of all forms, and so transcended the angels in his faculties. the first man had no fleshy body, no material envelope: adam and eve were clothed only in ethereal forms, and were not subject to appetites or passions, they dwelled in light in the gn oidn, garden of aidin, of eden, of pleasant peace (zohar ii. 229b. the man and the woman before their descent to this world were as one--androgynous; at incarnation they were separated into sexes. the fir

ANATHEMA OF ZOS

ep-walkers, beggars and sufferers, born of the stomach; unlucky men to whom happiness is necessary! ye are insufficient to live alone, not yet mature enough to sin against the law and still desire women. other than damnation i know no magic to satisfy your wishes; for ye believe one thing, desire another, speak unlike, act differently and obtain the living value. assuredly inclination towards new faculties springs from this bastardy! social only to the truths convenient to your courage, yet again beasts shall be planted. shall i speak of that unique intensity without form? know ye the ecstasy within? the pleasure between ego and self? at that time of ecstasy there is no thought of others; there is no thought. thither i go and none may lead. sans women-your love is anathema! for me, there i

ANTINOMIANISM

own- into the unknown. this personal projection will have a very different form than what is possible through the undeveloped constructs that are and never were your own in the first place. compare this idea to those of plato regarding dianoia and noesis, you will find that they are similar. divine inspiration can only result from the use of the truly divine gift- the full use of the intellectual faculties- it cannot, and never has occurred as the result of the sublimation of consciousness. when you begin to disperse ideas that are not your own, and replacing them with what you do know the entire world as you view it will change. wisdom comes from ideas that help free you from that which is not your own. thus opening the floodgate to what can be yours through the divine gift. any text whic

ARADIA GOSPEL OF THE WITCHES

sted, when, in fact, theyform only a small part of the whole. and folklore was unknown to classic authors: there is really noevidence in any ancient latin writer that he gathered traditions and the like among the vulgar, asmen collect at present. they all made books entirely out of books there being still a few left ofthe same sort of literati.chapter i. 3 legare, the binding and paralysing human faculties by means of witchcraft.chapter ii. 4 there is an evident association here of the body of the firefly (which must resemble a grain ofwheat) with the latter. 5 the six lines following are often heard as a nursery rhyme. 6 probably a mistake for luna. 7 this implies keeping himself warm, and is proof possitive that moonshould here be read for sun.according to another legend cain suffers fro

BASIL VALENTINE TWELVE KEYS

and effficacy that if its precious essence, which is excessively cold, be reduced to a metallic body by being deprived of its volatility, it becomes as corporeal as, but far more fixed than, saturn itself. this transmutation is begun, continued, and completed with mercury, sulphur, and salt. this will seem unintelligible to many, and it certainly does make an extraordinary demand upon the mental faculties; but that must be so because the substance is within the reach of everyone, and there is no other way of keeping up the divinely ordained difference between rich and poor. in the preparation of saturn there appears a great variety of different colours; and you must expect to observe successively black, grey, white, yellow, red, and all the different intermediate shades. in the same way

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

ity previously discussed. after this service has been fulfilled and all questions have been answered, the oracle may provide an extra service of offering blessings either by blowing on seeds or inscribing prayers on tied ribbons, both of which are then offered to members of the audience. the service ends abruptly when the oracle collapses (figure 41. the deity departs at this point, and the human faculties of the oracle return; the oracle has no recollection of the proceedings of the trance session. several trance sessions may occur during one ceremony, with each trance signifying the descent of another god into the oracle. usually the first god to enter is the central god with whom the oracle is most associated. this god is called the "lord of the channels (rtsa bdag, and as such is the o

BLAVATSKY H P ANTHROPOGENESIS

ating the belief of the essenes (de bello judaeo, 11, 12 "the air is full of souls" states philo "they descend to be tied to mortal bodies, being desirous to live in them (de gignat, 222 c; de somniis, p. 455; because through, and in, the human form they will become progressive beings, whereas the nature of the angel is purely intransitive, therefore man has in him the potency of transcending the faculties of the angels. hence the initiates in india say that it is the brahmin, the twice-born, who rules the gods or devas; and paul repeated it in[[footnote(s* see vol. i. part iii "gods, monads and atoms" it is symbolised in the pythagorean triangle, the 10 dots within, and the seven points of the triangle and the cube* whence the kabalistic name of shells given to the astral form, the body c

e allegory in genesis, of adam, born an image of clay, into which the "lordgod" breathes the breath of life but not of intellect and discrimination, which are developed only after he had tasted of the fruit of the tree of knowledge; in other words when he has acquired the first development of mind, and had implanted in him manas, whose terrestrial aspect is of the earth earthy, though its highest faculties connect it with spirit and the divine soul. pramlocha is the hindu lilith of the aryan adam; and marisha, the daughter born of the perspiration from her pores, is the "sweat-born" and stands as a symbol for the second race of mankind. as remarked in the foot note (vide supra) it is not indra, who now figures in the puranas, but kamadeva, the god of love and desire, who sends pramlocha on

e mode of procreation of the second or the "sweat-born" the same for the third race in its final development. marisha, through the exertions of soma, the moon, is taken to wife by the prachetasas, the production of the "mind-born" sons of brahma also, from whom they beget the patriarch daksha, a son of brahma[[footnote(s* the text has "from brahma were born mind-engendered progeny, with forms and faculties derived from his corporeal nature, embodied spirits produced from the limbs (gatra) of dhimat (all-wise deity. these beings were the abode of the three qualities of deva-sarga (divine creation, which, as the five-fold creation, is devoid of clearness of perception, without reflection, dull of nature. but as they did not multiply themselves, brahma created "other mind-born sons like himse

called the "sons of will and yoga- the first in whom the "sons of wisdom" had incarnated- thought was but very little developed in nascent physical man, and never soared above a low terrestrial level. their physical bodies belonging to the earth, their monads remained on a higher plane altogether. language could not be well developed before the full acquisition and development of their reasoning faculties. this monosyllabic speech was the vowel parent, so to speak, of the monosyllabic languages mixed with hard consonants, still in use amongst the yellow races which are known to the anthropologist* ii. these linguistic characteristics developed into the agglutinative languages. the latter were spoken by some atlantean races, while other parent stocks of the fourth race preserved the mother

r powers, and in another for aleim, or priests- the hierophants initiated into the good and evil of this world; for there was a college of priests called the aleim, while the head of their caste, or the chief of the hierophants was known as java-aleim. instead of becoming a neophyte, and gradually obtaining his esoteric knowledge through a regular initiation, an adam, or man, uses his intuitional faculties and, prompted by the serpent (woman and matter, tastes of the tree of knowledge- the esoteric or secret doctrine- unlawfully. the priests of hercules, or mel-karth, the "lord of the eden" all wore "coats of skin" the text says "and java-aleim made for adam and his wife[[hebrew 'chitonuth our" the first hebrew word "chiton" is the greek[[chiton, chiton. it became a slavonic word by adopti

BLAVATSKY H P COSMOGENESIS

negatives of all those most abstract attributes which men feel rather than conceive, as the remotest limits attainable by their power of conception. the stage described in stanza ii. is, to a western mind, so nearly identical with that mentioned in the first stanza, that to express the idea of its difference would require a treatise in itself. hence it must be left to the intuition and the higher faculties of the reader to grasp, as far as he can, the meaning of the allegorical phrases used. indeed it must be remembered that all these stanzas appeal to the inner faculties rather than to the ordinary comprehension of the physical brain. stanza iii. describes the re-awakening of the universe to life after pralaya. it depicts the emergence of the "monads" from their state of absorption within

s of existence; making it a specific, instead of a generic term. an unborn infant, could it think in our acceptation of that term, would necessarily limit its conception of being, in a similar manner, to the intrauterine life which alone it knows; and were it to endeavour to express to its consciousness the idea of life after birth (death to it, it would, in the absence of data to go upon, and of faculties to comprehend such data, probably express that life as "non-being which is real being" in our case the one being is the noumenon of all the noumena which we know must underlie phenomena, and give them whatever shadow of reality they possess, but which we have not the senses or the intellect to cognize at present. the impalpable atoms of gold scattered through the substance of a ton of au

of the vaishnavas (the vasishta-dvaita) as the ideal in contradistinction to the real- or parabrahm and isvara- can find no room in published speculations, since[[vol. 1, page] 56 the secret doctrine. that ideal even is a misnomer, when applied to that of which no human reason, even that of an adept, can conceive. to know itself or oneself, necessitates consciousness and perception (both limited faculties in relation to any subject except parabrahm, to be cognized. hence the "eternal breath which knows itself not" infinity cannot comprehend finiteness. the boundless can have no relation to the bounded and the conditioned. in the occult teachings, the unknown and the unknowable mover, or the self-existing, is the absolute divine essence. and thus being absolute consciousness, and absolute

fail to apprehend qualities or objects even with the senses exerting themselves* this, of course, with regard only to mind on the sensuous plane. spiritual mind (the upper portion or aspect of the impersonal manas) takes no cognisance of the senses in physical man. how well the ancients were acquainted with the correlation of forces and all the recently discovered phenomena of mental and physical faculties and functions, with many more mysteries also- may be found in reading chapters vii. and viii. of this (in philosophy and mystic learning) priceless work. see the quarrel of the senses about their respective superiority and their taking the brahman, the lord of all creatures, for their arbiter "you are all greatest and not greatest" or superior to objects, as a. misra says, none being ind

present and personify the seven forms of cosmic magnetism called in practical occultism the "seven radicals" whose co-operative and active progeny are, among other energies, electricity, magnetism, sound, light, heat, cohesion, etc. occult science defines all these as super-sensuous effects in their hidden behaviour, and as objective phenomena in the world of senses; the former requiring abnormal faculties to perceive them- the latter, our ordinary physical senses. they all pertain to, and are the emanations of, still more supersensuous spiritual qualities, not personated by, but belonging to, real and conscious causes. to attempt a description of such entities would be worse than useless. the reader must bear in mind that, according to our teaching which regards this phenomenal universe a

BOOK OF PLEASURE

ef" in death be the "will" that attempts "death" for your satisfaction, but can give you no more than sleep, decay, change-hell? this constant somnambulism is "the unsatisfactory" you disbelieve in ghosts and god-because you have not seen them? what! you have never seen the mocking ghosts of your beliefs?-the laughing bedlam of your humility or mammon-your grotesque ideas of "self? yea, your very faculties and your most courageous lies are gods! who is the slayer of your gods-but a god! there is no proof that you existed before? what an excuse! no one has returned to tell us? what a damning advocate! you are but what you were-somehow changed? you are the case prima facie that you are reincarnated to perhaps anything "perhapses" are possible! can you do differently to what you do? never sha

conceive an impossibility, nothing is impossible, you are the impossible! doubt is delay-time-but how it punishes! nothing is more true than anything else! what are you not-you ever the book of pleasure (self love) get any book for free on: www.abika.com 13 answered truthfully? you tyrannise over yourself, so constantly forget what you remember; you resist sense objects and show resistance to the faculties by believing or not. these faculties are as numerous as the atoms you have not yet seen, and they are as endless as the number one-they come into life at will. you adopt a few at a time- knowledge you speak through them- did you but understand your grammar those you disown speak louder than your words! i would not believe the wisdom of the almighty. belief is ever its own tempter to beli

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

requisite practices set forth in step-by-step procedures, augmented with photographs and puts-you-in-the-picture" visualization aids, but the vital reasons for undertaking them are clearly explained. beyond this, the great benefits from the various practices themselves are demonstrated in renewed physical and emotional health, mental discipline, spiritual attainment, and the development of extra faculties. guidance is also given to the astral world itself: what to expect, what can be done including the ecstatic experience of astral sex between two people who project together into this higher world where true union is consummated free of the barriers of physical bodies. 0-87542-181-4, 239 pages, 5% x 8, softcover $7.95 the llewellyn practical guide to creative visualization. all things you

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

t plane said to hold the experiences of all people, past, present and future. alban arthuran: the festival of the mid-winter solstice, named after king arthur, the legendary sun king, which takes place on or about 21 december in the northern hemisphere. alpha waves: brain waves, cultivated in psychic work, that are associated with a very relaxed state of mind in which it is possible for intuitive faculties to find expression. amulet: a charm carried on a person or placed in a house to offer protection against danger and illness. when charged with healing energies, it becomes a talisman and can attract health and good fortune. anima: the term coined by carl gustav jung to represent the female power within men as well as women. animus: jung's term for the male power within women and men. ank

DIABOLUS

et alii d mones a deo quidem natur creati sunt boni, sed ipsi per se facti sunt mali("the devil and the other demons were created by god good in their nature but they by themselves have made themselves evil- fourth lateran council, from the catholic encyclopedia. here we see that azazel and other angels possessed an original independence of being, that is they recognized that they could have the faculties of a higher state of being, they perceived themselves as separate from their original maker or source of being. the bible further describes satan as how he had fallen, which presents a connection of the vajra rune which anton szandor lavey made a part of his personal sigil within an inverted pentagram. the vajra rune is almost an s type shape, falling downwards. it represents health, vit

nton szandor lavey made a part of his personal sigil within an inverted pentagram. the vajra rune is almost an s type shape, falling downwards. it represents health, vitality and strength. 22 i saw satan like lightning falling from heaven luke 10:18 the dragon itself is a symbol of the collective independence and intelligence of satan the adversary, while his angelic nature granted him the higher faculties of all the angels of heaven, lucifer sought more and wished to be more godlike. this was considered a great sin and thus a war in heaven occurred. and there was a great battle in heaven, michael and his angels fought with the dragon, and the draghon fought his angels: they prevailed not, neither was their place found any more in heaven. and that great dragon was cast out, that old serpen

DION FORTUNE MYSTICAL QABALA

f its own nature things which belong to another sphere; and we shall make a great mistake if we try to prove with herbert spencer that because a thing is unknown by any capacity of the mind we at present possess, that it must for ever be unknowable. time is not only increasing our knowledge, but evolution is increasing our capacity and initiation, which is the forcing-house of evolution, bringing faculties to birth out of due season, brings the consciousness of the adept within reach of vast apprehensions which are as yet below the horizon of the human mind. these ideas, though clearly apprehended by himself after another mode of consciousness, cannot be conveyed by him to anyone who does not share this mode of consciousness. he can only put them forth in symbolic form; but any mind that h

atholic tells his rosary, is amply repaid by the subsequent illumination he receives as his mind automatically sorts ou the innumerable changes and chances of mundane life on to the tree, thus revealing their spiritual significance. it must always be borne in mind that the use of the tree of life is not merely an intellectual exercise; it is a creative art in the literal meaning of the words, and faculties have to be developed in the mind even as manual skill is acquired by sculptor or musician. 21. the yetziratic text specifically refers to binah as the sanctifying intelligence. sanctification conveys the idea of that which is holy and set apart. the virgin mary is held to be intimately associated with binah, the great mother; and from this attribution the mind is led on to the idea of th

DION FORTUNE PSYCHIC SELF DEFENSE

ard of miss x. was that she had been removed to a nursing-home in the country with a severe mental breakdown. taken separately, any of the incidents in this strange eventful history can be explained away, but taken together they make a curious story, especially when it is remembered that without any previous information a psychic investigation had "spotted" the existence of a person with abnormal faculties who was interested in mr. c. cancer is a disease upon which certain occult hypotheses throw a good deal of light. it is believed to be a disease of the etheric double, not of the physical body, and that a "cancer elemental" is the infective factor. to prove or disprove anything concerning the foregoing story is impossible, but the following occult hypothesis may explain much. if this hyp

nd this vitalises the corresponding element in ourselves. but if a four-element creature is drawn into the sphere of a single element he is poisoned by an overdose of the one element in which he finds himself, and starved of the other three. it is for this reason that mortals in the fairy kingdom are always said to be enchanted or asleep. they are never living normally in full possession of their faculties. an equally difficult problem is set to the non-human who is drawn into our midst. a single-element creature is bidden to control and assimilate an additional three elements for which it has no equipment or experience, and the result is disastrous. but it is not enough that we should merely describe the conditions and state the problem in these pages. our aim is essentially practical. wh

ut if we begin to study occultism, or even to dabble in it, sooner or later we are liable to obtain results, provided, of course, that the system we are using contains the germs of efficacy. in the case of a person who is coming on to the path for the first time, progress is necessarily slow and laborious; but a soul that has taken initiation in previous incarnations may reopen the latent psychic faculties so rapidly that the problem of maintaining the harmonised co-ordination of the personality becomes a serious one. it is exceedingly common for a person who is making his first contact with the occult movement to experience psychic disturbance. this is sometimes attributed to evil influences, sometimes to evil entities. neither of these inferences may be just. there is a third possibility

mental difference between these subjective states and the normal waking consciousness. it is here that the occultist can tell the psychologist something that it is worth his while to hear, for he can show how these visions can be produced experimentally and at will by means of ceremonial magic. and still more important, the occultist can show him how these visions can be dispersed and the psychic faculties closed down and sealed. this brings us to the practical part of our considerations: how far can the methods of ritual magic be applied to the relief of mental disease? they are undoubtedly palliative, but they will not produce a permanent cure unless the origin of the disturbed mental condition is found and cleared up. unless this be done, as fast as we disperse the phantoms, they will r

their ranks, let them continue to function as usual. this would be a strange enough case if it were an isolated one, but it is not. another woman came to me about this time in a state bordering on insanity, and told me that she too had been consulting mr. x, who had told her that she had already received initiation on the inner planes, though she might not be conscious of it, and that her psychic faculties were on the point of opening (a stock remark of his, but if she wanted to make real progress on the path she must cease to live with her husband and he (mr. x) would put her in touch with her astral soul-mate. the consequence of this precious advice was to break up her home and send her out of her mind. one day, walking in the park, she met mr. z, and declared him to be her astral lover

ELLIS LOW TWELVE 1907

ithout saddle and with only a halter. he needed nothing more. many times i had admired the physique of this remarkable man. he was over six feet tall and as symmetrical as a greek statue. he was immensely powerful, but, like all his race, showed only a moderate muscular development. his endurance was incredible. i have known him to scout for thirty-six hours in succession, during which his mental faculties were keyed to the highest point, and yet he appeared as bright and alert as if just roused from sleep. general crook has said that any one of the apaches would lope for fifteen hundred feet up the side of a mountain, and at the end you could not observe the slightest increase of respiration. i have known vikka to do it time and again, without the first evidence of what he had passed thro

at memorable campaign. the grim chieftain had a blanket about his shoulders, as if he needed it for comfort. as he stood his side was toward me and his rough, irregular profile was thus brought out plainly. the strained situation had lasted no more than a minute when it became plain to me that geronimo had come here to meet some one. his attitude was that of expectancy, and with all his wonderful faculties alert, he was peering fixedly a little to the left, from which direction his visitor probably was to advance. all doubt on this point was removed when from that point a second form came out of the gloom, with no more noise than that made by the shadow of the cloud which glided over the hills. my heart beat faster than before, for the instant thought was that the chief had moved out from

wful crash, which pierced the walls of the jail "you cannot imagine the breathless hush which came over us when the door opened and we caught sight of the orderly with the little slip of paper in his hand. when the names -were pronounced, the scene which i have described invariably followed. it is said that men can become accustomed to anything, but that tomb-like pause as we concentrated all our faculties upon the dread form as he was about to pronounce the doom of two of our number never lost its deadly intensity. there was always a moment or two when i do not believe a :man in the room breathed "one dismal, drizzly morning, when we were all shivering with cold, the messenger of fate seemed to shout with more fiendish loudness than ever before"'william r. jones and john wilkins "when the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

w direction to the whole of psychical research as director of the parapsychology laboratory at duke university, north carolina. whereas psychical research was largely concerned with the phenomena associated with spiritualist mediums, rhine and his associates moved research from the seance-room into the laboratory and, under systematic control conditions, began testing the unknown or extra-sensory faculties (esp for short) of ordinary individuals. the new term, parapsychology, with its experimental methodology has now largely superseded the earlier approach of psychical research. organizations also founded in the united states to pursue parapsychological research include the psychical research foundation and the parapsychology foundation in new york, linked with the work and paranormal tale

in animal magnetism. providence, ri: b. cranston, 1837. reprint, new york: samuel r. wells, 1879. dupoteat, jules. magnetism and magic. new york: f. stokes, n.d. gregory, william. animal magnetism or mesmerism and its phenomena. london, 1909. townshend, chauncy hare. facts in mesmerism, with reasons for a dispassionate inquiry into it. london, 1844. animals animals are believed to exhibit psychic faculties similar to human beings. in her account of a case of haunting in proceedings of the society for psychical research, vol. 8, r. c. morton mentions two dogs who saw a ghost. the medium mrs. j. h. conant believed that her pet dog and cat saw the spirits she described clairvoyantly. the dog barked and snarled; the cat arched its back, spat, and ran to hide. sir william barrett recorded the c

ented phenomenon. gustave geley recorded a personal experience of this in from the unconscious to the conscious (1920. supernormal perception may also work in a lower scale of life. sir william barrett suggested that the color changes of insect life to suit the environment might be due to causes of stigmata, i.e, suggestion unconsciously derived from the environment. that there may be latent high faculties in animals which vie with the powers of genius was demonstrated by the famous case of the elberfeld horses, although many scientists have been skeptical of the evidence. an italian horse, tripoli, showed similar talent after a course in mathematics. the dog rolf, of mannheim, learned to calculate by attending the lessons given to a child (see proceedings of the aspr, vol. 13 [1919. rolf

1958 assagioli became chair of the psychosynthesis research foundation at greenville, delaware, and editor of psiche- rivista di studi psicologici. during his mature years, he authored a set of books which became the major statements of psychosynthesis. he died in capaiona, italy, on august 23, 1974. sources: assagioli, roberto. the act of will. new york: viking/ penguin, 1973. parapsychological faculties and psychological disturbances. london: medical society for study of radiesthesia, 1958. psychosynthesis: a manual of principles and techniques. rev. ed. new york: viking/penguin, 1971. assailly, alain jean joseph (1909) french physician and neuro-endocrinologist who studied psychophysiology of mediumship and hauntings and published articles on these subjects. born october 17, 1909, at p

clear stream water exposed to sunlight for three hours. bach developed 38 remedies, one for each of the negative states of mind suffered by human beings, classified under seven group headings: fear, uncertainty, insufficient interest in present circumstances, loneliness, oversensitivity to influences and ideas, despondency or despair, and overcare for the welfare of others. bach, who had psychic faculties, believed that his special preparations transferred a subtle force from the flowers to the water. the sunlight released vital astral forces in the flowers, which had a positive effect on human astral forces. bach spent his last years at a cottage on the borders of buckinghamshire, england, which has now become the center for his remedies. address: bach centre, mount vernon, bakers lane

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ulent. it seems that man is loathe to admit that there lie within him many more things than he imagined. maeterlinck considered survival proved but was uncertain as to the possibility of communication with the dead. between the telepathic and spirit hypotheses, he could not make a choice in favor of the latter. he admitted that: the survival of the spirit is no more improbable than the prodigious faculties which we are obliged to attribute to the medium if we deny them to the dead; but the existence of the medium, contrary to that of the spirit, is unquestionable, and therefore it is for the spirit, or for those who make use of its name, first to prove that it exists. he added that in his view there were five imaginable solutions of the great problem: the religious solution, annihilation

ark, n.y: university books, 1973. leaf, horace. psychology and the development of mediumship. london, 1926. leonard, gladys osborne. my life in two worlds. london: cassell, 1931. leonard, maurice. battling bertha; the biography of bertha harris. london: regency press, 1975. medium: the biography of jessie nason. london: regency press, 1974. macgregor, helen, and margaret v. underhill. the psychic faculties and their unfoldment. london: l.s.a. publications, 1930. manning, matthew. the link: matthew manning s own story of his extraordinary psychic gifts. london: corgi, 1975. reprint, new york: holt, rinehart& winston, 1975. northage, ivy. the mechanics of mediumship. london: spiritualist association of great britain, 1973. patanjali. the yoga-sutras of patanjali. translated by m. n. dvivedi

nalogies with nerve-force. he explained the phenomena of the transposition of the senses by the idea that it was the magnetic fluid that conveyed the impressions from without. he offered a similar theory to explain medical diagnoses that the patients gave of others and themselves. every phenomenon was, however, attributed to physiological causes. thought-reading and clairvoyance as transcendental faculties were rejected. the phenomena of traveling clairvoyance were yet very rare. tardy de montravel was alone in his supposition of a sixth sense as an explanatory theory. a new approach to mesmerism was inaugurated by a nonmedical man, abbe faria. in 1813 he ascribed the magnetic phenomena to the power of imagination. general noizet and alexandre bertrand adopted his view. bertrand s traite d

etagnomy term used by french psychic researchers to indicate knowledge acquired through cryptesthesia, i.e, without the use of our five senses. although this term was used by french psychic researcher eugen osty, it appears to have been originally coined by researcher emile boirac (1851.1917) in his book l avenir des sciences psychiques (paris, 1917) and was so ascribed in osty s book supernormal faculties in man (london, 1923. the term derives from the greek words meta (after) and gnomon (knower) and designates the phenomenon of supernormal cognition, now generally called extrasensory perception by parapsychologists. metagraphology term indicating psychometric power on the basis of scripts. it has nothing to do with graphology (interpretation of personality traits indicated in handwriting

ation we must be satisfied with not comprehending. the seance took place in mery s house in a room miller did not enter before the proceedings. moreover, he was completely undressed in the presence of three doctors and donned mery s own garments. gerard encausse( papus) also attended a seance and stated in l initiation that his expectation was fully satisfied and that miller displayed mediumistic faculties more extraordinary than he had hitherto encountered. from paris, miller went on to germany and gave many test seances in munich at private residences. the accounts appear to corroborate reichel s observations. the materialized form was often seen to develop from luminous globes and clouds that first appeared near the ceiling. if several forms were materialized at the same time, they were

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

st prominent were william denton and his son sherman. they called themselves psychometers, which meant that they could discern any truth, however distant in time and space, by touching a physical object or, if it were out of reach, at least focusing on it. in this way they learned that mars and venus were inhabited. as the elder denton put it, a telescope only enables us to see; but the spiritual faculties enable their possessors to hear, smell, taste, and feel, and become for the time being, almost inhabitants of the planet they a re examining. in 1866, as the two men were standing out in a field watching venus rise in the evening sky, the father asked the son to study the planet and tell him what he saw. after a few minutes, sherman described trees, water that was heavy but not wet, and

FOCUS OF LIFE

the words 'i wish' say not the words 'i will' respect thy body: it will again become thy parents. fear nothing,-strike at the highest. ennui is fear: death is failure. go where thou fearest most. how canst thou become great among men. cast thyself forth! of this event, genius is the successful effort of memory. break thy commandments, be lawless unto all dogma. revolt is the fertiliser of the new faculties. knowledge and all evil wars react from previous existences that are now fragmentary to the body and operate as disembodied astrals. the more distant the creature that govern our functions the more unusual is our manifestation of phenomena, which are but living their physical peculiarities by a mechanism. retrogress to the point where knowledge ceases, in that law becomes its own spontan

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

s they arouse and provoke in others as to that which concerns the acts of justice and mercy, and the conservation and increase of the public good; let him enquire whether through their doctrine and rule academies, universities, temples, hospitals, colleges, schools and places of discipline and art are raised; or whether, where these are to be found, they are not the same and endowed with the same faculties as they were before the advent of these men and their appearance among the peoples. next, whether by their care these things are augmented, or whether by their negligence they are diminished, brought to ruin, dissolved, and dispersed. also whether they are occupiers of the goods of others, or enlargcrs of their own goods; and finally whether those who take their part, increase and establ

FRATER ELIJAH ANGELS OF CHAOS

binding of the eye which should be received prior to the rite from the angel. a flashing between both symbols is a good technique. while screaming, io choronzon! statement of office- the following is an adaptation of a calling given by the sons of hermes: universe, hear my plea. earth, open. let the waters open for me. trees do not tremble. let the heavens open and the winds be silent! let all my faculties celebrate in me the all and the one. the gates of heaven are open; the gates of earth are open; the way of the current is open; my spirit has been heard by all the gods and genni. by the spirit of heaven, and earth, the sea& the currents [experience all in sensation, the binding of the eye is complete. banish/ condense the horizon appendix vi the binding of the eye- results as i descende

FREEMASON BLUEBOOK

76 [11/22/1999 11:51:55 am] mentioning his name but with that reverential awe which is due from a creature to his creator; to implore his aid in all your laudable undertakings, and to esteem him as the chief good: to your neighbor, in acting upon the square, and doing unto him as you wish he should do unto you: and to yourself, in avoiding all irregularity and intemperance, which may impair your faculties or debase the dignity of your profession. a zealous attachment to these duties will ensure public and private esteem. in the state, you are to be a quiet and peaceful subject, true to your government, and just to your country; you are not to countenance disloyalty or rebellion, but patiently submit to legal authority, and conform with cheerfulness to that government of the country in whi

them; so that, though the tongue lie and dissemble, the countenance would display the hypocrisy to the discerning eye. in fine, the rays of light maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (20 of 76 [11/22/1999 11:51:55 am] which administer to this sense are the most astonishing parts of the animated creation, and render the eye a peculiar object of admiration. of all the faculties, sight is the noblest. the structure of the eye, and its appurtenances, evinces the admirable contrivance of nature for performing all its various external and internal motions; while the variety displayed in the eyes of different animals, suited to their several ways of life, clearly demonstrates this organ to be the masterpiece of nature's work. feeling is that sense by which we distin

gth of argument and beauty of expression, whether it be to entreat or exhort, to admonish or applaud. logic teaches us to guide our reason discretionally in the general knowledge of things, and directs our inquiries after truth. it consists of a regular train of argument, whence we infer, deduce and conclude, according to certain premises laid down, admitted or granted; and in it are employed the faculties of conceiving, judging, reasoning and disposing; all of which are naturally led on from one gradation to another, till the point in question is finally determined. arithmetic teaches the powers and properties of numbers, which is variously effected, by letters, tables, figures and instruments. by this art, reasons and demonstrations are given for finding out any certain number, whose rel

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

e regarded as the result of religion. although the sexual excesses which during three or four thousand years were practiced as sacred rites, and treated as part and parcel of religion in various parts of the world, have had the effect to stimulate and strengthen the animal nature in man, yet these rites may not be accounted as the primary cause of the supremacy of the lower nature over the higher faculties. on the contrary, the impulse which has been termed religion, with all the vagaries which its history presents, is to be regarded more as an effect than as a cause. the stage of a nation's development regulates its religion. man creates his own gods; they are powerless to change him. as written history records only those events in human experience which belong to a comparatively recent p

which was worshipped as female. although the grosser elements in human nature were rapidly assuming a more intensely aggressive attitude, and although the higher principles involved in an earlier religion were in a measure forgotten, it is evident that at this time humanity had not become wholly sensualized, and that the lower propensities and appetites had not assumed dominion over the reasoning faculties. the great mother cybele, who is represented by the sphinx, had doubtless been adored as a pure abstraction, her worship being that of the universal female principle in nature. she is pictured as the "eldest daughter of the mythologies" and as "the great first cause" she represented the past and the future. she was the source whence all that was and is had proceeded. in its earliest repr

the creator in the narrowest and most restricted sense. although in an age of pure nature-worship the ideas connected with reproduction, like those related to all other natural functions, were wholly unconnected with impurity either of thought or deed, still when an age arrived in which all checks to human passion had been withdrawn, and the lower propensities had gained dominion over the higher faculties, the influence of fertility or passion-worship on human development or growth may in a degree be imagined. the fact must be borne in mind that curing the later ages of passion-worship the creative processes and the reproductive organs were deified, not as an expression or symbol of the operations of nature, but as a means to the stimulation of the lower animal instincts in man. with reli

t emanation from the deity, or, more properly speaking, that she represented perceptive wisdom, seems at the present time not to be comprehended, or at least not acknowledged. the more recently developed idea, that she was designed as an appendage to man, and created specially for his use and pleasure--a conception which is the direct result of the supremacy of the lower instincts over the higher faculties--has for ages been taught as a religious doctrine which to doubt involves the rankest heresy. the androgynous venus of the earlier ages, a deity which although female was figured with a beard to denote that within her were embraced the masculine powers, embodied a conception of universal womanhood and the deity widely different from that entertained in the later ages of greece, at a time

during the six or seven hundred years which preceded the advent of christianity, sufficient strength had been given to the moral impetus of humanity to create in many portions of the world a strong desire for a return to purer principles, and to make the appearance of a spiritual teacher like christ possible. the effects, however, of ages of moral and intellectual degradation, in which the lowest faculties have been stimulated to the highest degree, are not wiped out in a few centuries of struggle by the few among the people who desire reform. as true reform means growth, those who have reached a higher stage of development can only point the way to others--they are powerless to effect changes for which the masses are unprepared. although through a partial revival of the ideas entertained

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

rt browningonthis occasion waite allowed browningto267guidehim.he had come to realize that browning was a shrewdjudgeofcharacter as well as ofpoetry, and waite recorded that he 'profited bytheadvice he received;thathe set himself to 'learn life; that he held over his 'facultiesofapoet'until many lessons had beenputto heart; thatthetermofyears mentioned by robert browning brought strength to those faculties; and that'the"sparkfromheaven"has possibly at length fallen. he didnotstopwritinghis poems,butonlya very few would be printed in the 1880s, there would be no more privately printed pamphlets, andnothingsubstantial would appear until 1886 andlsrafel. and that was tobe a very different workindeed--5 'lovethatnevertoldcanbe'durin gmuchofthevictorian erathemajorityofperiodicals for children

govern during that period in the spiritual sky.thelessons and discourses which constitute the second division of the service will be followed by a dedicatory rite, which will openwitha choral hymn and a devout invocationallitany. a solemn act of dedication will then be made, and the seven-branched candlestick, which now overshadows you, will be lighted on the altar, representing the fivesenses,or faculties, and the two principles of the interior man, among otherprofoundsignificances.thesymbolic sacrifice of incense and perfume will be offered to the divine substance, representing the aspiration of the worshippers. acts of mystic renunciation will then be made by all present, after whichthepriest, as the ambassador of the superior world, will proceed to the consecration of bread and wine, s

GILBERT THE MAGICAL MASON

which our zelators have not studied.thegerman rosicrucians keep theirtherosicrucians, past and present 43 .olleges and membership entirely secret, they print no trans255 uctions nor even any notices, and it is almost impossible to identify any member. the german groups of rosicrucians now existing are much more immersed in mystic and occult lore than ourselves; they endeavour to extend the human faculties beyond the material towards the ethereal, astral and spiritual worlds: at the present time i understand that they use no formulated ritual, but giveoioavoceteaching, instead of written knowledge. the german collegeshave experienced a notable revival since 1900, and the teachings of rudolf steiner are considered as giving an introduction of their system of occult theosophy. several of ste

d with an open mind as well as a brave heart.thestudent must be prepared to find many a fact, many an incident that will puzzle him, and about which he will be foolish to dogmatise while still blindfolded. if you find a teacher who can call down rain from a cloudless sky, you do not see a miracle, you see only that your master is possessed of more knowledge of nature's laws, and has more powerful faculties than you yet possess. it is a folly to think that any finality of science has been reached by modern thought; it is equally a folly to think that no knowledge once common to the learned has ever lapsed. many a vanished age, and many a great civilisation has practised in common life deeds to us unknown; and many a sage of ancient india and egypt could beat our modern scientists in super25

ss importance. our modern scientific astronomy has sprung from the very ancient observa255 tions of the planets and the hosts of glittering stars which the sages of chaldea in their researches into astronomy carried out and recorded.themagical arts of olden time were drawn from experiments in natural philosophy, and from these early attempts at using the rarer forces of nature and the undeveloped faculties of man have come the studies of electricity, of magnetism and the discovery of the supra-normal process of the human mind and personality shown in hypnotism, telepathy and similar modern developments. on the other hand, the deeply mystical and learned specula255 tions of the ancients upon the creative power above us and the relations between god and man as developed in the old and new te

senseless to feel, and with sealed eyes to see;182while catosaid-themagical masonregard not dreams, since they arebutthe images of our hopes and fears.wordsworth said that we mayhunthalf a day for a forgotten dream.joel, the old hebrew prophetsaid-your old men shall dream dreams.dryden wrote-253dreams are interludes which fancy makes.dreaming may be described as the activity of some of the mental faculties during sleep: the mental processes which are most frequently concerned in our dreams are memory and fancy; these give rise to disordered conceptions, vague images, and unnatural combinations of scenes, persons and events. dreams by a form of reflex action may give rise to involuntary actions and many forms of muscular contractions. dreams may also, at any rate in persons who areillor ins

s often alleged that a person in sleep-walking, with eyes shut and quite unconscious of his actions, can walk in dangerous places without accident, and that somnambulists have been knowntodo many complex acts as well as they have previously been known to do them when awake, but these are often random statements which do not bear close examination. in sound sleep it is probable that all the mental faculties are in abeyance, and there are no dreams, but this is denied by some physiologists; however, the matter is impossible of proof either way. some theosophists consider that the deeper the sleep the farther off has the spiritual soul gone from the sleeper, and the more it sees and hears; but even if this be so it cannot be demonstrated.itmay be taken as proven that in the majority of cases

GILBERT THE SORCERER AND HIS APPRENTICE

s tobefoundin scoresoflet hitn take heart.itisnot to jest with him that ttlls1ectul'eisput forth in this way. our.currieulum is an elaborate. system of occult educationandtraining,g.esi&ned many centuriesto .lead men step by step tothehighest advance they are capableinthis .lifeofattaining,267andto the diligentstucle:nt we can promise the unfoldmentofthe. spiritual life, thedevelqpment of all the faculties,andthepower to fulfil the purposeofthis presentearthlife.andtoenterwithconfide:nce on the future. i who write. these few words have myself been astudentof the order. for near. enthirtyyears, andicansaywith absolutetruthandconvictioniwouldnotbewithou273 one atomofthe teaching i have had.nordo i regret onehoursj.'ent in the study of its learning.lethim therefore not be discouraged at the o

larised. and i use the word 'wrongly' there merely as intending to convey the sense of unrest.itis not ultimately and finally wrong, because it is designed;butit is an unrestful position, an unstable position. and human beings areputin these material bodies which we now inhabit on this planet so unrestfully poised, in order that by the exercise of thought and by the cultivation of their spiritual faculties, they may raise themselves above the material state of unrest, and may polarise their own individualities into harmony with the higher conditions, the conditions of the system into which they are born. now you might suppose from that that the ultimate state of this earth would be to get itself straight- in other words, to bring its own north pole into coincidence with the pole of its ecl

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

dramatic form of representation is in every respect better suited for teaching than dry exposition. the pictorial system has ever been. the most impressive and effectual, because combining the teaching of the senses at the same time as it appeals to the understanding. thus by one act, and at the same moment of time, the dramatic and pictorial or symbolic system impresses the inmost and outermost faculties of the mind with knowledge of the subjects presented: a result which cannot be attained by logical methods alone43[43. the emphasis on temples is explained in his book, where beswick sets out the difference between the lodge and temple of the rite: all non-ritual business, from minutes and elections to examination of a candidate s proficiency is conducted in the lodge, while in the templ

GOLDEN DAWN RITUALS U1

could not take place. which is to say that those times, the same degree of the zodiac that is ascending in the east of the heavens of the star whereon he is incarnated. thus does he remain during that incarnation, facing that particular point in his sphere of sensation. that is to say, this sphere does not revolve about the physical body. from dsj and hrwbg are formed the arms. therein exists the faculties of operative action, and at their extremities are the symbols of the four elements and the spirit. thus: thumb- spirit, third finger- fire, index finger- water, little finger- air, second finger- earth. the arms are the manifestors of the executive power of the ruach, and therein are the faculties of touch strongly expressed. 3 from trapt is formed the trunk of the body, free from the me

body and is the particular abode of the lower and more physical will. the higher will is in rtk of the body. for the higher will to manifest it must be reflected into the lower will by the neschamah. this lower will is immediately potent in the lower 4 membranes, and thus, in the region about the heart, is the lower will seated like the king of the body upon its throne. the concentration of other faculties of the ruach, in and under the presidency of the will, at the same time reflecting the administrative governance of hmkj and hnyb, is what is called the human consciousness. that is, a reflection of the two creative sephiroth under the presidency of the four elements, or the reflection of aima and abba as the parents of the human hwhy. but the human neschamah exists only when the higher

it, and of twklm below, the ruach could not concentrate under the presidency of the name, and the life of the body would cease. thus far concerning the ruach as a whole, it is the action of the will in trapt. from jxn and dwh are formed the thighs and the legs. they terminate in the symbols of five, as do the arms, but they are not so moveable, owing to the effect of twklm. in them are placed the faculties of support in firmness and balance; they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmations of the pillars of the sephiroth, as answering to the passive, 5 the arms more answering to the pillars which are active. they are the columns of the human temple. from dwsy are formed the generative and execretory organs, and ther

GOLDEN DAWN RITUALS U3

phesch the usurpation by the evil sephiroth; to balance the action of the sephiroth of the ruach and those of the nephesch; to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness; to render the king of the body, the lower will, obedient to and anxious to execute the commands of the higher will, that he be neither an usurper of the faculties of the higher, nor a sensual despot- but an initiated ruler, and an anointed king, the viceroy and representative of the higher will, because inspired thereby, in his kingdom which is man. then shall it happen that the higher will, i.e, the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall descen

GOLDEN DAWN RITUALS ZAM17

th they had gained them enough. whoso loveth unquietness, let him be reformed (they said. the same song was also sung to him by other nations, the which moved him the more because it happened to him contrary to his expectation, being then ready bountifully to impart all his arts and secrets to the learned, if they would have but undertaken to write the true and infallible axiomata, out of all the faculties, sciences, and arts, and whole nature, as that which he knew would direct them, like a globe or circle, to the only middle point and centrum, and (as it is usual among the arabians, it should only serve to the wise and learned for a rule, that also there might be a society in europe which might have gold, silver, and precious stones, sufficient for to bestow them on kings for their neces

GOLDEN DAWN RITUALS ZAM19

mmonly even in the same place where there breaketh forth a new disease, nature discovereth a remedy against the same, so amidst so many infirmities 3 of philosophy there do appear the right means, and unto our fatherland sufficiently offered, whereby she may become sound again, and new or renovated may appear to a renovated world. no other philosophy have we than that which is the head of all the faculties, sciences and arts, the which (if we behold our age) containeth much of theology and medicine, but little of jurisprudence; which searcheth heaven and earth with exquisite analysis, or to speak briefly thereof, which doth sufficiently manifest the microcosmic man, whereof if some of the more orderly in the number of the learned shall respond to our fraternal invitation, they shall find a

GOLDEN DAWN RITUALS ZAM20

oly vision that descends from that divine brilliance, the scintillation and coruscation of the divine glory. that divine brilliance, that light which lighteth the universe, that light which surpasseth the glory of the sun, beside which the light of mortals is but darkness, that in the closing of my physical senses to the vibrations of the outer and the lower, i may learn to awaken those spiritual faculties by which i may attain at length to perfect union with the divine and unalterable being" step 14 consider the divine ideal, circulate the divine white brillance through and around the body keeping the rtk sphere glowing above your head, and say slowly "from thine hands, o lord, cometh all good. from thine hands flow down all grace and blessing. the characters of nature with thy finger tho

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

rtographical record of the slow obliteration of their homeland? and could their overwhelming desire to transmit a message to the future through a variety of different media myths, maps, buildings, calendar systems, mathematical harmonies have been connected to the cataclysms and earth changes that caused this loss? an urgent mission the possession of a conscious, articulated history is one of the faculties that distinguishes human beings from animals. unlike rats, say, or sheep, or cows, or pheasants, we have a past which is separate from ourselves. we therefore have the opportunity, as i have said, to learn from the experiences of our predecessors. is it because we are perverse, or misguided, or simply stupid that we 23 by robert bauval, personal communication. 24 see part vii. graham han

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

crucian advice in personal problems relating to health, business, and ethical matters (4) the very special benefit that comes through the gradual and proper change of one's viewpoint of all the essential things of life, thereby eliminating the mysterious and perplexing matters which hold many in poverty, ill-health, and discontent [50 (5) the awakening and development of certain latent or dormant faculties within each of us which will enable us to improve our position in life, increase our ability to do and accomplish, and bring greater success (6) the cosmic and spiritual attunement with the universal mind and master minds so that we may live in cooperation with the constructive divine laws and loving divine mind (7) the careful instruction and guidance in the attainment of such knowledge

ir own home in the same manner as the introductory degrees. the instructions, lessons, laws, and principles given to the member in these preliminary monographs contain many astonishing ideas and do more to inculcate the true rosicrucian art in the consciousness of the member than any preliminary steps that have ever been devised. after the proper preparation and the development of certain psychic faculties and functions during the six weeks or more of preliminary preparation, the member is ready for the personal initiation of a psychic and spiritual nature whereby he becomes acquainted in his own home with some of the highest principles. the first papers sent to the new member after his admission into the first atrium include not only the beautiful and symbolical initiation ceremony which

of the great federation of esoteric bodies which does not include the theosophical society, or any of the smaller popular mystical movements throughout the world. the work of the rosicrucian order is distinctly different from the work and teachings of these other organizations, and while amorc looks kindly upon all activities assisting in the unfoldment and development of man's higher powers and faculties, for the sake of definite understanding, it must be stated that none of the popular movements are like unto the rosicrucian order. ques. what explanation can be made regarding the work of the rosicrucian fellowship as explained by the late mr. max heindel? ans. mr. heindel was a keen student of the theosophical teachings, and journeyed to europe where he studied under a private teacher w

] music for a while you will find you cannot play the old pieces at all. but would this indicate that you had gone backward in your talent? controlling psychic manifestations many persons do have unusual experiences of a psychic nature before they ever take up any course of practical, psychic development. this is because they attained some degree of development in a previous incarnation and those faculties are striving to manifest, and do manifest at times, but without control and direction by the person. what must be done is to learn how to control and direct the faculties and develop them to a more perfect state of functioning. to do this, the spasmodic action of these faculties must cease for a time; and nature stops them until the time comes to use them under control after the laws and

et into the next degree, and the next, the great desires of the heart before admission into the order are forgotten. with each monograph the definite benefits therefrom simply accelerate the desire to progress. each member will find, however, that not a single monograph, from the introductory private mandamus, is without some special benefit that empowers, strengthens, augments his abilities, his faculties, and his special psychic functionings. therefore, as we have said, the member practices the exercises as well as reads the monographs, and does not become impatient because such development of certain faculties is not made manifest at once. evolving instruction the work of the rosicrucians is not an arbitrary plan or scheme developed by some individual or discovered by some leader of a c

HAMIL THE ROSICRUCIAN SEER

eath of bro. hockley.thereis now one member less of the order of' whatever we may think of rosicrucianism, spiritualism or the ocult, it is very clear from his letters, writings, and evidence to the london dialectical society that hockley firmly believed in what he was doing and that he was working in the rosicrucian tradition. unlike many of his contemporaries, however, he preserved his critical faculties and distinguished between true followers, charlatans, sensation seekers, and the merely gullible. a firm belief in the potential for good in his crystal experiments did not close his mind to the equal potential for misuse and evil. it was this belief that deterred him from experimenting with other magical ceremonials. as he pointed out to herbert irwin, the danger in magical operations l

ucianseernerves of the eye and eyelids; or, in mr braid's own words 'my phenomena, i consider, arise entirely from the patient keeping his eyes fixed in one position,and thegreaterthestrainon them the better, and the mind rivetted to one idea' on the contrary, when inspecting the crystal, it is held in the party's hand, in the position most easy to himself, and he retains the full possessionofhis faculties and conversational powers. butif'ris still wedded to his hypnotic theory, perhaps hewilltrya few experiments by squinting, say at a decanter stopper, and then favour us in the nextzoistwith his revelations. as for the visions in the crystal beingas'r'supposes, the result of merely 'the earnest gaze and concentration of the mind to one idea' as well might he assert that sir john herschell

e wishes; and he wishes to do nothing that he knows will not advance him towards a higher state.tohim things are great pleasures which would be perfectly incompre255 hensible to man.therosicrucianseerand good; because he could not have a true knowledge of nature unless he believed in nature's god. proposition3-'that"evil" is a relative term, and originates in the misuse of things, principles, and faculties, in their use good; which misuse is occasioned by ignorance or misdirection.'c.a.-evilis a separate power in opposition to god. it is that in itself which misdirects man, and leads him to the abuse of those things which were intended. for his good.ofhimself, although he never would be good, it is not in his nature to be entirely evil. proposition4-'thatdeath is the process of transition

cess of transition from the earthly to the spiritual life.thatby this process the man is separated from the body for ever, and in his spiritual form commences his new life, possessing precisely the same mental and moral attributes which he possessed before.'c.a.-deathis the transition from the corporeal to the spiritual state. but in passing from life into death, man only loses his flesh.themind, faculties, and desires, are exactly the same as those with which he quitted the earth. as he loses those faculties, so he loses the perception of the things he left; and when he has entirely lost sight of them, he then begins his progress.thecorporeal body ceases to exist, and they rise spiritually; but the spiritual body is in the form of the corporeal body, as that of angels might be in the shap

ruth.'c.a.-theyare entirely wrong in that supposition. nature entirely obeys the laws of god; and so far it is truth. but nature of itself is powerless without god.itceases toexist,-itis nothing. proposition2-'thatman is a progressivebeing,-becom255ing, by a law of his nature, better, nobler, and more god-like, and will in time as a race become pure and righteous.'c.a.-man'smoral and intellectual faculties are becoming more and more developed through every generation,-but they are not getting more god-like. man in his outward and physical form is not so perfect as when first created. he isweaker,-noteven capable of sustaining life for a lengthened period, which he then did. but that in some measure can be attributed to the development of his intellectual faculties.therace of man will never

HELENA BLAVATSKY NIGHTMARE TALES

ygone recollection. through the mental agony of the soul, there lies a transformed man.through the physical agony of the frame, there flutters in it a fully awakened soul. the veil of illusion hasfallen off from the cold idols of the world, and the vanities and emptiness of fame and wealth stand bare,often hideous, before its eyes. the thoughts of the soul fall like dark shadows on the cogitative faculties ofthe fast disorganizing body, haunting the thinker daily, nightly, hourly. the sight of his snorting steed pleases him no longer. the recollections of guns and banners wrested from theenemy; of cities razed, of trenches, cannons and tents, of an array of conquered spoils now stirs but little hisnational pride. such thoughts move him no more, and ambition has become powerless to awaken i

people might be inclined to regard these events as providential: i, however,believe in no providence, and yet am unable to attribute them to mere chance. i connect them as the ceaselessevolution of effects, engendered by certain direct causes, with one primary and fundamental cause, fromwhich ensued all that followed. a feeble old man am i now, yet physical weakness has in no way impared mymental faculties. i remember the smallest details of that terrible cause, which engendered such fatal results. itis these which furnish me with an additional proof of the actual existence of one whom i fain would regard- oh, that i could do so- as a creature born of my fancy, the evanescent production of a feverish, horriddream! oh that terrible, mild and all-forgiving, that saintly and respected being!

e of no avail. moreover, we were already ineuropean waters, and in a few more days we should be at hamburg. then would my doubts and fears be setat rest, and i should find, to my intense relief, that although clairvoyance, as regards the reading of humanthoughts on the spot, may have some truth in it, the discernment of such events at a distance, as i haddreamed of, was an impossibility for human faculties. notwithstanding all my reasoning, however, my heartwas sick with fear, and full of the blackest presentiments; i felt that my doom was closing. i suffered terribly,my nervous and mental prostration becoming intensified day by day. the night before we entered port i had a dream. i fancied i was dead. my body lay cold and stiff in its last sleep, whilst its dying consciousness, which stil

HELENA BLAVATSKY THE KEY TO THEOSOPHY

only a perverted sense of anything on the subject. on the other hand, the interpreters of buddha have failed to understand the meaning and object of the buddhist four degrees of dhyana. ask the pythagoreans "can that spirit, which gives life and motion and partakes of the nature of light, be reduced to nonentity "can even that sensitive spirit in brutes which exercises memory, one of the rational faculties, die and become nothing" observe the occultists. in buddhist philosophy annihilation means only a dispersion of matter, in whatever form or semblance of form it may be, for everything that has form is temporary, and is, therefore, really an illusion. for in eternity the longest periods of time are as a wink of the eye. so with form. before we have time to realize that we have seen it, it

is view of the matter will, moreover, have suggested many collateral inferences to anyone thinking over the subject; for instance, that the transfer of consciousness from the kamaloka to the devachanic stage of this progression would necessarily be gradual; that in truth, no hard-and-fast line separates the varieties of spiritual conditions, that even the spiritual and physical planes, as psychic faculties in living people show, are not so hopelessly walled off from one another as materialistic theories would suggest; that all states of nature are all around us simultaneously, and appeal to different perceptive faculties; and so on it is clear that during physical existence people who possess psychic faculties remain in connection with the planes of super-physical consciousness; and althou

hopelessly walled off from one another as materialistic theories would suggest; that all states of nature are all around us simultaneously, and appeal to different perceptive faculties; and so on it is clear that during physical existence people who possess psychic faculties remain in connection with the planes of super-physical consciousness; and although most people may not be endowed with such faculties, we all, as the phenomena of sleep, even, and especially those of somnambulism or mesmerism, show, are capable of entering into conditions of consciousness that the five physical senses have nothing to do with. we-the souls within us-are not as it were altogether adrift in the ocean of matter. we clearly retain some surviving interest or rights in the shore from which, for a time, we hav

acquire its sixth principle-or become a morally responsible being capable of generating karma-until seven years old -proves what is meant therein by the higher self. therefore, the able author is quite justified in explaining that after the "higher self" has passed into the human being and saturated the personality-in some of the finer organizations only-with its consciousness people with psychic faculties may indeed perceive this higher self through their finer senses from time to time. but so are those, who limit the term higher self to the universal divine principle "justified" in misunderstanding him. for, when we read, without being prepared for this shifting of metaphysical terms, that while fully manifesting on the physical plane the higher self still remains a conscious spiritual e

ister the law, if we do create causes for its effects; it administers itself; and again, that the most copious provision for the manifestation of just compassion and mercy is shown in the state of devachan. q. you speak of adepts as being an exception to the rule of our general ignorance. do they really know more than we do of reincarnation and after states? a. they do, indeed. by the training of faculties we all possess, but which they alone have developed to perfection, they have entered in spirit these various planes and states we have been discussing. for long ages, one generation of adepts after another has studied the mysteries of being, of life, death, and rebirth, and all have taught in their turn some of the facts so learned. q. and is the production of adepts the aim of theosophy

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

r. you may read all these and yet fail to get a sufficient perception of what is meant. even if you get a perception, then comes the great difficulty of the process, in the details of which you may err for ever. labour and anxiety and disappointment and vexation are the general lot of those who enter this study. of course, if a student can conquer entirely his lower nature, and develop his higher faculties, he is much more likely to get the full perception of the process. this again is a most difficult thing to enter upon, and all but impossible to those engaged in my business. in the list of works sold by the t[heosophical] p[ublishing] s[ociety] are some on the yoga philosophy which will give you some idea of the process for gaining the higher spiritual powers. in the "arya magazine" the

HP LOVECRAFT A DARK LORE

serted through the sheer impossibility of renting it. these persons were not all cut off suddenly by any one cause; rather did it seem that their vitality was insidiously sapped, so that each one died the sooner from whatever tendency to weakness he may have naturally had. and those who did not die displayed in varying degree a type of anaemia or consumption, and sometimes a decline of the mental faculties, which spoke ill for the salubriousness of the building. neighbouring houses, it must be added, seemed entirely free from the noxious quality. this much i knew before my insistent questioning led my uncle to show me the notes which finally embarked us both on our hideous investigation. in my childhood the shunned house was vacant, with barren, gnarled and terrible old trees, long, queerl

present tendencies of economics- for juniors and a few sophomores. i began to see strange shapes before my eyes, and to feel that i was in a grotesque room other than the classroom. my thoughts and speech wandered from my subject, and the students saw that something was gravely amiss. then i slumped down, unconscious, in my chair, in a stupor from which no one could arouse me. nor did my rightful faculties again look out upon the daylight of our normal world for five years, four months, and thirteen days. it is, of course, from others that i have learned what followed. i showed no sign of consciousness for sixteen and a half hours though removed to my home at 27 crane street, and given the best of medical attention. at 3 a.m. may my eyes opened and began to speak and my family were thoroug

hands now free, i awkwardly clambered down to the dusty floor, and prepared to inspect my prize. kneeling in the gritty dust, i swung the case around and rested it in front of me. my hands shook, and i dreaded to draw out the book within almost as much as i longed- and felt compelled- to do so. it had very gradually become clear to me what i ought to find, and this realisation nearly paralysed my faculties. if the thing were there- and if i were not dreaining- the implications would be quite beyond the power of the human spirit to bear. what tormented me most was my momentary inability to feel that my surroundings were a dream. the sense of reality was hideous- and again becomes so as i recall the scene. at length i tremblingly pulled the book from its container and stared fascinatedly at

n brought on the whole reported episode. i was willing enough to stay mute while the affair was fresh and uncertain; but now that it is an old story, with public interest and curiosity gone, i have an odd craving to whisper about those few frightful hours in that ill-rumored and evilly-shadowed seaport of death and blasphemous abnormality. the mere telling helps me to restore confidence in my own faculties; to reassure myself that i was not the first to succumb to a contagious nightmare hallucination. it helps me, too, in making up my mind regarding a certain terrible step which lies ahead of me. i never heard of innsmouth till the day before i saw it for the first and- so far- last time. i was celebrating my coming of age by a tour of new england- sightseeing, antiquarian, and genealogica

od in the background. of their purport i did not need to be told, and i shivered as with ague. then i saw the hand point to a much nearer corner where some intricate instruments with attached cords and plugs, several of them much like the two devices on the shelf behind the cylinders, were huddled together "there are four kinds of instruments here, wilmarth" whispered the voice "four kinds- three faculties each- makes twelve pieces in all. you see there are four different sorts of beings represented in those cylinders up there. three humans, six fungoid beings who can t navigate space corporeally, two beings from neptune (god! if you could see the body this type has on its own planet, and the rest entities from the central caverns of an especially interesting dark star beyond the galaxy. i

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

gained those last few feet, we did indeed stare across the momentous divide and over the unsampled secrets of an elder and utterly alien earth. v i think that both of us simultaneously cried out in mixed awe, wonder, terror, and disbelief in our own senses as we finally cleared the pass and saw what lay beyond. of course, we must have had some natural theory in the back of our heads to steady our faculties for the moment. probably we thought of such things as the grotesquely weathered stones of the garden of the gods in colorado, or the fantastically symmetrical wind-carved rocks of the arizona desert. perhaps we even half thought the sight a mirage like that we had seen the morning before on first approaching those mountains of madness. we must have had some such normal notions to fall ba

; for to that flash of semivision can be traced a full half of the horror which has ever since haunted us. our exact motive in looking back again was perhaps no more than the immemorial instinct of the pursued to gauge the nature and course of its pursuer; or perhaps it was an automatic attempt to answer a subconscious question raised by one of our senses. in the midst of our flight, with all our faculties centered on the problem of escape, we were in no condition to observe and analyze details; yet even so, our latent brain cells must have wondered at the message brought them by our nostrils. alterward we realized what it was-that our retreat from the fetid slime coating on those headless obstructions, and the coincident approach of the pursuing entity, had not brought us the exchange of

HP LOVECRAFT HYPNOS

micircle of stars must even now be glowing unseen through the measureless abysses of aether. all at once my feverishly sensitive ears seemed to detect a new and wholly distinct component in the soft medley of drug-magnified sounds-a low and damnably insistent whine from very far away; droning, clamoring, mocking, calling, from the northeast. but it was not that distant whine which robbed me of my faculties and set upon my soul such a seal of fright as may never in life be removed; not that which drew the shrieks and excited the convulsions which caused lodgers and police to break down the door. it was not what i heard, but what i saw; for in that dark, locked, shuttered, and curtained room there appeared from the black northeast corner a shaft of horrible red-gold light-a shaft which bore

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

n brought on the whole reported episode. i was willing enough to stay mute while the affair was fresh and uncertain; but now that it is an old story, with public interest and curiosity gone, i have an odd craving to whisper about those few frightful hours in that ill-rumored and evilly-shadowed seaport of death and blasphemous abnormality. the mere telling helps me to restore confidence in my own faculties; to reassure myself that i was not the first to succumb to a contagious nightmare hallucination. it helps me, too in making up my mind regarding a certain terrible step which lies ahead of me. i never heard of innsmouth till the day before i saw it for the first and- so far- last time. i was celebrating my corning of age by a tour of new england- sightseeing, antiquarian, and genealogica

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

radius of the human imagination. but my friend was in greater danger than i, and through my fear i felt a vague resentment that he should deem me capable of deserting him under such circumstances. more clicking, and after a pause a piteous cry from warren "beat it! for god's sake, put back the slab and beat it, carter" something in the boyish slang of my evidently stricken companion unleashed my faculties. i formed and shouted a resolution "warren, brace up! i'm coming down" but at this offer the tone of my auditor changed to a scream of utter despair "don't! you can't understand! it's too late--and my own fault. put back the slab and run--there's nothing else you or anyone can do now" the tone changed again, this time acquiring a softer quality, as of hopeless resignation. yet it remaine

HP LOVECRAFT THE UNNAMABLE

d me that since no interments had occurred there for over a century, nothing could possibly exist to nourish the tree in other than an ordinary manner, besides, he added, my constant talk about "unnamable" and "unmentionable" things was a very puerile device, quite in keeping with my lowly standing as an author. i was too fond of ending my stories with, sights or sounds which paralyzed my heroes' faculties and left them without courage, words, or associations to tell what they had experienced. we know things, he said, only through our five senses or our intuitions; wherefore it is quite impossible to refer to any object or spectacle which cannot be clearly depicted by the solid definitions of fact or the correct doctrines of theology- preferably those of the congregationalist, with whateve

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

motely preceding or paralleling the human form, though half as large again as an ordinary man. it seemed to be heavily cloaked, like the shapes on the pedestals, with some neutral-coloured fabric; and carter could not detect any eye-holes through which it might gaze. probably it did not need to gaze, for it seemed to belong to an order of beings far outside the merely physical in organization and faculties. a moment later carter knew that this was so, for the shape had spoken to his mind without sound or language. and though the name it uttered was a dreaded and terrible one, randolph carter did not flinch in fear. instead, he spoke back, equally without sound or language, and made those obeisances which the hideous necronomicon had taught him to make. for this shape was nothing less than

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

that's another difference between witchcraft and positive thinking. positive thinking doesn't put you in danger. in witchcraft you make a complete commitment. it's like jumping off a building. you can't go halfway down and then say "whoa" you must keep going. 11. the self-fascination spell here is a spell that delves into the very heart of witchcraft, creating power inside you by sharpening your faculties and bringing them to bear on the most important thing in your life: you. in order to increase control over others, the self-fascination spell must be performed regularly. strip nude in front of a mirror in a dark room. light one candle of any colour except red (only if you're already very powerful can a red one be used) raise your arms high over your head and rhythmically sway from left

INITIATION INTO HERMETICS

en successful. at certain points i have been forced to repeat myself deliberately to emphasize some important sentences and to spare the reader any going back to a particular page. there have been many complaints of people interested in the occult sciences that they had never got any chance at all to be initiated by a personal master or leader (guru. therefore only people endowed with exceptional faculties, a poor preferred minority seemed to be able to gain this sublime knowledge. thus a great many of serious seekers of the truth had to go through piles of books just to catch one pearl of it now and again. the one, however, who is earnestly interested in his progress and does not pursue this sacred wisdom from sheer curiosity or else is yearning to satisfy his own lust, will find the righ

ogress or the intellectual development, unless it is supposed to be a remedy to clean the body from slag. a temporary abstinence from meat or animal food is indicated only for very specific magic operations as a sort of preparation, and even then only for a certain period. all this is to be considered with respect to sexual life. the idea that by eating the meat of an animal, the animal powers or faculties could be conveyed to oneself is nonsense and originates in a mental ignorance of the perfect and genuine primitive laws. the magician does not pay any attention to such misconception. in the interest of his mago-mystic development, the magician must be moderate in eating and drinking, and observe a reasonable mode of life. it is impossible to fix precise rules or prescriptions, the magic

th the electromagnetic fluid 2. magical loading of talismans, amulets& gems 3. wish realization through electromagnetic balls in akasa( volting) step x magic mental training 1. elevation of the spirit to higher levels step x magic psychic training 1. conscious communication with the personal god 2. communication with deities &c step x magic physical training 1. several methods for acquiring magic faculties epilog step i let us now turn to the practical side of the initiation. we must always be aware of the fact that the body, soul and mind are to be trained simultaneously, for otherwise it would be impossible to gain and maintain the magic equipoise. in the theoretic part i already called attention to the dangers possibly rising from one-sided training. it is not advisable to hasten develo

ot only in daily life, being absolutely indispensable for drinking, preparing food, washing, producing steam in factories, etc, but also in our magic development; the water element may prove to be a great factor. as we have already stated in the theoretical par, the watery element rules magnetism or the attractive force, and it is just this property that we shall utilize in the development of our faculties. all the books dealing with the animal magnetism, emanation of od and so on are acquainted with the fact that water can be magnetized or od-ized. but it is far less known how to enlarge this quality or use it in a different way. not only water but every kind of liquid has the special property of attracting, and according to the contraction, holding fast, no matter whether good or bad inf

ing tape cassette deck to accomplish this automatically. now the question arises: what kind of wishes can be accomplished by self-suggestion? principally, every wish can be fulfilled as far as mind, soul and body are concerned, for example: refining of the character, repression of ugly qualities, weaknesses, disorders, recovery of health, removal and promotion of various aptitudes, development of faculties, and so on. certainly, desires having nothing to do with the personality as lottery numbers and such can never be fulfilled. magic mental training (ii) on the first step of our magical mental training, we have learned how to control and master our thoughts. now let us go on to teach you how to raise the capacity of mental concentration in order to strengthen the willpower. put some objec

ISIS UNVEILED

ence of the new platonic philosophy is conspicuous in the subsequent adoption of dogmas, the origin of which can very easily he traced to that remarkable school [of neo-platonism. though mutilated and disfigured, they still preserve a strong family hkeness, which nothing can obliterate. but if the knowledge of the occult powers of nature opens the spiritual sight of man, enlarges his intellectual faculties, and leads him unerringly to a profounder veneration for the creator, on the other hand ignorance, dogmatic narrow-mindedness, and a childish fear of looking to the bottom of things, invariably leads to fetish-worship and superstition. when cyril, the bishop of alexandria, had openly embraced the cause of isis, the egyptian goddess, and had anthropomorphized her into mary, the mother of

"as a rule the brahmanaa" says jacolliot "rarely go beyond the class of grijuuta [priests of the vulgar castes] and puri^ita [exorcizers, divines, prophets, and evocators of spirits. and yet we shall see. once that we have touched upon the question and study of manifestations and phenomena, that these initiates of the firtt degree [the lowest] at- tribute to themselves, and in appearance possess faculties developed to a degree which has never been equaled in europe. as to the initiates of the second and especially of uie third category, they pretend to be enabled to ignore time, space, and to command life and death> such initiates as these m. jacolliot did not meet; for, as he says him- sdf, they only appear on the most solemn occasions, and when the faith ot the multitudes has to be stre

he unites in himself all forms" but this does not relate to our degenerated mankind; it is only occa- sionally that men are bom who are the types of what man should be, and yet is not. the first races of men were spiritual, and their proto- plastic bodies were not composed of the gross and material substances of which we see human bodies composed nowadays. the first men were created with all the faculties of the deity, and powers far transcending those of the angelic host; for they were the direct emanations of adam kadmon, the primitive man, the macrocosm; while the present humani- ty is several degrees removed even from the earthly adam, who was tite microcosm, or 'the little world' ze'ir anphi, the mystical figure of the man, consists of 243 numbers, and we see in the circles which fol

' oot the sepbiroth from angels. hence man was intended from the first to be a being of both a progressive and retrogressive nature. beginning at the apex of the divine cycle, he gradually began receding from the center of li^t, acquiring at every new and lower sphere of being (worlds each inhabited by a different race of human beings) a more solid physical form, and losing a portion of his dimne faculties. in the 'fall of adam' we must see, not the personal transgression of man, but simply the law of the dual evolution. adam, or 'man' begins his career of existences by dwelling in the garden of eden "dressed in the celestial garment, which ia a garment of keaneiuy light" zokar, u, p. 229 b; hut when expelled he is "clothed" by god, or the eternal law of evolution or necessarianism, with "

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

st sections of the city, by the considerable figure which he made, and through his own manners, which were polished, composed, and elegant, was admitted into the best company, this though he came with no introductions, nor did anybody exactly know who or what he was. his figure was exceedingly elegant and well proportioned, his face oval and long, his forehead ample and pale, and the intellectual faculties were surprisingly brought out, and in distinguished prominence. his hair was long, dark, and flowing; his smile inexpressibly fascinating, yet the stranger at venice. 23 sad; and the deep light of his eyes seemed laden, to the attention sometimes of those noting him, with the sentiments and experience of all the historic periods. but his conversation, when he chose to converse, and his a

al experience will in no wise assist towards the discovery of real truth. in philosophy, no one has a right to lay down any basis, and to assume it as true. the philosopher must always argue negatively, not affirmatively. the moment he adopts the latter course, he is lost. hume presupposes all his treatise on miracles in this single assumption that nature itself has laws, and not laws only to our faculties. the mighty difference between these two great facts will be at once felt by a thinker; but we will ideas and emotions. 123 not permit hume to assume anything where he has no right, and so to turn the flank of his adversary by artfully putting forward unawares and carrying an assumption. nature is only nature in man s mind, but not true otherwise, any more than that the universe exists o

ing back, as proofs that they have been there, the old things (thought escaped, metamorphosed in to new things. this act is transmutation. this product is magic gold, or fairy gold, condensed as real gold. this growing gold, or self-generating and multiplying gold, is obtained by invisible transmutation (and in other light) in another world out of this world; immaterial to us creatures of limited faculties, but material enough, farther on, on the heavenly side, or on the side opposite to our human side. in other words, the rosicrucians claimed not to be bound by the limits of the present world, but to be able to pass into this next world (inaccessible only in appearance, and to be able to work in it, and to come back safe (and self-same) out of it, bringing their trophies with them, which

LAITMAN M BASIC CONCEPTS IN KABBALAH

future organisms without feedback. the giver (nature) should also possess intellect, memory, and feelings. indeed, one cannot assert that every level of nature is ruled by mere chance. this theory has led to the conclusion that two forces exist, positive and negative, and that both forces possess intellect and feelings. hence, these forces are capable of endowing everything they create with those faculties. the development of this theory led to the creation of several other theories. polytheism: the analysis of nature s actions and the division of its forces according to their character brought forth religions (such as that of ancient greek) that included an assembly of deities, each governed by a certain force. absence of governance: with the appearance of precise instruments and new meth

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

antly receive pleasure. we cannot complain about the unlimited forms of the desire to receive pleasure. it was sufficient for the creator to generate but a single desire in order to induce human beings to feel like independent (desiring) beings, able to behave independently on the basis of a single instinct that of maximizing our personal pleasure. this process takes place with the aid of all our faculties: intellectual, subconscious, physical, ethical, and many others. it also includes all levels of memory, ranging from the molecular and biological to the highest levels of our intellect. here is a simple example: a man loves money, but is willing to give up his entire fortune to a mugger when threatened with death. in this manner, he exchanges one pleasure source (money) for an even great

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

d upon how real these unseen things are to us. whatever we do, we should think always of the unseen consequences of our action. some of us know how useful that knowledge has been to us in our church services; and it is just the same in freemasonry. though this vast inner world is unseen by most of us, it is not therefore invisible. as i wrote in the science of the sacraments: there are within man faculties of the soul which, if developed, will enable him to perceive this inner world, so that it will become possible for him to explore and to study it precisely as man has explored and studied that part of the world which is within the reach of all. these faculties are the heritage of the whole human race; they will unfold within every one of us as our evolution progresses; but men who are wi

r as they are concerned) a development much greater than that of other youths of his age. there are men who have these powers in working order, and are able by their use to obtain a vast amount of most interesting information about the world which most of us as yet cannot see. c let it be clearly understood that there is nothing fanciful or unnatural about such sight. it is simply an extension of faculties with which we are all familiar, and to develop it is to make oneself sensitive to vibrations more rapid than those to which our physical senses are normally trained to respond(*op. cit, pp. 9, 10) it is by the use of those perfectly natural but super-normal faculties that much of the information given in this book has been obtained. anyone who, having developed such sight, watches a maso

ng that its wisdom is all that now remains of the divine knowledge which adam possessed before his fall. there is, however, plenty of evidence less mythical than that, and to that evidence i happen to be able to contribute a fragment of personal experience of a rather unusual kind. 2. by devoting some years to the effort and many more years to practice, i have been able to develop certain psychic faculties of the kind mentioned in the foreword, which, among other things, enable me to remember the previous existences through which i have passed. the idea of pre-existence may be new to some of my readers(*those who wish to learn more about this most fascinating subject should read reincarnation, by the v. e. e. ills. e. e. bro. e. a. besant, and the chapter on reincarnation in my textbook of

could not exist. therefore the centres are in operation in every one, although in the undeveloped person they are usually in comparatively sluggish motion, just forming the necessary vortex for the force, and no more. on the other hand, they may be glowing and pulsating with living light, so that an enormously greater amount of force passes through them, with the result that there are additional faculties and possibilities open to the man. 387. this divine energy which rushes into each centre from without sets up at right angles to itself, that is to say, in the surface of the etheric double, secondary forces in undulatory circular motion, just as a bar magnet thrust into an induction coil produces a current of electricity which flows round the coil at right angles to the axis or directio

the three degrees of blue masonry and the three stages of progress recognized by the early christian church. just as the conquest of passions and emotions is prescribed for the first degree, thus corresponding with the idea of purification, so in the second degree the idea of illumination is put before us in the reminder that its special object is to develop the intellectual, artistic and psychic faculties. as is stated in our ritual, the candidate for this degree must first give proof of his proficiency in the first degree. i mentioned in an earlier chapter that in ancient days the e.a. remained at that stage for a period of seven years; and indeed in some cases the period was even longer, since the candidate was carefully watched in the conduct of his daily life by his superiors, and it

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

nection with the preliminary trials. 130. the inner mysteries of isis 131. within and behind the outer mysteries of isis there were inner circles of students carefully chosen by the priests, the very existence of which was kept utterly secret, even from most of the initiates themselves. in these circles the practical occult teaching was given that enabled the student to awaken and train his inner faculties, so that he could study at first hand the conditions of the astral plane, and thus know for himself what was but theoretical for the majority of the brn. it was in these circles only that the severe tests which have been partially described were imposed upon the candidate, and he was definitely prepared by individual and personal instruction for the greater and holier mysteries which lay

s could in any way harm him in the astral body. all this was preparatory to the taking up of service on the astral plane, for the initiate had to fit himself to become a trained and useful servant of humanity both in this and in the other world. 192. the second great initiation corresponds to that stage of the christ-life which is typified by the baptism, in which an expansion of the intellectual faculties takes place, just as a wonderful opening out of the emotional nature is the result of the first initiation. it is at this stage that the inner trial typified by the temptation in the wilderness takes place in the life of the candidate. then comes the splendour of the transfiguration, when the monad descends and transforms the ego into the likeness of his own glory. 193. the fourth initia

tion. 366. in this class, as in the lower one, there were two types- those who could be taught to use the mental body, and to form round it the strong temporary vehicle of astral matter which has sometimes been called the mayavi rupa- and the far greater majority who were not yet prepared for this development, but could nevertheless be instructed with regard to the mental plane and the powers and faculties appropriate to it. as in the lesser mysteries men learned the exact result in the intermediate world after death of certain actions and modes of life on the physical plane, so in the greater mysteries they learnt how causes generated in this lower existence worked out in the heaven-world. in the lesser the necessity and the method of the control of desires, passions and emotions was made

LIBER ALEPH

magick. o the book of wisdom or folly 155 ey altera de leone (futher concering the lion) o! in the first of thine initiations, when first the hoodwink was uplifted from before thine eyes, thou wast brought unto the throne of horus, the lord of the lion, and by him enheartened against fear. moreover, in minutum mundum, the map of the universe, it is the path of the lion that bindeth he two highest faculties of thy mind. again, it is mau, the sun at brightness of high noon, that is called the lion, very lordly, in our holy invocation. sekhet our lady is figured as a lioness, for that she is that lust of nuith toward hadith which is the fierceness of the night of the stars, and their necessity; whence also is she true symbol of thine own hunger of attainment, the passion of thy light to dare

LIBER LXVII THE SWORD OF SONG

! l.alcool est un poison! and buvez de l.alcool! l.alcool est un aliment! we know now that alcohol is a food up to a certain amount; the precept, good enough for a rough rule as it stands, will not bear close inspection. what buddha really commands with that grim humour of his, is: avoid intoxication. but what is intoxication? unless it be the loss of power to use perfectly a truth-telling set of faculties. if i walk unsteadily it is owing to nervous lies.and so for all the phenomena of drunkenness. but a lie involves the assump* quoted in .science and buddhism, s. iv, note .ship me somewhere east of suez, where a man can raise a thirst..r. kipling .while as for quilp hop o. my thumb there banjo-byron that twangs the strum-strum there .browning, pachiarotto (said of a. austin) tion of some

z, where a man can raise a thirst..r. kipling .while as for quilp hop o. my thumb there banjo-byron that twangs the strum-strum there .browning, pachiarotto (said of a. austin) tion of some true standard, and this can nowhere be found. a doctor would tell you, moreover, that all food intoxicates: all, here as in all the universe, of every subject and in every predicate, is a matter of degree. our faculties never tell us true; our eyes say flat when our fingers say round; our tongue sends a set of impressions to our brain which our hearing declares non-existent.and so on. what is this delusion of personality but a profound and centrally-seating intoxication of the consciousness? i am intoxicated as i address these words; you are drunk.beastly drunk!.as you read them; buddha was as drunk as

pended, and as their vividness is less than that of ordinary consciousness, and above all, as in the great majority of cases i can show a cause, dating from my waking hours, for the dream, i have four strong reasons (the first explanatory to some extent of my reasons for accepting the others) for concluding that the dream is fictitious. but what of the .dreamless. state? to the dreamer his normal faculties and memories arise at times, and are regarded as fragmentary and absurd, even as the remembrance of a dream is to the waking man. can we not conceive then of a .dreamless. life, of 1 mahasatipatthana (sec. viii) does admit this perhaps. yet its very object is to correct consciousness on the lines indicated by reason. which our dreams are the vague and disturbed transition to normal consc

LIBER OS ABYSMI VEL DAATH

e so acute that it is in truth insanity, and let this continue until exhaustion. 18. according to a certain deeper tendency of the individual will be the duration of this state. 19. it may end in real insanity, which concludes the activities of the adept during this present life, or by his rebirth into his own body and mind with the simplicity of a little child. 20. and then shall he find all his faculties unimpaired, yet cleansed in a manner ineffable. 21. and he shall recall the simplicity of the task of the adeptus minor,13 and apply himself thereto with fresh energy in a more direct manner. 22. and in his great weakness it may be that for a while the new will and aspiration are not puissant, yet being undisturbed by those dead weeds of doubt and reason which he hath uprooted, they grow

LIBER SAMEKH

een the planes; as such, they are conventions. there is no absolute validity in any means of mental apprehension; but unless we make these spirits of the firmament subject unto us by establishing right relations (within the proper limits) with the universe, we shall fall into error when we develop our new instrument of direct understanding. it is vital that the adept should train his intellectual faculties to tell him the truth, in the measure of their capacity. to despise the mind on account of its limitations is the most disastrous blunder; it is the common cause of the calamities which strew so many shores with the wreckage of the mystic armada. bigotry, arrogance, bewilderment, all forms of mental and moral disorder, so often observed in people of great spiritual attainment, have broug

lleage to attend his own family, knowing that personal anxiety may derange his judgement. a microscopist who trusts his eyes when his pet theory is at stake may falsify the facts, and find too late that he has made a fool of himself. in the case of initiation itself, history is scarred with the would inflicted by this dagger. it reminds us constantly of the danger of relying upon the intellectual faculties. a judge must know the law in every point, and be detached from personal prejudices, and incorruptible, or iniquity will triumph. dogma, with persecution, delusion, paralysis of progress, and many another evil, as its satraps, has always establsihed a tyranny when genius has proclaimed it. islam making a bonfire of written wisdom, and haeckel forging biological evidence; physicists ignor

le to existence, whether it be a gspell h (idea) or a gscourge h (act) of ggod, h that is, of himself. the adept must accept every gspirit, h every gspell, h every gscourge, h as part of his environment, and make them all gsubject to h himself; that is, liber samekh svb figvra dccc 18 consider them as contributory causes of himsef. they have made him what he is. they correspond exactly to his own faculties. they are all.ultimately.of equal importance. the fact that he is what he is proves that each item is equilibrated. the impact of each new impression affects the entire system in due measure. he must therefore realize that every event is subject to him. it occurs because he had need of it. iron rusts because the molecules demand oxygen for the satisfaction of their tendencies. they do no

LIBER V VEL REGULI

be justified only by calm contemplation of their correctness in abstract cases. love is a virtue; it grows stronger and purer and less selfish by applying it to what it loathes; but theft is a vice involving the slave-idea that one.s neighbour is superior to oneself. it is admirable only for its power to develop certain moral and mental qualities in primitive types, to prevent the atrophy of such faculties as our own vigilance, and for the interest which it adds to the .tragedy, man. crime, folly, sickness and all such phenomena must be contemplated with complete freedom from fear, aversion, or shame. otherwise we shall fail to see accurately, and interpret intelligently; in which case we shall be unable to outwit and outfight them. anatomists and physiologists, grappling in the dark with

ions of trillions of such as he could not cross the frontier even of breadth, the idea which he came to guess at only because he felt himself bound by 18 liber v vel reguli some mysterious power. yet breadth is equally a nothing in the presence of the cone. his first conception must evidently be a frantic spasm, formless, insane, not to be classed as an articulate thought. yet, if he develops the faculties of his mind, the more he knows of it the more he sees that its nature is identical with his own whenever comparison is possible. the true will is thus both determined by its equations, and free because those equation are simply its own name, spelt out fully. his sense of being under bondage comes from his inability to read it; his sense that evil exists to thwart him arises when he begin

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

tree) and embla first humans. the story of the creation of humans is found in voluspa, stanzas 17.18, and in snorri fs gylfaginning. according to voluspa, ask (the first human man) and embla (the first human woman) were found on shore, capable of little and fateless. odin, hoenir, and lodur endowed them with the various qualities they needed to live. odin gave breath or spirit, hoenir gave mental faculties or voice, and lodur gave blood, ruddiness, or vital warmth and good coloring. snorri adds some details and changes others. the creator gods, according to snorri, are the sons of bor (elsewhere bur).odin, vili, and ve.who find two pieces of wood on the seashore and fashion them into humans. one of bor fs sons gives spirit and life; the second, mind and movement; the third, appearance, spe

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

things is a brute among men. he who has an accurate knowledge of human concerns alone is a man among brutes. but he who knows all that can be known by intellectual energy, is a god among men" man's status in the natural world is determined, therefore, by the quality of his thinking. he whose mind is enslaved to his bestial instincts is philosophically not superior to the brute, he whose rational faculties ponder human affairs is a man; and he whose intellect is elevated to the consideration of divine realities is already a demigod, for his being partakes of the luminosity with which his reason has brought him into proximity. in his encomium of "the science of sciences" cicero is led to exclaim "o philosophy, life's guide! o searcher--out of virtue and expeller of vices! what could we and

ved philosophy to be twofold: practical and theoretical. practical philosophy embraced ethics and politics; theoretical philosophy, physics and logic. metaphysics he considered to be the science concerning that substance which has the principle of motion and rest inherent to itself. to aristotle the soul is that by which man first lives, feels, and understands. hence to the soul he assigned three faculties: nutritive, sensitive, and intellective. he further considered the soul to be twofold- rational and irrational--and in some particulars elevated the sense perceptions above the mind. aristotle defined wisdom as the science of first causes. the four major divisions of his philosophy are dialectics, physics, ethics, and metaphysics. god is defined as the first mover, the best of beings, an

to prove that matter has no existence. berkeleianism holds that the universe is permeated and governed by mind. thus the belief in the existence of material objects is merely a mental condition, and the objects themselves may well be fabrications of the mind. at the same time berkeley considered it worse than insanity to question the accuracy of the perceptions; for if the power of the perceptive faculties be questioned man is reduced to a creature incapable of knowing, estimating, or realizing anything whatsoever. in the associationalism of hartley and hume was advanced the theory that the association of ideas is the fundamental principle of psychology and the explanation for all mental phenomena. hartley held that if a sensation be repeated several times there is a tendency towards its s

of physical existence wherein he had remained through the fetal period of philosophic regeneration. next: the ancient mysteries and secret societies which have influenced modern masonic symbolism sacred texts esoteric index previous next the ancient mysteries and secret societies which have influenced modern masonic symbolism p. 21 when confronted with a problem involving the use of the reasoning faculties, individuals of strong intellect keep their poise, and seek to reach a solution by obtaining facts bearing upon the question. those of immature mentality, on the other hand, when similarly confronted, are overwhelmed. while the former may be qualified to solve the riddle of their own destiny, the latter must be led like a flock of sheep and taught in simple language. they depend almost e

aws. before man can obey, he must understand, and the mysteries were devoted to instructing man concerning the operation of divine law in the terrestrial sphere. few of the early cults actually worshiped anthropomorphic deities, although their symbolism might lead one to believe they did. they were moralistic rather than religionistic; philosophic rather than theologic. they taught man to use his faculties more intelligently, to be patient in the face of adversity, to be courageous when confronted by danger, to be true in the midst of temptation, and, most of all, to view a worthy life as the most acceptable sacrifice to god, and his body as an altar sacred to the deity. sun worship played an important part in nearly all the early pagan mysteries. this indicates the probability of their at

MEANING OF MASONRY

d and fitted to pass on. after purification come contemplation and enlightenment, which are the special subjects of the second degree. aforetime the candidate for the mysteries, after protracted discipline and purification enabling his mind to acquire complete control over his passions and his lower physical nature, was advanced, as he may advance himself to-day, to the study of his more interior faculties, to understand the science of the human soul, and to trace these faculties in their development from their elementary stage until he realizes that they connect with, and terminate in, the divine itself. the secrets of his mental nature and the principles of intellectual life became at this stage gradually unfolded to his view. you will thus perceive, brethren, that the f.c. degree, somet

by becoming through its discipline, a regenerated perfected man. to attain this transmutation, this metamorphosis of himself, he is taught first to purify and subdue his sensual nature; then to purify and develop his mental nature; and finally, by utter surrender of his old life and losing his soul to save it, he rises from the dead a master, a just man made perfect, with larger consciousness and faculties, an efficient instrument for use by the great architect in his plan of rebuilding the temple of fallen humanity, and capable of initiating and advancing other men to a participation in the same great work. this--the evolution of man into superman--was always the purpose of the ancient mysteries, and the real purpose of modern masonry is, not the social and charitable purposes to which so

, who voluntarily sought to participate in it, were initiated. whether in ancient india, egypt, greece, italy or mexico, or among the druids of europe, temples of initiation have ever existed for those who felt the inward call to come apart from the multitude and to dedicate themselves to a long discipline of body and mind with a view to acquiring the secret knowledge and developing the spiritual faculties by means of experimental processes of initiation of which our present ceremonies are the faint echo. it is far beyond my present scope to describe any of these great systems or the methods of initiation they employed. but in regard to them i will ask you to accept my statement upon two points (1) that although these great schools of the mysteries have long dropped out of the public mind

iram abiff is slain. the high light and wisdom ordained to guide and enlighten humanity are wanting to us. the full blaze of light and perfect knowledge that were to be ours are vanished from the race, but in the divine providence there still remains to us a glimmering light in the east. in a dark world, from which as it were the sun has disappeared, we have still our five senses and our rational faculties to work with, and these provide us with the substituted secrets that must distinguish us before we regain the genuine ones. where is hiram buried? we are taught that the wisdom of the most high- personified as king solomon ordered him to be interred in a fitting masonry sepulchre outside the holy city" in a grave from the centre 3 feet between n. and s, 3 feet between e. and w, and 5 fee

cheme of the great architect for the restoration of the temple of creation and its dedication to his service, and as all worthy of a common love upon our part, even as they are the subject of a common solicitude upon his. and passing from these primary qualifications we proceed to what is signified by our second degree, wherein is inculcated the analysis and cultivation of the mental and rational faculties; the study of the secrets of the marvellous, complex, psychical nature of man; the relation of these with the still higher and spiritual part of him which, in turn, he may learn to trace" even to the throne of god himself" with which he is affiliated at the root essence of his being. these studies, brethren, so lightly touched upon in our passing-ceremony, so glibly referred to as we rec

MICHAEL FORD A RITE OF THE WEREWOLF

s15 of iran and persia, within the early zoroastrian religion. the middle eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a 12 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 13 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 14 baphomet is a magickal transformation of being. baphomet, bei

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

n-dimensional entities. the latter, lewis calledthem macrobes. mankind, he said, takes for granted the world of the microbe. though notvisible to the naked eye, one has merely to make use of the microscope to confirm their exist-ence. however, on the level above the human, exist the macrobes. these cannot be seenwith the naked eye either. their existence is known, or intuited, by the subtle inner faculties ofthe sensitive or clairvoyant. the word enochian literally means inner eye. lewis implied,that no one can ever come into an understanding of the peculiar history of planet earth withouta knowledge of these entities. but dee also discovered that the macrobes did not take well to being contacted bycreatures so lowly and presumptuous as he. his mind was nearly destroyed by thecommunion. th

us countermeasures. when witnessing theirascent, most of us become convinced that all is dark, that there is no way out ahead.we turn off, tune out, or gladly turn to the plethora of distractions made available bythese same masters of deception..your will is leaving you, slipping away, and you are now beneath my influence. thoughyour eyes are open, and you seem aware, you are in fact asleep, your faculties dormant, yourability to act and think, subservient to my will (the devil rides out with christopher lee)some, in typical freudian fashion, react to their relative impotency by pathologicalidentification with the masters. under self-delusion, envy, and awe, this group falls instep even faster, going where they are told, working where they are told, and thinkingwhat they are told to think

MOODY RAYMOND A LIFE AFTER LIFE

it was just going on, and that's all. but after this happened, my mind was the main point of attraction, and the body was second-it was only something to encase my mind. i didn't care if i had a body or not. it didn't matter because for all i cared my mind was what was important. in a very small number of cases, persons have told me that after their experiences they seemed to acquire or to notice faculties of intuition bordering on the psychic (i) following this experience, it almost seemed as if i were filled with a new spirit. since then, many have remarked to me that i seem to have almost a calming effect on them, instantly, when they are troubled. and it seems that i am more in tune with people now, that i can pick up things about them faster (2) one thing that i think has been given t

came to these scenes was just that i had been learning, even then" in place of this old model, many seemed to have returned with a new model and a new understanding of the world beyond-a vision which features not unilateral judgement, but rather cooperative development towards the ultimate end of self-realization. according to these new views, development of the soul, especially in the spiritual faculties of love and knowledge, does not stop upon death. rather, it continues on the other side, perhaps eternally, but certainly for a period of time and to a depth which can only be glimpsed, while we are still in physical bodies "through a glass, darkly" corroboration the question naturally arises whether any evidence of the reality of near-death experiences might be acquired independently of

o otherwise than that he is still in the world. therefore, after they have wondered that they are in a body, and in every sense which they had in the world. they come into a desire of knowing what heaven is, and what hell is. yet, the spiritual state is less limited. perception, thought, and memory are more perfect, and time and space no longer pose the obstacles they do in physical life. all the faculties of spirits. are in a more perfect state, as well their sensations as their thoughts and perceptions. the dying man may meet with other departed spirits whom he knew while in life. they are there to help him during his passage into the beyond. the spirit of man recently departed from the world is. recognized by his friends, and by those whom he had known in the world. wherefore they are i

MORALS AND DOGMA

berty, equality, and fraternity--the threefold soul of the state--its vitality, spirit, and intellect* though masonry neither usurps the place of, nor apes religion, prayer is an essential part of our ceremonies. it is the aspiration of the soul toward the absolute and infinite intelligence, which is the one supreme deity, most feebly and misunderstandingly characterized as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown is an ocean, of which conscience is the compass. thought, meditation, prayer, are the great mysterious pointings of the needle. it is a spiritual magnetism that thus connects the human soul with the deity. these majestic irradiations of the soul pierce through the shadow toward the light. it is but a shallow

ion. despotism is not difficult in any land that has only known one master from its childhood; but there is no harder problem than to perfect and perpetuate free government by the people themselves; for it is not one king that is needed: all must be kings. it is easy to set up masaniello, that in a few days he may fall lower than before. but free government grows slowly, like the individual human faculties; and like the forest-trees, from the inner heart outward. liberty is not only the common birth-right, but it is lost as well by non-user as by mis-user. it depends far more on the universal effort than any other human property. it has no single shrine or holy well of pilgrimage for the nation; for its waters should burst out freely from the whole soil. the free popular power is one that

ceeding particles which may occupy its place. every criminal is by the laws of the almighty irrevocably chained to the testimony of his crime; for every atom of his mortal frame, through whatever changes its particles may migrate, will still retain, adhering to it through every combination, some movement derived from that very muscular effort by which the crime itself was perpetrated. what if our faculties should be so enhanced in a future life as to enable us to perceive and trace the ineffaceable consequences of our idle words and evil deeds, and render our remorse and grief as eternal as those consequences themselves? no more fearful punishment to a superior intelligence can be conceived, than to see still in action, with the consciousness that it must continue in action forever, a caus

of business does the work of life; the upright mechanic, merchant, or farmer, the man with the power of thought, of justice, or of love, he whose whole life is one great act of performance of masonic duty. the natural use of the strength of a strong man or the wisdom of a wise one, is to do the _work_ of a strong man or a wise one. the natural work of masonry is practical life; the use of all the faculties in their proper spheres, and for their natural function. love of truth, justice, and generosity as attributes of god, must appear in a life marked by these qualities; that is the only effectual ordinance of masonry. a profession of one's convictions, joining the order, assuming the obligations, assisting at the ceremonies, are of the same value in science as in masonry; the natural form

dded a planet to our solar system. it is a most erroneous opinion that those who have left the most stupendous monuments of intellect behind them, were not differently exercised from the rest of the species, but only differently gifted; that they signalized themselves only by their talent, and hardly ever by their industry; for it is in truth to the most strenuous application of those commonplace faculties which are diffused among all, that they are indebted for the glories which now encircle their remembrance and their name. we must not imagine it to be a vulgarizing of genius, that it should be lighted up in any other way than by a direct inspiration from heaven; nor overlook the steadfastness of purpose, the devotion to some single but great object, the unweariedness of labor that is gi

MOTTA MARCELO THE COMMENTARIES OF AL

desert regions and spent their lives in silent meditation. thus their civilizing influence was lost to the world. at the same time, they failed to advance much in the kingdom of the spirit, having made things too easy for themselves. the spiritual musculature, like the physical, can be developed beyond any static condition only by being pitted against increased opposition. you must exercise your faculties, and you will be wise to find ever tougher problems to solve. thus, in this aeon, the path of the hermit goes into the world, and not out of it. readers must not confuse hermits with monks, by the way. monasteries, like nunneries, are social communities. hermits go solitary; monks hunt in packs "beasts of women: this curious expression must not be interpreted as derogatory to womanhood

too fast in intellect and too slow emotionally. our technology is that of the year 2000, but our morals date of 3000 to 4000 b.c. we are brought up by our parents to behave as if the social conditions of the second half of the twentieth century were the same that led moses to conceive the tribal code called the ten commandments. unless we put the intellect in its proper perspective (the reasoning faculties, after all, occupy only one fifth of the total capacity of our brains, and develop a moral code better adapted to our present stage of evolution, we may end by atom- bombing each other to extinction. the purpose of liber al is precisely to introduce a new, fully adapted, code of ethics. the author estimates that the code he proposes will fulfil the needs of human society for at least sev

he purpose of the barrel. one should therefore acquiesce in every element of one's nature, and develop it as its own laws demand, with absolute impartiality. one need not fear; there is a natural limit to the growth of any species; it either finds food fail, or is choked by its neighbours, or overgrows itself, and is transformed. nor need one fret about the harmony and proportion of one's various faculties; the fit will survive, and the perfection of the whole will be understood as soon as the parts have found themselves, and settled down after fighting the matter out in the balanced stability which represents their right reaction to each other, and to their environment. it is thus policy for an aspirant to initiation to analyse himself with indefatigable energy, shrewd skill, and accurate

liber 156;and liber al, i, 32, 60; ii, 14,52-54, 60, 78-79; iii, 18, 42-4 6. all this applies itself not only to "enemies" but to our own personality;first of all, to our own personality! see al i, 17; liber had, v. 8; liber nv, vv. 9-11. third, the current does not offer "consolation" to the personality. it neither "directs" nor "advises" you. it merely stimulates any manifestation of the higher faculties; but in each and every case, the aspirant must take the first step, himself by himself see lxv, iii, 3- 16, and the commentary thereon. the "elephant god" is the moral force-the strength of character .of the aspirant himself if he does not manifest it -to hell with him! see al ii, 48-49. why is the tribulation of ordeal "bliss? that should need no explaining. it is hard to do something g

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

share in the comprehension of the liturgy. the physical sensations awakened in these structures also awaken the soul turned toward god. gothic art as an evolution from the romanesque it is important to understand that gothic art does not oppose romanesque art; instead it has evolved from it. nor did it spring from the imagination of a single master; it was the gradual and slow work of collective faculties who ripened their concept little by little, through implementing and modifying it. the gothic style supplied the solution to a technical problem that had arisen for romanesque architects: the weight of the vault forced them to give their buildings squat proportions. this problem "inspired them to perfect their balance system, which was how they were led to the discovery of a system of in

NEW WORLD ORDER OR OCCULT SECRET DESTINY

evolution, she discovered that, for the first time an american renaissance is taking place in all disciplines, breaking the boundaries between them, transforming them at their farthest reaches where they all converge (the aquarian conspiracy p.12) speaking of the networks and web of influence, ferguson proclaimed: there are legions of conspirators. in corporations, universities, hospitals, on the faculties of public schools, in factories, in doctors offices, in state and federal agencies, on city councils and the white house staff, in state organizations, in virtually all arenas of policy making in the country [u.s.[including] at the cabinet level of the united states government (ibid. p.24) however, other new age proponents said that this is inaccurate, in that she had understated the inf

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

arkel and habochur hatamim shimon markel the soul of man it is clear that there is a force which enlivens the body. the external body itself is nothing more than an inanimate vessel which contains and is animated by this force. this is readily observable by the fact that when one passes away, g-d forbid, his body remains intact, but without any life force. at this point the body no longer has the faculties of a living being. the brain no longer thinks nor do the eyes see. it can no longer smell with its nose nor hear with its ears, nor can it move its limbs. the heart no longer beats nor does the blood surge through the veins. there are no feelings and emotions; no love, no fear, no pleasure, anguish, anticipation, joy or regret. in short, there is no consciousness whatsoever. the body bec

which is his actual identity. the body itself is like a garment for the soul, and just as it is with a garment, it becomes animated only when the soul is invested in it. every action of the physical limbs is merely a result of the control of the soul. every desire, thought or emotion, is merely a function of the soul and is completely caused and controlled by it, and upon the soul s departure the faculties also immediately depart with it. the soul of creation from the above, it is understood that there must be a soul which animates and enlivens the physical body. now, just as this is so in man, who is a microcosm, likewise, in the macrocosm, it appears that there is a force which enlivens and animates the entire universe. for the physical universe is no more alive than the body of man, and

re him. neither is his will and desire nor is his thought him. he is not his understanding nor is he his emotions, nor his actions. will is an effect, not a cause. there must be an inner identity of the one who is willing in order for will to be. this inner identity is, likewise, the thinker who thinks the thoughts, the feeler who feels the feelings and the actor who acts the acts. for, all these faculties; pleasure, will, insight, analyses, focus of attention, kindness, sternness, mercy etc, are effects rather than causes. when we strip away all these faculties, we find that there is the simple singular quintessential self of the person who is above and beyond the sum total of all his faculties, and that this quintessential self is not made up of any of these qualities. let us examine the

is his limited life span. furthermore, even when he is sleeping, and his power of speech is "resting, he still possesses the ability to speak. this is so, even though during sleep he is unconscious, and has no intention to speak. the singular essence of the soul now that we understand the difference between a heyulie (ability) and a ko ach (potential, we may now understand how the above mentioned faculties simultaneously do and don t exist in the singular essence of the soul. a case in point is the power of movement. even before one moves at all, he possesses the power of movement in his essential self. there, it is not separate from the essence of his soul, whatsoever. now, even though, when it is revealed out of the self, in a particular movement, it divides into several differentiated d

ssible movements that could have been made, had conditions warranted it, we are forced to say, that every detail of every possible movement, is included as a heyulie (ability, in the essential self of the soul. another example of this may be drawn from the influx of life force from the soul to enliven the body. though, once it becomes invested in the body, it is revealed as several differentiated faculties, such as the power of sight in the eyes, the power for hearing in the ears, etc, certainly, while this life force was still in the essence of the soul, all that existed was the essential singularity of the soul, similar to what was stated above about the power of movement. nonetheless, we cannot say that these faculties were not included there. we cannot say that the spiritual power of s

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

kle forth to form the river. the true depth of the river is this trickle of water which flows from the spring. the pressure and constancy of the water flowing from the spring will determine the strength of the river, thus affecting its length and breadth. likewise, the actual depth of a concept is its original source. but what is this source? to understand this we must understand the intellectual faculties. what are they and how do they function? chochmah, binah and da at there are three intellectual faculties: chochmah (wisdom, binah (understanding, and da at (knowledge. up to this point we have explained the comprehended concepts in the brain of binah, which is the brain of comprehension and grasp. binah, specifically, is analogous to a river. this is because just as a river flows ceasel

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

hair. this is the origin of the beard. the transformation of divine consciousness from the mental to the emotional state is a drastic change, and involves a tzimtzum, or contraction of the light. this is the spiritual mechanics behind the anatomical phenomenon of the neck being such a narrow connection between the head and the torso. despite this contraction, the light descending from the mental faculties is still too intense to be completely funneled through the passageway of the neck/throat, and therefore, the residual aspects of it exude through the pores of the skin as the beard. this is the mystical meaning of the verse: g[the sound of] the mighty [adirim [waters] that break the sea. h3 these [waters] are from the hairs, as in the expression ghe was entirely [covered] with a cloak [a

ry for the confinement of the soul as it leaves its native milieu in heaven and descends into the confinements of physicality, constrained to experience reality within the parameters of time and space. the phrase gin between the straits h is paraphrased from lamentations 1:3. with this [association] we can interpreted the phrase gand these are the names of the sons of israel h as referring to the faculties of the soul. for just as the body possesses 248 limbs and 365 sinews, so does the soul, these being the faculties of the soul gwho came to egypt. h if we take gisrael h to refer to the soul itself, the gsons of israel h are the extensions of the soul, its intellectual and emotional faculties. the soul, or at least that part of it that is invested in the body, is conceived of as being gta

vity, i.e, the embryo inside its mother fs womb. and inside the embryo are more internal organs as well as its spirit. this is the meaning of the verse, ghe forms the spirit of man within him, h implying that the more the embryo develops and grows, the more the soul enters it. our verse therefore says gcoming into egypt h [in the present, indicating an ongoing process of entering, for the soul fs faculties enter little by little. afterwards, at birth, when [the embryo] has become a person, i.e, a fully developed body [the torah can refer to] geach man and his house, h referring to the body, which has become a ghouse h for the soul [the next word] gcame, h indicates that at birth all the soul fs faculties full enter the body. after listing the sons of jacob and describing how they all died

usurped the rulership over the embryo from the good inclination, so that at birth, it is the sole conscious source of motivation. g cwho did not know joseph. h this refers to the holy one, blessed be he. the evil inclination is conscious only of the reality of this world. gand he said to his people c, hi.e, to the powers of impurity. g c ebehold, the people of the children of israel c, h i.e, the faculties of the soul. g care more numerous and powerful than we are. h so what did he do [he enslaved them] gand they built store cities for pharaoh c, h i.e, for the evil inclination. the word pharaoh is composed of the same letters as is the word for gthe neck h [ha-oref. pharaoh: pei-reish-ayin-hei. ha-oref: hei-ayin-reish-pei. the gstore cities h are the body [which the evil inclination seeks

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ten card layout, as described towards the end of his booka pictorial key to the tarot (university books, new york, is a useful, simple and direct method. it can and should, of course, be supplemented by some of the brief order definitions as laid down in the second volume of this edition. practice will demonstrate its value. the unsuspecting student will rapidly discover his intuition and psychic faculties will undergo a marked stimulation and development bv the use of these methods. 1gofar as the portal document sugge& the s&dent reflect on "words and the power of words" i am reminded of something i have long wanted to say, but somehow neglected. i would like strongly to recommend the miracle of language by charlton laird (premier books, new york, 1953, a superb piece of writing, with dee

reams do, different aspects of man himself- personifications of abstract psychological principles inhering within the human spirit. through the admittedly artificial or conventional means of a dramatic projection of these personified principles in a wellordered ceremony a reaction is induced in consciousness. this reaction is calculated to arouse from their dormant condition those hitherto latent faculties represented obiectively in the temple of initiation by the officers. without the least conscious effbrt on the part of fibaspirant, an invofmtary current of sympathy is produced by this external delineation of s irituadl arts which mav be sufficient to accom lishth e purpose of the initiation cerimony. the aesthetic agpeal to the imagination- quite apart from what could be called the int

l is that the soul may discover itself exalted to the heights, and during that mystical elevation receive the rushing forth of the light. applying these ideas then, to the neophyte or- so called because it is not attributed to any of the enumerations or sephiroth on the tree of life since it is a preliminary or probationary grade- we find that the kerux is an officer who personifies the reasoning faculties. he represents that intelligent active part of the mind which functions ever in obedience to the will- the qabalistic ruach, in a word. the higher part of that mind, the aspiring, sensitive, and the intuitive conscious <45> ness is represented by the hegemon, who seeks the rising of the light. and the hierophant, in this initial ceremony of neophyte, acts on behalf of the higher spiritua

ference to the same set of ideas. even upon the altar of the temple are symbols indicating the rise of light. a red calvary cross of six squares as symbolic of harmony and equilibrium is placed above a white triangle -the emblem of the golden dawn. they form the symbol of the supernal sephiroth which are the dynamic life and root of all things, while in man they constitute that triad of spiritual faculties which is the intrinsically pure essence of mind. hence the triangle is a fitting emblem of the light. and the place of the cross above the triangle suggests not the domination of the sacred spirit, but its equilibriation and harmony in the heart of man. despite the fact that the whole of this intricate symbolism can hardly be realised by the candidate at the time of his initiation, its i

n an order which purported to teach methods of spiritual development. many will no doubt be rather perplexed by this. divinationusually is said to refer exclusively to the low occult arts, to fortune-telling, and the prognostication of the future. actually, however, so far as the order is concerned, the principal object for these practical methods is that they stimulate, as few exercises can, the faculties of clairvoyance, imagination, and intuition. though certain readings or interpretations to the geomantic and tarot symbols may be found in the appropriate text books, these rule of thumb methods do not conduce to the production of an accurate delineation of the spiritual causes behind material events. these interpretations are usual to the beginner in the art, for he requires a foundatio

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

fluences thee elementary essence and stirs it up to the propagation of its like, for which naturedesigned it, shining with a pure, ethereal, angelic part called the rational soul, being a divine light,or stream flowing immediately from the great creator, and uniting man with his maker.'vast chain of being which from god began,nature222s ethereal, human, angel, man.'the understanding and celestial faculties of man are formed from the ethereal world, the sensitivepowers of life and action are derived from the celestial world, and the gross and corruptible part, theflesh and blood consists of the elementary world, being all subordinate the one to the ot