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areth to kether on the central pillar of the tree. zohar: the book of splendor, the principal book of the qabalah. it is thought to have been written by moses de leon and was first circulated around 1280-1290 a.d. in guadalajara. it included commentaries on the torah. gnosticism: gnosis is a greek term for knowledge. the term gnosis applies to certain religious sects that emerged during the early formative years christianity, and which believed in hidden spiritual knowledge. the main factor that differentiated them from christianity was their emphasis on knowledge rather than faith. the christian church fathers considered the gnostics heretical, or heretics. kether: the first emanation on the tree of life. occultists identify kether as the state of consciousness where creation merges with

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ined, goth, vopis dulcis, 2 cor. 2, 15, ohg. wuodi, diut. 2, 304% os. wuothi, hel. 36, 3. 140, 7, as. u-e&e, must either l^e regarded as wholly unconnected, or its meaning be harmonized- finn magnusen comes to the same conclusion, lex. myth. 621. 636. 3 the belief, so common in the mid. ages, in a 'furious host' or 'wild hunt' is described in ch. xxxi. trans. wodan. 13^ all-pervading creative and formative pmvcr, who bestows shape and beauty on men and all things, from whom proceeds the gift of song and the management of war and victory, on whom at the same time depends the fertility of the soil, nay wishing, and all highest gifts and blessings, saem. 113^ to the heathen fancy wuotan is not only the world-ruling, wise, ingenious god, he is above all the arrancjer of wars and battles^ adam

ALEISTER CROWLEY LIBER 777

hole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

: odours :32 bis :storax, all dull: upsilon :those of earthy triplicity: heavy odours: weh note: on line 9, chi was omitted; lines 21& 32 bis, chi and tau there by error. these have been restored from liber 777 317& 318 table ii: liv: lv: lxiii: lxiv :key scale: the :the elements :secret names :letters of: and: the four worlds: of the four: the name: senses: worlds: 11: vau: air, smell :yetzirah, formative :mem-heh mah: world: 23: heh: water, taste :briah, creative :samekh-gemel: world: seg: 31: yod: fire, sight :atziluth, archetypal:ayin-bet ob: world :32 "bis: heh: earth, touch :assiah, material :bet-nunfinal: world: ben :31 "bis: shin: spirit: hearing: lxviii: lxix: lxx: lxxv: lxxvi :the part: the :attribution:the five elements :the five: of :alchemical: of (tatwas :skandhas :the soul:

ALEISTER CROWLEY SEPHER SEPHIROTH

301 my lord, the faithful king: a name of god nm)n klmh ynd) fire) a candlestick hrwnm to call )rq destruction# 302 to cut open, inquire into; dawn rqb hath protected rbq to putrefy bqr 303 did evil; putrefaction#)b and god saw myhl )ryw 304 a species of gold cwrx green #d white rdq teat; demon; idol; violence; ruin d# 305 dazzling white light xc rw) grass; tender herb (gn. 1:11)#d yetzirah: the formative world hrcy a curving, bending h(yrk the end of days, appointed time (dan. 12:14) nymyh cq a lamb; sheep; goat h# foreskin hlr( 306 father of mercy mymxrh b) merciful father nmxrh b) a woman, wife; virago h) honey #bd a matron )nwr+m coldness; pertaining to winter rwq a pomegranate nwmyr to lay waste; calamity, devastation, ruin h# 308 daybreak rqwb an asperger )qrz investigation rqx a ha

ALEISTER CROWLEY THE QABALAH

law, 4 10, tetragrammaton, the lesser countenance immutable in the heaviness of malkuth. 41 \a, the mother, unfertilised as unenlightened. 42. ama, the mother, still dark. here are the 42 judges of the dead in amennti, and here is the 42-fold name of the creative god. see liber 418. 44 \d, blood. see part ii. here 4 11= the corruption of the created world. 45. hm, a secret title of yetzirah, the formative world \da, adam, man, the species (not the first man. a is air, the divine breath which stirs \d, blood, into being. 49. a number useful in the calculations of dr dee, and a mystic number of venus. 50. the number of the gates of binah, whose name is death (50= n= by tarot, death. 51. a, pain. an, failure \wda, the country of the demon kings. there is much in the qabalah about these kings

bers is the sum of the whole of the figures in the square, e.g. saturn 45.57 the complete list is thus: saturn 3, 9, 15, 45. jupiter 4, 16, 34, 136. mars 5, 25, 65, 325. sol 6, 36, 111, 666. venus 7, 49, 175, 1225. mercury 8, 64, 260, 2080. luna 9, 81, 369, 3321. generally speaking, the first number gives a divine name, the second an archangelic or angelic name, the third a name pertaining to the formative world, the fourth a name of a spirit or blind force. for example, mercury has za and dd (love) for 8, yd and ynd for 64, layrif for 260, and trtrtpt for 2080. but in the earlier numbers this is not so well carried out. 136 is both lypwy, the intelligence of jupiter, and lamsh, the spirit. 54 see the sepher yetzirah t.s. 55 in equinox i (2, or regardie (ed) the golden dawn t.s. 56 see the

ALEISTER CROWLEY EQ I 5

un-final hb:yod hb:shin 31 528 saturn tau(as egyptian. hb:vau hb:taw 32 earth hb:tzaddi-final hb:resh hb:aleph- hb:vau hb:taw 32bis spirit hb:taw hb:aleph- hb:nun-final hb:yod hb:shin 31bis_ chart approximated_ xv. xiv. xiii. xii. xi. x. secret the four worlds parts of secret the elements and letters names the soul numbers senses. of the the 4 corres- name. worlds spond'g_ hb:heh hb:mem yetrirah, formative hb:taw hb:vau hb:resh 45 air air, smell hb:vau 11 hb:gemel hb:samekh briah, creative hb:heh hb:mem hb:shin hb:nun 63 water water, taste hb:heh 23 hb:bet hb:ayin atziluth, archetypal hb:heh hb:yod hb:chet 72 dee fire, sight hb:yod 31 hb:nun-final hb:bet assiah, material hb:shin hb:peh hb:nun 52 spirit earth, touch h 32bis hb:heh hb:dalet hb:yod hb:chet hb:yod< spirit, hearing hb:shin 31bi

x 10, tetragrammaton, the lesser countenance immutable in the heaviness of malkuth. 41. am, the mother, unfertilised and unenlightened. 42. ama, the mother, still dark. here are the 42 judges of the dead in amennti, and here is the 42-fold name of the creative god. see liber 418. 44. dm, blood. see part ii. here 4 x 11= the corruption of the created world. 45. mh, a secret title of yetzirah, the formative world. adm, adam, man, the species (not "the first man. a is air, the divine breath which stirs dm, blood, into being. 49. a number useful in the calculations of dr. dee, and a mystic number of venus. 50. the number of the gates of binah, whose name id death (50= hb:nun= by tarot "death. 51. an, pain. na, failure. advm, edom, the country of the demon kings. there is much in the qabalah a

rs is the sum of the whole of the figures in the square "e.g" saturn 45. the complete list is thus: saturn 3, 9, 15, 45. jupiter 4, 16, 34, 136. 105 mars 5, 25, 65, 325. sol 6, 36, 111, 666. venus 7, 49, 175, 1225. mercury 8, 64, 260, 2080. luna 9, 81, 369, 3321. generally speaking, the first number gives a divine name, the second an archangelic or angelic name, the third a name pertaining to the formative world, the fourth a name of a "spirit" or "blind force" fro example, mercury has az and dd (love) for 8, din and dni for 64, tirial for 260, and thpthrthrth for 2090. but in the earlier numbers this is not so well carried out. 136 is both ivphil, the intelligence of jupiter, and hsmal, the spirit. the "mystic numbers" of the sephiroth are simply the sums of the numbers from 1 to their ow

ALEISTER CROWLEY EQUINOX EQ I 2

somehow aware of them. unfortunately, the tendency to fall into effect (beta) makes it very difficult to concentrate on the analysis of these ideas, so that one is hurried on to a similar examination of the next thought. it is curious, though, to notice how this analysis corresponds to the worlds of the qabalah, the single "pure soul" at the back of all, the shadowy "creative" world, the varied "formative world" and the single though concrete "material" world. it puzzles one, too (at the time, in the very course of the analysis, to ask: if the external simple impression be made up of so many glyphs, and each of these again of many more, how can one ever return to the "pure soul? for all the while one is clearly conscious of a simple ego or "pure soul" which perceives all this. the only so

ALEISTER CROWLEY EQUINOX EQ I 4 2

sephiroth of the qabalah emanations from an unknown "x" sing or god, and whether this sign is called" priori "autonomy" or "categorical affirmative" matters no whit. kant's ethics are futile, and to an intellect like schopenhauer's absolutely childish. kant never could understand "morality" because he never transcended the reason, practically, or even theoretically. if there is a moral law in the formative world it is probably the line of least resistance. but the proof of the pudding is in the eating, and fixed laws of heteronomy and of autonomy are absurd, and if kant had once transcended the reason he would have had direct experience of this fact. on p. 126 schopenhauer sets him right as follows "the essence of the world is will. the only way of salvation is by negation of the will, or

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

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, and showed that natural selection can be traced in all forms of life, from the then ultimate atom

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

their methods of work, will eventually become exoteric knowledge, and as the seven groups are recognised and known, schools of development for the filling of posts in these groups will be the logical sequence. 2. the path of magnetic work. those who do the work of wielding forces, or electrical magnetism for the use of the great ones on all the planes, pass to this path. they wield the elemental formative energy, manipulating matter of every density and vibration. great waves of ideas and surging currents of public opinion on astral levels, as well as on the higher levels where the great ones work, are manipulated by them. a large number of fifth ray people, those who have the ray of concrete knowledge for their monadic ray, pass to this line of endeavour. the inherent quality in the type

plane. the etheric body is formed of the four highest or etheric subplanes of the physical plane. fifth principle. the principle of mind; that faculty in man which is the intelligent thinking principle, and which differentiates man from the animals. fohat. cosmic electricity; primordial light; the ever-present electrical energy; the universal propelling vital forces the ceaseless destructive and formative power; the synthesis of the many forms of electrical phenomena. guru. spiritual teacher. a master in metaphysical and ethical doctrines. hierarchy. that group of spiritual beings on the inner planes of the solar system who are the intelligent forces of nature, and who control the evolutionary processes. they are themselves divided into twelve hierarchies. within our planetary scheme, the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ibility. this life vibration emanates from the soul of the mother (the correspondence to the pleroma or universal soul) and is coincident with the awakening of the third spirilla in the permanent physical atom of the infant. it must be borne in mind that just as in each round all the preceding stages are rapidly recapitulated, and just as in the prenatal period the foetus recapitulates during the formative process the history of the preceding kingdoms, so in the solar system a similar procedure can be seen. when a certain point is reached and the lower three planes are vibrating- 406- a treatise on cosmic fire copyright 1998 lucis trust or energised, then cosmic incarnation becomes a possibility; the "heart" occultly awakens, and the "son of god" the expression of the desire and love of th

d ray path prior to the fifth initiation, and who frequently has also been upon the fourth ray path. adepts who have been upon the fourth ray path and who pass from thence upon the second ray do not as a rule choose this cosmic line of endeavour. those who do the work of wielding forces or electrical magnetism for the use of the great ones on all planes pass to this path. they wield the elemental formative energy, manipulating matter of every density and vibration. great waves of ideas and surging currents of public opinion on astral levels as well as on the higher levels where work the great ones, are manipulated by them. a large number of fifth ray people, those who have the ray of concrete knowledge for their monadic ray, pass to this line of endeavour. the inherent quality in the type

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

can use the brain as its terminal of expression and which it can impress in order to express those concepts and intuitions which a man can consciously utilize. what we are are considering is in no wise a supernormal faculty, or the possession of a specialized instrument by a gifted few; the mind should be used by all educated people, and at the close of the educational process (carried on in the formative years) a man should be in possession of a faculty that he understands and uses at will. dr. mcdougall points out in psychology, the science of behavior that our mental activity (which is usually unconscious) can be either subnormal, normal or supernormal.3(69) in the first case, you will have the idiot or the feeble-minded; in the second, you will have the intelligent average citizen who

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

fulfilling its complete destiny, and only then does true magnetic radiation and the pure shining forth of light- 88- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust become possible. symbolically, in the early stages of human evolution, man is, from the angle of consciousness, relatively unresponsive and unconscious, as is matter in its early stages in the formative process. the achievement of full awareness is of course the goal of the evolutionary process. again symbolically speaking, the unevolved man emits or manifests no light. the light in the head is invisible, though the clairvoyant investigators would see the dim glow of the light within the elements which constitute the body, and the light hidden in the atoms which constitute the form natu

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

delivered. and she brought forth her firstborn son, and wrapped him in swaddling clothes and laid him in a manger; because there was no room for them in the inn."32 in these simple words the momentous story begins a story of such far-reaching consequences that only today are we beginning to register the results. only today, two thousand years after the event, is the lesson of christ's life taking formative effect in the imaginations of men; only today is the unique lesson which he came to teach producing the needed changes in the capacity of men to apprehend. only now are we becoming aware that the historical evidence of his arrival on earth is history itself, and that there is in the world the evidence of two great streams of endeavour or of activity that which is the stream of the common

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

however, somewhat more subjective than are the groups in which i am particularly interested and their emergence is slower but they do exist. there are, also, two such seed groups in china and four in india. i mention this in order to safeguard you against the sense of uniqueness which is the subtle seed of the great heresy of separateness. 2. these groups of disciples are all passing through the formative stage and change and adjustment is going on. their pattern is still fluid because too many disciples are receptive to the words of the masters and are less receptive to the ideas upon which they found their work. this comment warrants your attention. later, when the needed adjustments are made and groups of disciples can work together without criticism or misunderstanding, then they can

yourself (and me) if this lack of cooperators is your own fault and if there is anything you could do yourself which would attract the right person and establish a fruitful and enduring fellowship in the work. i would reply to this subjective questioning of yours in the following terms: decisive action, carried forward and persisted in for the needed period of time is, for you as yet only in the formative stage. i refer not to your power to speak with decision to those you seek to help physically and psychologically for that you can always succeed in doing. i refer to the ability always to act with a wise, clean-cut decision in relation to yourself and your own immediate problems. you are learning to do this and the next two years will see you making much advance in this matter, but you a

uty and of wonder which is your real contribution lies as yet deeply hidden; only a close attention to my imparted instructions, a humble willingness to readjust your own preconceived ideas will lead you into that lighted realm where the path of true service for you will appear. all groups of disciples, seeking to work together under the guidance of a master, have their own peculiar problems. the formative first years hold in them those testing difficulties which will try the mettle of the group, and put the endurance and the faith of the group members to a more than adequate trial. many among your co-disciples present peculiar difficulties to me a teacher on the second ray because of the powerful development of the critical faculty in some of the members (note: during this world crisis th

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ce is inevitable and is nowhere more needed than in those countries which have escaped the worst aspects of war. for this renaissance we must look and make preparation. the next urgent problem is surely the psychological rehabilitation of youth. it is a question whether the children of europe, of china, of great britain and japan will ever completely recover from the effects of war. the early and formative years of their lives have been spent under war conditions and resilient as children are there are bound to be certain traces left of what they have seen, heard and suffered. there will be exceptions, particularly in great britain and parts of france. time alone will indicate the extent of the damage done. much can, however, be offset and even obliterated by the wise action of parents, do

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

he spread of self-control and the growth of unselfishness (and these surely are the goal, subjective and oft unrealised, of all legal procedure) are the needed approach to the young. the influence of libra should be imposed in childhood along spiritual lines. crime will be stamped out when the environing conditions in which children live are bettered, when physical attention is given in the early formative years to glandular balance as well as to teeth and eyes and ears, to right posture and correct feeding, and when there is also a more proper apportionment of time; when esoteric psychology and esoteric astrology give their contribution of- 141- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust knowledge to the bringing up of young people. the old met

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

they had ever pictured. i would like to say here that i have always met with endless kindness from the officers of the various regiments and i suppose that the moments in my life (now far behind) when i really was preposterously conceited were coming out of church, after church parade, and getting saluted by the officers and men. the thrill i got is still with me. my life was spent, during these formative years, almost entirely with men. often for weeks at a time i spoke to no woman except my co-worker and current chaperone. i candidly admit to this day that i do not understand the feminine mind. this, of course, is a generalisation and like all- 45- the unfinished autobiography copyright 1998 lucis trust generalisations somewhat untrue. i have women friends and am devoted to them but, as

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

n, and also the science of service whereby group control and group relationship are fostered and developed these are the three fundamental sciences which will guide the psychologist and the educator of the future. these will also cause a radical change in the attitude of parents towards their children and in the methods which they employ to train and teach them when they are very young and in the formative years of their consciousness. it should here be remembered that these parents themselves will have been brought up under this new and different regime and will themselves have been developed under this changed mode of approaching the educational process. what may therefore seem to you mystical and vague (because of its newness, or its idealism and its emphasis upon a seeming abstract gro

cratic countries. in the totalitarian states it is not permitted on the same scale, as the youth in those states are forced to shoulder responsibility and to dedicate themselves to the larger whole, and not to a life of material vocation and the wasting of their years in what i believe you slangfully call "a good time" this good time is usually had at the expense of others, and takes place in the formative years which inevitably condition and determine the young person's future. i am not here speaking politically or in defense of any governmental system. a forced activity and then a forced responsibility, relegate the bulk of those so conditioned to the nursery stage or the child state, and humanity should be reaching maturity, with its willingness to shoulder responsibility and its growin

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

appear to him of such magnitude and importance (as objects of his enhanced vision) that he confounds them with ideas and their intuitive perception. he has not learned to discriminate between abstract thoughts and intuitive ideas. here lies the crux of his problem. ideas are other than this, as far as the initiate is concerned; they deal primarily with that which will eventually be, and are those formative new spiritual and creative impulses which will supersede the old and build the "new house" in which humanity will live; cycle after cycle and civilisation after civilisation, the fresh stream of inflowing ideas have conditioned the dwelling places of man and his mode of life and expression; through the medium of these ever-living and- 194- discipleship in the new age- volume ii copyright

age- volume ii copyright 1998 lucis trust hierarchy. 2. the stage of hierarchical planning. this is the formulation of the purpose in terms of possibility, immediacy, appropriateness and the availability of the disciples, plus the energies to implement the plan. 3. next comes programme, wherein the plan is taken up by the particular ashram involved in its implementation and is then reduced to the formative stages of human impression and direction, the conditions necessary to bring about its emergence, and the two phases of this conditioning. these are usually in two parts; i.e, the destruction of all hindrances and the presentation of the plan. 4. the emergence of the hierarchical pattern (based upon the recognition of purpose, careful planning and a detailed and carefully thought-out prog

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

out placing an undue load on others. will you see to it that this sacrifice and its resulting fund be preserved inviolate in your own hands until such time in the future as you may choose to use it? these are the practical suggestions which it would seem possible to make at this particular time. they are of a general nature and basically individual. the whole scheme of rebuilding is as yet in the formative thought stage. the process to be followed today is one of self-education and the awakening of all whom we can reach. it will demand the intelligent study and consideration of methods with which to meet this need, and the discovery of those who, irrespective of nationality or religion, can be depended upon to cooperate in the various phases of the work of reconstruction. in this work of p

AN INTRO TO STUDY OF THE KABALAH

e sacred tetragrammaton, the mystical jehovah, ihvh, yod, heh, vau, heh, numbering 26. see plates i, ii, iii, iv, v, and vi. this decad of deific emanations is to be conceived as first formulated on the divine first plane of atziluth, which is entirely beyond our ken; to be reproduced on the second plane of pure spirit, briah; to exist in the same decad form in the world of yetzirah, the third or formative plane; and finally to be sufficiently condensed as to be cognizable by the human intellect on the fourth plane of assiah, on which we seem to exist. from our point of view we may regard the "tree of life" as a type of many divine processes and forms of manifestation, but these are symbols we use to classify our ideals, and we must not debase the divine emanations by asserting these views

BLAVATSKY H P ANTHROPOGENESIS

nd spiritual plane, it is equally true that the atman alone warms the inner man; i.e, it enlightens it with the ray of divine life and alone is able to impart to the inner man, or the reincarnating ego, its immortality. thus, as we shall find, for the first three and a half root-races, up to the middle or turning point, it is the astral shadows of the "progenitors" the lunar pitris, which are the formative powers in the races, and which build and gradually force the evolution of the physical form towards perfection- this, at the cost of a proportionate loss of spirituality. then, from the turning point, it is the higher ego, or incarnating principle, the nous or mind, which reigns over the animal ego, and rules it whenever it is not carried down by the latter. in short, spirituality is on

the first differentiation and awakening of the universal (manifested) substance; that form is the ideal shadow of itself: and this is the man of the first race" to express it in still clearer form, limiting the explanation to this earth only, it was the duty of the first "differentiated egos- the church calls them archangels- to imbue primordial matter with the evolutionary impulse and guide its formative powers in the fashioning of its productions. this it is which is referred to in the sentences both in the eastern and western tradition-"the angels were commanded to create" after the earth had been made ready by the lower and more material powers, and its three kingdoms fairly started on their way to be "fruitful and multiply" the higher powers, the archangels or dhyanis, were compelled

the devil is not "the god of this period" as he says, for it is the deity of every age and period, since man appeared on earth, and matter, in its countless forms and states, had to fight for its evanescent existence against other disintegrating forces. the "dragon" is simply the symbol of the cycle and of the "sons of manvantaric eternity" who had descended on earth during a certain epoch of its formative period. the "clouds of smoke" are a geological phenomenon. the "third part of the stars of heaven" cast down to the earth- refers to the divine monads (the spirits of the stars in astrology) that circumambulate our globe; i.e, the human egos destined to perform the whole cycle of incarnations. this sentence, qui circumambulat terram, however, is again referred to the devil in theology, t

a, the soul of breath. 3. astral body. 3. khaba, the shade. 4. manas- or intelligence* 4. akhu, intelligence or perception. 5. kama- rupa, or animal soul. 5. seb, ancestral soul. 6. buddhi, spiritual soul. 6. putah, the first intellectual father. 7. atma, pure spirit. 7. atmu, a divine or eternal soul. further on, the lecturer formulates these seven (egyptian) souls, as (1) the soul of blood- the formative (2) the soul of breath "that breathes (3) the shade or covering soul "that envelopes (4) the soul of perception "that perceives (5) the soul of pubescence "that procreates (6) the intellectual soul "that reproduces intellectually; and (7) the spiritual soul "that is perpetuated permanently" from the exoteric and physiological standpoint this may be very correct; it becomes less so from t

growth, etc, like all else in nature. it is almost certain that the great linguistic families pass through three stages (1) all words are roots and merely placed in juxtaposition (radical languages (2) one root defines the other, and becomes merely a determinative element (agglutinative (3) the determinative element (the determinating meaning of which has long lapsed) unites into a whole with the formative element (inflected. the problem then is: whence these roots? max muller argues that the existence of these ready-made materials of speech is a proof that man cannot be the crown of a long organic series. this potentiality of forming roots is the great crux which materialists almost invariably avoid. von hartmann explains it as a manifestation of the "unconscious" and admits its cogency v

BLAVATSKY H P COSMOGENESIS

ephira and adam kadmon) with brahma the creator, called also sanat among his other names and titles. svabhavat is the mystic essence, the plastic root of physical nature "numbers" when manifested; the number, in its unity of substance, on the highest plane. the name is of buddhist use and a synonym for the four-fold anima mundi, the kabalistic "archetypal world" from whence proceed the "creative, formative, and the[[footnote(s[[footnote continued from previous page] by the descent of flame into primordial matter causes its particles to move, which motion becomes whirlwind" a drop of liquid assumes a spheroidal form owing to its atoms moving around themselves in their ultimate, unresolvable, and noumenal essence; unresolvable for physical science, at any rate* which makes ten, or the perfec

assert that all the so-called forces of nature, electricity, magnetism, light, heat, etc, etc, far from being modes of motion of material particles, are in esse, i.e, in their ultimate constitution, the differentiated aspects of that universal motion which is discussed and explained in the first pages of this volume (see proem. when fohat is said to produce "seven laya centres" it means that for formative or creative purposes, the great law (theists may call it god) stops, or rather modifies its perpetual motion on seven invisible points within the area of the manifested universe "the great breath digs through space seven holes into laya to cause them to circumgyrate during manvantara (occult catechism. we[[vol. 1, page] 148 the secret doctrine. have said that laya is what science may cal

monad- has existed on the earth from the very beginning of this round. but, up to our own fifth race, the external shapes which covered those divine astral doubles changed and consolidated with every sub-race; the form and physical structure of the fauna changing at the same time, as they had to be adapted to the ever-changing conditions of life on this globe during the geological periods of its formative cycle. and thus shall they go on changing with every[[vol. 1, page] 184 the secret doctrine. root race and every chief sub-race down to the last one of the seventh in this round. 3 "the inner, now concealed, man, was then (in the beginnings) the external man. the progeny of the dhyanis (pitris, he was 'the son like unto his father' like the lotus, whose external shape assumes gradually t

ommentary upon saptaparna- the man-plant. see also the section of that name in part ii. 1st plane 2nd p. the three higher planes of the septenary kosmos the divine& formless world of spirit* 3rd plane eastern gupta vidya] chaldean kabala 1st p the archetypal world* globe a] g] geburah a] chesed g or z] tephireth f 2nd plane the intellectual world b] f] hod b] netzah e 3rd plane the substantial or formative world c] e] yesod c 4th plane the material* world the earth globe d] the earth malkuth d[[above is in diagram format in the original text[[footnote(s* the arupa or "formless" there where form ceases to exist, on the objective plane* the word "archetypal" must not be taken here in the sense that the platonists gave to it, i.e, the world as it existed in the mind of the deity; but in that

vity or existence, god evolved (deus explicitus; and passivity of being (pralaya) god involved (deus implicitus. both modes are perfect and complete, as are the waking and sleeping states of man. fichte, the german philosopher, distinguished being (seyn) as one, which we know only through existence (dasein) as the manifold. this view is thoroughly hermetic. the 'ideal forms' are the archetypal or formative ideas of the neo-platonists; the eternal and subjective concepts of things subsisting in the divine mind prior to 'becoming (p. 134[[vol. 1, page] 282 the secret doctrine. from which all things proceed, while the author of the "philosophy of the unconscious" has come (in this respect only) as near to a solution of the great mystery as mortal man can. few were those, whether in ancient or

om it" says vishnu purana (book ii, chap. 11 "in the same manner as a man approaches a mirror placed upon a stand, beholds in it his own image, so the energy or reflection of vishnu (the sun) is never disjoined but remains in the sun as in a mirror that is there stationed("vishnu purana[[vol. 1, page] 291 occult aphorisms. this state of being the one life, is, as explained, a film for creative or formative purposes. it manifests in seven states, which, with their septenary sub-divisions, are the forty-nine fires* mentioned in sacred books (xxix "the first is the 'mother (prima materia. separating itself into its primary seven states, it proceeds down cyclically; when* having consolidated itself in its last principle as gross matter, it revolves around itself and informs, with the seventh e

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

sm and, later, in christianity. as christianity gradually grew in strength, so the old religion was slowly pushed back. back until, about the time of the reformation, it only existed in the outlying country districts. non-christians at that time became known as pagans and heathens "pagan" comes from the latin there were other more definite adoptions from the old religions, especially in the early formative years of christianity. the idea of the trinity, for instance, was taken from the old egyptian triad. osiris, isis and horus became god, mary and jesus. december 25th, as the birthdate of]esus, was borrowed from mithraism which also believed in a second coming and indulged in the "eating of god. in many religions of the ancient world were found immaculate conceptions and sacrifice of the

CASE PAUL F THE BOOK OF TOKENS

ement of fire, to atziluth, the archetypal world, to yod in i h v h, and to the sephirah chokmah, root of fire. the eagle corresponds to mind, to the element of water, to briah, the creative world, to the first heh in i h v h, and to the sephirah [189] t h e book of t o k e n s binah, the root of water. the man corresponds to the third aspect, truth or law, to the element of air, to yetzirah, the formative world, to vav in i h vh, and to the sephirah tiphareth, attributed to air. the ox or bull corresponds to the fourth aspect, love, to the element of earth, to assiah, the material world, to the final heh in i h v h, and to the sephirah malkuth, attributed to earth. according to the qabalah, the life-power differentiates itself into ten lights of emanation, the sephiroth, and as each sephi

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

tation preachers. turner, one biographer has written, epitomizes two "overlapping strands in a single story" nat turner was the product of a dual heritage, an african american who drew on both christian and non-christian cultural sources.[12] apart from what is revealed in secondhand reports and official documents, there are limited details on nat turner's spiritual development. turner's two most formative influences were his paternal grandmother, whom he described as "very religious" and his mother, an african-born slave who arrived in virginia in the late 1790s and was given the name nancy. nat was born in 1800. recognizing precocity in her son, nancy predicted that he was destined for "some great purpose" that was yet to be revealed. distinguished in his youth by an ability to receive r

re also found in the new testament (clemmons, bishop c. h. mason and the roots of the church of god in christ [bakerfield, calif: pneuma life publishing, 1996, pp. 33.34, 78; and sanders, saints in exile: the holiness-pentecostal experience in african-american religion and culture [new york: oxford university press, 1996, p. 8. 40. j. o. patterson, german ross, and julia mason atkins, history and formative years of the church of god in christ with excerpts from the life and works of its founder, bishop c. h. mason (memphis, tenn: church of god in christ publishing house, 1969, pp. 22.23 (hereafter cited as history and formative years; l. a. berry, testimonial, the whole truth, february 1934, p. 9; testimonial, the whole truth, october 1931, p. 2. 41. testimonials in the whole truth, octobe

ral doctors, who often demonstrated sensational visual proofs of their healings. 42. st. clair drake and horace cayton, black metropolis: a study of negro life in a northern community (new york: harcourt, brace, 1945, p. 645. 43. lelia mason byas, bishop c. h. mason, church of god in christ founder (memphis, tenn: church of god in christ publishing house, 1995, p. 23; patterson et al, history and formative years, pp. 14, 19; c. g. brown, c. h. mason, a man greatly used of god (memphis, tenn: church of god in christ publishing house, 1926, pp. 12, 52.53. a famous late-nineteenth-century white evangelist, maria woodworth-etter, widely known for her healing gifts, was once dubbed a "voodoo priestess" because of the "unusual physical manifestations" that accompanied her works. wayne warner, th

ealing gifts, was once dubbed a "voodoo priestess" because of the "unusual physical manifestations" that accompanied her works. wayne warner, the woman evangelist: the life and times of charismatic evangelist maria woodworth-etter (metuchen, n.j: scarecrow press, 1986, p. 79; wacker "pentecostal tradition" pp. 519.20; synan, pentecostal movement, pp. 188, 73. see also patterson et al, history and formative years, pp. x, xii, 14, 19; james tinney "competing strains of hidden and manifest theologies in black pentecostalism (manuscript, 1980, james tinney collection, howard university, p. 8; bloch-hoell, pentecostal movement, pp. 36.37, 54. although it is not known if pentecostals identified mason with conjuring, at least one historian has noted a corresponding relationship (tucker, black pas

DAVID ICKE CHILDREN OF THE MATRIX

their way. their choice. this is so important to breaking free of the web of fear, guilt, and the need for approval that dominates so many child-parent relationships and continues long after the child becomes an adult. they are not our parents, in truth, anyway, except 396 children of the matrix according to matrix reality. they are the ones who seeded our physical form and with whom we spent our formative years. they are close by genetics in this physical realm, but they may not be at all close when it comes to vibrational connection. many are, but they don't have to be. an obsession with doing nothing to upset our parents or the people around us is the matrix mentality, a key part of the prison that keeps us in line. it is the same with our wives or husbands, partners, and children. obse

DION FORTUNE MYSTICAL QABALA

e hebrew names given to the four levels into which the qabalists divide manifestation. 18. these four levels permit of yet another grouping of the sephiroth. the highest of these is atziluth, the archetypal world, consisting of kether. the second, briah, called the creative world, consists of chokmah and binab, the supernal abba and ama, father and mother. the third level is that of yetzirah, the formative world, consisting of the six central sephiroth, viz. chesed, geburah, tiphareth, netzach, hod, and yesod. the fourth world is assiah, the material world, represented by malkuth. 19. the ten sephiroth are also conformed into seven palaces. in the first palace are the three supernals; in the seventh palace are yesod and malkuth; and the rest of the sephiroth each has a palace to itself. th

its virginity; in other words, whose creativeness does not involve it in the life of its creation, but which remains apart and behind as the basis of manifestation, the root-substance whence matter arises. for although matter is held to have its roots in binah, yet matter as we know it is of a very different order of being to the supernal sephirah in which its essence lies. binah, the primordial formative influence, the parent of all form, is behind and beyond manifesting substance; in other words, is ever-virgin. it is this formative influence underlying all form-building, this tendency for curving lines of force to correlate and achieve stability, which is binah. 22. these two basal sephiroth of the 5upernal triad are especially referred to as the father and mother, abba and ama, and th

and whose unfolding consciousness is evolution, conceives archetypal ideas out of the substance of the unmanifest- to use a metaphor where definition is impossible. these ideas remain within the cosmic consciousness of the logos like the seed within the flower, because there is no soil therein for their germination. the logoidal consciousness, as pure being, cannot upon its own plane provide the formative aspect necessary for manifestation. it is taught in the esoteric traditions that the masters, disincarnate consciousnesses disciplined by form but now formless, in their meditations upon the godhead are able to perceive telepathically these archetypal ideas in the mind of god, and by realising the practical application of them to the planes of form and the line this development will foll

ion. 5. it is the netzach factor in ourselves that is the basis of our instincts, each of which, in their unintellectualised essence, gives rises to appropriate reflexes, just as an infant's lips will suck anything that is inserted between them. 6. the beings of netzach, the elohim, are not so much intelligences as the embodiments of ideas. 7. these elohim, to give them their hebrew name, are the formative influences whereby the creative force expresses itself in nature. their true character is to be discerned in chesed, where they are described by the sepher yetzirah as the holy powers" in netzach, however, which represents the upper stratum of the reflecting ether, they undergo a change, the image-making mind of man has begun to work upon them, moulding the astral light into forms that s

ther illuminated by the nature of the spiritual experience assigned to yesod, which is described as "the vision of the machinery of the universe" 3. we get the concept, then, of the fluidic waters of chaos being finally gathered up and organised by means of the "representations" that were "designed" in hod; this final "proving, correcting, and disposing of the unity" of these "representations" or formative images resulting in the organisation of the "machinery of the universe" the vision of which constitutes the spiritual experience of this sephirah. in fact, yesod might aptly be described as the sphere of the machinery of the universe. if we liken the kingdom of earth to a great ship, then yesod would be the engine-room. 4. yesod is the sphere of that peculiar substance, partaking of the

d our sky would have the darkness of interstellar space if it were not for these dust particles. we also learn from the study of physics that we see objects solely by means of the rays of light they reflect from their surfaces. when there is little or no reflection, as with black cloth, it is almost invisible in a dim light, a property made much use of by conjurers and illusionists. 56. it is the formative, concreting function of malkuth which finally renders tangible and definite what was, upon the higher planes, intangible and indefinite, and this is its great service to manifestation and its characteristic power. all the lights, that is to say the emanations of all the other sephi roth, become illuminated, visible, when reflected from the concrete aspects of malkuth. 57. every magical o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

911. sources: gillispie, charles goulston, ed. dictionary of scientific biography. 16 vols. new york: scribner, 1970.80. boxhorn, mark zuerius (1612.1653) a celebrated dutch historian and philologist born at bergen- op-zoom. his oratio de somniis (treatise on dreams (leyden, 1639) is of great rarity. bozzano, ernesto (1862.1943) the dean of italian psychic researchers and spiritualists during the formative years of psychic research. his attention was first directed to psychic phenomena in 1891 by prof. theodore ribot, who forwarded to him the first number of the annales des sciences psychique. he accompanied profs. enrico morselli and porro at many sittings with eusapia palladino and ended by accepting the spiritualistic hypothesis and by becoming a most prolific writer on psychic subjects

on of the substance, which appears in the sittings as liquid material, and also as amorphous material, or filmy net-like and veil-like material in the form of shreds, wisps, threads, and cords, in large or small packets, is an organised tissue which easily decomposes.a sort of transitory matter which originates in the organism in a manner unknown to us, possesses unknown biological functions, and formative possibilities, and is evidently peculiarly dependent on the psychic influence of the medium. as regards the structure of the teleplasm, we only know this: that within it, or about it, we find conglomerates of bodies resembling epithelium, real plate epithelium with nuclei, veil-like filmy structures, coherent lamellar bodies without structure, as well as flat globules and mucus. if we ab

ned the earl and his wife. while the pair were able to return to their home, forman s nefarious activities became public and have since set his image for the pages of history. forman, simon encyclopedia of occultism& parapsychology. 5th ed. 578 sources: rowse, a. l. the case books of simon forman. london: picador, 1976. turner, robert. elizabethan magic. longmead, dorset, uk: element books, 1989. formative causation a bold theory concerned with the origin and growth of form and characteristics in nature. this theory was proposed by biochemist and plant researcher rupert sheldrake in his book a new science of life: the hypothesis of formative causation. for many years, embryologists have used the general term morphogenetic fields to indicate the mysterious factors that influence the develop

cientific theories that appeared at first sight to be preposterous were validated by later experiments. a thoughtful discussion of sheldrake s theory is a comprehensive article by r. j. m. rickard in fortean times (spring 1982, which printed a detailed interview and discussion with sheldrake himself at the home of john mitchell. sources: sheldrake, rupert. a new science of life: the hypothesis of formative causation. london: blond& briggs, 1981. the presence of the past: morphic resonance and the habits of nature. new york: vintage books, 1989. forrest, stephen (1949) stephen forrest is an astrologer best known for his work on the somewhat abstract symbology of astrology and the application of the different symbols to an individual s personal life. his exposition of astrological symbols wa

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

rmons see church of jesus christ of latter-day saints morphogenetic fields term normally used somewhat loosely to indicate the mysterious factors that influence the development of form and characteristics in nature. a special theory of the action of morphogenetic fields, relevant to occult and new age considerations, was proposed in 1981 by rupert sheldrake in his theory concerning what he termed formative causation. this theory also has relevance to such parapsychological phenomena as clairvoyance, telepathy, and reincarnation. sources: sheldrake, rupert. a new science of life: the hypothesis of formative causation. london: blond& briggs, 1981. morris, l(ouis) a(nne) meurig (1899) early twentieth-century british inspirational medium through whom an entity who chose the name power delivere

taken there by pompey. another source, doubtless, was the large number of asiatic slaves employed in roman households. again the roman soldiery must have carried the mithraic cult as far north as the mountains of scotland, and south to the borders of the sahara desert. mithraism may be said to have been the only living religion christianity found a need to combat. it was strong enough to exert a formative influence on certain christian doctrines, such as those relative to the end of the world and the powers of hell. mithra was essentially the divinity of beneficence. he was the genius of celestial light, endowing the earth with all its benefits. as the sun he put darkness to flight, so by a natural transition he came to represent truth and integrity, the sun of goodness that conquers the

ventry. he was a member of the society for psychical research, london, and served on the council from 1978 onward. he introduced psi experiments and the study of parapsychology into a general studies course for sixth form students. he has a special interest in the philosophical implications of psi and biological theories relating to psi and is a supporter of rupert sheldrake s theories concerning formative causation. he has written a number of papers and books on parapsychology. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. randall, john l. biological aspects of psi. in john beloff, ed. new directions in parapsychology. london, 1974; metuchen, n.j: scarecrow press, 1975. childhood and sexuality: a radical christian approach. pittsbu

s: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. randall, john l. biological aspects of psi. in john beloff, ed. new directions in parapsychology. london, 1974; metuchen, n.j: scarecrow press, 1975. childhood and sexuality: a radical christian approach. pittsburgh, pa: dorrance publishing company, inc, 1992. a new science of life: the hypothesis of formative causation. journal of the society for psychical research 51, 1981. parapsychology and the nature of life. new york: harper& row, 1975. psi phenomena and biological theory. journal of the society for psychical research 46, 1971. reprint in rhea a. white s surveys in parapsychology. n.p, 1976. psychokinesis: a study of paranormal forces through the ages. n.p, 1982. tests for extrasensory p

university press, 1958. she-goat one of the branches of divination in ancient rome dealt especially with the signs that might be derived from animals, and it was believed that if a she-goat crossed the path of a man who was stepping out of his house, it was a good omen. sheldrake, rupert (1942) british biochemist with specialized experience in plant research who has proposed a bold new theory of formative causation, concerned with the origin and growth of form and characteristics in nature. while not denying the inheritance of characteristics through the gene complex, he has suggested a literal view of what has been termed for convenience morphogenetic fields as actual structures independent of time and space. although sheldrake s field theory applies primarily to organisms, plants, and a

of the international crops research institute for the semi-arid tropics in hyderabad, india. he became a consultant to the institute in 1978. in 1966, sheldrake was associated with the epiphany philosophers, a group of scientists and philosophers at cambridge university concerned with exploring interconnections between science, philosophy, and mysticism. this contact stimulated his early ideas on formative causation. other influences were the theories of henri bergson and hans driesch. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. sheldrake, rupert. a new science of life: the hypothesis of formative causation. london: blond& briggs; los angeles: j. p. tarcher, 1981. the presence of the past. new york:

FRATER TENEBROUS CULTS OF CTHULHU

emained a devoted anglophile. winfield lovecraft, a commercial traveller, spent much of his time away from the family home, and as a result had little influence on the young lovecraft. three years after his son s birth, he was admitted to a psychiatric hospital, where he died in 1898 of general paralysis of the insane, the final stage of syphilis. as a result, lovecraft spent the remainder of his formative years under the guidance of his mother and two maiden aunts, who shielded him completely from the rigours and demands of everyday life, whilst at the same time tormenting him because of his supposed ugliness. lovecraft soon began to show signs of being different he could read fluently at the age of four, and would spend hours in his grandfather s extensive library, studying volumes of hi

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

mporaries. apoemby waite,'anexhortation',hadappeared in april1878inaunt judy's magazine,2 to be followed at intervals by someofhisbettereffortsuntilaugust1884when'theseafowl'was printed inoneofthelast issuesofthe magazine before its closure inthefollowing spring.hehad been introduced toaunt judy'smagazineby an eccentric clergymanwhowas a family friendoftheeditor,horatiagatty, andwhowas to prove a formative influenceduringwaite's early adult life.hewas an accomplishedwriterofbothprose and verse and he undoubtedly helped waite in his career;butit wasnotinthefieldofliteraturethathe provedofgreatest. service.grevillejohnchester3wasbornatdenton,in norfolk, on 25october1830. in 1858, after his graduation from balliol college,oxford,.and his subsequent ordination, he was appointed vicarofst]ude's

GILBERT THE MAGICAL MASON

the group of planetary bodies, the metallic elements, the zigzag flash of the lightning, and the compositionofthe sacred tetragrammaton.thekabalah91this decad of deific emanations is to be conceived as first formulated on the plane of atziluth, which is entirely beyond our ken; to be reproduced on the plane of pure spirituality briah; to exist in the same decad forminthe world of yetzirah or the formative plane; and finally to be sufficiently condensed as to be cognizable by the human intellect on thefourthplane of assiah, on which we seem to exist.fromour point of view we may regard the tree of life as a type of many divine processes and forms of manifestation,butthese are symbols we use to classifyourideals, and we must not debase the divine emanations by asserting these views of the se

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the kabbalah and the tarot. the four worlds the tree of life has activity on four levels; known as the four worlds. these four worlds as seen as the four stages of the secret formula of the israelites, the tetragrammaton of yhvh. each symbolises a facet of the emanation process, in modern terms, they could be seen as initiation, transmission, fixation and manifestation or as archetypal, creative, formative and materials. they are also attributed to the four elements. atziluth. fire. yod. initiation. briah. water. he. transmission. yetzirah. air. vau. fixation. assiah. earth. he (final. manifestation. there a number of ways in which they can be related to the tree of life. the way we favour is to relate each world to the trinities of sephira, and assiah to malkuth. this can be extended so t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

s the earth with its enduring stabiiity! the hermetic order of the golden dawn figure 13, appendix a, shows the major forces that cycle through the subquadrants of the four watchtowers. figure 14, appendix a, shows the major characteristics and astrological signs associated with the sixteen subquadrants of the watchtowers. the forces of earth begin with chaotic violence. these lead gradually into formative forces, which result in establishing distinct forms. the forces of water begin with raw emotional energy. these gradually build up into forces of cohesion and creat ivi ty. the forces of ai r begin wi th n e bul ou s f o rma t i v e r e l a t i o n sh i p s a n d p r o g r e s s systematically through a series of harmonious changes and knowledge. the forces of fi re begin wi th destruct

ziluth, briah, yetzirah, or assiah. in general, kings, seniors, and governors should be considered archetypal and therefore, telesmatic figures cannot apply. archangels and kerubic angels are creative and original. telesmatic figures only apply to these in a restricted sense. for example, they should be shadowy and barely discernible. the greater and lesser angels of the watchtowers, however, are formative. telesmatic figures apply quite well to these deities (as well as demons. to build an image, use the information contained in table ix. the sex of the figure depends on the predominance of the mascul ine or feminine letters in the name. actually each letter partakes of both sexes, but for purposes of forming these images, table ix gives the predominate sex. 294 enochian rituals magick ce

GREY W G CONDENSATION OF KABBALAH

k over them again through their four-fold assembly system. the initial step is: 0 non-existence, limitlessness, nothing but light. god s intention to be. 1 the crown or summit of creation. pure energy of consciousness. the big bang behind being.origination processes governed by thegod-aspect eh yeh 8 (a breathing, meaning i am. creative processes controlled by archangel metatron (near thy throne. formative processes by the angel order of the chaiot ha-kodesh (holy living creatures, as a higher form of the elements. expressively controlled by the reshit ha-gilgalim (nebulae or first swirlings of matter. humanly by the intentions of procreation. all this projects into: 2 wisdom. origination by the god-aspect yhvh (yahweh, meaning i will be. creation by archangel raziel (herald or announcer o

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

es; then sprang up motsognir, prince of all dwarfs, and after him durinn, and they two formed a multitude of manlike dwarfs out of the earth. taking all these accounts together, it is obvious in the first place, that only the men and dwarfs are regarded as being really created, while the giants and gods come, as it were, of themselves out of chaos. to the production of men and dwarfs there went a formative agency on the part of gods; giants and gods, without any such agency, made their appearance under the mere action of natural heat and the licking of a cow. giants and gods spring out of a combination of fire with water, yet so that the element converted into ice must recover its fluidity before it becomes capable of production. the giant and the cow drip out of the frost, buri slowly ext

HANDBOOK OF EGYPTIAN MYTHOLOGY

has been out of fashion for many years but has recently been revived. introduction 5 objects from the late protodynastic period belonging to kings called narmer, aha, and scorpion have been recovered from temple deposits at hierakonpolis and abydos. these kings may have been rulers of most of egypt. they probably all contributed to the legend of menes the uniter. their ritual objects belong to a formative stage in egyptian art. strict rules were being developed to govern the content and style of the art used in palaces, temples, or tombs. this formal court-based art rapidly replaced previous styles and became the standard canon for over 3,000 years.11 myths often focus on episodes of intense conflict or tragedy, but the egyptian rules of decorum usually made it impermissible to illustrate

xts, the creator god could be thought of as absorbing the power of the stars (all the other gods) each dawn to create one celestial power, the sun. this process was reversed each evening when the sun set and the one god became many again. the egyptians were aware that not all stars held a fixed place in the sky. observations of the procession of the equinoxes may have had a profound impact on the formative period for egyptian myth. a few scholars even trace all conflicts and fatalities among the gods to this origin. the decan stars were thought of as joining osiris in the underworld before rising from the dead when they became visible again above the horizon at dawn. star clocks were painted inside some middle kingdom coffins. their main purpose was to incorporate the spirit of the coffin

HINE P OVEN READY CHAOS

ovided by recourse to a powerful form of gnosis such as sexual ecstasy, pain overload, or albert hoffman s elixir. deconditioning is a continual process- even as you discard one set of limitations (in tantra, this is known as klesha-smashing, you may find that you acquire new ones, usually unconsciously. often, belief-structures are nested within each other, and may have their roots in a powerful formative experience. timothy leary calls this process imprint susceptibility, where 44 phil hine the imprint forms a baseline response to experience, and establishes the parameters within which any subequent learning takes place. leary s 8-circuit model of metaprogramming can be employed as an aid to deconditioning. be mindful that the deconditioning process is not merely an intellectual experien

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

the new jerusalem so called, not in respect of colour, but constitution. their spirits, i suppose, shall be reduced to their first limbus, a sphere of pure, ethereall fire, like rich eternal tapestry spread under the throne of god. coleridge has the following, which bespeaks (and precedes, be it remarked, professor huxley s late supposed original speculations. the assertion is that the matrix or formative substance is, at the base, in all productions, from mineral to man, the same. the germinal powers of the plant transmute the fixed air and the elementary base of water into grass or leaves; and on these the organific principle in the ox or the elephant exercises an alchemy still more stupendous. as the unseen agency weaves its magic eddies, the foliage becomes indifferently the bone and

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

n sefer yetzirah, the early kabbalistic volume sefer ha-bahir, and ezra of gerona fs commentary on the song of songs, will be examined in order to reveal the exegetical dynamics and theological concerns that prefigure the powerful imagery of sefer ha-zohar, in which the image of god as a suckling mother expresses an emotionally rich and textured form of spiritual communication. h (p. 167) 20081 3 formative period 1. a. sefer ha-bahir (book of brightness: the earliest work considered gkabbalistic h is sefer ha-bahir. there are substantial discussions of this text in ok (pp. 35-48, 49-198) and dan fs jmii (xiv-lvii, 1-18. see below in gother references h; translated excerpts are given in ek (pp. 57-69. using scholem fs observations as a starting point, ronit meroz has presented her conclusio

KNOWLEDGE LECTURE TWO

ade. let him meditate upon the earth triplicity, visualizing the symbols of a bull--a virgin--a goat which stand for kerubic earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, demons hycu the ten houses, or heavens, of assiah, the material world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sphere of mars, madim \ydm 6. sphere of the sun, shemesh cmc 7. sphere of venus, nogah hgwn 8. sph

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

one s will to receive, one s substance. this is why that person will not activate the remaining eighty percent of the will to receive, and will restrict them. our perception of the creator depends on the power of our intention over our matter. just like the weight and the spring, we cannot measure anything but our own intention. the intention to bestow is the form that we measure, hence the term, formative learning, that kabbalists use to describe how we learn. we often called the intention to bestow a sixth sense. this term emphasizes that with the intention to bestow, one can feel what is present beyond one s five natural senses. our sixth sense works just as our five senses do. the only difference between them is that the five original senses are naturally present in us, while the sixth

ion unanswered, but we promise to return to it later* the will to receive is the matter. it is divided into five degrees. when the will to receive is integrated with the intention to bestow, it adopts different forms, from the most opposite from the creator to the form of the creator himself. while spiritually evolving, we gradually study all the qualities that matter might assume. this is called formative learning. pa r t i i i: p e r c e p t i o n o f r e a l i t y 124 we have a genuine desire to acquire the forms of bestowal that are dressed in matter. a genuine desire means that it is a desire that stems from having had this form before and not having it now. our matter, the will to receive, was first created in a corrected form, meaning the form of bestowal, which was then inverted to

t so one s soul has no viability in the next world, except by acquiring some knowledge of the arrangements of the nature of the systems of the spiritual worlds. one reincarnates until one is granted the attainment of the wisdom of truth through and through--baal hasulam from my flesh shall i see god science is generally divided into two parts. one is called material knowledge; the other is called formative knowledge. that part of the science that engages in the quality of the materials of reality in both mere substances without their form and in substances and their forms together, is called formative knowledge. this knowledge is founded on empiric basis, meaning on evidence and inferences taken from practical experiences, and these practical experiences are taken as its sound basis for tr

retic negotiation. all the lofty philosophy belongs to this kind. therefore, many contemporary scholars have abandoned it, since they are unhappy with any negotiation built on theoretic basis. they think it is uncertain for they only consider the empiric foundation to be certain. observe, that the wisdom of kabbalah too is divided into the two above-mentioned parts: the material knowledge and the formative knowledge. yet, there great merit here over secular science. this is because here even the part of the formative knowledge is built entirely upon the critique of practical reason, meaning on empiric, practical basis--baal hasulam matter and form in the wisdom of kabbalah the wisdom of truth, meaning the wisdom of the godly revelation, in his ways unto the creatures, as with secular teach

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

ublius vergilius maro to a humble family in andes, a village near mantua in northern italy. he attended school at cremona and milan, and then he went to rome to study medicine, mathematics, and rhetoric. later he moved to naples, where he studied philosophy under siron the epicurean. lucretius s philosophy of de rerum natura and catullus s poetry were the two major influences on virgil during his formative years. his earliest certain work was the bucolics or eclogues, ten pastoral poems modeled on the greek pastorals of theocritus. the georgics, his next work, is a didactic poem on farming describing the country life with which virgil was personally familiar and dealing with all aspects of universal life, as the themes of the four books on war, peace, death, and rebirth suggest. virgil s l

LIBER 777

of the elemental spirits. 11 lapr raphael layra ariel sj chassan paralda 23 layrbg gabriel sycrt tharsis dhylt taliahad niksa 31 lakym michael [rc seraph lara aral djin 32 bis layrwa auriel bwrk kerub ]alrwp phorlakh ghob 31 bis. lxiii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton

LIBER LVII

law, 4 10, tetragrammaton, the lesser countenance immutable in the heaviness of malkuth. 41 \a, the mother, unfertilised as unenlightened. 42. ama, the mother, still dark. here are the 42 judges of the dead in amennti, and here is the 42-fold name of the creative god. see liber 418. 44 \d, blood. see part ii. here 4 11= the corruption of the created world. 45. hm, a secret title of yetzirah, the formative world \da, adam, man, the species (not .the first man. a is air, the divine breath which stirs \d, blood, into being. 49. a number useful in the calculations of dr dee, and a mystic number of venus. 50. the number of the gates of binah, whose name is death (50= n= by tarot .death. 51. a, pain. an, failure \wda, the country of the demon kings. there is much in the qabalah about these king

bers is the sum of the whole of the figures in the square, e.g. saturn 45.59 the complete list is thus: saturn 3, 9, 15, 45. jupiter 4, 16, 34, 136. mars 5, 25, 65, 325. sol 6, 36, 111, 666. venus 7, 49, 175, 1225. mercury 8, 64, 260, 2080. luna 9, 81, 369, 3321. generally speaking, the first number gives a divine name, the second an archangelic or angelic name, the third a name pertaining to the formative world, the fourth a name of a .spirit. or .blind force. for example, mercury has za and dd (love) for 8, yd and ynd for 64, layrif for 260, and trtrtpt for 2080. but in the earlier numbers this is not so well carried out. 136 is both lypwy, the intelligence of jupiter, and lamsh, the spirit. the .mystic numbers. of the sephiroth are simply the sums of the numbers from 1 to their own numb

LOGOMACHY OF ZOS

dimensionally chained and bed-companions to mrs. god or the misused id. so, rightly or wrongly, i think this. what was once free, casual and formless, seeks arbitrary laws, is precipitated into time and dimensional form with definite functional purpose and direction about which we can only guess. object: to realize all probabilities within definite limits, as yet unreached. these extend and allow formative desire through necessity of realization by excreative means. how much or how little is possible is .5: 5* x..1( c .5( 9( v( r@ n>b. 9"d( 9! potency. the infinite cosmos, the milky way, and all therein manifest from organism. thus all things continue. there are no alternatives or different derivatives. so, without truth are such assertions that we did not originate ourselves of our own fr

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

uld be held in the hollow of a man's hand; others declare that each table was ten or twelve cubits in length and of enormous weight. a few even deny that the tables were of stone, maintaining that they were of a wood called sedr, which, according to the mohammedans, grows profusely in paradise. the two tables signify respectively the superior and the inferior worlds--the paternal and the maternal formative principles. in their undivided state they represent the cosmic androgyne. the breaking of the tables signifies obscurely the separation of the superior and the inferior spheres and also the division of the sexes. in the religious processionals of the greeks and egyptians an ark or ship was carried which contained stone tablets, cones, and vessels of various shapes emblematic of the procr

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e. let him meditate upon the earth triplicity, visualising the symbols of a bull-a virgin-a goat-which stand for kerubic earthmutable earth-cardinal earth. for the above terms consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are <125> atziluth, archetypal-pure deity. nl??ll briah, creative-archangelic. 7n'lx yetzirah, formative-angelic. 71'y' assiah, action-matter, man, shells, demons. 7'wy the ten houses, or heavens, of assiah, the material world are: 1. primum mobile, rashith ha gilgalim. p9?1?27 vwnl 2. sphere of the zodiac, mazloth. m?m 3. sphere of saturn, shabbathai 'hllaw 4. sphere of jupiter, tzedelc. 373 5. sphere of mars, madim. p'713 6. sphere of the sol, shemesh. wdw 7. sphere of venus, nogah. 7113

. to it, therefore, is attributed the due knowledge of the seven abodes of assiah, the material world, which are symbolised in the apocalypse by the seven churches. it refers to the universe as composed of the four elements, to the kerubim, to the qlippoth, and to the astral plane. it is the reflection of the sphere of saturn. it represents the connecting and binding link between the material and formative worlds, assiah and yetsirah, and necessarily passes through the astral plane, the abode of the elementals and the shells of the dead. it is the rending of the veil of the tabernacle, whereon the kerubim and the palm trees are depicted. it is the passing of the gate of eden. hierophant rises and leads zelator to the west ofaltar. hedraws attention to the key of the universe. these ideas a

ld to which the telesmatic image is allotted. it is well to note that the four worlds themselves formulate the law involved in the building up or expression of any material thing. the world of atziluth is purely archetypal and primordial, and to it, as before said, deific names are applied. briah is creative and originative, and to it certain great gods called archangels are allotted. yetzirah is formative and angelic orders are allotted thereunto. assiah which is the material world consists of the great kingdoms of the elementals, human beings, and <65> in some cases of the qlippoth- though these latter really occupy the planes below assiah. from these remarks it will be seen that a telesmatic image can hardly apply to atziluth; that to briah it can only do so in a restricted sense. thus

RUBY TABLET OF SET

analysis and commentary introduction from 1966 to 1975 ce there existed in the united states of america a most singular organization known as the church of satan. founded by anton szandor lavey in the city of san francisco, it espoused the social doctrine of "indulgence, challenging all creeds, cultures, and codes that seek virtue through abstinence from the pleasures of mortal existence. in its formative years the church of satan took a dual approach towards the being from whom it took its name. passionately literal in ritual magic, defensively metaphorical in public discussion. in this latter context "satan" was a term representing simply the principle of carnality. thus the church's rituals and ceremonies could be excused as illustrative, inspirational, and allegorical psychodramas. th

y in item iii above. vii. put aside for the moment whether or not you're planning to have children in this life. just assume that someone among your blood relatives will reproduce (even if you choose not to. imagine some spiritual descendant of yours. what would you like him or her to be like? what willed characteristics would you like to pass on to them? try for a moment to send them the kind of formative energy- the kind of pattern-vitality (uruz- that you yourself would like to receive. having sent this energy forth, expect to receive it from an ancestor- this too is a way of keeping troth. viii. recreate a family ritual with your setian kin. take something that's very pleasant and filled with good memories from your childhood, which now in the complicated life of adulthood is difficult

SEPHER YETZIRAH WESTCOTT

nd of amn, amen. 11. the two covenants, by the word or spirit, and by the flesh, made by jehovah with abraham, genesis xvii. the covenant of circumcision was to be an outward and visible sign of the divine promise made to ahraham and his offspring. the hebrew word for circumcision is mulah, mulh: note that mlh is also synonymous with dbr, dabar--verbum or word. 12. rittangelius gives "replace the formative power upon his throne" postellus gives restore the device to its place" 13. abyss; the word is oumq for omq, a depth, vastness, or valley. 14. my hermetic rituals explained this yetziratic attribution. 15. the lord the only god. the words are adun ichid al, or "adonai (as commonly written) the only el" 16. seat. the word is moun, dwelling, habitation, or throne. 17. lightning flash. in t

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ained here are for those who are incomplete, who need to expand beyond their current vision of life. expansion results from understanding and "applying" what is learned by perceiving the objective and subjective universe s in new and unique manners. it begins with the destruction of the psychological construct of "culture "society" and "genes" that we are born with, and of which we develop in our formative stages. it doesn t mean abandoning culture or society, it means stepping aside from them, evaluating them and then invoking them as property to be used. typically, individuals accept their born culture and society with little or no question of it. it is ingrained from birth, antinomianism demands that all constructions be evaluated on their own merits as to the degree it is useful for th

ty of thought, it seems pertinent to ensure that the reader understands that it is not a free for all- not everything goes. there is a specific development of thoughts within the range of ideas that we call antinomian, or left hand. those that serve to exemplify the principles of individualism, invention and separation from unity for the purpose of manifesting a creation into the future, fit that formative structure. those ideas whose intent is to embody the principles of unity with god or nature and the universe, are outside of this structure. this is the dividing fork in the road which delineates left hand from right hand path cognitive schemes. one important aspect of lhp spirituality is whether or not one believes in the objective existence of a god or gods; or perceives those god(s)fo

pment of your answer arises from applying form to this initial abstraction. the mechanistic nature of the universe emanates its essential properties from the largest to the smallest. this is the first law of hermetics, and understanding this is a great movement towards making the first step into resonance. through division and separation we can trace a path of extension and retraction through the formative device of linear time. through separation and synchronization we approach non-linear constructs that have their own qualities and peculiarities. a discussion about these constructions will form a subsequent chapter in this book. resonance is a means, and not the "thing in and of itself, that we seek. resonance is a wonderful tool, but never misunderstand this; resonance is phenomena that

m no matter how complex the process of achieving the result seems. the will, is guided by a consciousness of desire, once this desire is focused- imprintedas a necessary resolution to act, the conscience will cause the unrest that can only be alleviated by suppresion of the impulse, or by making it real. the stages of the will according to atkinson, every purposeful act of will has five essential formative stages from its first embodiment into the mind until its completion and resolution. i was unsatisfied- in terms of left hand path philosophy- with his initial layout. here is my revised rendering of the five essential stages of the will-to-power loosely based upon atkinsons. these stages are: stage one- the sensuous/expressive stage of notice in the mind stage two- the desire stage stage

electromagnetic resonance can be tuned to the angular proportions of the pentagram. this idea was the major concept behind my development of tonal angularity. that geometric configurations were not merely visual models of line and point. rather, that the true power of the angles lie in their proportional components and how they interacted with the psyche. therefore, geometric proportion is multi-formative and exists in various proportional mechanisms, thus impacting upon various sensorial perceptions relative to the initial form. with all of this preparatory work complete, research has been done, the various elements within the chamber have been prepared, there is just one more bit of fortification that must be completed in order to begin the actual rite itself. preferably, one day prior

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ld. page 8 elements and watch towers continued( grimoire of eclectic magick air is the intellectual element. it is clear and uncluttered. in magick its color is bright pale yellow, and it is employed in spells for visualization, inspiration, learning, and freedom. the celtic god, dagha is associated with air. in the tarot it is the suit of swords (sometimes wands. it is also know as yetzirah, the formative world. water is the creative element. it is emotional, fluid, and forever changing. in magick, its color is deep blue, and it is used in spells for friendship, fertility, creation, and emotional healing or purification. the celtic goddess, cerridwen is associated with water. in the tarot it is the suit of cups or chalices. it is also known as briah, the creative world. fire is the elemen

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ethics of karma as delineated in the cayce readings. in outline form, the pattern that she discovered is as follows: god exists, and every soul is a portion of god (you are a soul; you inhabit a body) life is purposeful and continuous. all human life operates under the law of karma and reincarnation. love fulfills that law. the will of all humans creates their destiny. the mind of all humans has formative powers. the answer to all problems is within the self. in accordance with the above postulates, humankind is enjoined as follows: realize first your relationship to the creative forces of the universe: god. formulate your ideas and purpose in life. strive to achieve those ideals. be active. be patient. be joyous. leave the results to god. do not seek to evade any problem. be a channel of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

sh ancestors who had first come to europe during the dispersion. sometime before his birth, nostradamus fs parents had publicly converted to roman catholicism because of a papal edict decreeing disfavor to all those who were not of the christian faith. 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 158 prophecy and divination however, during their son fs formative years, the religious practice of the family had become a curious blend of catholic and jewish customs. in addition, there was a strong current of mysticism in the family. young michel fs grandfather was considered one of the most influential astrologists on the entire continent. when he was old enough, nostradamus was sent off to study liberal arts at avignon. his great interest was in s

THE MAGICIAN S KABBALAH

six; binah, the angel of the tides a useful analogy of the creative process represented by the uppermost three sephiroth of the tree, the supernal triad, is that of water flowing from a tap. the source of the water is the kether, whilst the pouring stream is the chockmah aspect of the system. if one cups ones hands into a hollow and places them in the path of the water, this represents binah, the formative aspect of the creative process. the water then forms tides and eddies, and moves within a defined area. the bubbles formed in this process, turbulent, chaotic and transient are the da'ath, the non-sephiroth formed of the interaction between chockmah and binah. the water fills the well of the hands, then bursts forth between the gap of the wrists, the "abyss, and into the sink or bath (ma

of unity (achad) and love (abava, the binding elements of manifestation, and further to 4, the number of manifestation. obviously, binah contains 4 letters also. the number of the archangel tzaphkiel, relating to binah in briah, the world of creation, is 311, which by gematria equates to certain relevant words: qvrh; a beam, shelter, house (binah as container) gbvsh; crystallisation (binah as the formative process) shia; loftiness, summit, height (binah as eternal rest) also, shia "height, can be compared with mary "exalted, one of the key biblical aspects of binah. binah interacts with chockmah through the fourteenth path, to which is attributed the tarot card of the empress. the number of the card is 3, which is also the number of binah, and the first of the numbers to enclose a space: 0

eat of wisdom binah connecting to chockmah gate of heaven binah as the first of the supernals above the abyss and connected to malkuth refuge of sinners binah as the place of rest queen of angels binah as briah the fifteen "mysteries" of mary are divided into three groups, the number of binah, being the "joyful "sorrowful" and "glorious" mysteries. the first set of five relate to the creative and formative (descending) aspects of binah, the second set relate to the manifestative aspects of binah, and the third set relate to the mystical aspects (ascending) of binah. an example is the annunciation, which is the first "joyful mystery, and depicts the angel gabriel announcing to mary that she is to be the mother of god. in kabbalistic terms it can be seen that the archangel gabriel, attribute

ding) aspects of binah, the second set relate to the manifestative aspects of binah, and the third set relate to the mystical aspects (ascending) of binah. an example is the annunciation, which is the first "joyful mystery, and depicts the angel gabriel announcing to mary that she is to be the mother of god. in kabbalistic terms it can be seen that the archangel gabriel, attributed to yesod, the "formative" aspect on a lower plane, acts as the bearer of the "word" or creative spark of chockmah, the father, into binah, the mother. thus yesod and binah are linked by the attribution of gabriel "ruler of the waters, the waters being creation (binah) and the unconscious (yesod, their interface being the archetypes. an example of the kabbalistic interpretation of the glorious mysteries is that o

ads (see diagram 2. it should also be noted that the descriptions offered by the text seem to describe some paths in their descending context and functions, and others in their ascending context. it may be that the sepher yetzirah was pieced together from fragmentary notes of larger, oral, commentaries. diagram part a the pillar of severity is composed of paths 18 and 23, which both indicate the "formative" nature of the pillar. path 18 is described as the "house of affluence, from which are drawn hidden meanings. this refers to binah, from which the path runs, as understanding, and geburah, as discernment. with these qualities, one can discover the secret "arcana" or mysteries of universal processes. the lower path on the pillar is that called the "stable intelligence, and is "the cause o

THE MIDDLE PILLAR

a state in which even criminals commune with the higher nature, and enter into the spiritual plane. it is said to be the great spiritual reservoir by means of which the tremendous momentum towards evil living is checked. though involuntary with such people, it is constantly salutary in effect. the next level to be considered is comprised of the 4th to the 9th sephiroth inclusive; it is called the formative world or swapna. this is the world of dreams; it is the level of the instinctual drives and the dynamic urge to expression. its images, the pageantry of dreams and the fantastic adventure of the night, are those supplied by the experience of the day although the dramatization of the actual dream is the exclusive content and prerogative of this plane. where there is an effort on the part

inspiration from its own divine realm, the state of swapna has to be passed through. this passage colors the tenor of the impulse, imparting to what may originally have been pure thought and transcendentalism an emotional tone or feeling which is expressed in terms of symbolism. thus whatever ideas are impacted upon our consciousness from higher spheres are tinted with the dream symbolism of the formative world. a wide knowledge of the nature and sigruficance of symbols, and an acquaintance with the operation of swapna is necessary if the original message and its meaning are to be divined. here we have, also, the emotional mechanism providing the drive and impulse to physical action, the endocrine glands. for the physical positions of the the tree of life 39 more important glands correspo

on to denote the realization of the sephiroth from the bottom upwards, the first approached is the 9th, that principle of man whch is called the nephesh. that is to say the next level of consciousness beneath the ordinary waking state of the active world, is the level of dreams and lurid image and picture. it is the most superficial layer of the unconscious-using this term as the composite of the formative, creative, and archetypal levels of the tree of life. the formative world is that of the warring instincts and unconscious conflicts, the realm of the predatory lusts and passions. it is with this particular level that the analyst must deal in the majority of his patients in order to resolve those conflicts that have their existence in that plane. if there be conflict and incessant warfa

ep or meditative sleep. in the western tradition, the four worlds of the qabalah as placed upon the tree of life are atziluth (containing kether, bn'ah (composed of the sephiroth of chokmah and binah, yetzirah (including all sephiroth from chesed to yesod, and assiah (consisting only of malkuth. atziluth is the divine world of archetypes, briah is the creative world of archangels, yetzirah is the formative world of angels and the astral realm, and assiah is the active, material world. 20. the state of mind in dreamless sleep. 21. these are known as the chakras. see part two, chapter eight. 22. complete awareness of the state of mind. 23. this is excellent advice. we should point out, however, that not all psychotherapists are sympathetic to magic. it is important to find a therapist who is

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

able, immovable, ancient, unmanifest, unthinkable, immutable he is called. this is very much like the athanasian creed, after having defined god in every possible way, to end up by describing him as gincomprehensible. h not so the buddhist who went back to the older vedic conception: in the beginning there is existence blind and without knowledge; and in this sea of ignorance there are appetences formative and organizing .the questions of king milinda. we must, however, pass by the question of beginning, and see how the buddhistic ideals have affected the poetry and philosophy of aleister crowley. according to buddhism, existence is sorrow, the cause of sorrow is desire, the cessation of sorrow is the cessation of desire, which can only be realized by following the noble eightfold path. th

THE ABYSS AND TABAET

h of aquarius which in liber hvhi is represented as behemiron, shadows and demonic fragments which the sorcerer may utilize to draw energy from. the adversary from a left hand path perspective "our way is all about, in its beginnings, and for those daring individual who join us, liberating the dark or shadow aspect of the personality. to achieve this, we sometimes encourage individuals to undergo formative experiences of a kind which more conventional societies and individuals frown upon or are afraid of but the strong survive, the weak perish. all this- and the other directly magickal experiences like those you yourself have experienced- develop both the character of the individual and their magickal abilities. in short, from the satanic novice, the satanic adept is produced- falcifer ord

TYSON DONALD NEW MILLENNIUM MAGIC

entral idea of a system is sound, details of its practical use have a way of working them- selves out-and this new arrangement is magically sound. it is suggested that readers use the old system when dealing with old elements, such as traditional planetary spirits, and the new system when creating their own personal hierarchies-as they must ultimately do once they have progressed beyond a certain formative stage. also, the new system may be used generally when there is no contradiction. neither system is absolute. both are vehicles to help the mind approach certain magical realities. this preface was written as a kind of offensive defense, to forestall some of the criticisms that will surely arise from those occultists married to traditional magic. one purpose of this book is to present a

secret, known only to the group or to a chosen number within the group. they are symbolic of the new lives of the initiates, who remain as yet vulnerable as newborn infants and must be protected from the malefic forces of the larger world. those intending harm to the new initiates might use their magical names as keys to open the doors of their turbulent subconscious and inject poison into their formative awareness. often some other symbol is given to the initiate-a geometric sign, or the image of an animal or plant. this acts as the nexus around which to build his or her new magical will. in modern magic the symbol is a motto chosen by the initi- ate or chosen for the initiate. at least for the immediate future, the initiate will pat- tern his or her life around this new name and motto

an-yin. there are no hard and fast rules in this matter. the true affinities of the magus must always be left to his or her per- sonal judgment. i n everyday magic it may be necessary to conceptualize and empower an entity for a specific function that is beneath the dignity or outside the province of the god- forms. these lesser spirits can be distinguished from the god-forms in that they are the formative expressions of one or several minds over a relatively brief period of time, rather than an entire culture acting over the span of centuries or millennia. to be perceived, all spirits must be created. a spirit does not exist unless it is conceived in some way. this process of creation can be voluntary or involuntary on the part of the human mind that acts as a conduit for the creative vir

TYSON DONALD THE MAGICAL WORKBOOK

the fourfold symmetry of the four names of the quarters i prefer to voice it in four sounds that express its four hebrew letrers. eheieh is usually translated "i am" or "i will be"-it denotes pure existence, and is the name by which god described himself on mt. horeb when moses asked to know the name of god. it was linked by the golden dawn with the west and the element water, because water is a formative element and eheieh is a formative name. in the golden dawn it was pronounced with three syllables, but for the reasons already given, i prefer to voice it in four distinct sounds in this exercise. 96 standing exercises agla is written all in capital letters since it is an acronym composed of the first letters from the hebrew words ateh gibor le-olam adonai that translate "thou art mighty

TYSON DONALD THE POWER OF THE WORD

for the most part, do not. both are necessary to form words, but the vowels are the vitality of the words, and the consonants merely act as a template to limit and shape that vital energy into a unique pattern. magically, vowels are masculine and represent shiva or shakta, the creative god force that embodies everything but is itself without form; consonants are feminine and represent shakti, the formative goddess force that has no inherent creativity but enables all creation. the most famous of eastern mantras, om or aum, involves the prolonged sustaining of the 0 sound, which causes a strong vibration in the diaphragm, chest cavity, and throat, followed by a gradual closing of the lips with the mouth cavity still held open, so that the m sound, which gradually emerges out of the 0 sound

s, in this instince, the element of fire, showing forth the fierce, active, spiritual nature of the father. the" h primal of the tetragrammaton is allocated to the creative world to which, being receptive and passive, the element of water pertains. this plane represents the mother who, before the son can be given birth, awaits the creative energy and the influx of divine life from the father. the formative world is assigned to the letter "v" the son, and the latter, like the father, is active, male and energetic; hence the element air is the attribution. completing the divine name is a second "h" this letter being similar to the mother, passive and inert, receiving whatever influences are poured into her "h is called in the book of splendour, the king's palace, and the daughter, representi

the lion corresponds to life, to the element of fire, to atzilutthh,e archetypal world, to yod in ihvh, and to the sephirah chokmah, root of fire. the eagle corresponds to mind, to the element of water, to briah, the creative world, to the first heh in ihvh, and to the sephirah binah, the root of water. the man corresponds to the third aspect, truth or law, to the element of air, to yetzirahth, e formative world, to vav in ihvh, and to the sephirah tiphareth, attributed to air. the ox or bull corresponds to the fourth aspect, love, to the element of earth, to assiaht,h e material world, to the final heh in ihvh, and to the sephirah malkuth, attributed to earth (ibid, pp. 189-90) the master-key to the hebrew wisdom is the "name" translated "lord" in the authorized version of the bible, and

UNLEASHING THE BEAST

o the "reunion of the divine ego and to angelhood" li at the same time, however, the h.b. of l. was even more emphatic about the dangers that arise from the abuse of sexual magic. indeed, they warn that randolph himself was led to ruin by his sexual excesses.lii nonetheless, the teachings of the h.b. of l. would be one of the most important means by which randolph's work was transmitted and had a formative impact on most later esoteric traditions in the west "once the secret was out of linking occultism with sex, it was impossible to ignore..practically every occult order after the 1880s had some debt to the h.b. of l."liii once these sexual techniques were transmitted to new movements like the ordo templi orientis, however, they would also undergo some profound transformations. much of th

dly knew more about these matters than did crowley.xcvi but regardless of crowley's actual knowledge of tantra, virtually everyone writing on the subject since the time of grant and symonds seems to have accepted this basic identity of crowleyian magic and tantra.xcvii crowley's version of the tradition and, above all, his identification of tantra primarily with its sexual component, would have a formative impact on virtually all later forms of sex magic in the west -160- v. leashing and unleashing the beast: taboo, transgression and power i loathe law. it seems to me as if it were merely an elaborate series of obstacles to doing things sensibly- crowley, diary of a drug fiendxcviii transgression contains nothing negative but affirms limited being- affirms the limitlessness into it which l

WICCA WITCHCRAFT TODAY

he congo. it is easy to show how close the parallels are between the voodoo they practised and mediaeval witchcraft. the mysteries of delphi and eleusis, or the roman cults, probably had the same origin. the ritual of the druids is said to copy that of osiris; odin himself is believed to be merely a frosty version of osiris. witchcraft almost everywhere had two main derivatives to which its other formative influences became attached; the fertility cults persisting from the indigenous inhabitants of any area, and the latter "magical" practices derived through direct or distorting channels from the centralising egyptian source. witchcraft as it emerges into european history and literature represents the old palaeolithic fertility cult plus the magical idea and various parodies of contemporar

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

e universe. in considering this schema, it must be remembered that the supramundane light was regarded as the primal radiation from the paternal depth and the archetypal noumenon of the empyr um, a universal, all-pervading and, to human comprehension ultimate essence. the empyr um again, is a somewhat grosser though still highly subtilized fire and creative source, in its turn the noumenon of the formative or ethereal world, as the latter is the noumenon of the elementary world. through these graduated media the conceptions of the paternal mind are ultimately fulfilled in time and space. in some respects it is probable that the oriental mind today is not much altered from what it was thousands of years ago, and much that now appears to us curious and phantastic in eastern traditions, still

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

osition to or separate from spatiality in judaism, let alone to privilege the former as the genuine mark of hebrew spirituality.3 practitioners of judaism in its disparate spatio-temporal instantiations beginning in the ancient near eastern milieu within which the oldest parts of the scriptural legacy began to take shape and continuing through the richly diverse second-temple period to the age of formative rabbinic judaism and beyond through the middle ages, renaissance, and modernity to the present have cultivated concepts of sacred space and sacred time simultaneously. indeed, while it is possible to distinguish spatial and temporal coordinates notionally, in lived experience they intersect and converge: time can only be delineated in relation to place and place only in relation to time

he flow cannot be dissected into a past, a present, and a future of world-time, for at every point of the flow there persists the tension toward eternal being transcending time. the concept most suitable to express the presence of eternal being in the temporal flow is flowing presence. 18 it is surely wise to mark out carefully the multiple conceptions of time attested in biblical, post-biblical, formative and medieval rabbinic texts. still, a broad view can be legitimately posited if the taxonomic classifications are examined retrospectively from a redactional standpoint, which must take into account the pluriformity and ongoing evolution of texts that eventually become fixed, albeit relatively so, as an identifiable canon that informs the beliefs and actions of lived liturgical communiti

e and the name, which is etymologically derived from hwh, the semitic root that discloses being in its multiple veils. this nexus is fundamental to the kabbalistic understanding of time as the measure of the immeasurable.47 surely, medieval kabbalists were cognizant of the more conventional understanding promulgated by the rabbinic elites of their time: that the tetragrammaton, depicted since the formative rabbinic period as the ineffable name (shem ha-meforash, signifies the being that cannot be signified. kabbalists, too, embraced the explication of yhwh as denoting that god was, is, and shall be. the threefold unity with regard to god s way of being suggests that he is not subject to the contingencies of time, that he persists eternally through the flux of time from beginning to end. et

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

st expressed by the gnostics, when they said that achamoth attempted to comprehend the pleroma, but could not understand it, and from the grief of her were formed the demons and evil spirits. if therefore we seek to institute an analogy concerning the microcosm, it will be seen the nephesch refers to malkuth and assiah; ruach will refer to yetzirah, which is the world of formation. therefore, the formative principle operating in the ruach gives form to all ideas, and is that which weighs, balances and works in things. ruach can also have an evil side. neschamah is equated with the higher aspirations of the soul, which aspires to the ideal there can be no positive evil side to neschamah. there will be only a higher or lower aspiration. if the ruach overpowers the neschamah; if the neschamah

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