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GLAMOUR,GLAMOURS

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ALEISTER CROWLEY BOOK OF LIES

ass the planets in their courses. how? not by speed, nor strength, nor power to stay, but by the silence that succeeds the neigh! book of lies get any book for free on: www.abika.com 159 [162] commentary( omicron-digamma) phaeton was the charioteer of the sun in greek mythology. at first sight the prose of this chapter, though there is only one dissyllabl e in it, appears difficult; but this is a glamour cast by maya. it is a compendium of various systems of philosophy. no= nihilism; yes= monism, and all dogmatic systems; perhaps= pyrrhonism and agnosticism; o= the system of liber legis (see chapter 0) eye= phallicism (cf. chapters 61 and 70; i= fichteanism; hi= transcendentalism; y= scepticism, and the method of science. no denies all these and closes the argument. but all this is a glamo

g of the prose of this chapter is as follows: no, some negative conception beyond the it spoken of in chapters 31, 49 and elsewhere. yes, it. perhaps, the flux of these. o, nuit, hadit, ra-hoor-khuit. eye, the phallus in kether. i, the ego in chokmah. hi, binah, the feminine principle fertilised (he by yod) y, the abyss. no, the refusal to be content with any of this. but all this is again only a glamour of maya, as previously observed in the text (chapter 31. all this is true and false, and it is true and false to say that it is true and false. the prose of this chapter combines, and of course denies, all these meanings, both singly and in combination. it is intended to stimulate thought to the point where it explodes with violence and for ever. a study of this chapter is probably the bes

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

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

ns of the ritual of the pyramid; he is not ready to swear the oath of the abyss. 38. but being thus enlightened, let him swear the oath of the abyss; yea, let him swear the oath of the abyss. 422 liber b vel magi sub figura i. 00. one is the magus: twain his forces; four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds: the world<
ALEISTER CROWLEY MAGICK WITHOUT TEARS

peal for clemency. the gravamen is that the path of the wise is gay with flowers, gilded with kiosks, and beset with snares; that every step is the abode of terror and rapture- and all that! yet i habitually write in the manner of a drunken dominie! you "gaped for aeschylus, and got theognis" i tempted you, it seems with the chymical marriage of christian rosencreutz, its incomparable mystery and glamour, its fugitive beauty, its ineffable romance, its chivalry and its adventure, pellucid gleams as of sunlight under the sea, vast brooding wings of horror overshadowing the firmament, yet with strong starlight constant overbead. and then i let you down! you did expect at least something of the atmosphere of the arabian magic without tears get any book for free on: www.abika.com 267 nights; i

ALEISTER CROWLEY THE SWORD OF SONG

ous of the buddhist formularies. 2 the burmese name for an elemental spirit. the three characteristics 105 a family of nats in a big tree at anuradhapura had a little stranger, very welcome to mamma and papa nat. blessed indeed was the family. fiveand- forty feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of the evening, or in the misty glamour of dawn, and turn forth in love and pity towards all mankind nay, to the smallest grain of dust tossed on the utmost storms of the sahara! blessed and more blessed! for one day came a holy bikkhu from the land of the peacock,2 and would take up his abode in the hollow of their very tree. and little perdu r abu used to keep the mosquitoes away with the gossamer of his wings, so that the goo

ALEISTER CROWLEY EQ I 1

o save the bruised skins of the faiths they still held dear, were, for self- preservation, bound to clothe them in the tinsel of verbosity, in wild values and extravagant symbols and cyphers; the result being that chaos was heaped upon chaos, till at last all sense became cloaked in a truculent obscurantism. still, by him who has eyes will it be seen that through all this darkness there shone the glamour of a great and beautiful truth. little is it to be wondered then, in these present shallow intellectual days, that almost any one who has studied, or even heard of, the theories of any notorious nobody of the moment at once relegates to the museum or the waste-paper basket these theories and systems, which were once the very blood of the world, and which in truth are so still, though few s

wont to read out the names of the living from 171 the book of life, and exalt the humble on the golden throne of tyrants. yet in these ages of crucifix, of skull, and of candle; these ages of "auto-da-f" and "in pace" these ages when the tongue jabbered madness and the brain reeled in delirium, and the bones were split asunder, and the flesh was crushed to pulp, was there still in the darkness a glamour of truth, as a great and scarlet sunset seen through the memory of years. life was a shroud of horror, yet it was life! life! life in the awful hideous grandeur of gloom, until death severed the dull red thread with a crooked sword of cruel flame. and love, a wild, mad ecstasy, broken-winged, fluttering before the eyeless sockets of evil, as the souls of men were bought and sold and barter

ALEISTER CROWLEY EQ I 5

f lilies under the moon "i bear the red-tipped lilies under the moon" light is no more; oh! let us swoon and die! and the secret way is starlit, star-bestrewn, star-guarded, star-set under the starry moon! is there no way but this beneath the sky? oh, moon of eld, ah! shall we die or swoon? o rose eclipsed, o rose, my rose of roses, the night is pale to death; the lyre reposes under the star-shot glamour of the moon and all her palest roses. victor b. neuburg. 124 the vixen "to and from n. i. l. b. w" patricia fleming threw the reins to a groom, and ran up the steps into the great house, her thin lips white with rage. lord eyre followed her heavily "i'll be down in half an hour" she laughed merrily "tell dawson to bring you a drink" then she went straight through the house, her girlish eye

ALEISTER CROWLEY EQ I 5

onzon; and the incense should be dispersion; and the fire upon the altar should be hate. but lift up thyself; stand, 143 play the man, for behold! there shall be revealed unto thee the great terror, the thing of awe that hath no name. and this is the mystery that i declare unto thee: that from the crown itself spring the three great delusions; aleph is madness, and beth is falsehood, and gimel is glamour. and these three be greater than all, for they are beyond the words that i speak unto thee; how much more therefore are they beyond the words that thou transmittest unto men. behold! the veil of the aethyr sundereth, and is torn, like a sail by the breath of the tempest, and thou shalt see him as from afar off. this is that which is written "confound her understanding with darkness" for th

ALEISTER CROWLEY EQUINOX EQ I 1 2

and we have to do all sorts of shifts and all the wives think themselves neglected as they are bound to do, if one is insane enough to have forty and i loathed them all so! it was terrible having to fly round and comfort and explain; the difficulty increases (i should judge) as about the fifth power of the number of wives. i'm glad i'm awake! yea, and how glad when i am indeed awake from this glamour life, awake to the love my lord adonai! it is bitter chill at dawn. a consecrating cold it seems to me yet i will not confront it and rejoice in it i am already content, having ceased to strive. 7.15. again awake, deliciously rested and refreshed. 9.45. again awake, ditto. 78 11.35. i will now break my fast with a sandwich and coffee, eaten yogin- wise. i seem like one convalescent after

ALEISTER CROWLEY EQUINOX EQ I 2 3

ust certainly have been a curate. at such moments the heart should race, the veins swell, the breath quicken, the eyes strain, the foot- not a word of the struggle not to show impatience, the tenseness of the whole being of a man! no! this is indeed a glimmering ghost, a bloodless, vacant phantom. note, too, the degradation of the symbols. to compare a girl to a "ghost; to disenchant the glow and glamour of her to a "glimmer" to compare a volcano in eruption to the puffing of a steam-engine; the sun in heaven at high noon to a farthing dip. the vision is accurate enough; but the point of view is throughout that of a flunkey, of a tradesman, of a gelded toady, of a stewed prune! so too the very perfection of form which marks tennyson is a shocking fault, a guide to the governess' mind of th

ALEISTER CROWLEY EQUINOX EQ I 2

es also affirm, that even the evil germs of matter may alike become useful and good" zoroaster. comparable to the alf laylah wa laylah itself, a very tower of babel, partaking alike of truth both gross and subtle inextricably interwoven with the most fantastic fable, is our view of the herb- hashish- the herb dangerous. of the investigators who have pierced even for a moment the magic veil of its glamour ecstatic many have been appalled, many disappointed. few have dared to crush in arms of steel this burning daughter of the jinn; to ravish from her poisonous scarlet lips the kisses of death, to force her serpent-smooth and serpent-stinging body down to some infernal torture-couch, and strike her into spasm as the lightning splits the cloud-wrack, only to read in her infinite sea-green eye

poison and poison! i quiver, drenched with the hate of the horrible river- o but the stars of it stagger and shiver! leave me in peace, o disaster of light! leave me to solitude, leave me to night! is there no moon to enkindle the height? v see how the moon with her amrita dews drinks up the death of the star, and renews life in cascades of peonian hues! nay, but she curves to arise, to increase; glamour on glamour to sicken and cease. how shall the warrior wing to the peace? fade, o thou moon, in thy magical bark! sink in the ocean thy silvery spark! leave me, ah leave me alone in the dark! 193 art thou not burnt in the fire of my will? see, by the flashes that crimson and kill i am the master; the magic is still. vi see! how the wrath of my rune that i send her, fire of my fire, is flung

ALEISTER CROWLEY EQUINOX EQ I 3 2

in a direction perpendicular to the tangents. i asked to go yet further back and behold! i am floating on my back__cast down! in a wind of light flashing down upon me from the immeasurable above (this light is of a blueish silver tinge) and i saw that face, lost above me in the height inscrutable: a face of absolute 47 the enochian keys of dr. dee. beauty. and i saw as it were a lamb slain in the glamour of those eyes. thus was i made pure: for there, what impunity could live? i was told that not many had been so far back: none further: those who "could" go farther would not, since that would have reabsorbed them into the beginning, and that must not be to him who hath sworn to uplift the standard of sacrifice and sorrow, which is strength (i forgot the angels in the planetary whirl. they

ALEISTER CROWLEY EQUINOX EQ I 3 3

apple-blossom. try and scan it as a dactyl. you can't? he can. oh! there are some people in the boat. druid people. a queen with hair like the casting-net of the stars. what's that? never mind. there's nothing rude or offensive about the casting-net of the stars? very good, then; let's get on. what are they doing? drifting. that's dead sure, anyway. drifting. drifting. that's the beautiful celtic glamour of it. druidically drifting druids on a druid sea of apple-blossom in the middle distance. foreground, a well in a wood. background, a casting-net of the stars. dotted about, hounds of various colours, usually red. let's have another slide. same thing, with a fairy floating about. tired? yes. well, sit down and talk about it. tut! tut. how on earth does anybody ever deliberately produce th

. it just happens. all the gregory powder in the world won't produce it; it's true asiatic cholera, and you can't imitate it. i didn't mean dill-wates; i meant rice-waters. now let no one think that we object to an atmosphere in art. maeterlinck is doubtless just as misty in his symbolism; equally he uses a leitmotiv; equally he relies on mystery to shroud his figures with fascination, terror, or glamour. 328 but the images are themselves perfectly clear and precise. in the mistiest of all "les aveugles" one can condense the plot into a single phrase of simplest english. on this clean model, greek in its simplicity, the master has thrown draperies of cleanly woven fabric, delicate and frail as spiders' webs_ and as silvery and strong as they. this is a craftsmanship exquisitely subtle and

ALEISTER CROWLEY EQUINOX EQ I 3

soon makes himself centre of the universe? how he becomes the living and extravagant expression of the proverb which says that passion refers everything to itself? he believes in his virtue and in his genius; can you not guess the end? all the surrounding objects are so many suggestions which stir in him a world of thought, all more coloured, more living, more subtle than ever, clothed in a magic glamour "these mighty cities" says he to himself "where the superb buildings tower one above the other; these beautiful ships balanced by the waters of the roadstead in homesick idleness, that seem to translate our thought 'when shall we set sail for happiness; these museums full of lovely shapes and intoxicating colours; these libraries where are accumulated the works of science and the dreams of

ALEISTER CROWLEY EQUINOX EQ I 4 2

simple like the daisy from a simple heart, something of weird and oppressive beauty from some poet's brain, like the passion flower or the fuchsia. in the coffin of the beautiful dead woman, there are three worms, sweet, clean, wavy, little maggots that will one day carry all the charm and delight of the dead back into the world again, will quicken and nourish seeds and roots, so that in the pink glamour of an april almond tree, the glory of the dead woman's hair shall be returned again. one of these creatures is poised over her mouth, which again, to vulgar in unseeing eyes, looks ugly, though it is really more beautiful now than ever it was, for it is quick with frail seeds of countless existences, and is become a very factory and warehouse of life itself. another worm is coming out of t

ance from the rock of history; such scenes have rarely been so vividly described since de sade and sacher-masoch passed on the the great reward. caligula ii. morag the seal. by j. w. bnrodie-innes. rebman. 6"s" one must wish that mr. brodie-innes' english were equal to his imagination. again and again a lack of perfect control over his medium spoils one of the finest stories ever thought. all the glamour of the highlands is here; all love, 329 all magic- which is love- and mr. brodie-innes' refinement avoids the crude detective solution of the mystery. and that mystery is enticing and enthralling; morag is delicious as dream or death, enticing, elusive, exquisite. one of the subtlest and truest women in literature. not many men have imagination so delicate and- dictame- but mr. brodie-inne

ALEISTER CROWLEY EQUINOX EQ I 6 2

ber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing that is not, only seems. that star upon the serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time and death, and seek that star sublime, until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utte

ALEISTER CROWLEY EQUINOX EQ I 6

sible sense, eloquent and musical..distinctly wagnerian in their effects "scotsman "it is full of 'the murmurous monotones of whispering lust 'the song of young desire' and that kind of poppycock "london opinion "a competent master of words and rhythms. his esoteric style is unreasonably obscure from an intelligent plain poetry-lover's standpoint "morning leader "a charming volume of poems. pagan glamour. passion and vigour 'sigurd's songs' are commendable for dealing with the all too largely neglected scandinavian theology. a scholarly disciple. the entire volume is eminently recommendable "jewish chronicle "a gorgeous rhapsody. fortunately, there are the police. on the whole, we cannot help regretting that such splendid powers of imagination and expression are flung away in such literary

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e teaching should go to the public over her signature. this involved the burden of leadership in the esoteric field and precipitated attack and condemnation from persons and organisations whose positions and activities were more piscean and authoritarian. the entire platform upon which esoteric teaching stands before the public today has been liberated from the limitations and follies of mystery, glamour, claim-making and impracticality, by the position taken by the tibetan and a.a.b. the stand taken against dogmatic assertion has- 2- a treatise on cosmic fire copyright 1998 lucis trust helped to establish a new era of mental freedom for the students of the progressively unfolding revelation of the ageless wisdom. the age-old method of arriving at truth by the process of accepting new auth

gnomes, elves, and like nature spirits are to be found solely in etheric matter, but this is not so. they are to be found in bodies of gaseous and liquid substance likewise, but the mistake has arisen for the reason that the basis of all that which can be objectively seen is the etheric structure, and these little busy lives frequently protect their dense physical activities through the agency of glamour, and cast a veil over their objective manifestation. when etheric vision is present then they can be seen, for the glamour, as we understand it, is only a veil over that which is tangible. students must at this juncture remember that all dense physical forms, whether of a tree, an animal, a mineral, a drop of water, or a precious stone, are in themselves elemental lives constructed of livi

of mental matter by man; to erroneous conceptions as to the nature of matter itself, and to dangerous conditions brought about by the united creative attempts of human beings down the centuries. misunderstandings have arisen as to the purpose of the vital fluids of the universe and this has added to the distress, as have certain distortions of the astral light, producing a subsidiary or secondary glamour, or reflected light which intensifies the maya already created. this secondary reflection has been produced by man himself in the evolutionary attempt to balance the pairs of opposites, and has produced a condition which must be surmounted before the true occult balancing begins. it might be regarded as the sumtotal of that great manifestation (created only by man) called "the dweller on t

ALICE A BAILEY05 THE LIGHT OF THE SOUL

human) is outward going towards objects of desire, towards sentient existence, towards individual experience, and towards the life of sensuous perception and enjoyment, just so long will the vehicles or organs be created whereby desire can be satisfied, materialized existence can be enjoyed, and objects perceived. this is the great illusion by which consciousness is glamoured, and as long as the glamour exerts any power, just so long will the law of rebirth bring the outward-going consciousness into manifestation upon the plane of materiality. it is the will-to-be and desire for existence that swings outward into the light both the cosmic christ, functioning on the material plane through the medium of the solar system, and the individual christ, functioning through the medium of the human

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

from the emotional and physical worlds. absorbed in union with god, transported into the "third heaven (like st. paul) and contemplating the beatific vision of reality, he knows nothing, sees nothing, hears nothing except the phenomena which are appropriate to the world in which he is living. but in that world, he hears, and sees, and knows; he becomes aware of truth, unveiled and freed from the glamour which the veil of matter casts upon it; he listens to the wisdom which is stored up in his own unfathomable soul, and is that wisdom itself, for subject and object no longer exist for him: he is both and knows it. he enters into the mind of god that universal storehouse of knowledge whose door stands ever open to those individual minds which can be sufficiently quieted and controlled to pe

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

elligent love, for it is the blending of the intellect and the devotion. unity is sensed in the heart; its intelligent application to life has to be worked out through knowledge. it is of prime value to recognize the tendency of the life purpose, and to know whether the head or the heart method is the objective of any specific life. a fine spiritual discrimination is needed here however, lest the glamour of illusion tempt to the path of inertia. ponder these words with care, and see that the question is based on a true foundation and does not grow out of an- 72- a treatise on white magic copyright 1998 lucis trust inferiority complex, the consideration of a brother's enterprise and a consequent jealous tendency, or upon a placid complacency which negates activity. as a general rule for the

arn is to dissociate his own aura in the emotional sense from that of his surroundings and much time is expended in learning to do this. it is for this reason that one of the first qualifications of discipleship is discrimination, for it is through the use of the mind, as analyzer and separator, that the astral body is brought under control. secondly, the astral plane is the plane of illusion, of glamour, and of a distorted presentation of reality. the reason for this is that every individual in the world is busy working in astral matter, and the potency of human desire and of world desire produces that constant "out-picturing" and form building which leads to the most concrete effects of astral matter. individual desire, national desire, racial desire, the desire of humanity as a whole, p

play upon, around and through every human being, and according to the calibre of his physical body, and the condition of his centres will be his response. through this illusory panorama, the aspirant has to make his way, finding the clue or thread which will lead him out of the maze, and holding fast to each tiny fragment of reality as it presents itself to him, learning to distinguish truth from glamour, the permanent from the impermanent and the certainty from the unreal. as- 130- a treatise on white magic copyright 1998 lucis trust the old commentary puts it "let the disciple seize hold of the tail of the serpent of wisdom, and having with firmness grasped it, let him follow it into the deepest centre of the hall of wisdom. let him not be betrayed into the trap set for him by the serpen

rasped it, let him follow it into the deepest centre of the hall of wisdom. let him not be betrayed into the trap set for him by the serpent of illusion, but let him shut his eyes to the colourful tracery upon its back, and his ears to the melody of its voice. let him discern the jewel, set in the forehead of the serpent whose tail he holds, and by its radiance traverse the miry halls of maya" no glamour, no illusion can long hold the man who has set himself the task of treading the razor-edged path which leads through the wilderness, through the thick-set forest, through the deep waters of sorrow and distress, through the valley of sacrifice and over the mountains of vision to the gate of deliverance. he may travel sometimes in the dark (and the illusion of darkness is very real; he may t

it is to falter on the path, and to drop under the fatigue of service and of strife; he may be temporarily sidetracked and wander down the by-paths of ambition, of self-interest and of material enchantment, but the lapse will be but brief. nothing in heaven or hell, on earth or elsewhere can prevent the progress of the man who has awakened to the illusion, who has glimpsed the reality beyond the glamour of the astral plane, and who has heard, even if only once, the clarion call of his own soul. the astral plane is also the kurukshetra, both of humanity as a whole and of the individual human unit. it is the battle-ground whereon must be found the waterloo of every aspirant. in some one life, there comes an emotional crisis in which decisive action is taken, and the disciple proves his cont

is however no cause for pessimism. the outcome of good is inevitable. it is however a question of a slow or a rapid realization and liberation from the great world illusion, and to this end every aspirant is begged to work strenuously and to lend- 131- a treatise on white magic copyright 1998 lucis trust his aid. every man who liberates himself, who sees clearly, and who releases himself from the glamour of illusion aids in the great work. again, the astral plane is that whereon the pairs of opposites act and interact, and whereon the pull of the great dualities is most potently felt. primarily, the interaction is between the soul and its vehicle, matter, but there are many lesser dualities which play their part and are more easily recognized by the average man. light and darkness interact

ssible through practiced dispassion. in this sentence is summed up the technique of the warrior upon the battle-field of the desire plane. it should here be noted that in the steadily developing power of choice, and the loyally fought battle of the astral plane, the consciousness in the man shifts stage by stage. first, it is the battered earth-weary aspirant who has to struggle with desire, with glamour, with ambition and with his sensitive emotional body. he thinks the battle is stupendous but from the wider angle it is relatively small yet all that he can stand. later, it is the experienced probationary disciple who wrestles in the vale of illusion, and deals not alone with his own nature but with the forces of that vale also, recognising its dual nature. then, the disciple comes forth

es it impossible for him to see clearly, walk surely, and cognise reality. it is part of the great astral illusion and, if this is grasped, it will become apparent why depression exists, for the cause of it is either astral or physical and incident to a world situation or a personal situation. we might therefore study depression in individuals and look at its causes. it is caused by: 1. the world glamour. this sweeps an isolated unit, otherwise free from individual conditions producing depression, into the depths of a world reaction. this world glamour with its devitalising and depressing results has its roots in various factors which we have only the time to briefly indicate: a. astrological factors, either affecting the planetary chart and hence individuals, or primarily racial. these tw

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

ons, no matter which they may be, can eventually be reduced to formulas and to symbols. reaction to environment, sensitive response to the ray influences which govern and express themselves through the forms which compose man's environment, a growing power to discriminate between energies and forces, a slowly developing sense of values (which sense is the one which eventually dispels illusion and glamour and reveals reality, and a shift of the discriminating interest away from the worlds of tangible experience, of emotional life and of mental interest, all this expresses the effect of the interplay between the two rays of the solar system and of the planet. these, intermingling, pour through and affect mankind. one of the most difficult things with which the masters are today confronted is

ed is to prove to man that the old and recognised values and the tangible world of phenomena (emotional and physical) must be relegated to their right place in the background of man's consciousness, and that the intangible realities, and the world of ideas and causes must be, for him, in the immediate future, the main centre of attention. when man grasps this and lives by this knowledge, then the glamour which now holds the world will disappear. if you ponder on this you will recognise how the great crisis of 1914-1918 did much useful work in smashing the glamourous material security in which men were living, and in destroying much of their instinctual and sensuous selfishness. the group is beginning to be recognised as of major importance, and the welfare of the individual is important ju

l experiments, and through our inexpertness in the use of the discriminating faculty, that we are, as yet, making such sad- 212- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust mistakes. this process of destroying the world illusion has been going on on a large scale ever since; in every country, through the various experiments which are going forward, the glamour is breaking down and the truer values of group welfare, of group integration, and of group progress are emerging. the sense of insecurity which is such a distressing aspect of the present upheaval is due simply to this destruction of the old sense of values, to that dispelling of glamour which reveals at present an unfamiliar landscape, and to the fear and instability which man feels when

chology i copyright 1998 lucis trust and strain. knowledge, expressing itself eventually through wisdom, is attained only through the agony of successively presented choices. these, submitted to the discriminating intelligence during the process of the life experience, produce at last the sense of true values, the vision of the ideal, and the capacity to distinguish reality behind the intervening glamour. students of esotericism will, of course, bear in mind that the fourth ray has a natural relation to the fourth kingdom in nature, which is in turn the lowest manifestation of the fourth creative hierarchy. this unification of the three major results of the activity of a great life might be enumerated thus: 1. the ray power or life which tends ever towards harmony and an eventual beauty, t

viduals, so with nations, the reaction to an increasing influence of the egoic ray is ever accompanied by a breaking down period, but this demonstration of destruction is but temporary and preparatory. india hides the light, and that light, when released upon the world and revealed to humanity, will bring about harmony in the form aspect, for things will be clearly seen as they are and freed from glamour and illusion; this harmonising light is sorely needed in india itself, and when it has been manifested it will bring about the right functioning of the first ray of power or government. the will of the people will be seen in the light. it is in this connection that great britain emerges into renewed activity, for her personality ray and india's egoic ray are the same. many british people a

he personality ray finds its major field of activity and expression in the physical body. it determines its life trend and purpose, its appearance and occupation. it is selective of quality, when influenced by the egoic ray. the egoic ray has direct and specific action upon the astral body. hence the battlefield of the life is ever on the plane of illusions as the soul seeks to dispel the ancient glamour, the aspirant is enabled to walk in the light- 252- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the monadic ray influences the mental body, after integration of the personality has been brought about. it causes the mind nature to achieve that clear vision which finds its consummation at the fourth initiation, and releases the man from the limita

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

that word expressed in every part of our human nature as individuals and at some distant date in humanity itself. this is the "lost word" of the masonic tradition. oriental philosophy refers frequently to four spheres of life or four problems which all disciples and aspirants have to face, and which constitute in their entirety the world in which we live. there are the world of maya, the world of glamour and the world of illusion. there is also that mysterious "dweller on the threshold" to which bulwer lytton refers in zanoni. all of these four christ met and vanquished in the desert-experience. maya refers to the world of physical forces in which we dwell, and with this the first temptation concerned itself. modern science has told us that there is nothing visible or invisible which is no

ch is not energy, and that every form is simply an aggregate of energy units in constant ceaseless motion, to which we have to adjust ourselves and in which we "live and move and have our being."39 such is the outer form of deity, and we are part of it. maya is vital in character, and we know little of its effect upon the physical plane (with all that that term connotes, and upon the human being "glamour" refers to the world of emotional being and of desire, in which all forms dwell. it is this glamour which colours all our lives and produces false values, wrong desires, needless so-called necessities, our worries, anxieties and cares; but glamour is age-old, and has us in so close a grip that there seems little we can do. the desires of men, down the centuries, have brought about a situat

sires of men, down the centuries, have brought about a situation before which we turn back appalled; the rampant nature of our longings and wishes, and their glamorous effect upon the individual, provide psychological laboratories with all their material; the wish life of the race has been wrongly oriented and human desire has been turned outward to the material plane, thus producing the world of glamour in which we all habitually struggle. it is by far the most potent of our delusions or mistaken orientations. but once the clear light of the soul is thrown into it, this miasma of forces is gradually dissipated- 75- from bethlehem to calvary copyright 1998 lucis trust this work constitutes the major task of all aspirants to the mysteries "illusion" is more mental in its impact. it concerns

and the thought life which more or less (although mostly less) governs our daily undertakings. we shall see, as we take up the consideration of these three temptations, how in the first temptation christ was confronted by maya, with physical forces of such strength that the devil could take advantage of them in an effort to confound him. we shall see how in the second temptation he was tempted by glamour, and with the submergence of his vital spiritual life by a misconception and an emotional use of his divine powers. the sin of the mind, which is pride, was called into activity by the devil in the third temptation, and the illusion of temporal power to be used for right ends we may be sure was presented to him. thus the possible interior weakness of the three aspects of christ's nature wa

a misconception and an emotional use of his divine powers. the sin of the mind, which is pride, was called into activity by the devil in the third temptation, and the illusion of temporal power to be used for right ends we may be sure was presented to him. thus the possible interior weakness of the three aspects of christ's nature was tested, and through them the vast sum total of the world maya, glamour and illusion was poured in on him. thus he was confronted with the dweller on the threshold, which is only another name for the personal lower self, regarding it as a unified whole, as is only the case in advanced people, disciples and initiates. in these three words maya, glamour and illusion we have synonyms for the flesh, the world and the devil, which constitute the threefold test that

is temptation is different from the first, though it appears to embody the same type of test. the clue to this is found in christ's answer, where he takes his stand upon his divinity. this he did not do in the earlier temptation. the devil in this test quotes scripture to his own ends. he also takes christ into the holy place, the battle-ground, and it is upon this that the devil casts doubt. the glamour of doubt descends upon the christ. hungry, lonely, and weary of conflict, he is tempted to question the very roots of his being. i do not question the fact that christ was assailed by doubt. the first traces of that glamour which descended upon him like a great darkness in the crucifixion assailed him now. was he the son of god? had he a mission, after all? was his attitude one of self-del

the soul a reality? am i divine? christ faced this issue without dismay, and triumphed by the use of an affirmation of such power (because it stated a truth) that the devil temporarily could not reach him. he practically said "i am the son of god. thou mayest not tempt me" he took his stand upon his divinity and vanquished the doubt. it is interesting to realise that humanity today stands in the glamour of doubt. doubt is on every hand. it is an emotional matter. the clear, cool, analysing and synthesising intellect does not doubt in this sense; it questions and waits. but it is in the holy place, with a full knowledge of what is written, and frequently after victory, that doubt descends upon the disciple. perhaps, after all, that sense of divinity which has hitherto upheld the disciple i

ubt. doubt is on every hand. it is an emotional matter. the clear, cool, analysing and synthesising intellect does not doubt in this sense; it questions and waits. but it is in the holy place, with a full knowledge of what is written, and frequently after victory, that doubt descends upon the disciple. perhaps, after all, that sense of divinity which has hitherto upheld the disciple is itself but glamour and not reality. that there have been experiences of a divine and supernatural nature the disciple cannot doubt. there have been moments when there has been "a sense of divine access as different from other experiences, as original and inexplicable, as sex or as the sense of beauty as hunger or thirst,"44 for there is no question that "at the heart of all religion and all religions there i

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

h the great sons of god. one success, however, is the expression of the third aspect of divinity as it veils and hides the soul, and the other is the expression of two aspects of divinity (the second and the third) as they veil and hide the life aspect of the monad. when this is grasped, our evaluation of world achievement will undergo change, and we will see life more truly and divorced from the glamour which distorts our vision and the vision of the great personalities as well. it should also be borne in mind that individual separative success is in itself an evidence of soul activity, for every individual is a living soul, actuating the lower sheaths of bodies, and proceeding to 1. build sheath after sheath, life after life, that will be increasingly adequate to its own expression. 2. p

fe imprisoned by desire. we are treading the way that leads to the mountain top of isolation, and will find it full of terror. upon that mountain top we must fight the final battle with the dweller on the threshold, only to find that that too is an illusion. that high point of isolation and the battle itself are only illusions and figments of unreality; they are the last stronghold of the ancient glamour, and of the great heresy of separateness. then we, the beatific ones, will eventually find ourselves merged with all that is, in love and understanding. the isolation, a necessary stage, is itself but an illusion. we are treading the way of purification and step by step all that we cherish is removed, lust for form life, desire for love, and the great glamour of hatred. these disappear and

enunciation of the great heresy of separativeness. the revelation of the light. true illumination. right speech through generated wisdom. ray three force manipulation through selfish desire. intelligent use of force with wrong motive. intense material and mental activity. the realisation of energy as an end in itself. longing for glory, beauty and for material objectives. submergence in illusion, glamour, and maya, leading to the manipulation of energy in order to reveal beauty and truth. the use of forces intelligently for the furtherance of the plan. ordered rhythmic activity in cooperation with the whole. desire for right revelation of divinity and light. adherence to right action- 25- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the revelat

sence. sensitivity to deity, to light and to wisdom. spiritual and mental devotion. the power to take initiation (this is a point of real importance) ray six violence. fanaticism. willful adherence to an ideal. short sighted blindness. militarism and a tendency to make trouble with others and with groups. the power to see no point except one's own. suspicion of people's motives. rapid reaction to glamour and illusion. emotional devotion and bewildered idealism. vibratory activity between the pairs of opposites. intense capacity to be personal and emphasise personalities, leading to directed, inclusive idealism. steadiness of perception through the expansion of consciousness. reaction to, and sympathy with, the point of view of others. willingness to see the work of other people progress al

ife that issues forth from god, have served the plan. the mind that gathers all with wisdom into the boundaries of the plan has reached the outer limits of the sphere of god's activity. that power informs my life. that love inspires my heart. that mind enlightens all my world. i therefore serve the plan" ray six "the angel of the presence reaches down, and, at the midway point, pierces the fog of glamour. the path stands clear. the one who treads the path and stops to fight, who wrestles blindly with the two who seek to hinder and to blind, sees the way free. it stands revealed. he ceases from the clamour and the fight. he finds his way into the presence. knee to knee, and foot to foot, they stand. hand to hand, and breast to breast, forehead to forehead, see them stand. and thus they merg

ed. he ceases from the clamour and the fight. he finds his way into the presence. knee to knee, and foot to foot, they stand. hand to hand, and breast to breast, forehead to forehead, see them stand. and thus they merge and blend- 30- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the trumpet call goes forth 'the warfare is no more. the battle ends. the glamour and the clouds have disappeared. the light and glory of the way is here. that light reveals the plan. the whole is with us now. the purpose is revealed. with all i have, i serve that plan" ray seven "the angel of the presence lifts one hand into the blue of heaven. he plunges deep the other into the sea of forms. thus he connects the world of form and formless life. heaven to earth he brin

s" and of the "at-onement" lies hid in this simple phrase. it is the basis of the christian doctrine of love and sacrifice. hence the emphasis laid, in the piscean age and through the influence of christianity, upon just these two things, forgiveness and atonement. that man, as usual, distorted and misinterpreted the teaching and the truth, and that it fell, as does all else at present, under the glamour and illusion of the astral plane, plus the piscean influence, is true. man's thought dominated and distorted the ideal and produced such a damnable doctrine as the elect of god, the chosen of the lord, or the sole people to benefit by the sacrifice and death of the great son of god, and who pass, due to the merits of that vicarious death, into a state of bliss in heaven, simply because of

ose greater awareness (in his turn) is potentially that of the solar deity. the moment a man identifies himself with his soul and not with his form, then he understands the meaning of the law of sacrifice; he is spontaneously governed by it; and he is one who will with deliberate intent choose to die. but there is no pain, no sorrow, and no real death involved. this is the mystery of illusion and glamour. from these two imprisoning factors all world saviours are free. they are not deceived. it is well, in passing, to point out here that in the new age, we shall enlarge our concept of this term world saviour. at present we apply it predominantly to those souls who emerge upon the teaching ray, the second or christ ray. they- 59- a treatise on the seven rays- volume ii: esoteric psychology i

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

lucis trust your goal also if you hold the thought of oneness, of service and above all else of love. second: the power of the intuition, which is the goal of much of the work which disciples must do, requires the unfoldment of another faculty in man. the intuition is a function of the mind also and, when rightly used, it enables man to grasp reality with clarity and to see that reality free from glamour and the illusions of the three worlds. when the intuition functions in any human being, he is enabled to take direct and correct action for he is in touch with the plan, with pure and unadulterated fact and undistorted ideas free from illusion and coming direct from the divine or universal mind. the unfoldment of this faculty will bring about a world recognition of the plan and this is the

erpretation at second or third hand by the ignorant which is responsible for the wasted effort and the foolish impulses which characterise the present occult and world organisations. the various groups in a master's ashram can fulfil certain functions and provide laboratories for specified work. some can provide a demonstration laboratory of the trained observers of the world and can handle world glamour and illusion. other groups can focus on the development of the telepathic faculty and become trained communicators. the objective before the hierarchy at this time is to break and dissipate the world glamour. this has to happen on a world scale just as it happens in the life of every disciple. just as a man shifts his focus of consciousness (when on the path of discipleship) on to the ment

s can focus on the development of the telepathic faculty and become trained communicators. the objective before the hierarchy at this time is to break and dissipate the world glamour. this has to happen on a world scale just as it happens in the life of every disciple. just as a man shifts his focus of consciousness (when on the path of discipleship) on to the mental plane and learns to smash the glamour which has hitherto held him on the astral plane, so the problem before the hierarchy today is to bring about a similar happening in the life of humanity as a whole, for humanity is at the crossroads and its consciousness is being rapidly focussed on the mental plane. a death blow must be struck at the world illusion for it holds the sons of men in thrall. by learning to break through the g

sroads and its consciousness is being rapidly focussed on the mental plane. a death blow must be struck at the world illusion for it holds the sons of men in thrall. by learning to break through the glamour in their own lives and to live in the light of the intuition, disciples can strengthen the hands of those whose task it is to awaken the intuition in man. there are many and different kinds of glamour and disciples are frequently surprised when they learn what is regarded as glamour by the masters. i will enumerate a few of the more general glamours for you, leaving you to make any needed application and expansion of the idea from the individual to humanity as a whole. here are the names of some of these glamours: 1. the glamour of destiny. this is a glamour which indicates to the one w

on of the idea from the individual to humanity as a whole. here are the names of some of these glamours: 1. the glamour of destiny. this is a glamour which indicates to the one whom it controls that he has important work to do and that he must speak and work as destined. this feeds a pride which has no foundation in fact- 23- discipleship in the new age- volume i copyright 1998 lucis trust 2. the glamour of aspiration. those thus conditioned are completely satisfied and pre-occupied with their aspiration towards the light and rest back upon the fact that they are aspirants. such people need to move onward on to the path of discipleship and cease their preoccupation and satisfaction with their spiritual ambitions and goals. 3. the glamour of self-assurance or of what might be called the ast

with their spiritual ambitions and goals. 3. the glamour of self-assurance or of what might be called the astral principles of the disciple. this is the belief, in plain language, that the disciple regards that his point of view is entirely right. this again feeds pride and tends to make the disciple believe himself to be an authority and infallible. it is the background of the theologian. 4. the glamour of duty. this leads to an over-emphasis of the sense of responsibility, producing lost motion and the emphasis of the non-essential. 5. the glamour of environing conditions, leading frequently to a sense of frustration, or of futility or of importance. 6. the glamour of the mind and of its efficiency and its capacity to deal with any or every problem. this leads inevitably to isolation and

s leads to an over-emphasis of the sense of responsibility, producing lost motion and the emphasis of the non-essential. 5. the glamour of environing conditions, leading frequently to a sense of frustration, or of futility or of importance. 6. the glamour of the mind and of its efficiency and its capacity to deal with any or every problem. this leads inevitably to isolation and loneliness. 7. the glamour of devotion, leading to an undue stimulation of the astral body. the man or woman thus glamoured sees only one idea, one person, one authority and one aspect of truth. it feeds fanaticism and spiritual pride. 8. the glamour of desire with its reflex action upon the physical body. this leads to a constant condition of fighting and of turmoil. it negates all peace and fruitful work and must

ue stimulation of the astral body. the man or woman thus glamoured sees only one idea, one person, one authority and one aspect of truth. it feeds fanaticism and spiritual pride. 8. the glamour of desire with its reflex action upon the physical body. this leads to a constant condition of fighting and of turmoil. it negates all peace and fruitful work and must some day be brought to an end. 9. the glamour of personal ambition. there are many other glamours, both individual and world-wide, but these will serve to indicate a general tendency. those who are in preparation for initiation must learn to work consciously with glamour; they must work effectively with the presented truth, ignoring any pain or suffering or mental questioning which is incident to personality rebellion and limitation;

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

that the churches are but one of the teaching avenues he will employ. all that enlightens the minds of men, all propaganda that tends to bring about right human relations, all modes of acquiring real knowledge, all methods of transmuting knowledge into wisdom and understanding, all that expands the consciousness of humanity and of all subhuman states of awareness and sensitivity, all that dispels glamour and illusion and that disrupts crystallisation and disturbs static conditions will come under the realistic activities of the hierarchy which he supervises. he will be limited by the quality and the calibre of the invocative appeal of humanity and that, in its turn, is conditioned by the attained point in evolution. in the middle ages of history and earlier, it was the churches and the sch

s eyes the true resurrection the emergence of mankind from the imprisoning cave of materialism. thus he will "see of the travail of his soul and shall be satisfied (is. liii.11- 54- the reappearance of the christ copyright 1998 lucis trust chapter five the teachings of the christ the establishing of right human relations the law of rebirth revelation of the mystery of initiation the dispelling of glamour it might be useful to make a few opening remarks upon the general subject of the teaching given (down the ages) by the sons of god who have come forth in the hour of humanity's need, in order to present to the consciousness of the men of their time certain required ideas and concepts of truth. when they come, their aim is to meet the immediate need in such a fashion that the ideas presente

ter civilisation. the reappearance of the christ is indicative of a closer relation between the outer and the inner worlds of thought. the world of meaning and the world of experience will be obviously blended through the stimulation of the advent of the hierarchy and of its head, the christ. a tremendous growth of understanding and of relationships will be the major result. iv. the dispelling of glamour the word "glamour" the outstanding characteristic of the astral plane, has never been correctly employed and it is a pity that it was ever used in the early days of the esoteric teachings. the so-called "astral plane" is simply the name given to that sum total of sentient reactions, of feeling-responsiveness, and of emotional substance which man has himself so powerfully created and so suc

bjective the welfare of humanity, through philanthropic and educational tendencies of all kinds and through the instinctual motherhood found everywhere. but it is essentially a group sentiency, and only in the aquarian age, and as a result of the reappearance of the christ, will its true nature reach correct understanding and the love of god be spread abroad in every human heart. of this world of glamour and illusion, christ knew much, and in himself demonstrated that true love could control it. part of the three great temptations of the christ in the wilderness was based upon the three aspects of world glamour: the illusions which the mind creates, the glamour of the emotional plane of experience and the maze of earthly circumstances. these all threatened to bewilder him; he met each of t

h the mind creates, the glamour of the emotional plane of experience and the maze of earthly circumstances. these all threatened to bewilder him; he met each of them in turn with the enunciation of a clear-cut principle and not with the wordy arguments of an analytical mind; from that field of threefold experience he went forth to love, to teach and to heal. christ is the great dispeller of world glamour when he comes, and in this work the buddha has previously prepared the way. the possibility of such a dispelling and dissipation is therefore definitely centred in the two avatars, the buddha and the christ. one of the essential things at this time is to bring home to humanity and to the nations of the world the nature of the work undertaken by the buddha and the christ, and to re-emphasis

f these two great teachers can be comprehended and their teachings be wrought out in the lives of men anew today, in the world of human affairs, in the realm of human thinking and in the arena of political and economic intercourse, the present world order (which is so largely disorder) can be so modified and changed that a new world order and a new race of men can gradually come into being. world glamour will be dissipated and world illusion be dispelled. within the world of glamour the world of the astral plane and of the emotions appeared, centuries ago, a point of light; the lord of light, the buddha, undertook to focus in himself the illumination which would eventually make possible the dissipation of glamour. within the world of illusion, the world of the mental plane, appeared the ch

himself. he undertook to dispel illusion by drawing to himself (by the attractive potency of love) the hearts of all men, and stated this determination in the words "i, if i be lifted up, will draw all men unto me (john xii.32) the combined work of these two great sons of god, concentrated through the world disciples and through their initiates must and will inevitably shatter illusion and dispel glamour the one by the intuitive recognition of reality by minds attuned to it, and the other by the pouring in of the light of the reason. the buddha made the first planetary effort to dissipate world glamour; the christ made the first planetary effort towards the dispelling of illusion. their work must now be intelligently carried forward by a humanity wise enough to recognise its duty. men are

o it, and the other by the pouring in of the light of the reason. the buddha made the first planetary effort to dissipate world glamour; the christ made the first planetary effort towards the dispelling of illusion. their work must now be intelligently carried forward by a humanity wise enough to recognise its duty. men are being rapidly disillusioned and will consequently see more clearly. world glamour is being steadily removed from the ways of men. those two developments have been brought about by the incoming new ideas, focussed through the world intuitives and released to the general public by the world thinkers. it is also largely aided by the unconscious, but none the less real, recognition by the masses of the true meaning of these four noble truths. disillusioned and deglamoured (

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ith nations the reaction to an increasing influence of the soul ray is ever accompanied by a breaking down period; this demonstration of destruction is, however, only temporary and preparatory. india hides the light and that light, when released upon the world and revealed to humanity, will bring about harmony in the form aspect; things will then be clearly seen as they are and will be freed from glamour and illusion; this harmonising light is sorely needed in india itself and when it has been manifested it will bring about the right functioning of the first ray of power or government. the will of the people will then be seen in the light. it is in this connection that great britain will emerge into renewed activity for her personality ray and india's soul ray are the same. many british pe

lear and interesting and also encouraging. the consciousness aspect of the british people is steadily shifting into an expression of their second ray soul and hence their seizing upon the opportunity at this time to serve humanity at immense cost. the same thing is happening to the american people. the problem of shifting idealism is great, as i have said, and the temptation is to hide behind the glamour of fighting for an ideal rather than react to world need, and omit to react to the ray of the soul which is the second ray of love. the forces flowing through tokyo are those of the first ray in its lower materialistic aspect. japan is governed by the soul ray in the consciousness of its leaders. its sixth ray personality is responding to the call of the first ray energy and hence all the

ecting the new energies are not comprehensible by him, grounded as he is in the methods of the past; hence the appearance of the fundamentalist schools, found in every field of thought religious, political and even scientific. again, when the sixth ray disciple attempts to use the new incoming energies, they express themselves for him upon the astral plane and the result is astral magic, deepened glamour and pronounced deception. to this fact must be ascribed today the appearance of teachers, claiming to teach magic, to bring about certain magical results, to work with rays of differing colours and to utilise words of power, to pronounce decrees and to be repositories of the hitherto unrevealed wishes and secrets of the masters of the wisdom. it is all a form of astral- 66- the destiny of

is fact must be ascribed today the appearance of teachers, claiming to teach magic, to bring about certain magical results, to work with rays of differing colours and to utilise words of power, to pronounce decrees and to be repositories of the hitherto unrevealed wishes and secrets of the masters of the wisdom. it is all a form of astral- 66- the destiny of the nations copyright 1998 lucis trust glamour, and the contacting upon the astral plane of that which will later precipitate upon earth. but the time is not yet and the hour for such usages has not arrived. the sense of time and the understanding of the correct hour for the carrying out of the plan in its future detail has not been learnt by these sincere, but deluded, people and focussed as they are upon the astral plane and undevelo

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

fforts of the united nations will be eventually brought to fruition and a new church of god, gathered out of all religions and spiritual groups, will unitedly bring to an end the great heresy of separateness. love, unity, and the risen christ will be present, and he will demonstrate to us the perfect life. table page 50 nation personality ray soul ray national motto in tcopyright 1998 lucis trust glamour: a world problem by alice a. bailey copyright 1950 by lucis trust copyright renewed 1978 by lucis trust publisher's statement in discipleship in the new age, volumes i and ii, certain personal instructions given by the tibetan to a group of disciples were made public. these instructions together with certain esoteric teaching were first published by alice a. bailey, with the consent of the

ese instructions together with certain esoteric teaching were first published by alice a. bailey, with the consent of the disciples involved, in 1944. unpublished manuscripts containing additional instructions and esoteric teachings as completed by mrs. bailey are now available. this text was written from time to time over a period of nine years from 1935 to 1944. in various places in the text of glamour: a world problem references are made to the same discipleship group. in the present volume certain forms of group work in meditation are included because of their informative value and because they illustrate the practical value of the teaching given. the reader, however, should recognise that meditations suitable for special group purposes are not in general as effective when used as an i

any real intuitive perception which, when aroused, will manifest soul control, spiritual illumination, true psychological understanding of one's fellowmen, and a development of the true esoteric sense, which is the objective before you at this time. i would like to divide what i have to say into three parts, and i plead for a close study of my words: i. i seek to define for you the intuition- 2- glamour: a world problem copyright 1998 lucis trust ii. i shall deal with its mode of development through the study of symbology. iii. i shall close by giving some specific instructions as to a useful mode of procedure. should you, therefore, find these articles hard to understand and your reaction slow, you must bear in mind that this indicates your need for this study and corroborates what i am

momentarily at least, a complete loss of the sense of separateness. at its highest point, it is known as that universal love which has no relation to sentiment or to the affectional reaction but is, predominantly, in the nature of an identification with all beings. then is true compassion known; then does criticism become impossible; then, only, is the divine germ seen as latent in all forms- 3- glamour: a world problem copyright 1998 lucis trust intuition is light itself, and when it is functioning, the world is seen as light and the light bodies of all forms become gradually apparent. this brings with it the ability to contact the light centre in all forms, and thus again an essential relationship is established and the sense of superiority and separateness recedes into the background

disposition; these two later aspects are incidental and sequential. when the intuition is developed, both affection and the possession of a spirit of loving outgo will, necessarily, in their pure form, be demonstrated, but that which produces these is something much more deep and comprehensive. it is that synthetic, inclusive grasp of the life and needs of all beings (i have chosen these two- 4- glamour: a world problem copyright 1998 lucis trust words with intent) which it is the high prerogative of a divine son of god to operate. it negates all that builds barriers, makes criticism, and produces separation. it sees no distinction, even when it appreciates need, and it produces in one who loves as a soul immediate identification with that which is loved. these three words sum up the thre

in some particular direction, or through misuse of energy in work with themselves or others. many first ray people have the tendency to pride themselves on this and hide behind a plea that, being upon the first ray, a destructive tendency is unavoidable. such is not the case. builders, such as second ray people always are, have to learn to destroy, when prompted by group love and acting under- 5- glamour: a world problem copyright 1998 lucis trust the will or first ray aspect. destroyers have to learn to build, acting ever under the impulse of group love and utilising the power of attachment in a detached manner. both groups, builders and destroyers, must ever work from the standpoint of reality, from the inner nucleus of truth and must "take their stand at the centre" the study of symbols

at emerges in the consciousness through meditation; and at its significance as a whole or in part. you should, when doing this, bear in mind that the idea connotes the higher or abstract intent; that the meaning is that intent expressed in terms of the concrete mind; and that its significance has in it more of an emotional quality and might be expressed as the type of desire it arouses in you- 6- glamour: a world problem copyright 1998 lucis trust c. esoterically. this would cover the effect of the force or energy upon you and of the quality of the vibration it may arouse in you perhaps in some centre, perhaps in your astral body, or perhaps only in your mind. this study, rightly undertaken, would lead to the unfoldment of the intuition, with its consequent manifestation on the physical pl

the exoteric reading of a symbol and the conceptual understanding. there is later another intermediate stage between conceptual understanding and esoteric comprehension and application. this latter stage is called "synthetic recognition" having studied the form and become aware of its emotional significance, you pass to the stage of grasping the basic idea of the symbol, and from thence to a- 7- glamour: a world problem copyright 1998 lucis trust synthetic comprehension of its purpose. this leads to true esotericism which is the practical application of its living synthetic power to the springs of individual life and action. i would ask you to render not only an intelligent interpretation of the symbol, but also a recognition of the more subtle reaction of your sensitive feeling nature to

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ic" right motive may protect the group from any serious results to themselves, but the effect upon their victim will be definitely serious, rendering him negative, and with a weakened will. the result of all true telepathic work and rightly directed effort to "impress" a subject will be to leave him with a strengthened will to right action, an intensified interior light, an astral body freer from glamour, and a physical body more vital and purer. the potency of a united group activity is incredibly powerful. the occult aphorism that "energy follows thought" is either a statement of a truth or else a meaningless phrase. forget not that the method of work of the hierarchy is that of impression upon the minds of their disciples, of telepathic work carried on with the master as broadcaster and

as love begins to permeate human thinking, these conditioning factors will get increasingly less attractive. this means when the soul becomes of greater life importance and man-made ideas (if such a phrase is permissible) of less importance. there are, in reality, no man-made ideas. there are only ideas as grasped by the intelligentsia and then as "stepped down" by humanity's constant reaction to glamour, to emotional or astral conclusions, and to selfish interpretations. it must be remembered that the activity of all these "impressing agencies" is felt in a wide and general sense throughout the entire planet and the planetary aura. no kingdom in nature escapes this impact, and it is thus that the purpose of the lord of the world is carried out. being, coherence and activity are thus blend

disciple's consciousness. this stage, which embraces the second type of impression in its earliest forms, can be quite a long one, for it covers a very definite period of transition from the astral plane to the mental plane. the time equation varies according to ray and the age of the soul. sixth ray people, for instance, are very slow in making this transition, owing to the pronounced factor of glamour; first and second ray people are relatively quick. third ray people are also slow, for they are lost in the threads of their own glamorous manipulations and their devious thinking, and hardly know where truth begins and delusion ends; illusion, which is the problem of the mental types on all rays, is far more temporary in its effects than is delusion. when the disciple has mastered to some

would convey. they contact with facility the astral counterparts of the higher worlds, which are reflected (and thereby distorted) into the astral plane; the world there registered is glamoured by wrong and selfish desires and by the wishful thinking of well-meaning devotees. upon this i need not enlarge. all disciples at some point or another of their training have to work through this phase of glamour; in so doing they clarify and intensify the magnetic aura and, simultaneously, clarify the surrounding astral world with which they are in contact. they learn also that the longing to register impressions from the hierarchy must give place to the determination to place their magnetic aura at the disposal of humanity; they then learn to register human need and to understand thereby where he

ffective interpretation of the imparted impression is dependent largely upon the purity of the receiving channel and upon the freedom of his nature from all aspects of the lower psychism a point oft forgotten. a thick veil of concrete thoughtforms can also distort the true interpretation, as can astral intervention; the teaching upon the path and the spiritual impression can be interfered with by glamour from the astral plane or by separative and concrete ideas emanating from mental levels. in this case it can be truly said that "the mind is the slayer of the real" there is a deep occult significance to the words "an open mind; it is as essential to correct interpretation as is freedom from glamour and the psychic expressions to be found upon the astral plane. here again you can grasp the

is also a more definite recognition of emerging spiritual values and a greater readiness to relinquish hindrances to service. the plans of the christ for humanity's release are more matured, for they had to wait until such time that the trend of human aspiration became more clearly emphatic; and the new era, with its latent possibilities can now be seen upon the horizon, stripped of the veils of glamour and wishful thinking which obscured it ten years ago. all of this is a challenge to the disciple. what is it that he must do? the disciple has to take himself as he is, at any time, with any given equipment, and under any- 112- telepathy and the etheric vehicle copyright 1998 lucis trust given circumstances; he then proceeds to subordinate himself, his affairs and his time to the need of t

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

passes through the zodiacal circle from pisces to aries, thus retrograding through the signs as he follows the sweep or path of the sun's retrogression. this phrase has always disturbed me, but the apparent retrogression, based upon the precession of the equinoxes, is all an integral part of the great illusion. the moment a man begins to emerge out of that illusion and is no longer subject to the glamour and to the effect of the world maya, that moment the motion of the great wheel of life is reversed and he then begins (slowly and laboriously) to work in the opposite direction. he then passes through the signs from aries to pisces. he begins patiently and consciously to function as a soul struggling towards the light until finally he emerges at the end of the path in pisces as a world vic

n dealing with probationary disciples and with ordinary humanity, the servers of humanity would do well to remember these two stages and not confuse them as they attempt to aid those who are in one or other of them. the emphasis is laid upon the struggle of the personality to release itself from the grip of lower desire in the first case, and in the second to release itself from surrounding world glamour which is revealed when soul light is thrown into it, via the reflecting and illumined mind. in stage 1, the power of the trained reasoning and rationalising mind is called into activity by the soul; in the other, the illumination of the soul must pour into the mind and is then reflected, like a searchlight, onto the astral plane- 108- a treatise on the seven rays- volume iii: esoteric astr

rough expressed desire of some kind that personality demonstrates life, quality, appearance. ponder upon this, for in scorpio the moon falls and its influence fades out. extremes ever meet in the disciple who stands at this midway point or at the centre of the fixed cross in scorpio. the spiritual imagination, which is the factor of greatest service to man, begins to take the place of the ancient glamour by means of which we have fabricated the untrue world in which we appear to live and move and have our being. the self-indulgence which was initiated in taurus gives way in scorpio to the selfless attitude of the disciple; ambition gives place to the executive activity of the soul, whilst attachment to personality desires, likes and dislikes is transmuted into the tenacity of soul purpose

- 136- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 3. libra contemplation life of soul and form is balanced. neither dominates. equilibrium. an interlude wherein the soul organises itself for battle and the personality waits. this is the probationary path. duality known. 4. scorpio illumination the soul triumphs. experience in taurus consummated. astral glamour dissipated. soul light pours in. the path of discipleship. the disciple. 5. sagittarius inspiration preparation for initiation. soul inspires personality life. soul expresses itself through personality. the initiate. i would here remind you that, though initiation is taken in capricorn, the man is an initiate before he is initiated. this is the true secret of initiation. you have, therefor

divine plan and the synthesis underlying manifestation. neptune is as you know, the god of the waters, and the term "water" covers many angles of the- 163- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust esoteric wisdom, such as: 1. the whole concept of matter universal and itemised. 2. the "waters of substance" 3. the ocean of life. 4. the world of astral glamour and reaction. 5. the astral plane as a whole. 6. the desire and the emotional nature. 7. the world of focussed incarnation for the masses. 8. mass existence, as in cancer. of all these attributes or conditions of the feminine pole in existence (the material aspect, the constellation cancer is outstandingly symbolic. it precedes leo, the sign of individuality and of self-conscious effort, a

at constant dual sound. and then a touch is made and for a space and during time, the two are one the saving souls and the units to be served "slowly the vision of the saving one becomes a light which guides the crying ones into the place of light" i would suggest to investigators that the entire theme of "cyclic impulse" be approached from the angle of the group, forgetting, as this is done, the glamour of the personality impress. the sweep of known history will aid in this, indicating as it does the possibility of clarification and the usefulness of classifying and isolating group activity and character down the ages. when the major reincarnating groups are thus distinguished and their work for the fourth kingdom along- 193- a treatise on the seven rays- volume iii: esoteric astrology co

ons, races and individuals, a welling up of the self-will or of the will-to-power which is characteristic of the developed lower nature, the personality aspect of integrated selfhood. it produces though less readily a stimulation of the will-to-serve the plan as it is grasped by the world aspirants, the world disciples and initiates. thus are the purposes of deity materialised. owing to the world glamour, the true purpose and ideal set before our planetary forces by the all-creating will becomes distorted by many people. they are not polarised in the divine will but are as yet centred in their personalities and hence only the few appreciate the beauty of the intended group life, group purpose and group fusion. group living tends to the fulfilment of free will in service and a free subordin

-creating will becomes distorted by many people. they are not polarised in the divine will but are as yet centred in their personalities and hence only the few appreciate the beauty of the intended group life, group purpose and group fusion. group living tends to the fulfilment of free will in service and a free subordination of the lower will to the higher purpose in group formation. through the glamour contacted, however, this group activity and life becomes twisted into the imposed will and the concept of the super-state. this produces the imprisonment of the mind and the curtailment of all freedom, all free thought and free will. the man becomes the captive of the man-made state. this gives a clue to much that is happening today and to the headstrong progress of the glamoured peoples

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

made far more rapid progress if theosophists had not been so overcome and glamored by the sanskrit terms. if they had taught about the law of re-birth instead of the doctrine of reincarnation and if they had presented the law of cause and effect instead of the law of karma, we might have had a more general recognition of the truth. i say this in no critical spirit, because i succumbed to the same glamour. looking back now to my early classes and lectures, i laugh with amusement at my ponderous use of technical phrases of sanskrit words and of the detailed significances of the ageless wisdom. i find that i get simpler as i get older and may be a little wiser. with the discovery that there was a law of re-birth i found many of my problems, personal and individual, were capable of solution. m

ivinity, the soul, and later, to the master under whose guidance he can more efficiently serve his fellow-men. i remember at one of the first e.s. meetings i attended miss poutz, who was the secretary of the e.s. at that time, made the astounding statement that no one in the world could be a disciple of the masters of the wisdom unless they had been so notified by mrs. besant. that remark broke a glamour in me, although i did not speak of it at that time except to foster bailey. i knew i was a disciple of the master k. h. and had been as long as i could remember. mrs. besant had evidently overlooked me. i could not understand why the masters, who were supposed to have a universal consciousness, would only look for their disciples in the ranks of the t.s. i knew it could not be so. i knew t

om within themselves a recognition which can then be corroborated by their fellow disciples and used by the master himself as a factual condition know their master, accept teaching from him and among themselves speak of him as he is to them but not to the outside world. the books have, therefore, been going out steadily for years and when a treatise on the seven rays is completed, a short book on glamour is ready for the press and a book on the discipleship in the new age is in the hands of the public, the work of a.a.b. for me will be over. she can then resume her work in the ashram of her own master the work of a disciple. the school the next phase of the work which i sought to see accomplished is now in working order. it was my wish (as it is the wish of many associated with the hierarc

s were not used as textbooks and only during the past three years has one of them, a treatise on white magic, been adapted as a course of study and that at the very earnest request of many students. also, some of the teaching upon the antahkarana (which will appear in a later volume of the treatise on the seven rays) has been used for two years in one section of the fourth degree. the teaching on glamour has been given as some of the reading matter for another section. in the arcane school, no obedience is exacted, no emphasis is laid on "obeying the master" for- 141- the unfinished autobiography copyright 1998 lucis trust no master is running the school. emphasis is laid upon the one master in the heart, the soul, the true spiritual man within each human being. no theology is taught and t

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

ned and emphasised by man) may (in the last analysis) be only that partial fragment of a greater objective than he, with his finite understanding, can grasp. the whole intent, as it lies hid in the mind of god, may be very different to what man may conceive today, and cosmic evil and cosmic good, reduced to terminologies, may lose their significance altogether, and are only to be seen through the glamour and the illusion with which man surrounds all things. the best minds of this age are only just beginning to see the first dim ray of light which is piercing this glamour, and serving first of all to reveal the fact of illusion. through- 7- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the light thus cast, the following truth may stand revealed to thos

e long before the human family appeared on earth. if you seek verbal expression, and if you want to talk within the limits of the human mind, you can say with a measure of accuracy: god, the planetary deity, is guilty of wrong thinking. but you will not be expressing the truth, but only a tiny fraction of the cause, as it appears to your feeble finite mind, through the medium of the general world glamour and illusion. 7. from one angle, disease is a process of liberation, and the enemy of that which is static and crystallised. think not, from what i say, that therefore disease should be welcomed, and that the process of death should be cherished. were that the case, one would cultivate disease and put a premium on suicide. fortunately for humanity, the whole tendency of life is against dis

and suffering gives only partial presentation of the basic cosmic truth, is your mind in any way clarified? when i point out that the law of karma, rightly understood and rightly wielded, can bring that which produces happiness, good, and freedom from pain more easily than it brings pain, with its chain of consequences, do you feel able to grasp the significance of what i am saying? the world of glamour is at this time so strong and the sense of illusion so potent and vital that we fail to see these basic laws in their true significance. the law of karma is not the law of retribution, as one would surmise as one reads the current books upon the subject; that is but one aspect of the working of the law of karma. the law of cause and effect is not to be understood as we now interpret it. th

lity and from their little point of view. the idea of retribution runs through much of the teaching on karma, for instance, because men seek a plausible explanation of things as they appear to be, and are themselves fond of dealing out retribution. yet there is far more general good karma than bad, little as you may think it when immersed in such a period as the present. 3. the world illusion and glamour, which prevents the average and ignorant man from seeing life as it truly is. even the advanced man and the disciples are only beginning to get a fleeting and inadequate glance. at a glorious reality. 4. uncontrolled minds and unreleased and unawakened brain cells also hinder man from correct realisation. this fact is often unrecognised. the apparatus of realisation is as yet inadequate. t

eactions to the work he is doing, but also, in a general and specific sense, to deal with the masses whom he is beginning to affect. this is not an easy thing to do, particularly for an inexperienced worker with the plan. he fluctuates between the mental plane, where he normally attempts to function, and the astral plane, where the masses of men are focussed, and this brings him into the realm of glamour and consequent danger. he goes out in consciousness towards those he seeks to help, but it is sometimes as a soul (and then he frequently overstimulates his hearers, and sometimes as a personality (and then he feeds and enhances their personality reactions. as time goes on he learns through the difficulties brought about by the necessary heart approach to stand firm at the centre, sending

mastered the rhythm of his outer and inner life, and has organised his reactions so that he extracts the utmost meaning from them but is not conditioned by them, he then enters upon the relatively simple life of the initiate. does that phrase astonish you? you need to remember that the initiate has freed himself, after the second initiation, from the complexities of emotional and astral control. glamour can no longer overpower him. he can stand with steadfastness in spite of all that he may do and feel. he realises that the cyclic condition is related to the pairs of opposites and is part of the life manifestation of existence itself. in the process of learning this, he passes through great difficulties. he, as a soul, subjects himself to a life of outgoing, of magnetic influence and of e

tion whose basic goal is identity with the one reality, the disciple progresses from one unification to another, making mistakes, arriving often at complete discouragement, identifying himself with that which is undesirable until, as soul-personality, he repudiates the earlier relationships; he pays the penalty again and again of misplaced fervour, distorted aspiration, the overpowering effect of glamour, and the many conditions of psychological and physical disarrangement which must arise whilst cleavages are being healed, right identification achieved and correct orientation established. whilst this basic, inescapable and necessary process is taking place, a definite work is going forward in the etheric body. the disciple is learning to lift the energies, gathered from the lower centres

established habit and inevitably affects the physical vehicle of the soul. exemption from the effects of human ills is no indication of spiritual superiority. it might simply indicate what one of the masters has called "the depths of spiritual selfishness and self-satisfaction" the initiate of the third degree can hold himself exempt, but this is only because he has completely freed himself from glamour and no aspect of the personality life has any further power over him. all the ray types are equally subjected to these particular problems. the seventh ray, however, is more susceptible to the problems, difficulties and diseases incident to the blood stream than are any of the other ray types. the reason is that this is the ray which has to do with the expression and manifestation of life

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

, and the consciousness is ripe enough in experience to relinquish the form because of the sensed benefits to be gained. this is true of individuals, of nations and of races. sensitivity to world suffering is a great and divine characteristic; when, however, it is qualified by emotion, it becomes separative in interpretation and focussed in partisanship and personalities, and thus develops into a glamour and an illusion, confusing the real issue and blinding men to the divine facts. i would remind you that the esotericist always argues from universals to particulars. this i shall always do, and thus offset the detailed point of view, the distorted foreground and the myopic vision of the student. we will study the major trends, the wide sweep of the emerging human consciousness, demanding a

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ds necessarily to inadequate integration. i mention this now because i would urge those members who have been selected to work in this new group to bear in mind that they may quite easily carry their earlier tendency into the new group. only a fresh dedication and a renewed aspiration towards inspiration can prevent the recurrence of a certain static tendency; only a clear vision of the nature of glamour and of its effects in the individual and group life can eliminate the danger of infection from that tendency; only a humble spirit which is not occupied with the faults and failures of others can prevent the injection of an attitude of criticism and judging; and only an attentive watchfulness on the part of a certain few of the members can protect this new vehicle from disaster based on in

ch and direct contact with a master without being dependent upon a senior disciple as an intermediary? what is it that prevents you from having such direct relation to myself? one or two in this group have direct approach, and another one of you has it but knows it not; several others are well-intentioned and hard-striving disciples but never for a second do they forget themselves; the problem of glamour and preoccupation with spiritual ambition condition some aspirants, a spiritual ambition which is working through a very small personality; some could make rapid progress but are prone to inertia perhaps they just do not care enough. all desire to move forward, all possess a strong inner spiritual life, but the group antahkarana is usually still incomplete and the aspect of pure reason, wh

disciples is to apply the teaching i may give to the idea of promoting and increasing their world service, thus rendering practical and effective in the world the teaching received and- 9- discipleship in the new age- volume ii copyright 1998 lucis trust the stimulation to which they have been subjected. in your personal instructions i will give you information as to the nature of your prevailing glamour. you may ask, what do i really mean by that phrase? i mean that aspect of thought, that quality of feeling, or that innate predisposition, which stands between you and the light of life and truth. there is in the life of every aspirant some outstanding tendency which acts as a limitation. this should receive due attention, leading to its eventual eradication. most disciples and aspirants a

oup; the demand of their souls for reinstatement has been recognised by me and has evoked from me due response. their linking with the group was not tenuous but was a strongly knit cable. h.s.d. has again taken her place among you, having learnt some measure of inner calm and mental poise. l.t.s-k, i felt, needed the protection of the group against his constantly recurring glamours and his innate glamour-making tendency; i, therefore, reinstated him for his own protection so that in a coming life he can start earlier, and move forward with greater precision. r.v.b, having learnt the lessons which an interlude of complete aloneness can give to the ardent disciple (who craves and rests back upon companionship) is now ready to prove what he essentially has ever been a strength and a centre of

nite recognition of emerging spiritual values among aspirants everywhere and a greater readiness to relinquish hindrances to service; the plans of the christ for humanity's release are more matured for these had to wait until such time that the trend of human aspiration became more clearly emphatic; the new era, with its latent possibilities, can be seen upon the horizon, stripped of the veils of glamour and wishful thinking which obscured it ten years ago. the significant spiritual effects of the war can now be clearly seen, and i can begin to consider with you (earlier than i had anticipated) some of the problems with which you as potential servers of the race and pledged disciples can now deal. i could wish, as far as the immediate present is concerned, that you were all younger and had

upled with the idea that it is your physical limitations which prevent your realising all that truly is, in connection with your inner affiliations. but, my brothers, such a sense of loneliness is only another form of self-consciousness, of undue self-interest, and (as you make progress upon the path) you will find it disappearing. if you therefore feel lonely, you must learn to look upon it as a glamour or illusion and as a limitation which must be overcome. you must begin to act as if it were not. if only more disciples would learn the value of acting "as if" there is no time for any of you to be lonely these days, for there is no time for you to think about yourselves. the second point i made was the need for you to emphasise and develop the will. presumably, you have all been working a

to the harrowing conditions of human suffering and to penetrate the controlled response which has to be given? there are also other factors of a more subjective nature to which the disciple is sensitive, and among them are the following: 1. the astral or emotional vortex which humanity has inevitably set up as a result of registered pain and through which the observing disciple must move. 2. the glamour induced upon the astral plane as the result of three intermingling and inflowing streams of energy: a. the energies set in motion by the uprising cry of humanity itself, which inevitably shapes and moulds astral substance. b. the new inflowing spiritual energies which the planetary logos is steadily bringing to bear upon human life and upon all forms of physical existence. these must trave

nto a phase of living which will provide him with no true scope for his pledged experience and his years of training; this present phase is in the nature of a cul-de-sac. eventually he will have to retrace his steps and admit the reality of the time lost lost in the moment of humanity's greatest need. yet he will retrace his steps. i mention this as it is a typical instance of the effects of this glamour) 3. the stimulation to which the lower vehicles of a disciple are unavoidably subjected. this evokes a full expression of all his inherent qualities, both good and bad. everything in his nature- 47- discipleship in the new age- volume ii copyright 1998 lucis trust is intensified, and the more mental he may be, the more he is consciously aware of these revelations. if his orientation is tow

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

learly what is the purpose of the new seed groups, in terms of the new age civilisation and culture so that the practical results might be visioned with clarity and some new ideals emerge as to the quality of the coming new world order. the second group, the trained observers, will inaugurate the era of light and of a free control of the astral plane, with its quality of freedom from illusion and glamour. this freedom will be brought about when "right observation" takes the place of the disturbed vision of the present, and glamour will be dissipated through the "right direction" of the light of the soul throughout the plane of illusion. the aquarian age will be predominantly the age of synthesis and light. the third group carries the initial impulse through "into the light of day" and will

ically speaking, was involved and only in the region or realm of synthesis can the first ray function. this is a point to be remembered and one that is little grasped as yet. i wonder if you can appreciate the importance of the two statements anent the first ray found in this short paragraph? i oft give you so much real information of which you remain oblivious. the second group is wrestling with glamour. the processes of light and their relation to group glamour and to individual glamour form a very close connection. right illumination which is another name or aspect of right direction will take the place of glamour, and the objective (personally considered) of this group of disciples is to bring "light into dark places" and illumination into their lives. it is not my intention here to de

of light and their relation to group glamour and to individual glamour form a very close connection. right illumination which is another name or aspect of right direction will take the place of glamour, and the objective (personally considered) of this group of disciples is to bring "light into dark places" and illumination into their lives. it is not my intention here to deal with the problem of glamour. with that i have concerned myself in the instructions to this group (glamour: a world problem. the task of this group of disciples is closely connected with the astral task of the hierarchy. this is, at this time, the dissipation of the world illusion. that has been its problem since atlantean times, and the climaxing of its effort is imminent and immediate. it takes the form (for all ill

and at the same time a great and significant spiritual fact. hence we have today upon the physical plane the emergence of much light everywhere; we have festivals of illumination, and a consistent endeavour on the part of all spiritual workers to enlighten mankind, and a great deal of talk on the part of educators anent illumination of a mental kind. the keynote of this effort to eliminate world glamour was sounded by christ when he said (following the example of hermes, who initiated the process of enlightenment for our race, the aryan "i am the light of the world- 26- the externalisation of the hierarchy copyright 1998 lucis trust disciples must learn the significance of illumination, received in meditation, and the necessity to work with light as a group for the dissipation of glamour

to be aided by the intensive activity of certain groups of which this second group is one. later, when the new civilisation is nearing appearance, these groups will all have in them two key persons or points of energy through which the forces of hermes and the will of christ will be focussed, and through which they will be enabled to work. when this takes place, the task of dissipating the world glamour will be much more rapid than it is today. in the meantime groups of disciples can "nurture and conceal" thus protecting from trouble the germ or seed of the new aquarian culture and civilisation along this particular line of freedom. again, i repeat, they must do this along with other groups, working along similar lines, either consciously or unconsciously. the second task of this group of

th other groups, working along similar lines, either consciously or unconsciously. the second task of this group of disciples is to act as a bridge for forces which are seeking etheric expression and which emanate from soul levels, via the mind. i have earlier pointed out in a treatise on white magic that the astral plane is itself an illusion. when the first task of the groups working with world glamour is accomplished this will be evident. i can give you as yet no real idea of the underlying meaning, for you are all working in some measure upon the plane of illusion and of glamour, and for you the world illusion exists and the astral plane is for you a fact. but this i can say: for the initiate members of the great white lodge the astral plane does not exist. they do not work on that lev

eeing humanity from the thraldom of its own creation will proceed apace. in the meantime a group of disciples is being slowly built up (of which this second group is a part and in which it can play an important function, and occupy a key position, which can gradually aid in the task of dispelling the great illusion and can act also as a bridging group so that those who are freeing themselves from glamour can find their way into the vortex of influence wielded by the group, empowered thus to work. then three things can happen: 1. those who thus approach the group will find their efforts to live free from glamour greatly helped and intensified by the group assistance. 2. they will swell the number of those so working and hasten the processes of dissipation. 3. the hierarchy will be enabled t

ination was opened, and humanity became active upon the field of kurukshetra. where there is no conscious response to a condition and no registered awareness, there is no problem of responsibility, as far as the soul is concerned. in atlantean times, this condition was evoked and hence the problem facing the race today; hence the task of the hierarchy to free the souls of men from the surrounding glamour and to enable them to achieve liberation. the culmination of the issue and the controversy, then initiated, is now upon us. the third function, therefore, of the group can be grasped at this time, and eventually this branch of the hierarchical effort can find due expression upon earth. from the above analysis of opportunity it is evident how the groups have a definite place in the plans of

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

ct approach and direct contact with the master without being dependent upon an intermediary? let me illustrate: in the group i have under training (discipleship in the new age, vols. i and ii) two or three have direct approach and others have it but know it not; still others are well intentioned and hard driving disciples, but never for a second do they forget themselves; one has had a problem of glamour but now is preoccupied with the problem of spiritual ambition a spiritual ambition which is working through a very small personality; some could make rapid progress but are too prone to inertia perhaps i could say that they do not care enough. each of them (and every other disciple) can place himself. all of them desire to move forward and possess a strong inner spiritual life hence my fin

plane and anchors it there by the force of its outgoing vibration. using a symbol to make my meaning clear, it is like "a strong wind that pins a man against a wall and makes free effort difficult" it vivifies form; it intensifies the hold of matter upon the soul; it builds around the soul a confining prison a prison of the senses. it is the "sound of enchantment" the sound that is the source of glamour and of maya; it is the great beguiling and deceptive energy, the note of the involutionary arc. in it are hid the secret of evil or matter, the uses of form, first as a prison, then as a training ground and as a field of experience, and finally as the expression for the manifestation of a son of god- 34- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lu

te of the involutionary arc. in it are hid the secret of evil or matter, the uses of form, first as a prison, then as a training ground and as a field of experience, and finally as the expression for the manifestation of a son of god- 34- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust 2. the o.m. rightly sounded, releases the soul from the realm of glamour and of enchantment. it is the sound of liberation, the great note of resurrection and of the raising of humanity to the secret place of the most high when all other words and sounds have failed. it is not a triple sound as is the a.u.m, but a dual sound, significant of the relation of spirit and soul, and of life and consciousness. this lost word, symbolic of the loss in the three worlds (

nce (one which you can hardly grasp unless at the point where the word goes forth to you: that the initiate stands alone in "isolated unity" aware of his mysterious oneness with all that is. the urge which distinguished his progress in arriving at personality-soul fusion is transmuted into fixity of intention, ability to move forward into the clear cold light of the undimmed reason, free from all glamour and illusion and having now the power to voice the three demands. this he can now do consciously and by the use of the dynamic will instead of making "application in triple form" as was the case before. this distinction is vital and significant of tremendous growth and development. the initiate has heard the word which came forth to him when he was irrevocably committed to hierarchical pur

and "sounds forth within the world of god's ideas and towards the desert, a long time left behind. upon that great demand the initiate who has pledged himself to serve the world returns into that desert, bringing with him the seed and water for which the desert cries" the second demand is related to the earlier cry of the disciple, which was sounded forth "over the seas" it refers to the world of glamour in which humanity struggles, and to the emotional world in which mankind is sunk as if drowning in the ocean. we are told in the bible, and the thought is based on information to be found in the archives of the masters, that "there shall be no more sea; i told you that a time comes when the initiate knows that the astral plane no longer exists. for ever it has vanished and has gone. but wh

unk as if drowning in the ocean. we are told in the bible, and the thought is based on information to be found in the archives of the masters, that "there shall be no more sea; i told you that a time comes when the initiate knows that the astral plane no longer exists. for ever it has vanished and has gone. but when the initiate has freed himself from the realm of delusion, of fog, of mist and of glamour, and stands in the "clear cold light" of the buddhic or intuitional plane (the second or middle aspect of the spiritual triad, he arrives at a great and basic realisation. he knows that he must return (if such a foolish word can suffice) to the "seas" which he has left behind, and there dissipate the glamour. but he works now from "the air above and in the full light of day" no longer does

ons and the growing personality influence of so many people. many groups, under self-seeking leaders, will react to this experiment and will proclaim themselves as masters with ashrams and as occupied with training people for initiation. signs of this can already be seen. the hierarchy has been confronted with definite difficulty in this matter, for on the one hand the masters were faced with the glamour-making tendency and astralism of the majority of people and, secondly, with the rapid advance of the human consciousness into the realm of group relationship, group life, group reactions and group activity. this has brought about the intention of the hierarchy to train such ready minds and hearts for a united moving forward through the door of light onto the lighted way. that externalisati

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

COSIMANO CHARLES ELEMENTARY PSIONICS

ouse and if anyone did, there would some very serious questions about the quality of the liquor. i was going to be a scientist. i had my chemistry sets and set off bombs in the backyard (they were actually attempts to create rocket fuel) and my telescope and i still have my microscopes packed away in this apartment somewhere. i was going to be a good little nuclear physicist, because that was the glamour job back then, much more respectable than the corner bookie, and when i was twelve i got this really interesting present, a lie detector. well, actually it was a very simple galvanic skin response meter in a big, green cabinet and i discovered that by doing some mental stuff i could make the needle stay on the truth setting no matter what whoppers i made up. i also discovered some interest

DAVID ICKE CHILDREN OF THE MATRIX

hey conquered by the masters, driven below to the place whence they came. but some there were who remained, hidden in spaces and planes unknown to man. live they in atlantis as shadows, but at times they appeared among men. aye, when the blood was offered, forth came they to dwell among men "in the form of man moved they amongst us, but only to sight, were they as are men. serpent-headed when the glamour was lifted, but appearing to man as men among men. crept they into the councils, taking form that were like unto men. slaying by their arts the chiefs of the kingdoms, taking their form and ruling o'er man. only by magic could they be discovered, only by sound could their faces be seen. sought they from the kingdom of shadows, to destroy man and rule in his place "but, know ye, the masters

l but eliminated, and they are motivated only by the predatory instinct of their collective which apparently knows only one agenda: conquer, assimilate, consume! all this has been confirmed by many abductees, especially in more recent years."8 the silent invasion back to the emerald tablets "in the form of man moved they amongst us, but only to sight, were they as are men. serpent-headed when the glamour was lifted, but appearing to man as men among men. crept they into the councils, taking form that were like unto men. slaying by their arts the chiefs of the kingdoms, taking their form and ruling o'er man. only by magic could they be discovered, only by sound could their faces be seen. sought they from the kingdom of shadows, to destroy man and rule in his place" that is a wonderful summa

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

okes was certainly fascinated by katie king and/or florence cook. it may be that his fascination overrode his scientific and personal judgment. cook may have mesmerized him much as madame blavatsky dazzled henry steel olcott with her apparently miraculous powers. if anderson s recollection is correct, cook s claim of an illicit love affair may have been no more than a boastful recollection of the glamour cast over crookes by katie king, especially crookes s public embracing of the phantom. it is likely that crookes s career in psychical research and his relation to cook will remain a topic of discussion in parapsychological circles. in the last generation the discussion has shifted as the defenders of physical phenomena, especially materialization, have retreated from the scene. crookes di

liam hitchcock, leary and alpert campaigned vigorously for the new world of inner space revealed by lsd. psychedelic religious groups sprang up combining insights from their drugs experiences, yoga, the tibetan book of the dead, and other mystical literature. at first the new democracy of psychedelic drug consumption was characterized by the presence of a creative artistic culture nurtured by the glamour of an awakening mystical experience. it soon provided the opening for an underworld of hard drug pushers to invade the psychedelic scene, with its associated crime and violence. although many discriminating lsd and marijuana users claimed that their lives were changed by a single beatific drug experience that illuminated new dimensions of existence, their testimonies were countered by horr

e had learned. it is believed that ancient gypsies had knowledge and exercised hypnotism. even among modern gypsies this power is said to be exercised. col. eugene de rochas stated that the catalan gypsies were mesmerists and clairvoyants, and the writer lewis spence supposedly experienced an attempt on the part of a south hungarian gypsy to exert this influence. the same power, under the name of glamour, was formerly an attribute of the scottish gypsies. glamour was defined by sir walter scott as the power of imposing on the eyesight of the spectators, so that the appearance of an object shall be totally different from the reality. scott in explanation of a reference to the gypsies glamour d gang, in one of his ballads, he remarks: besides the prophetic powers ascribed to the gypsies in m

scribed to the gypsies in most european countries, the scottish peasants believe them possessed of the power of throwing upon bystanders a spell to fascinate their eyes and cause them to see the thing that is not. thus in the old ballad of johnnie faa, the elopement of the countess of cassillis with a gypsy leader is imputed to fascination. sae soon as they saw her weel-faur d face, they cast the glamour o er her. scott also relates an incident of a gypsy who exercised his glamour over a number of people at haddington, to whom he exhibited a common dunghill cock, trailing, what appeared to the spectators, a massy oaken trunk. an old man passed with a cart of clover, he stopped and picked out a four-leaved blade; the eyes of the spectators were opened, and the oaken trunk appeared to be a b

the thing that is not, that feat has often been ascribed to african witch doctors. what is required is a dominant will on the one hand and a sufficiently plastic imagination on the other. scott introduces these statements among his notes on the ballad of christie s will, in relation to the verse: he thought the warlocks o the rosy cross .had fang d him in their nets sae fast; or that the gypsies glamour d gang .had lair d his learning at the last. this association of the rosicrucians with gypsies is not inapt, for hypnotism appears to have been considered a rosicrucian art. scott has other suggestive references including: gypsies encyclopedia of occultism& parapsychology. 5th ed. 680 saxo grammaticus mentions a particular sect of mathematicians, as he is pleased to call them, who, per sum

uring the middle ages. presumably, it was inherited from one common source. how much the gypsies were associated with this power may be inferred from a scottish act of parliament of the year 1579, which was directed against the idle people calling themselves egyptians, or any other that fancy themselves to have knowledge of prophecy, charming, or other abused sciences. for the term charming, like glamour and other kindred words (e.g, enchantment, bewitched, spellbound) bore reference to the mesomeric influence. the statement made by glanvill s scholar-gypsy would lead one to believe that the gypsies inhabiting england in the seventeenth century possessed other branches of learning. they have always been famed for their alleged prophetic power, exercised through the medium of astrology and

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

magic because of his live stage and television performances in the 1970s. magicians (illusionists) encyclopedia of occultism& parapsychology. 5th ed. 964 henning, dressed in the uniform of his generation.blue jeans and a tie-dyed shirt.began to transform magic into a primetime spectacle. with regular network television specials, and three broadway shows, he rekindled the public s interest in the glamour of magic. as randi told time in a 1974 article the newfound interest in magic was, a sign that our society is still healthy. when people stop being enthralled by a magician who can make a lady vanish, it will mean that the world has lost its most precious possession: its sense of wonder. with other famous magicians and illusionists such as, harry blackstone, jr (d. 1997, penn and teller, a

on board ship again, and his interminable voyage commenced again. century after century passed in this way, the ill-fated vessel gradually becoming familiar to all who sailed the north sea or lived by its shores. the legend did not disappear with a more skeptical age, for richard wagner evolved a drama from the legend, and his powerful music.charged so abundantly with the weirdness, mystery, and glamour of the surging ocean. vividly evokes the dutchman s ship driving before a gale, the criminal sitting terrified and hopeless at his useless helm. sea monsters among persistent legends of the sea is the belief in great monsters of the deep. the sea serpent has been reported since earliest times. the roman historian pliny the elder (ca. 23.79 c.e) described in his naturalis historia how a gre

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ingle most significant act of her occult life, for this was the book used by a. e. waite to persuade aleister crowley to take the path that led to the golden dawn. in due course mme. de steigerjoinedthe rebellion against mathers, and thus against crowley, and in1903sided with waite's mystical party. she did not, however, pass on into the fellowship of the rosy cross, for she was lured away by the glamour of rudolfsteiner-afate to be suffered in time by other and more important members.thepresident of the scottish lodge of the theosophical societywas alsothe imperator ofthe amen-ra temple under his motto of sub spe (under hope. in the real world he was john william brodie-innes, an edinburgh lawyer who joined the golden dawn in1891,bringing with him not only a solid masonic and theosophical

GILBERT THE SORCERER AND HIS APPRENTICE

e boys wereinlove with her,butshe would have none of them. and one day there came a boat rowed by a solitary oarsman who sang as he rowed, in time to the beat of his oars,"thasneacht air nam beannaibh diurach" beautiful he was as a god, with a curious, swayingturnfrom the hips as he walked, and his eyes were deep and dark, fierce with the wild gleam of elemental passions,butagain melting with the glamour that would lure a babe from its mother's breast. none other had a chance with malveen. one stalwart boatman in hot wrath met and fought angus, for so he called himself. he was found in the morning horribly mauled, with his throat and shoulders torn and bitten. many of her old lovers warned her, but she would not listen. they knew he was one of the sea-folk. as thesome celtic memories107sum

GREY W G CONDENSATION OF KABBALAH

s a life-guide godwards. this takes a fairly long time, and is known as pathworking. again of course we are confronted with the right, left and centre method of considering the tree, the traditional three-way system of looking at esoteric procedure in general. 1. the orphic way. called so after orpheus, patron of song, dance, and free expression. orphically inclined people usually love gaiety and glamour while looking for god emotionally and artistically. they dislike hard and fast rules and regulations, preferring to follow what they consider natural impulses and inner instincts. they tend to associated with the white pillar side of the tree. 2. the hermetic way. after hermes trismegistus, patron of the hermetic 11 figure 4 keshet the bow, and chetz the arrow mysteries. these concern orde

HINE P OVEN READY CHAOS

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

ire to serve up a mixed brew of chaos magic, left-hand path material and thelemic experimentation, which matured into one of the best magazines publishing experimental magic from a wide variety of sources. since its inception, it has grown from being an a5 fanzine to paperback book status. 12 phil hine joel birroco s chaos introduced a situationist perspective into the chaos debate, predicted the glamour for chaos-isms as experimentation turned inevitably into fashion accessory, and then proceeded to identify various magical leaders and tear them apart with the eagerness of a whole pack of greek cynics. the debate over the progression of the chaos current raged throughout these zines and the aforementioned lamp of thoth. arguments begun in one zine spilled over into another and sides were

rk just like computer chips. there are signs that the cybernetic model dovetails back into the spirit model, and in chaos servitors: a user guide, you will find a reasonably coherent argument to support the idea that localised informationfields can, over time, become self-organising to the extent that we experience them as autonomous entities- spirits. each particular model has its own attractive glamour, with exponents or opponents on either side. many occult textbooks contain elements of the spirit, energy, and psychological models quite happily. it is also worth noting that should you ever find yourself in the position of having to explain all this weird stuff to an non-afficiando or skeptic, then the psychological model is probably your best bet. these days, people who ascribe to the s

y to get on with other people than the limitations of being a reclusive wouldbe raskalnikov dreaming of the serving slaves. while we might echo the words of hassan i sabbah that nothing is true, everything is permitted, acting totally from this premise is likely to bring you into conflict with those individuals and authorities who have pretty fixed views on what isn t permitted. thus, despite the glamour, chaos magicians are rarely completely amoral. one of the basic axioms of magical philosophy is that morality grows from within, once you have begun to know the difference between what you have learned to believe, and what you will to believe. some excellent pointers towards the process of deconditioning can be found in: liber null by pete carroll, magick by aleister crowley, and tantra ma

at morality grows from within, once you have begun to know the difference between what you have learned to believe, and what you will to believe. some excellent pointers towards the process of deconditioning can be found in: liber null by pete carroll, magick by aleister crowley, and tantra magick, the collected grade papers of the east-west tantrik order, amookos. 10. keeping a diary despite the glamour of chaos magic as being spontaenous, do-what-you-like, smash-the-sephiroth and loose your demons git ard magic, it s generally considered that keeping a diary of experiences& magical experiments is essential. a magical record charters your progress, failures, experiments and insights. if after a brain-crunching ritual, you have a flash of illumination, and don t write it down, chances 46 p

er participants. 47 oven-ready chaos conclusions this booklet has been an attempt to put over some of the basic ideas behind chaos magick. what you should bear in mind when reading it is that you re getting my ideas on the subject- strained through my experiences and the zig-zag trail i ve blazed through the weird world of magick. there are no definitive books on the chaos approach. no time-laden glamour of tradition into which the fledgling magician may step with safety, and absolve himself of responsibility for being creative and innovative. the demand of chaos magick is that you weave your own path of development, rather than following someone else s- and how you weave that path is largely left up to you. where is chaos magick going? there is no discernable, distinct path that is going

lopment- what you do, and how you interpret it in the light of your own experience. i m occassionally asked by people what do you have to do to become a chaos magician. there really isn t an answer to this. you could, for example, practice qabalah (and exclusively qabalah) for ten years, and thus consider yourself a chaos magician- if you wanted to. above all, don t confuse opinion with dogma, or glamour for commitment- but that s only my opinion anyway! hail eris! phil hine, march 1992. 49 oven-ready chaos appendices the following essays are appended as sources of interest& inspiration for readers who are interested in reading more about someone else s approach to chaos magick, and most definitely not to pad out an otherwise slim volume. most have appeared in nox magazine or somewhere els

HP LOVECRAFT A DARK LORE

ost itself in the labyrinths behind, and around us stretched only the flowering waves of faery and the recaptured loveliness of vanished centuries- the hoary groves, the untainted pastures edged with gay autumnal blossoms, and at vast intervals the small brown farmsteads nestling amidst huge trees beneath vertical precipices of fragrant brier and meadow-grass. even the sunlight assumed a supernal glamour, as if some special atmosphere or exhalation mantled the whole region. i had seen nothing like it before save in the magic vistas that sometimes form the backgrounds of italian primitives. sodoma and leonardo conceived such expanses, but only in the distance, and through the vaultings of renaissance arcades. we were now burrowing bodily through the midst of the picture, and i seemed to fin

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ejuvenescence of many young people: the individual owners of which new fresh life suffered and were consumed in proportion to the extent in which he preyed vitally upon them, and some of them were exhausted by this enchanter, and died. this was because their fresh young vitality had been unconsciously drawn out of them in his baneful, devouring society, which was unsuspected because it afforded a glamour delightful. now this seems absurd; but it is not so absurd as we suppose when considered sympathetically. t 20 the rosicrucians. sacred history affords considerable authority to this kind of opinion. we all are acquainted with the history of king david, to whom, when' he grew old and stricken in years, abishag, the shunammite, was brought to recover him a damsel described as very fair; and

KETAB E SIYAH

at it thus deceives we whose wisdom can know all truth. yet i am not so befuddled by the serpent and his cunning speech for i am less in power to only him and god and so cannot be thus enspelled by him but there is no shame for you lesser ones who had not the wisdom or the strength, given to you by birth and blood, to penetrate the falsehood of the wholly false. yet let me awaken you from satan's glamour and show you the truth in what has come to be. cast back your minds with knowing eyes to pierce through all the perjurer's design and see the truth of both his hand and voice. thus you all are witnesses to his crime, though well he has concealed it. is there one amongst this throng that cannot recall the wyrm's approach, beguiling them with subtle words, inciting them to blasphemous rebell

at it thus deceives we whose wisdom can know all truth. yet i am not so befuddled by the serpent and his cunning speech for i am less in power to only him and god and so cannot be thus enspelled by him but there is no shame for you lesser ones who had not the wisdom or the strength, given to you by birth and blood, to penetrate the falsehood of the wholly false. yet let me awaken you from satan's glamour and show you the truth in what has come to be. cast back your minds with knowing eyes 72 to pierce through all the perjurer's design and see the truth of both his hand and voice. thus you all are witnesses to his crime, though well he has concealed it. is there one amongst this throng that cannot recall the wyrm's approach, beguiling them with subtle words, inciting them to blasphemous reb

oned and questioned me and my presence there "who are you that comes here, strange one, though you seem familiar to my mind. you seem to me to possess every attribute of my lord, him that i followed most dutifully, knowing well his teaching to men to be wise. are you then satanael, maker of the race of man, the parent of the noble nephilim of whom i would declare my own lineage? or are you else a glamour to beguile my wits sent by heaven to delude the king that is their great foe and whose kingdom does grow to rival theirs and cast them down as it has been prophesied by that very satan with whose seeming you do appear? speak then to me i do command you, name yourself, horned angel" to these inquiries did i reply, speaking, myself, with a majestic voice, clear and strident, that utanapishti

L 001

ovisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* the master therion liber b vel magi sub figura i 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

1778 from the then york grand secretary to the effect that the grand lodge at york antedated the lodge of london by twelve or more years(*a. e. waite. emblematic freemasonry, p. 59) 617. it is clear that ancient york workings existed, and that something of their tradition, passing through irish and ancient masonry, is with us to-day, blended with the traditions inherited from anderson. york has a glamour about its ancient walls like that which surrounds kilwinning and the sanctuary which was heredom; to york also we must look for one of the guardian-centres of our mysteries. 618. it is clear from a study of irish masonry and that of the ancients, which was so closely allied to it, that more was handed down from the past than the three blue degrees; for the latter on their own showing are n

may be thought of as developing into what afterwards became higher degrees, this royal order of scotland was the first to formulate itself definitely, though little is heard of it in the outer world; and it may be taken as the primary type of the scots degrees. 693. the brothers of the rosy cross 694. the mysterious order of the rosy cross still remains something of a problem to the student. the glamour of the rosicrucian philosophy has not yet passed away, and an enormous mass of controversial literature has gathered about the order, many students affirming that it never existed at all, and that its famous manifestos were but an elaborate hoax played upon europe by a few unscrupulous jesters; others say that the society did exist, but that it was no more than an obscure lutheran sect whi

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

baptism written for threeyear- old zeena (performed on may 23, 1967. in addition to the actual recording of a satanic ritual, side two of the lp had lavey reading excerpts from the as-yet-unpublished the satanic bible over music by beethoven,wagner and sousa. his friday lectures continued and he instituted a series of witches workshops to instruct women in the art of attaining their will through glamour, feminine wiles, and the skillful discovery and exploitation of men s fetishes. by the end of 1969, lavey had taken monographs he had written to explain the philosophy and ritual practices of the church of satan and melded them together with the thinking of such diverse philosophers as ayn rand, nietzsche, mencken, london and the base wisdom of the carnival folk. he prefaced these essays a

n the old testament. cambridge: cambridge university press, 1985. sykes, egerton. who s who: non-classical mythology. new york: oxford university press, 1993. lilith the night goddess lilith of jewish folklore appears to have originally been a mesopotamian night demoness with a penchant for destroying children. lilith is the archetypal seductress, and the personification of the dangerous feminine glamour of the moon. lilith was said to search for newborn children to kidnap or strangle, and to seduce sleeping men in order to produce demon sons. she is a patroness of witches, and is usually depicted as a beautiful vampire,with great claws as feet. lilith can be found in iranian, babylonian, mexican, greek, arab, english, german, oriental, and north american indian legends, and is often assoc

LIBER ALEPH

er, with mercury his herald, was in scorpio, harmonizing me and my word according o the essence of my nature. then of the others, mars was exalted in the goat, for physical endurance of toil; sol was conjoined with venus in the balance, for judgment in art and in life, and for equability of temple. lastly, the moon was in the sign of the fishes, her loved abode, for a gift of sensitiveness and of glamour. what then am i? i am a transient effect of infinite causes, a child of changes. there is no i, o thou that art not thou, else were i segrated, a stagnation, a thing of hate and of fear. but ever-moving, ever-changing, there is a star in the body of our lady nuith, whose word is none and two. i the book of wisdom or folly 165 #q de opere suo (of his work) am not i. then, sayst thou, why is

LIBER ARARITA

ad, and wend about naked. 3. and all these things fled away, for he understood them all, that they were but as old rags upon the divine perfection. 4. also he pitied them, that they were but reflections distorted. 5. also he smote them, lest they should bear rule over the just. 6. also he harmonized them into one picture, beautiful to behold. 7. and having thus conquered them, there was a certain glamour of holiness even in the hollow sphere of outward brilliance. 8. so that all became splendid. 9. and having firmly established them in order and disposition, 10. he proclaimed the perfection, the bride, the delight of god in his creation. 11. but though thus he worked, he tried ever his work by the star 418. 8 liber dcccxiii vel ararita 12. and it deceived him not; for by his subtlety he ex

LIBER B VEL MAGI

dy my throne upon this, my earth. i am satan! i am the god of this world and all that it contains. prepare for the doom and the splendor, prepare for my furious blaurliber b vel magi svb figvra i v a a publication in class a 1 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god

LIBER DCCCLX JOHN ST

and we have to do all sorts of shifts.and all the wives think themselves neglected. as they are bound to do, if one is insane enough to have forty.and i loathed them all so! it was terrible having to fly round and comfort and explain; the difficulty increases (i should judge) as about the fifth power of the number of wives. i fm glad i fm awake! yea, and how glad when i am indeed awake from this glamour life, awake to the love my lord adonai! it is bitter chill at dawn. a consecrating cold it seems to me.yet i will not confront it and rejoice in it.i am already content, having ceased to strive. 7.15. again awake, deliciously rested and refreshed. liber dccclx 66 9.45. again awake, ditto. 11.35. i will now break my fast with a sandwich and coffee, eaten yog.-wise. i seem like one convalesc

LIBER LXVII THE SWORD OF SONG

mous of the buddhist formularies. 2 the burmese name for an elemental spirit. the three characteristics 73 a family of nats in a big tree at anuradhapura had a little stranger, very welcome to mamma and papa nat .blessed indeed was the family. fiveand- forty feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of the evening, or in the misty glamour of dawn, and turn forth in love and pity towards all mankind.nay, to the smallest grain of dust tossed on the utmost storms of the sahara .blessed and more blessed! for one day came a holy bikkhu from the land of the peacock,2 and would take up his abode in the hollow of their very tree. and little perdu. r abu used to keep the mosquitoes away with the gossamer of his wings, so that the go

MASTERING WITCHCRAFT

th as a witch is the important one of secrecy. now witchcraft consists of knowledge, and knowledge brings power. power shared is power lost. although we have entered the age of aquarius, along with its attendant freedom and loosening of restrictions, it will still be very much in your own interests as a witch to shroud certain of your doings in a reasonable veil of secrecy. apart from the fun and glamour involved in so doing, there are one or two practical considerations in addition to a magical one which also make this maxim of secrecy meaningful. if someone obliquely gets to hear that you, a witch, are performing a magical operation for or against him, whether or not he believes or disbelieves in your powers, way down inside him his deep mind will hear and take notice. and this is half t

le someone's mind with lust, you should invoke holy cernunnos with all the powers of the witches' pyramid. instead of habondia's flowers, however, upon which old horny tramples joyously, you should surround your altar triangle with pinecones, evergreens, and the horns, teeth or hooves of animals which are all especially held sacred to the god. we are not dealing with the gentle mystery and twilit glamour of habondia's womanly enchantments, but rather the darkness of the wildwood, the trampling and snorting of the god of beasts, and those rude and basic facts of life, the rearing phallus and the hungry vulva. to begin this section on lust, here is a small traditional spell, more suitable for performance by the male warlock, to stir up the baser passions in a lady. it is not much in use nowa

MICHAEL FORD WITCHMOON

myaza of immortal coil designs and elda isela ford, without whose knowledge, patience and companionship, this work would not be. 4 4 introduction 'darkside magic from an off-white perspective' by peter j. carroll, past grandmaster iot pact. we always advise our neophytes and initiates not to wake the elder gods, knowing full well that the best of them will rise to the bait and do so. the darkside glamour exerts a powerful charisma which every magician should explore and understand. since the dawn of history the training of sorcerers and shamans has included a 'harrowing of hell, a knowledge and power quest into the subconscious underworld of unspeakable desires and fears, and for good reason. any repressed desire will claw its way out of the dungeon at an inappropriate time or at an unguar

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

re powerful and dangerousthan any host of easternoccultists (madame helena blavatsky, the secret doctrine) speak i of ancient atlantis, speak of the days of the kingdom of shadows, speak of the com-ing of the children of shadows. out of the great deep were they called by the wisdom of theearth-manin the form of man they moved amongst us, but only to sight were they as men. serpent-headed when the glamour was liftedcrept they into councils, taking form that were likeunto men. slaying by their arts the chiefs of the kingdoms, taking their form and ruling oermanto destroy man and rule in his place (emerald tablets of thoth the atlantean) some of the biggest men in the united states, in the field of commerce and manufacture, areafraid of somebody, are afraid of something. they know there is a

, what do they tell?mad politicians cant tell the truthi handed my children over to you(over to you by black sabbath) kill for gain or shoot to maimbut we don't need a reasonthe golden goose is on the looseand never out of seasonsome blackened pride still burns insidethis shell of bloody treasonhere's my gun for a barrel of funfor the love of living death.the killer's breed or the demon's seedthe glamour, the fortune, the paingo to war again, blood is freedom's stainbut don't you pray for my soul anymore.two minutes to midnightthe hands that threaten doom.two minutes to midnightto kill the unborn in the womb.the blind men shout- let the creatures outwe'll show the unbelieversthe napalm screams of human flamesof a prime time belsen feast..as the reasons for the carnagecut their meat and lic

MICHAEL WYNN THE SOUL TRAVELERS

od form. a god form is an astral body that has been temporarily converted into that of ancient god or animal; godforms are archetypal forms whose image is predetermined. god forms must be used with caution, however, as the nature of the magician will slowly be consumed by the nature of the ancient god or animal frequently invoked. the field of astral energy that changes one s appearance is called glamour--michael wynn's "the soul travelers" 69 the sabbats are a celebration of all that is wicked and unholy; allowing these sorcerers to indulge in things they can not in their day-lives (his day-life being a suit-n-tie government job, for instance. it is a massive gathering of demons and humans who have come to fornicate and make merry with each other. many of the stories and accounts of what

ONYX TABLET OF SET

. i told the head of the camp, when i joined the temple. as a i i am not an official spokesperson of the temple, nor do i discuss it during oto activities, but i do discuss my choice privately with those that ask. some people in the oto feel that setians are sort of a "biker-gang" in the occult world, and i try to emphasize our philosophical process, while (i must admit) enjoying some of the dark glamour my affiliation gives me. 4. in the long-run i hope to make a great deal of use of my oto affiliation to enhance my plans for world-travel. i also know that there are several presses that are oto friendly that i might use to write the book on the tarot i've been thinking about for several years. here is a bad example. 1. the oto is much bigger then the temple and i want to be part of someth

esthood of set have rejected the blissful annihilation of unity, the crippling torture of the cross of duality, and the worship of the triad of chaos in all their semblances. embraced and immortalized by the very fire of life, we seek those who yet grope towards the light, knowing not what it is they desire, but only that they must attain it. perils there are, and they are many- yet, in all their glamour and comfort, as one they lead their victim at last to the same numbing death that would have awaited him had he never sought to escape it. accursed is he who places his foot upon the path to the right in its many guises, for he merely labors towards that which would come to him in its own deadly time, would he but await its cold embrace. and now, within these pylons of light and life etern

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

t expecting in for a full year while carefully life. ideally, the ritual should be performed others, and if possible, in a place set at this point, i would then suggest carefully, and contemplatively over the daily devotion to the banishing memorization work discussed above. future practical magical operations is brought to the light. the enough, not only in its content, but in well as a kind of "glamour" that is created style of writing is at times oblique, this its content, but to be additionally "content! and the writing style facilitates the student may wish to add the neovhvte the i r s t n owi e dl ecetu re. lthoug'h impressed by these simple meditations found them of immense value. this then is a suggested schema and knowledge lectures in the outer angel or personal genius through a

f cups m queen wands the 1st operation) who is artful and a gossip universe-tower "again injures the matter because she wishes to get an influence over 2 of wands the enquirer herself" pairing the cards, the diviner proceeds: 2 of wands "her influence cunningly exercised, brings about a complete disrup- tower tion of the whole matter. universe "the entire matter becomes invested with trickery and glamour magician queen of "as she he& pays him a good deal of attention and sympathy king of cups 2 of pentacles "which furthers her plans by bringing about a friendship between them <193> fourth operation('the further development of the question) as before the enquirer is instructed to shuffle the pack and place it on the table but not to cut it. the diviner takes the pack, turns it face upwards

RUBY TABLET OF SET

hree parts. dividing the record in this manner will make it an interesting study to trace the development not only of the aethyric visions, but also of the scribe's reaction to and account of them, contemporaneously rather than in retrospect. it should go on record that to date i have used the version of the nineteenth call as given in magus lavey's satanic bible, as i find this preferable in its glamour to the golden dawn version, but do not yet have access to the superior word of set in the ruby tablet. in purely practical terms in the context of a pragmatic gbm working, this makes little difference, as related in 'sacred cows. sacred cows: enochiana has acquired a great deal of glamour to itself and rightly so, but glamour is all it is. this is not to scorn it, for glamour in the ritual

hat this means. call it "social respectability" in one of its forms, or "manipulation (through lesser black magic) in yet a different form, both setians and vampyric entities have the ability to become unseen. and we may do this as an option, in a myriad of forms, at our discretion and will. those who would be as the ancient vampyre, would also be those who would utilize to the fullest the art of glamour and the act of persuasion. setians are dignified and respected magicians. add to this our capability of using cosmetics, facial expressions, voice techniques, eye contact, and other such devices, and you have a more compleat being: one that may compel or repulse at its leisure. one in which people recognize that "x"tra something, yet cannot comprehend it. the accomplished black magicians w

SALMANRUSHDIE THESATANICVERSES

saladin would have had a good deal to say in response to such a statement- he would have objected, for one thing, that a man's record of violence could not be set aside so easily when he was accused of murder- also that he didn't like the use of such american terms as "the man" in the very different british situation, where there was no history of slavery; it sounded like an attempt to borrow the glamour of other, more dangerous struggles, a thing he also felt about the organizers' decision to punctuate the speeches with such meaning--loaded songs as _we shall overcome, and even, for pete's sake _nkosi sikelel" iafrika. as if all causes were the same, all histories interchangeable- but he said none of these things, because his head had begun to spin and his senses to reel, owing to his hav

SATANGEL

rs that used them, had great respect for the mere obtainment of such a volume. this in itself would be enough to create a powerfully charged object. yet even more literally, there were grimoire that actually stated their own sentience, giving instruction as to its awakening, binding to the summoner s will, and required sacrifices and prayers for the spirit s care and keeping. this is a portion of glamour sadly missing in the modern age. it is the spirit within which the original hand bound edition of witcha was originally offered, with each edition being ritually consecrated by myself. we may celebrate that many of these classical grimoire, along with more recently authored texts such as this one, have become so freely available. however this also means that such texts contain no secrets t

continued. the third identifies the aims of the black magician in achieving dominance and superiority over mankind; a statement of spiritual elitism. the fourth calls out to the sons of pleasure, and bids them to visit the earth. the fifth is a call to the mysteries; the seeking of illumination. the sixth key invokes the power of the luciferian mystery. the seventh is a charge and celebration of glamour and sexuality. the eighth concerns the coming of the new aeon; black magick as a confrontational and subversive path to be effective in the entire circle of our existence. the ninth concerns the hedonistic indulgence of mind altering substances; specifically wormwood. the tenth is a lightning blast of wrath and violence. the eleventh is a necromantic call, summoning wraiths, or specific sh

SATANIC BIBLE

ual activity must take place before the ceremony, not during it. this type of magic is sometimes known as "greater magic. non-ritual or manipulative magic, sometimes called "lesser magic, consists of the wile and guile obtained through various devices and contrived situations, which when utilized, can create "change, in accordance with one's will. in olden times this would be called "fascination "glamour, or the "evil eye. most of the victims of the witch trials were not witches. often the victims were eccentric old women who were either senile or did not conform to society. others were exceptionally attractive women who turned the heads of the men in power, and were not responsive to their advances. the real witches were rarely executed, or even brought to trial, as they were proficient i

m to society. others were exceptionally attractive women who turned the heads of the men in power, and were not responsive to their advances. the real witches were rarely executed, or even brought to trial, as they were proficient in the art of enchantment and could charm the men and save their own lives. most of the real witches were sleeping with the inquisitors. this is the origin of the word "glamour. the antiquated meaning of glamour is witchcraft. the most important asset to the modern witch is her ability to be alluring, or to utilize glamour. the word "fascination" has a similarly occult origin. fascination was the term applied to the evil eye. to fix a person's gaze, in other words, fascinate, was to curse them with the evil eye. therefore, if a woman had the ability to fascinate

SATANIC RITUALS

r schlange sehen, so-lerne die w rter gut, die nut ein mensch verk nden kann. seht, ich habe den schleier der schlange und sende ihn unter die menschen. oh h re! die schlange lebt, an einem platz, der offen ist f r die welt. appear among men and be driven back no longer. come forth and creep into the great councils of those without, and stop the way of those who would detain us. i decree that the glamour be lifted, revealing the face of the serpent. by the sounds ye shall see the face of the serpent, so learn well the word that only a man can pronounce. thus, i lift the veil from the serpent and cast him forth among men. oh hear! the serpent liveth, in a place that is open at times to the world. unsichtbar geht sie mitten unter uns und so beschleichen wir die nacht unsichtbar so gut wie m

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

er kisses, and madness sobs through wine. ah mine. the snake starts up and hisses and strikes and. i am thine *tannhauser, vol. i, p. 230. in the above we still find the now almost dead echo of his higher self, yet venus entices him on, comparing their fierce lust to the lukewarm affection of those little lovers who strip their maidens bare, gand find them. naked! poor and pitiful! h directly the glamour of their foolish honeymoon has tarnished. his uneasiness is soon dispelled: gcome, in this sweet abandonment of self h. whispers the singing voice of venus, and so following he sings: come, love, and kiss my shoulders! sleepy lies the tinted bosom whence its fire flies, the breathing life of thee, and swoons, and sighs, and dies! none but the dead can know the worth of love. come, love, th

he desecrated tomb gaped as thy fury smote the galilean.*2 *1. song of the spirit, vol. i, p. 43 *2. jephthah, vol. i, p. 64. almost a shelleyan slur lies in the last of the above words. he is no more the mystic christ, or the gentle jesus, but merely a galilean, of a tribe crude and despised. very different do we find crowley fs opinions, in his later works, regarding this unfortunate fakir. the glamour of enthusiastic and unsuspecting youth soon disappears to be swallowed up in the reality of a maturer understanding: he took the universe on trust; he reconciled the world below with that above; rolled eloquence steel-tired o fer reason fs gwhy? h and gwhence? h discarded all proportion just, and thundered in our ears gi know, h and bellowed in our brains gye must. h *the sword of song, pe

of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom fs sacred cold. life is the flaming of that flame. death is the naming of that name. that star upon the serpent fs head is called the soul of man: that light in shadows subtly shed the glamour of life fs plan. the sea whereon that lotus grows is thought fs abyss of tears and woes. until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utter knowledge rise and cease in that which is beyond the peace *the argonauts, vol. ii, pp. 110-111. buddhism may be called the religion of science, notwithstanding the fact that it arose in th

TYSON DONALD SOUL FLIGHT

rface of the physical world and commonly walk abroad on the base astral level that corresponds with our world. it is merely necessary to say to the spirit you wish to test, in a clear and firm voice "by the authority of uriel, archangel of earth, show to me your true appearance" if the spirit is already in its true guise, there will be no change, but if it is seeking to deceive you with a veil of glamour, it will shimmer and dissolve into its true form. for the realm of the undines and other watery spirits, substitute the archangelic name gabriel; for the realm of the sylphs and other airy spirits, the name raphael; for the realm of the salamanders and other fiery spirits, the name michael. appropriate offerings to spirits you should not think that when you project yourself into an astral

more subtle threats of fascination, vampirism, obsession, possession, and madness, it must be admitted that there is some basis to these dangers, but they are not nearly so prevalent or virulent as has been claimed by those who wish to discourage soul flight as a dangerous enterprise. it is useful to look at them each in turn, and to consider which dangers are real and which are inflated. astral glamour it was sometimes murmured in solemn tones by members of the golden dawn that poor florence farr and her sphere group had ventured too deeply into astral work, and had as a consequence become detached and lost interest in the more material pursuits of the order. it was said that she had become caught in the spider's web of astral glamour, 240. fortune, psychic self-defence, 52. 241. ibid. 3

TYSON DONALD THE MAGICAL WORKBOOK

the fiery energy of kundalini. also vital to success is the skilled vibration of words of power, both inwardly and outwardly, a technique that is often mentioned but seldom taught in detail. ceremonial magic truly is the yoga of the west. it has not been accorded the importance it deserves because its virtue as a serious discipline of self-transformation has remained overshadowed by the flash and glamour of its outward show, and by the false expectations and erroneous beliefs of cynics who reject it without even trying to understand it. it is only a matter of time before it is recognized as a precious legacy of our european heritage, able to liberate and transform human consciousness to an unparalleled degree and give complete mastery over both the self and the world. as an instrument of p

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ine of the white school of magick- o buddha! couldst thou nowhere rest a pivot for the universe? must all things be alike confessed mere changes rung upon a curse? i swear by all the bliss of blue my phryne with her powder on is just as false- and just as true- as your disgusting skeleton. each to his taste: if you prefer this loathly brooding on decay; i call it growth, and lovelier than all the glamours of the day. you would not dally with doreen because her fairness was to fade, 54 because you know the things unclean that go to make a mortal maid. i, if her rotten corpse were mine, would take it as my natural food, denying all but the divine alike in evil and in good. aspasia may skin me close, and lais load me with disease. poor pleasures, bitter bargains, these? i shall despise diogen

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

ristics are mind and mental awareness, which in turn demonstrate as the power to analyse, to discriminate, to separate, and to distinguish, to choose or to reject, with all the implications conveyed in these terms. as long as a man is identified with the appearance, these aspects of the mental principle produce in him the "great heresy of separateness" it is the appearance of the form nature that glamours him and completely deludes him. he regards himself as the form, and then proceeds from a realisation of himself as the material form, and as identified with the outer appearance, to a realisation of himself as an insatiable desire. he then becomes identified with his desire body, with his appetites, good and bad, and considers himself as one with his moods, his feelings, his longings, whe

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

all these things will i give thee if thou wilt fall down and worship me. then saith jesus unto him, get thee hence, satan, for it is written thou shalt worship the lord thy god, and him only shalt thou serve."46 christ has been tested in his physical nature and has triumphed. he has been tried in his emotional-desire nature, and we have found that neither the forces of the physical nature nor the glamours which the emotional-feeling nature inevitably bring could cause him to swerve the slightest from the path of spiritual living and expression. all his desires were directed towards god; every activity of his nature was rightly adjusted and divinely expressed. this triumph must have been known to him, and this realisation carried in itself the seeds of the final temptation. he had triumphed

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

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

is a divine rushing forth to aid, to lift, to love and to succour. 3. he will have learnt to use the mind in two directions, increasingly and at will, and instantaneously: a. he can cast the search-light of the mind into the world of the soul, and know and recognise those truths which must, for him, become his experienced knowledge. b. he can also cast it into the world of illusion and dispel the glamours of the personal. when he can do that, then he begins to dispel the world glamours for he is nearing initiation. a. the link of the world groups it would be possible to go on listing the various developments which indicate to the onlooking hierarchy that a disciple, or a group of disciples, are now ready for "more light" the major indication is, however, their reaction to the law of group

cherish and know and understand the nature of the veils of life, but know as well the one who lives. know me. let not the forms of nature, their processes and powers prevent thy searching for the mystery which brought the mysteries to thee. know well the form, but leave it joyously and search for me 'detach thy thought from form and find me waiting underneath the veils, the many-sided shapes, the glamours and the thoughtforms which hide my real self. be not deceived. find me. know me. then use the forms which then will neither veil nor hide the self, but will permit the nature- 225- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust of that self to penetrate the veils of life, revealing all the radiance of god, his power and magnetism; revealing all

dy and be impressed upon the brain, and yet the man, in that brain consciousness, may regard them as coming from some extraneous outer source. yet all the time, the physical man is responding to the injunctions and impulses of his own personality. this often happens to three types of people: a. those whose egos or personalities are upon the sixth ray. b. those who have laid themselves open to the glamours of the astral plane through over stimulation of the solar plexus. c. those who are susceptible, for some reason or another, to the receding piscean energy. 10. guidance can come, as you well know, from a man's own soul when through meditation, discipline and service, he has established contact, and there is consequently a direct channel of communication from soul to brain, via the mind. t

thought-out paradises and cosmic orders of the higher types of aspirants. all, however, come into the realm of dreams. this is true, whether such dreams are tied up with frustrated sex or unfulfilled idealism; they are all indicative of an urge, a powerful urge, either to selfish satisfaction or group betterment and group welfare. these dreams can embody in themselves ancient astral illusions and glamours, potent and strong because of ancient origin and racial desire, or they can embody the sensitive response of advanced humanity to systems and regimes of existence which are hovering on the borderland of manifestation, awaiting future precipitation and expression- 300- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust this will indicate to you how v

en carried forward on the astral plane. they will be simply the record, registered on the physical brain, of his doings and emotions, his purposes and intentions, and his recognised experiences. they are as real and as true as any of those which have been recorded by the brain, during waking hours. they are, nevertheless, only partial records in the majority of cases, and mixed in nature, for the glamours, illusions and the perceptions of the doings of others (as recorded in the second category of dreams above) will still have some effect. this condition of mixed recording, of erroneous identifications, etc, leads to much difficulty. the psychologist has to make allowance for: a. the age or soul experience of the patient. he has to determine whether the related dream is an illusory partici

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

he immediate objective. these cannot be given here. these meditations will be given to you as suggestions for your use and acceptance. endeavour at some stage in your meditation to link up with me but let this linking up take place after you have worked at and brought about an alignment with your soul. the reason that it is essential that you link up after alignment is that you can then avoid the glamours and the illusions of the astral plane whereon thoughtforms and masquerading entities personalise the teachers and the masters and do so in their myriads. add also to your meditation a short period wherein you will try and- 14- discipleship in the new age- volume i copyright 1998 lucis trust link up with your co-disciples, sending them love, soul force, and help. you would find it useful t

heir great task is to dispel the world illusion through the pouring in of light. when there are a sufficient number of groups, working along these lines, there will be found upon the physical plane certain channels of communication which will act as the mediators between the world of light and the world of illusion. they will be transmitters of that form of energy which will break up the existing glamours and illusions, and so dissipate the ancient deceptive thoughtforms. they will release the light and peace which will illumine the astral plane and dispel the illusory nature of its life. 3. the third group is that of the magnetic healers. these healers have no relation to the work of the so-called magnetic healers of today. they work intelligently with the vital forces of the etheric body

e of small importance; as units in the group which i am preparing and training for definite service in future lives even more than in this, you are of sufficient moment to warrant my interest. a group is no more powerful than its weakest link and a group suffers esoterically and as a whole and its power is definitely curtailed when one member fails to measure up to opportunity or recedes into the glamours of the personality. this you have seen happen. as individuals i seek to help you but only with a view to your group integration, to your group influence and understanding and your group love, plus the strength which you can each bring to the whole. i, therefore, appeal to you, as a group, for an intensification of your group love, purpose and service so that the inner, subjective integrat

ominantly to the piscean age. they take initiation as separate identities; you can take initiation in group formation. none of us who do the work of preparing candidates for initiation are in a position to pronounce as to time; that has to be determined by each individual aspirant. see to it, however, as individuals, that your group is not held back through your inability to see, by your personal glamours, by your individual problem or by your slow reactions to known truth. the third thing that i want to say is that whatever your particular status on the path at this time, i shall seek to help you as in the past. i shall speak the truth as i see it from my particular vantage point. upon your blindness in certain directions, i shall seek to throw a light. i shall point out your weaknesses i

ognised, dealt with and finally subdued. let us go forward together, my brothers and chelas, along the path of service; let us together enter into the light and tread the way to world peace and not to personal illumination illumination is inevitable but incidental. as regards all of you with what have i to deal? an untested group, a static group, a critical group and a group subject to pronounced glamours such is the material with which i must carry forward my work. what can i do in such a situation, my brothers? i can trust your devotion to humanity, your willingness to learn and your determination to proceed along the path of service at any cost. this i will most certainly do. i would like to deal, first of all, with the objectives that i have in mind for all of you: 1. the main present

998 lucis trust 4. to this should succeed a moment wherein you seek to realise that that which the soul has done is a fact. this involves the renewed activity of the mental processes. 5. then, by the use of the creative imagination, carry this electrification (if i might use such a word, this stimulation and this illumination down to the emotional body, purifying it and endeavouring to dispel its glamours. let it sweep through the astral body. 6. then in the physical brain consciousness, regard yourself as the conscious recipient of the strength and the wisdom which you need in service. go forth then to your life and service and expect and look for results. october 1937 your enquiring mind, my brother, is a real group asset, but when couched in terms of bewilderment, or critical intellectu

ke you dogmatic and consequently separative. this must be offset by your second ray soul. your astral body is on the sixth ray, as is your personality, and this greatly aids you in your life task, provided that you use the astral body as the medium of soul expression and not as an agent, per se, on the astral plane. this ray force gives you devotion, idealism, a dynamic will to pierce through all glamours and misconceptions and thus achieve truth and freedom, both for yourself and for your group and those you serve. it could give you also, if you permitted it, a tendency to be yourself glamoured and overcome by illusion. your physical body is on the seventh ray of ceremonial order or magic; here is to be found the source of much of your ill-health. the seventh plane is the plane upon which

will convince you that all is well. such, i reiterate, is not the way for you. reach up to the heights of the soul and, having sought and found that pinnacle of peace and that altitude of joy whereon your soul immovably stands, then look into the world of living men a threefold world in which all men, incarnate and discarnate are found. find there that which your soul can and will recognise. the glamours of one's own distress, the maya of the past distorts one's point of view. only the soul stands clear from illusion, and only the soul sees things as they are. mount, therefore, to the soul. i would like here to point out to you that earlier i gave you a hint that there might arise a need for you to call for added strength, and the need, perhaps to intensify your inner contact with myself

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

the spiritualistic movement, in its many forms, is in reality the emergence of that stream of thought-energy and of the idea which vyasa, thousands of years ago, implanted in the human consciousness. the effort of the intellectuals to prove the scientific possibility of immortality is part also of this great stream, carried onto intellectual levels, thus salvaging vyasa's work from the mists and glamours and the psychic dishonesty with which it is now surrounded. the fact of immortality is today on the verge of scientific proof; the fact of the survival of some factor has already been proved, though what has been demonstrated as surviving is apparently not in itself intrinsically immortal. the factual nature of the soul, and the fact of soul survival and of its eternal livingness, go hand

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

nsciousness aspect or the soul aspect. ponder deeply on this thought. the triplicity of the pairs of opposites and of the narrow way of balance between them, the noble middle path, is the reflection on the astral plane of the activity of spirit, soul and body; of life, consciousness and form, the three aspects of divinity all of them equally divine. as the aspirant learns to free himself from the glamours upon which we have touched, he discovers another world of fog and mist through which the path seems to run and through which he must penetrate and thus free himself from the glamours of the path. what are these glamours, my brothers? study the three temptations of jesus, if you would know clearly what they are. study the effect that the affirmation schools which emphasise divinity (materi

act, for they constitute the line of least resistance. 2. the glamour that he creates as he tackles life through the medium of a particular equipment, which is coloured by the experiences of past incarnations, and by the ray quality under which he has come into being. this subject is so intricate that it will serve no useful purpose for me to go into detailed particulars. i can indicate the major glamours (and under this term i include the various maya and illusions) to which the ray types predispose the man. if you then apply these to the three vehicles of manifestation as well as to the personality and the soul, you will note how complicated is the problem. yet remember this, my brother: the issue is certain and determined for, in this solar system, the triumph of the soul and its final

or any particular and current world glamour. it will be apparent to you, therefore, that groups working consciously at the service of dissipating glamour will have the following characteristics: 1. they will be composed of sixth ray aspirants and disciples, aided by second ray spiritual workers. 2. they will be formed of those who: a. are learning or have learnt to dissipate their own individual glamours and can bring understanding to the task. b. are focussed upon the mental plane and have, therefore, some measure of mental illumination. they are mastering the technique of light. c. are aware of the nature of the glamours which they are attempting to dissipate and can use the illumined mind as a searchlight. 3. they will count among their numbers those who (occultly speaking) have the fo

ds of defeat when he is overwhelmed, can see no light anywhere and acts like a blind, bewildered person. this indicates that he is drawn as by a magnet (the force of accumulated ancient glamour with its karmic effects) into the midst of the very glamour he would seek to avoid. later comes the stage (a result of this alternating process) when the pull of the soul begins to offset the pull of these glamours: he aspires to free expression and to liberation from astral plane control. the balancing process then takes place. it is during this stage that meditation is instituted so that the man becomes aware of soul light as it blends with the inherent light of the mental body, and this blended light steadily intensifies as he persists in the meditation work. a point then comes where the aspirant

hands; they are faced with a unification of glamour and illusion. they are, however, the group of souls which will eventually reveal the true nature of the intuition and this will be the result of their illusory glamorous fight in the world of appearances. we come now to the consideration of the formula to be used by those who seek to serve humanity by deliberately breaking up and dispersing the glamours which hold the race in thrall and who know the need to do this in group formation. certain individual characteristics are essential for the personnel of such groups. first of all there must be an ability to work "without attachment" to results and to use the formula for a given length of time (for instance, once a week for two years or more) without looking for results; they need to reali

they must also adhere faithfully to the formula given. this is one of the initial formulas and is most powerful because it is one of the very first to be used in group dissipation of glamour. this whole procedure is entirely new as far as man is concerned, and the work to be done will necessarily prove hard as it involves an interesting situation. the groups who will do this work of piercing the glamours which dim the vision of humanity and of dissipating them will be the first non-initiate groups to work this way upon the physical plane and to work consciously and with fixed intent. hitherto the work has been carried forward by members of the hierarchy, and then only with the idea of holding back the glamours until such time as humanity was ready to destroy that which it had created. gla

and coming schools of esotericism. inspiration is a process of qualifying, vitalising and stimulating the reaction of the personality via the centres to that point of tension where soul control becomes present and apparent. it is the mode whereby energy from the soul can flood the personality life, can sweep through the centres, expelling that which hinders, ridding the aspirant of all remaining glamours and maya, and perfecting an instrument whereby the music of the soul and, later, the musical quality of the hierarchy can be heard. forget not that sound permeates all forms; the planet itself has its own note or sound; each minute atom also has its sound; each form can be evoked into music and each human being has his peculiar chord and all chords contribute to the great symphony which t

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

hts and sounds of the physical plane as you contact it in your daily round of duties. the world of energies, with its streams of directed force and its centres of concentrated light is likewise present, and the eye of the see-er can see it, just as the eye of the mental clairvoyant can see the geometrical pattern which thoughts assume upon the mental plane, or as the lower psychic can contact the glamours- 31- telepathy and the etheric vehicle copyright 1998 lucis trust the illusions and delusions of the astral world. the subjective realm is vitally more real than is the objective, once it is entered and known. it is simply (how simple to some and how insuperably difficult to others, apparently) a question of the acceptance, first of all, of its existence, the development of a mechanism of

rough his astral body and, because he is there polarised, works through his solar plexus centre etherically and primarily. all impressions find entrance into the aura via the area around that part of the etheric vehicle. it is through this major centre that the ordinary medium works, receiving impressions and communications from astral entities or from the animated astral forms to be found in the glamours created by humanity. forget not, nevertheless, that true aspiration is essentially an astral product or reaction; all aspirants in the early stages of their slow re-orientation work through the solar plexus centre, and thus only gradually focus the lower energies there, prior to their transmutation and elevation to the higher centre, the heart centre. there are certain disciples who work

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

thoughts are things, as well you know. from ancient recesses of the memory, from a deeply rooted past which is definitely recalled, and from the racial and the individual subconscious (or founded and established thought reservoirs and desires, inherited and inherent) there emerges from individual past lives and experience that which is the sum total of all instinctual tendencies, of all inherited glamours and of all phases of wrong mental attitudes; to these (as they constitute a blended whole) we give the name of the dweller on the threshold. this dweller is the sum total of all the personality characteristics which have remained unconquered and unsubdued and which must be finally overcome before initiation can be taken. each life sees some progress made; some personality defects straight

lly is a soul involved in form which is itself developed and unfolded through soul activity; he must be a developed mystic, capable of pure vision, motivated by spiritual intent and able to perceive the uses of inherent sensitivity; he must also be a trained occultist, mentally polarised and profoundly aware of the realities, forces and energies of existence and, therefore, free from the ordinary glamours and illusions which colour the reactions and life of the average man. he is then governed by the- 182- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust physical sun, motivated by the energies pouring from "the heart of the sun (via neptune) and bringing about at-one-ment through the forces which are reaching him (via uranus. beyond these two distant

llest sense and the end of individual self-centredness. temper, which is so characteristic of the bull, must give place to directed spiritual energy, for temper is but energy run wild in the interests of the personality; blindness (for the bull is blind for much of its career) must give place to vision and the right focus of the sight and this will finally dispel the self-engendered illusions and glamours of the aspirant; self-pity, which is the effect of a constant concentration on the frustration of desire in the personality life, must be succeeded by compassion for all humanity, and this must be developed into the selfless service of the salvaging initiate. the task of the taurian is a hard one for he embodies in himself, to a marked degree, outstanding limitations as regards the proces

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

ng for some sign to come through which will convince you that all is well. reach up to the heights of the soul, and having sought and found that pinnacle of peace and that altitude of joy whereon your soul immovably stands, then look into the world of living men a threefold world in which all men incarnate and discarnate are to be found. find there that which your soul can and will recognize. the glamours of one's own distress, the maya of the past, distort ever one's point of view. only the soul stands clear from illusion, and only the soul sees things as they are. mount, therefore, to the soul. discipleship in the new age, vol. i, page 463. chapter v- the process of restitution the theme of death, which we are now considering, must be approached by us with as much of the spirit of normal

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

nd can be dispensed with when you can follow the process automatically. i will now proceed to give you each your personal instructions and individual meditation. this meditation should be done at some time of the day which is not the time chosen for the group meditation. i do not want the two meditations done together at the same time, for i do not want your personality problems and your possible glamours to be interjected into the group consciousness. beware of doing this because the task of each of you is hard enough without being complicated by the personal problems of some distressed brother in the group. in giving you your personal instructions, i shall speak with complete frankness and shall not spare you either praise or blame. if you resent what i may say, then it will simply indic

hich enables him to "see" the- 261- discipleship in the new age- volume ii copyright 1998 lucis trust astral plane as it essentially is; with this revelation comes also the recognition of the basic human necessity to "make it holy" or to "render whole" that which provides the most disturbing element in the existence of mankind. i cannot here deal with psychic construction, with astral impulses or glamours, nor can i spend time referring to the usual astral conditions so well known and so carefully followed by the mass of men. each human being has eventually to make his own definite decision anent the astral plane and his release from its control, and has then to follow (for several lives) a policy of non-association with its phenomena. but the initiate-disciple receives an unique revelatio

its significance. you have been drastically tested in your physical vehicle, and that is hard, my brother, because it is difficult to preserve one's equanimity and one's balance under those circumstances. you need, however, to understand better than you do the "distortions" for which physical sickness is responsible, and thus learn more wisely to discount yourself and to pay less attention to the glamours of the lower self. this would simplify your life, and i told you earlier that simplification was a needed attribute for you. you have also been sorely tested in the emotional nature; surely, my beloved brother, you know by this time that when a definite transition is being made by the soul as is the case where you are concerned from one ray to another, that abnormal testing is automatical

ry door of initiation. these are- 384- discipleship in the new age- volume ii copyright 1998 lucis trust to you the platitudes of the path and require from me no explanation. there is one fire, however, with which you should now concern yourself. i would call it "the fire of comprehension" it is closely related to the blinding light of realisation, but ever precedes it because it destroys all the glamours which may hide or veil the immediate point of illumination for the disciple. you have approached this fire from the standpoint of the emotional nature and it has been associated in your mind with the waters of the astral plane, thus producing the symbols of mist and fog which are ever caused by the bringing together of fire and water. this concept has conditioned your thinking. i would ha

. some time ago i told the group that initiation was simplification. therefore, simplify your remaining years by ever acting "as if" through this living process you will let loose the fires of comprehension. i wonder if i am making some idea of value clear to you? govern yourself always "as if" your divine comprehension was perfected and the result in your daily life will be "as if" all concealed glamours and all hiding deceptive veils were non-existent. the disciple acts "as if" he were initiate and then discovers that "as a man thinketh in his heart so is he" because the heart is the custodian of the power of the imagination. the imagination is released into creative activity when the disciple acts "as if" he were the soul in full expression "as if" the master were ever aware of the doin

he presence of several smaller ones. the more sensitive a person is the more responsive he is to others. you have wisdom, beauty of purpose, devotion and sincerity all characteristics of the advanced disciple. the glamour which holds you is inherited from other lives. you have immersed yourself in no new glamour in this life, and this is rare indeed and for this i commend you. but certain ancient glamours racial and personal still hold you, and it is the overcoming of these that constitutes your life problem and your present failure to do so that keeps you where you are. if perhaps i define or indicate to you two glamours which intrude into your soul expression and prevent the entrance of the full light of the soul, and if i give to them names which are not usual you may, perhaps by due po

o the higher powers, leading to a later liberation. in this problem of the glamour of psychic sensitivity, you can do much to solve it by the right handling of the time equation (for time in reception of contacts, as it is called at times, has a real relationship to the growth of glamours) and in the elimination of nonessentials. go forward, therefore, in service with joy and with confidence. the glamours hold you not in truth but you need more understanding of their nature. august 1940 brother of mine- 515- discipleship in the new age- volume ii copyright 1998 lucis trust i would ask you whether the implications as to the relationship between your soul and personality rays to the rays of your astral and physical vehicles interests you in any way? the two lower rays are the same as the two

ward looking attitude of a world disciple. changes will then come because your inner attitude has prepared the way. sometimes, my brother, i wonder if you will recognise them, knowing them for what they are? will you see the open door, leading to a fuller and a richer life? i call you to preparedness, and- 527- discipleship in the new age- volume ii copyright 1998 lucis trust for freedom from the glamours of the familiar, of the family and of your surroundings. august 1940 there are within you at this time, my brother, stirrings of revolution and rebellion which have in them the seeds of liberation. does this astonish you? of their depth and purpose you have as yet but little understanding. you must remember that rebellion may be based on purely selfish desire for a way of life which your

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

people in their unhappy land. god grant, therefore, that those germans who have vision may join the forces of those who are seeking to free germany and the german people from the imposed tyranny of the evil lodge, working through their seven representatives in germany. once the germans who are living free lives in other lands can think in terms of humanity as a whole and not in terms of national glamours, revenge or self-pity, then their voices will be added to those of the other free peoples and to those of the aspirants and disciples in all other nations. when the avatar comes he will convey to humanity something for which we have as yet no true name. it is neither love nor will as we understand them. only a phrase of several words can convey something of the significance and then only

he endeavours to rid humanity of old forms of religious, economic and political doctrine; his impersonality which recognises faults as well as virtues enrages many and often those from whom he had expected understanding and a true impartiality; his failure to be impressed or attentive to old rites and ceremonies, to ancient and obsolete but precious ideas, and his constant warfare on conditioning glamours and illusions meet, in these early stages, with little encouragement. he works frequently alone and usually with little recognition and lacks time for his own personal hierarchical contacts; he is not necessarily connected with any so-called esoteric groups and if he is his task is that much harder; only advanced disciples with a full and conscious constant contact with their particular a

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

s, but indicating new and better goals. these goals will assume clearer and more desirable outlines when the second initiation is undergone by the world aspirant. 3. the influence generated by the shamballa energy which has, for the first time, made direct contact with humanity, is producing an emotional vortex in which old ideals and institutions are seen divorced from their hitherto controlling glamours, thus permitting the new and better ideologies to emerge in the consciousness of the race. all these factors are responsible for the world situation at this time; great ideologies, potent groupings of workers and thinkers dedicated to the changing of the old order, and massed efforts to end separativeness are all present simultaneously. the essential etheric world unity (of which the tele

undergo the initiation of the baptism, the effect of sixth ray energy upon his nature is easily apparent, owing to the extreme potency of the second aspect of the personality in the three worlds, his astral body or nature. in the early stages of the impact of sixth ray energy upon his emotional nature a perfect vortex of force is generated, his emotional reactions are violent and compelling, his glamours are intensified and controlling, and his aspiration steadily mounts, but is at the same time limited and hindered by the strength of his devotion to some sensed ideology. later, under the influence of an increasing soul contact (itself the second aspect of his essential divinity, his emotional, kamic and aspirational nature becomes quieter and is more controlled through the agency of the

ully understood. this second initiation as now undergone is to some extent one of the most difficult. it involves purification, but it is purification by fire, symbolically understood. the occult "application of fire to water" produces certain most serious and devastating results. the water, under the action of fire "is resolved into steam and the initiate is immersed in the fogs and miasmas, the glamours and the mists" thus caused. out of this fog and out of the glamours, the initiate must emerge; out of the present fog of human affairs humanity will also emerge eventually. the success of the individual initiate is the guarantee of the racial destiny. the complications, produced by water in conjunction with fire in these aryan days, are far greater- 443- a treatise on the seven rays- volu

DONALDTYSON MIRACLES

drous effects produced by magicians, and the wondrous effects produced by devout believers, saints, and angels. the trouble is, these events are often indistinguishable. to account for this similarity, christian scholars assert that the changes wrought by god are true and enduring changes, whereas the changes worked by magicians are temporary illusions. hence in christian folklore you read of the glamours of witches, who can make a man believe that his penis has fallen off, or that he has transformed into a beast such as a swine or a donkey, even though these things have not actually taken place. you encounter tales of magicians such as faust who could transform for a time bits of twigs and stones into the semblance of gold and silver coins, or could make a lavish banquet seem to appear in

KETAB E SIYAH

ing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their brother 50 with joyous hearts and silent lips. then from my brothers' midst, came another, a white goddess, endowed with the radiance of the moon and the bewitchments that the silver star commands, seizing hearts, stirring them to joyous passion and dull-aching melancholy, whose glamours and auguries have long been invoked by men to discern those deeds yet undone by the long workings of winged time and raise up shades of ancestors, long-stilled by death, and whose influence incites the harper's hand and poet's voice to play and sing of beauty and other merriment. and she spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am aset

assing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their brother with joyous hearts and silent lips. then from my brothers' midst, came another, a white goddess, endowed with the radiance of the moon and the bewitchments that the silver star commands, seizing hearts, stirring them to joyous passion and dull-aching melancholy, whose glamours and auguries have long been invoked by men to discern those deeds yet undone by the long workings of winged time and raise up shades of ancestors, long-stilled by death, and whose influence incites the harper's hand and poet's voice to play and sing of beauty and other merriment. and she spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am aset

r else have occasion to doubt in any way that noble sovereign. yet, though i weep true tears to speak it, there are indeed those who doubt my great king and do plot malice against those more faithful as i am and you too shall be, for you are wise. these base and most malicious goblins do conspire to work mischief upon the wits of we who serve most dutifully, the almighty and eternal. with strange glamours do they work deceits and puzzle the senses of the unwary, working false visions upon those hapless spirits that it does please them to so harass. with illusions and dreams and untrue portents they do make it seem that certain things are real whilst, in truth, such things never were and other things that were most concrete fade away like a dream or fancy. thus, by their malign art, these b

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