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HIGHER WILL,HIGHER-WILL

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ALEISTER CROWLEY EQUINOX EQ I 2 2

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

ssence of the elohim, and he existed not apart, seeing that the elohim took possession of his being. this is also a great mystery which the adeptus minor must know: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will, under the guidance of the reasoning faculty, and illuminated by the "higher will" therefore, it is, that in thine occult working thou art advised to invoke the divine and angelic names, so that thy lower will may "willingly" receive the influx of the higher will, which is also the lower genius, behind which are all potent forces. this, therefore, is the magical manner of operation of the initiate, when "skrying in the spirit vision" he knowing "thoroughly" through

therefore, is the magical manner of operation of the initiate, when "skrying in the spirit vision" he knowing "thoroughly" through his arcane wisdom the disposition and correspondences of the force of the microcosmus, selecting not any, but a certain symbol and that balanced with its correlatives, then sendeth he, as before said, a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation or m. m. of the u.40 which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmus shining forth into the infinite abyss of the heavens; thence can he follow the ray of 321 reflection therefrom, and while "concentrating his united "consciousness" at that point of h

ree from the delusions of obsession,41 doth not know or understand how to unite his consciousness: still less what are the correspondences and harmonies between his sphere of sensation and the universe- the macrocosmus. the art of skrying is further explained in a g. d. manuscript entitled "of travelling in the spirit vision" in which this particular form of gaining contact, so to speak, with the higher will is explained as follows: the symbol, place, direction or plane being known whereon it is desired to act, a thought-ray is sent unto the corresponding part of the sphere of sensations, and thence by drawing a basis of action from the refined astral light of the sphere of sensations of the nephesch, the thought-ray is sent like an arrow from a bow right through the circumference of the s

responding part of the sphere of sensations, and thence by drawing a basis of action from the refined astral light of the sphere of sensations of the nephesch, the thought-ray is sent like an arrow from a bow right through the circumference of the sphere of sensations direct into the place desired. arriving here a sphere of astral light is formed by the agency of the lower will illuminated by the higher will, and, acting through the spiritual consciousness, by reflection along 40 magical mirror of the universe. 41 or a cutting off of the higher from the lower will. the thought-ray, the sphere of astral light is partly drawn from the nephesch, and partly from the surrounding atmosphere. this sphere being formed, a "simulacrum" of the person of the skryer is "reflected" into it along the tho

ALEISTER CROWLEY EQUINOX EQ I 3 2

the binding of da th,20 so that the higher and lower wills may connect. but his 18 weh note: yet the great pyramid is not a tetrahedron, having as it does five faces, four being triangles and the fifth a square base_ thus being a half-octahedron. 19 these three are united in the fourth_ earth, because the second h is the earthly sign of virgo. 20 da th prevents his lower will connecting with his higher will. tiphereth is not bound: his lower will must of itself aspire. this time is "one" knock given as it were for very feebleness of nature, yet formulating kether. the higher self now speaks for postulant, and they are admitted by the aspiration of postulant (serpent) and the divine light descending in answer (flaming sword, as it is written "while he was yet a great way off, his father sa

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

the day. my brother, we can translate all the above into four stages which definitely relate to your life theme, if i may so call it. begin always with the fourth or final stage and work through to the first: 1. you live with the idea and you constructively embody it. this is being or realisation. 2. the purpose becomes your purpose and your will is, therefore, the will of the plan. towards this higher will, your personal will is steadily directed. 3. this "qualifies" your life in the three worlds and you become potently characterised by the quality of the unfolding plan. upon this quality you must meditate. 4. realisation of the nature, the purpose and the quality of the plan to which it is your purpose to contribute. this conditions the form which your work will take. your task is to wo

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

idualised group-will will disappear in the full consciousness of the monadic purpose or clear directed will. these are points which the disciple preparing for initiation has to consider as he prepares for the higher initiations, and these are the points which any group or ashram in preparation for initiation has also to consider. the secret of the higher initiations lies in the trained use of the higher will. it does not lie in purification or in self-discipline or in any of the expedients which have acted in the past as interceptors of the truth. this whole problem of the shamballic will is in process of revelation, and will eventually alter the entire approach of the disciple in the new age to initiation. the theme of "the way into shamballa" requires reflective study and esoteric unders

ining, and as regards any effect which he may call forth in the life of a probationary disciple or lesser disciple in his own sphere of influence. these intrusive influences and their consequent effects which are produced upon an individual or a group by a master or a senior disciple are usually interpreted in personality terms, and are very little understood. they are nevertheless aspects of the higher will in some higher disciple and are beating upon the personality will and evoking the sacrificial will of the ego, and hence lead to a period of temporary discomfort. this the aspirant and the inexperienced disciple resent and blame the evoking sources for their discomfort, instead of- 21- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust learn

of the initiatory process in its first three phases, the initiate rejects control of the energies which are seated in the three centres below the diaphragm; he renounces their use for personality or selfish reasons. the centre at the base of the spine has received and distributed the energy of self-will (the will of the lower self) and is emptied and stands ready for the dynamic reception of the higher will which using the spinal channel as the pathway or the symbol of the antahkarana will pour into it from the highest head centre. the sacral centre which has received and distributed the energy which has fed the physical appetites to a far greater extent than is at present realised, is also under control a control which is related to normal and proper direction from the throat centre and

ANALYSIS OF THE 5 6 INITIATION

yhla jwr moved upon the face of the waters" the prayer is an invocation unto the higher. 6 the hands of the aspirant are then unbound and the lesson of humility is again reinforced deeper; once in the twenty-one hours of darkness and now. the chains are placed around tud, the neck region. this is a scolding of death, for it will be remembered that tud prevents the lower will from uniting with the higher will. the aspirant the candidate hangs on the black cross of suffering. although black is symbolic of evil, in this instance, it is also the charging or flashing color of white. as the candidate hangs upon the cross the arrow of i within the aspirant is formulated upward into trapt. all has been done to bring the aspirant to a state of equilibrium (see the 14th key in the portal initiation

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

the sphere of sensation; and thence, by drawing a basis of action from the refined astral light of the sphere of sensation of the nephesh (the soul as vital essence, the thought-ray is sent like anarrowfrom abowrightthroughthe circumference of the sphere of sensation, direct unto the place desired. arrived here a sphere of astral light is formed by the agency of the lower will illuminated by the higher will, and acting through the spiritual consciousness by reflection along the thought-ray; and this sphere of astral light is partly drawn from the nephesh and partly from the surrounding atmosphere. this sphere being formed, asimulacrumof the person of the skryer isrefleaedinto it along the thought-ray, and the united consciousness is then projected therein. this sphere is therefore a dupli

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the key to the reality of reincarnation. the self only exists as a projection of the karmic factors that are around it, and these factors repeat age after age, re-animating consciousness and recreating life as we understand it. at the omega day all consciousness is dissolved, for there will no longer be lower forms to contain it, only those who have been transfigured, those who have developed the higher will will survive. only those who have broken free from the cycles of eternal re-occurrence will ascend. this secret teaching formed one of the inner doctrines of the early esoteric schools. the original brahmins and buddhists taught it, but only to initiates of the highest grades. kendrick in his text on the druids, states that the druids also believed in conditional immortality, and taugh

sage he states. all beings so far have created something beyond themselves; and do you want to be the ebb of this great flood and even go back to the beasts rather than overcome man? humanity is a species in transition created by the individualisation of the mould or psychic memory. the only hope for humanity exists within the individual overcoming the wave of eternal re-occurrence, and forging a higher will- a will to power. here we are not talking of a petty will, a brutal desire to violence or warfare, we are talking gnostic theurgy page 58 of a momentous inner strength that overcomes the restraints of the body and the flesh, and forges from the structures of the psyche a link to the light world. the true self only exists in potential, it is a light spark locked within the prison of the

GOLDEN DAWN RITUALS U1

t center of the action of fire leading its terrible energy as an impulse under the others. thence cometh from the fiery nature the red color of blood. the part above the heart is the chief abode of the ruach, as there receiving and concentrating the other expressions of its sephiroth. this part is the central citadel of the body and is the particular abode of the lower and more physical will. the higher will is in rtk of the body. for the higher will to manifest it must be reflected into the lower will by the neschamah. this lower will is immediately potent in the lower 4 membranes, and thus, in the region about the heart, is the lower will seated like the king of the body upon its throne. the concentration of other faculties of the ruach, in and under the presidency of the will, at the sa

other faculties of the ruach, in and under the presidency of the will, at the same time reflecting the administrative governance of hmkj and hnyb, is what is called the human consciousness. that is, a reflection of the two creative sephiroth under the presidency of the four elements, or the reflection of aima and abba as the parents of the human hwhy. but the human neschamah exists only when the higher will is reflected by the agency of aspiration from rtk into the lower body, and when the flaming letter c is placed like a crown on the head of the microprosopus. thus only does the human will become the receptacle of the higher will in the action of the neschamah, which is the link therewith. the lower will is the human hwhy an angry and jealous god, the shaker of the elements, the manifes

from rtk into the lower body, and when the flaming letter c is placed like a crown on the head of the microprosopus. thus only does the human will become the receptacle of the higher will in the action of the neschamah, which is the link therewith. the lower will is the human hwhy an angry and jealous god, the shaker of the elements, the manifestor in the life of the body. but illuminated by the higher will, he becometh hwchy, no longer angry and jealous, but the self-sacrificer and the anointing and reconciling one. this is in regards to the action of the more physical man. unto this ruach is also represented the reflection of the macrocosmic universe in the sphere of sensation. they surround the ruach and the natural man feeleth them vaguely but comprehendeth them not. the faculty of th

obsession. all thought action in the spiritual consciousness originateth in radiation, and radiation is as inseparable from the spiritual consciousness as it is from light. this spiritual consciousness is the focus of the action of the neschamah. the spiritual consciousness is, in its turn, the throne or vehicle of the life of the spirit which is the chiah; these combined form the chariot of the higher will which is in rtk. also, it is the particular faculty of the neschamah to aspire unto that which is beyond. the higher will manifests itself through the yechidah. the chiah is the real life principle, as distinct from the more illusionary life of the physical body. the shining flame of the divine fire, the rtk of the body, is the real self of the incarnation. yet only few of the sons of

s- angelic, archangelic, or divine, of which the manifestation directly touching the yechidah is the higher genius. this yechidah in the ordinary man can but rarely act through the spiritual consciousness since for it to do so, the king of the physical body, that is the lower will, must rise from his throne to acknowledge his superior. this is the reason why, in some cases, when sleeping does the higher will only manifest itself by dream unto the ordinary man. 8 in other cases, it may be manifested; at the times through the sincere practice of religious rights or in cases where the opportunity of self-sacrifice occurs. in all these cases, the lower will hath, for a moment, recognized a higher form of itself, and the hwhy of the man hath reflected from the eternal lord the higher self. this

y- hyha, i am. this is but the rtk of assiah of the microcosm, that is, it is the highest part of man as man. it is that which toucheth the manifestor of the higher and greater range of being. this yechidah is, at the same, the higher human self and the lower genius- the god of man, the atziluth of his assiah, even as the chiah and the neschamah form his briah, and ruach his yetzirah. this is the higher will and the divine consciousness, as tud is the spiritual consciousness, trapt, the human consciousness, and dwsy the automatic consciousness. it is the divine consciousness because it is the only part of man which can touch the all-potent forces. behind yechidah are archangelic forces of which the yechidah is the manifestor. it is, therefore, the lower genius or viceroy of the higher geni

GOLDEN DAWN RITUALS U3

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

t thou shalt not revile them for their condition, for thus also shalt thou be led into error. 3 u5 there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. therefore, it is that, in thy occult working, thou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he

he allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into the infinite abyss of the heavens. thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can

essary that the adeptus minor should correctly understand the principia and the axiomata of our secret knowledge, which are contained in our rituals and lectures. 4 commentary by g.h. frater p.c.a. the keywords in the first part of the task undertaken by the adeptus minor are the words "royal habitation" this "royal habitation" as it is called, is absolutely essential. it is at the point when the higher will and the lower will become married, so to speak, that the higher genius descends into the kether of man, as it states, bringing with him the tremendous illumination of his angelic nature. this is the god in man, and the man in god, and like enoch, the adept shall walk with god. this clearly is an indication of the lack of all neurosis from a psychological point of view and perfect integ

the appearance in the qlippoth as the divine ruler or genius. thus, the true will, the divine will, now emanates from the divine through the higher genius, the lower will, and the nephesch, in all aspects. even the qlippoth serve unto the great work "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. this clearly indicates to us the need for invoking the divine and angelic names so that our lower will may be willing to receive the influx of energy and integrate properly with the higher will. it is more than merely intoning the divine names, however. it is intoning them with the utmost reverence and solemnity. the intonation of the divine names and angelic names sets in action this

or invoking the divine and angelic names so that our lower will may be willing to receive the influx of energy and integrate properly with the higher will. it is more than merely intoning the divine names, however. it is intoning them with the utmost reverence and solemnity. the intonation of the divine names and angelic names sets in action this integration process whereby the lower will and the higher will begin to work in harmony for magical purposes. these magical purposes will always be in accordance with the divine, for it is written "not unto my name but unto thy name be the power and the glory" study well this lesson, for it is the nature of the human animal to pass over such a seemingly simplistic lesson and want to dig deeper into more complex material. but in this writing is dee

GOLDEN DAWN RITUALS U4

responding part of the sphere of sensation, and thence by drawing a basis of action from the refined astral light of the sphere of sensation of the nephesch, the thought ray is sent like an arrow from a bow right through the circumference of the sphere of sensation directly into the place desired. arriving here a sphere of astral light is formed by the agency of the lower will, illuminated by the higher will, and acts through spiritual consciousness. by reflection along the thought ray, the sphere of astral light is partly drawn from the nephesch and partly from the surrounding atmosphere. this sphere being formed, a simulacrum of the person of the skryer, is reflected into it along the thought ray, and the united consciousness is then projected therein. this sphere is therefore a duplicat

GOLDEN DAWN RITUALS U6

o overpower the lower will from any chance of communication with the higher, the obsessing idea proceeds by seizing upon the daath, and this consequently is the great point of attack, especially the part in the physical body which is at the back of the head about the junction with the spine. now, unless the lower will shall voluntarily endeavour to restore the connection, it is impossible for the higher will to intervene, seeing that the lower will is king of the physical body. remember that no obsessing force can overpower the lower will, if that shall bravely and in spite of all opposition aspire unto the higher will. trance may arise from the action of obsession, or from the action of the higher will. therefore, its aspects are varied. death superveneth the natural man, when the mental

that shall bravely and in spite of all opposition aspire unto the higher will. trance may arise from the action of obsession, or from the action of the higher will. therefore, its aspects are varied. death superveneth the natural man, when the mental action of the ruach and the nephesch is definitely and thoroughly interrupted in the physical body. in the adept, death can only supervene when the higher will consenteth thereto, and herein is implied the whole mystery of the elixir of life. additional notes on obsession g.h. frater n.o.e.l. when the magnetic rule of a desire causes separation between the higher will and the ruach and nephesch, the result is obsession. the natural man is often caught up in obsessions without realization. even so, the adept can become ensnared in obsession an

r of life. additional notes on obsession g.h. frater n.o.e.l. when the magnetic rule of a desire causes separation between the higher will and the ruach and nephesch, the result is obsession. the natural man is often caught up in obsessions without realization. even so, the adept can become ensnared in obsession and thus perform his/her adept tasks without genuine connection and guidance from the higher will, while all along convincing him/herself that the tasks to be undertaken are truly being achieved. this is far more dangerous for the adept than the normal man, who in his slumber, is aware not of his higher will. thus, the adept is more vulnerable to obsession becoming trance due to the heavy astral currents of influence within his sphere of sensation. it is critical that the adept mai

ng convincing him/herself that the tasks to be undertaken are truly being achieved. this is far more dangerous for the adept than the normal man, who in his slumber, is aware not of his higher will. thus, the adept is more vulnerable to obsession becoming trance due to the heavy astral currents of influence within his sphere of sensation. it is critical that the adept maintain connection with the higher will to avoid the confoundment of the yesodic currents leading to obsession. though it is far from complete, i have hearby listed areas of concern to the adeptus: 3 sexual obsession astral obsession obsession with perfection the adept must realize that the lower is only made perfect by the higher. career obsession the adeptus must avoid thinking of himself as his career. this is the habit o

g to disillusionment when one eventually realizes that a career is something you do, not something you are. knowledge obsession while learning is important, st. francis reminds us that a lowly demon posseses more knowledge than all of humankind combined. thus, knowledge not applied is a vain endeavor. obsessions are best conquered through regular and continous effort to maintain guidance from the higher will and the use of the pentagram rituals. g.h. frater n.o.e.l- 7= 4/ 1 7u7 liber hodos chameleonis r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity

GOLDEN DAWN RITUALS ZAM8

n is a symbol that naturally represents the power and essence of the pentad. this operates through nature by the dispersal of and the four elements through it. the pentagram is called the signet star of the microcosm. it is a good and holy symbol. it is a positive symbol that represents man with his arms and legs extended, adoring the lord of the universe. it also represents the domination of the higher will of the ruling over the elements. another way of putting this is mind over matter. when the pentagram has a single point downward, it is then known to be a negative or evil symbol. it becomes representative of a goat's head or a demon's head. this is a representation of the abasement of reason and the loss of reason beneath the blind force of matter. notice that we didn't say beneath th

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

reat wealth the hidden and the criticism builds the sound foundation for the upper godly light that stands above any word and recognition--rabbi kook, orot (lights, p. 92 the more the immanent secrets of the torah whether from the perspective of science, from the perspective of emotion, or from the perspective of imagination appear, spread, and become qualified for regular and constant study, the higher will one s soul and the soul of the world rise--rabbi kook, orot (lights, p. 90 the events of time, the growth of social relations, and the expansion of sciences greatly refined the human spirit--rabbi kook, orot emuna (lights of faith, p. 67 man's future will indeed come, in which he will evolve to such a sound spiritual state, that not only will every profession not hide another, but ever

LIBER MMCMXI NOTE ON GENESIS

laborate grimoire of ceremonial magic. i would call it .spurious. but that would imply that the rest of the clavice was in some way .genuine. the .lecture on microcosmos in mss. of r.r. and a.c. is probably a reference to the lecture .the microcosm: man. circulated to adepti minores in the second order. bennett may be alluding to the passage which runs. but the human neshamah exists only when the higher will is reflected by the agency of aspiration from kether into the lower body, and when the flaming letter c is placed like a crown upon the head of microprosopus. thus only doth the human will become the receptacle liber mmcmxi 20 of the higher will and the action of neshamah is the link therewith. the lower will is the human jehovah, an angry and jealous god, the shaker of the elements, t

er into the lower body, and when the flaming letter c is placed like a crown upon the head of microprosopus. thus only doth the human will become the receptacle liber mmcmxi 20 of the higher will and the action of neshamah is the link therewith. the lower will is the human jehovah, an angry and jealous god, the shaker of the elements, the manifestor in th elife of the body. but illuminated by the higher will, he becometh hwchy, no longer angry and jealous, but the self-sacrificer and the atoning and reconciling one. crowley.s remark in the footnote on p. 16 concerning the counting of final forms of letters as higher values is largely mystification: as a general rule, higher values for final forms of letters are used when to do so would give a more interesting or useful result, e.g. ma, ame

MORALS AND DOGMA

es of truth. in proportion as the thought and purpose of the individual are trained to conformity with the rule of right prescribed by supreme intelligence, so far is his happiness promoted, and the purpose of his existence fulfilled. in this way a new life arises in him; he is no longer isolated, but is a part of the eternal harmonies around him. his erring will is directed by the influence of a higher will, informing and moulding it in the path of his true happiness. man's power of apprehending outward truth is a qualified privilege; the mental like the physical inspiration passing through a diluted medium; and yet, even when truth, imparted, as it were, by intuition, has been specious, or at least imperfect, the intoxication of sudden discovery has ever claimed it as full, infallible, a

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

tre of the action of fire, lending its terrible energy as an impulse unto the others. thence cometh from the fiery nature the red colour of the blood. the part above the heart is the chief abode of the ruach, as there receiving and concentrating the other expressions of its sephiroth. this part is the central citadel of the body and is the particular abode of the lower and more physical will. the higher will is in the kether of the body. for the higher will to manifest, it must be reflected into the lower will by neschamah. this lower will is immediately potent in the lower membranes and thus, in the region about the heart, is the lower will seated like the king of the body upon its throne. the concentration of the other faculties of the ruach in and under the presidency of the will, at th

aculties of the ruach in and under the presidency of the will, at the same time reflecting the administrative governance of chokmah and binah, is what is called the human consciousness. that is, a reflection of two creative sephiroth under <206> the presidency of the four elements, or the reflection of aima and abba as the parents of the human jehovah. but the human neschamah exists only when the higher will is reflected by the agency of aspiration from kether into the lower body, and when the flaming letter shin is placed like a crown on the head of microprosopus. thus only doth the human will become the receptacle of the higher will and the action of neschamah is the link therewith. the lower will is the human jehovah-an angry and jealous god, the shaker of the elements, the manifestor i

iration from kether into the lower body, and when the flaming letter shin is placed like a crown on the head of microprosopus. thus only doth the human will become the receptacle of the higher will and the action of neschamah is the link therewith. the lower will is the human jehovah-an angry and jealous god, the shaker of the elements, the manifestor in the life of thebody. but illuminatedby the higher will, he becometh yeheshuah, no longer angry and jealous, but the self-sacrificer and the atoning and reconciling one. this as regards the action of the more physical man. unto this ruach also are presented the reflections of the macrocosmic universe in the sphere of sensation. they surround the ruach which, in the natural man, feeleth them but vaguely and comprehendeth them not. the facult

of obsession. all thought action in the spiritual consciousness originateth in radiation, and radiation is as inseparable from the spiritual consciousness as it is from light. this spiritual consciousness is the focus of the action of neschamah. the spiritual consciousness is, in its turn, the throne or vehicle of the life of the spirit which is chiah; and these combined form the chariot of that higher will which is in kether. also it is the peculiar faculty of neschamah to aspire unto that which is beyond. the higher will manifests itself through yechidah. the chiah is the real life principle, as distinct from the more <214> illusionary life of the physical body. the shining flame of the divine fire, the kefher of the body, is the real self of the incarnation. yet but few of the sons of

s-angelic, archangelic or divine, of which the manifestation directly touching yechidah is the higher genius. this yechidah in the ordinary man can but rarely act through the spiritual consciousness, seeing that for it to do so the king of the physical body, that is the lower will, must rise from his throne to acknowledge his superior. that is the reason why, in some cases, in sleep only doth the higher will manifest itself by dream unto the ordinary man. in other cases it may be manifested; at times through the sincere practice of religious rites, or in cases where the opportunity for self-sacrifice occurreth. in all these cases the lower will hath for a moment recognised a higher form of itself, and the yhvh of the man hath reflected from the eternal lord of the higher life. this yechida

is then but the kether of the assiah of the microcosm, that is, it is the highest part of man as man. it is that which toucheth, or is the manifestation of a higher and greater range of being. this yechidah is at the same time the higher human self and the lower genius, the god of the man, the atziluth of his assiah, even as chiah and neschamah form his briah, and ruach his yetzirah. this is the higher will and the divine consciousness, as daath is the spiritual con106 the golden dawn: volume i book one sciousness, tiphareth the human consciousness, and yesod the automatic consciousness. it is the divine consciousness because it is the only part of man <215> which can touch the all-potent forces. behind yechidah are angelic and archangelic forces of which yechidah is the manifestor. it is

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

e, but thou shalt not revile them for their condition, for thus also shalt thou be led into error. there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation''thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. therefore, it is that, in thy occult <219> working, thou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the all-potent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wis

e all-potent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into the infinite abyss of the heavens. thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can

or plane being known whereon it is desired to act, a thought-ray as before is sent unto the corresponding part of the sphere of sensation of the nephesch. the thought-ray is sent like an arrow from the bow, right through the circumference of the sphere of sensation direct unto the place desired. arrived there, a sphere of astral light is formed by the agency of the lower will, illuminated by the higher will, and acting through the spiritual consciousness by reflection along the thought- ray. this sphere of astral light is partly drawn from the surrounding atmosphere. this sphere being formed, a simulacrum of the person of the skryer is reflected into it along the thought-ray, and this united consciousness is then projected therein. this sphere is then a duplicate, by reflection, of the sp

to overpower the lower will from any chance of communication with the higher the obsessing idea proceeds by seizing upon the daath, and this consequently is the great point of attack, especially the part in the physical body which is at the back of the head about the junction with the spine. now unless the lower will shall voluntarily endeavour to restore the connection, it is impossible for the higher will to intervene, seeing that the lower will is king of the physical body. remember that no obsessing force can overpower the lower will, if that shall bravely and in spite of all opposition aspire unto the higher will. trance may arise from the action of obsession, or from the ac <227> tion of the higher will, therefore its aspects are varied. death superveneth in the naturalman, when the

hall bravely and in spite of all opposition aspire unto the higher will. trance may arise from the action of obsession, or from the ac <227> tion of the higher will, therefore its aspects are varied. death superveneth in the naturalman, when the mental action of the ruach and the nephesch is definitely and thoroughly interrupted in the physical body. in the adept death can only supervene when the higher will consenteth thereto, and herein is implied the whole mystery of the elixir of life. end of volume one book two rituals of the first order the stella wtutina or golden dawn 114 the golden dawn: volume iz book two introduction to the neophyte ceremony god forms and stations in the= h the openin of the hall of the neophytes and the ceremony of initiation into the b= h grade describe the es

RUBY TABLET OF SET

"right" for you is ok by the temple. it's ok to walk down main street during rush hour in your "formal blacks, with your red medallion hanging on your chest, and your favorite dragon pinned to your shoulder. it's also ok to look just like everyone else, and to be invisible to the world. the more visible you are, the more you stand out in a crowd, and the more you exercise the command to look, the higher will be your risk that some extremist will decide that you need to be challenged or attacked, whether verbally or physically. that's a risk you are qualified to take as an adept ii. you are also permitted to walk around in society invisibly, with none of your difference being revealed to the people around you. this may be difficult for dr. aquino with his distinct facial features, but most

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