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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

thorpe renders the wodan. 145' heofonwoman' above in a local sense by 'heaven's corners' i doubt if correctly; in both the passages coeli fragores are meant. we may liowever imagine onii, woma as an air-god, like the hindu indras, whose rush is heard in the sky at break of day, in the din of battle, and the tramp of the' furious host (see suppl. precisely as the souls of slain warriors arrive at indra's heaven^ the victory-dispensing god of our ancestors takes up the heroes that fall in fight, into his fellowship, into his army, into his heavenly dwelling. probably it has been the belief of all good men, tliat after death they would be admitted to a closer communion witli deity. dying is therefore, even according to the christian view, called goiuff to god, turning home to god: in as. met

tes: deov fj,ev indra as jupiter pluvius, literally, fertilizing rain, thunder-cloud, thunder. a hymn to this rain-s^od in eosen's vedae specimen p. 23. coui. hitzig phiust. 296, and holtzmauul, 112, 118. 172 thunar. vo/xi^ouctiv eivaty kat ovovaiv avrut ^6a; re kol lepeca cnrdvra. again, the oak was consecrated to perun, and old documents define boundaries by it (do perunova duha, as far as p.'s oak; and the eom

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

im, therefore, represents rather the formula of consecration than that of a complete ceremony. it is the breath of benediction, yet so potent that it can give life to clay and light to darkness. in consecrating a weapon "aleph" is the whirling force of the thunderbolt, the lightning which flameth out of the east even 24 into the west. this is the gift of the wielding of the thunderbolt of zeus or indra, the god of air "lamed" is the oxgoad, the driving force; and it is also the balance, representing the truth and love of the magician. it is the loving care which he bestows upon perfecting his instruments, and the equilibration of that fierce force which initiates the ceremony<aeon of horus; they are indeed the key of the book of

table i: xix: xxii :key scale: selection of egyptian gods: small selection of: hindu deities: 0 :harpocrates, amoun, nuith :aum: 1 :ptah, asar un nefer, hadith :parabrahm (or any other whom: one wishes to please: 2 :amoun, thoth, nuith (zodiac.:shiva, vishnu (as buddha ava: tara).akasa(as matter).lingam: 3 :maut, isis, nephthys :bhavani (all forms of sakti: prana (as force, yoni: 4 :amoun, isis :indra, brahma: 5 :horus, nephthys :vishnu, varruna-avatar: 6 :asar, ra :vishnu-hari-krishna-rama: 7 :hathoor :bhavani (all forms of sakti: prana (as force, yoni: 8 :anubis :hanuman: 9 :shu :ganesha vishnu (kurm avatar: 10 :seb. lower (i.e. unwedded :lakshmi, etc (kundalini: isis and nephthys :11 :nu :the maruts (vayu: 12 :thoth and cynocephalus :hanuman, vishnu (as parasa: rama: 13 :chomse :chandr

(as parasa: rama: 13 :chomse :chandra (as moon: 14 :hathoor :lalita(sexual aspect of sakti: 15 :men thu :shiva: 16 :asar ameshet apis :shiva (sacred bull: 17 :various twin dieties, rehkt :various twin and hybrid: merti, etc: deities: 18 :kephra: 19 :ra-hoor-khuit, pasht, sekhet,:vishnu (nara-singh avatar: mau, sekhmet: 20 :isis (as virgin :the gopi girls, the lord of: yoga: 21 :amoun-ra :brahma, indra: 22 :ma :yama :23 :tum athph auramoth (as water):soma (apas: asar (as hanged man: hekar, isis: 24 :merti goddesses, typhon :kundalini: apep, khephra: 25.:vishnu (horse-avatar: 26 :khem (set :lingam, yoni: 27 :horus: 28 :ahephi, aroueris: 29 :khephra (as scarab in tarot :vishnu (matsya avatar: trump: 30 :ra and many others :surya (as sun :31 :thoum-aesh-neith, mau, ka :agni (tejas) yama (as g

ALEISTER CROWLEY MAGICK WITHOUT TEARS

person, a macrocosmic individual (we do not know about his birth and so on; magic without tears get any book for free on: www.abika.com 289 but that is because he is, so to speak, a private god; he only appears to the world at all through some reference to him by his client; for instance, the genius or augoeides of socrates. let us see how this works in practice. consider zeus, jupiter, amon- ra, indra, etc, we can think of them as the same identical people known and described by greeks, romans, egyptians and hindus; they differ as mont cervin differs from monte silvio and the matterhorn (they are bound to appear different, because the mountain does not look the same from zermatt as it does from domodossola, or even as seen by a french-swiss and a german-swiss) in the same way read the lif

ALEISTER CROWLEY THE SWORD OF SONG

the government evicted the bhikkhu; and set guard, quite like the end of genesis iii, and cut down the tree, and all the nats perished. jehjaour heard and trembled. perdu r abu was only three years old. viii. it really seemed as if fate was against him. poor jehjaour! in despair he cried to his partner, o ganesha, in the world of gods only we shall be safe. let him be born as a flute-girl before indra s throne! difficult is the task, replied the alarmed deity, but i will use all my influence. i 1 the government, in the intersts of buddhists themselves, reserves all ground within 50 feet of a dagoba. the incident described in this section actually occurred in 1901. 2 siam. know a thing or two about indra, for example it was done. beautiful was the young girl s face as she sprang mature fro

e all my influence. i 1 the government, in the intersts of buddhists themselves, reserves all ground within 50 feet of a dagoba. the incident described in this section actually occurred in 1901. 2 siam. know a thing or two about indra, for example it was done. beautiful was the young girl s face as she sprang mature from the womb of matter, on her life-journey of an hundred thousand years. of all indra s flute-girls she played and sang the sweetest. yet ever some remembrance, dim as a pallid ghost that fleets down the long avenues of deodar and moonlight, stole in her brain; and her song was ever of love and death and music from beyond. and one day as she sang thus the deep truth stole into being and she knew the noble truths. so she turned her flute to the new song, when horror! there was

ng avenues of deodar and moonlight, stole in her brain; and her song was ever of love and death and music from beyond. and one day as she sang thus the deep truth stole into being and she knew the noble truths. so she turned her flute to the new song, when horror! there was a mosquito in the flute. tootle! tootle! she began. buzz! buzz! went the mosquito from the very vitals of her delicate tube. indra was not unprovided with a disc.1 alas! jehjaour, art thou already in the toils? she had only lived eight months. ix. how you bungle! growled ganesha. fortunately we are better off this time. indra has been guillotined for his dastardly murder; so his place is vacant. eurekas! yelled the magus, his very virtue will save him from his predecessor s fate. behold perdu r abu then as indra! but oh

e mused, that i ve been changing a lot lately. well, i am virtuous and i read in crowley s new translation of the dhammapada2 that virtue is the thing to keep one steady. so i think i may look forward to a tenure of my mahakalpa in almost arcadian simplicity. lady bhavani, did you say, boy? yes, i am at home. bring the betel! jeldi! he added, with some dim recollection of the 1 a whirling disc is indra s symoblic weapon. 2 he abandoned this. a few fragments are reprinted in his oracles. appendix i 106 british government, when he was a baby nat. the queen of heaven and the lord of the gods chewed betel for quite a long time, conversed of the weather, the crops, the affaire humbert, and the law in relation to motor-cars, with ease and affability. but far was it from indra s pious mind to fli

rather, he thought of the hollow nature of the safe, the change of money and of position; the sorrow of the too confiding bankers, and above all the absence of an ego in the brothers crawford. while he was thus musing, bhavani got fairly mad at him. the spretae injuria formae gnawed her vitals with pangs unassuageable: so, shaking him roughly by the arm, she put it to him straight. o madam! said indra. this part of the story has been told before about joseph; but bhavani simply lolled her tongue out, opened her mouth, and gulped him down at a swallow. jahjaour simply wallowed. indra had passed in seven days. x. there is only one more birth, he groaned. this time we must win or die. goetia1 expects every god to do his duty, he excitedly lunographed to swarga.2 but ganesha was already on hi

bstraction, and began. there was a grave difficulty in his mind an obstacle right away from the word jump! of course there was really a good deal: he didn t know where the four elements ceased, for example:3 but his own identity was the real worry. the other questions he could have stilled; but this was too near his pet chakra.4 here i am, he meditated, above all change; and yet an hour ago i was indra; and before that his flute-girl; and then a nat; and then a parrot; and then a hathi oh, the hathis pilin teak in the sludgy, squdgy creek! sang parameshvara. why, it goes 1 innumerable, the highest unit of the fantastic hindu arithmetic. 2 10.000. 3 see the witty legend in the questions of king milinda. 4 meditation may be performed on any of seven chakras (wheels or centres) in the body. t

ALEISTER CROWLEY EQUINOX EQ I 1 2

yt to let me perform the black mass on her at midnight. i would 29 just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra's mantram till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can't make up my mind whether to starve or sandwich or gorge the beast st. john. he's not the least bit hungry, t

ALEISTER CROWLEY EQUINOX EQ I 4

the strumpet of language (the consciously known) in the place of the virgin of the world (the consciously unknown).13 no philosophy has ever grasped this terrible limitation so firmly as the ved nta "all experimental knowledge, the four vedas and the whole series of empirical science, as they are enumerated in ch ndogya, 7. 1. 2-3, are 'n ma eva 'mere name'"14 as the rig veda says "they call him indra, mitra, varuna, agni, and he is heavenly nobly-winged garutm n. to what is one, sages give many a title: they call it agni, tama, m tirisvan."15 55 thus we find that "duality" in the east is synonymous with "a mere matter of words,"16 and further, that, when anything is (or can be) describe by a word or a name, the knowledge concerning it is avidy "ignorance" no sooner are the eyes of a man

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

adiation or the escape of volatile essence. speaking cosmically, and regarding the solar system as itself a cosmic atom, we would consider that: the abstractions or entities who indwell the form are "electric fire" the material substance which is enclosed within the ring-pass-not viewing it as a homogeneous whole, is "fire by friction" the fire devas from the cosmic mental plane (of whom agni and indra are the embodiers along with one whose name is not to be given) are the external agencies who carry on cosmic transmutation. this triple statement can be applied to a scheme, a chain, or a globe also, remembering ever that in connection with man the fire which is his third aspect emanates from the systemic mental. we have dealt in broad and general manner with this question of electricity an

produced by friction, as the friction of two pieces of wood; and pavaka means the vaidyuta or fire of the firmament, i.e. the fire of the lightning, or- 802- a treatise on cosmic fire copyright 1998 lucis trust electric fire. the sources of these three fires i may observe in passing, constitute the three principal deities spoken of in the veda, namely, surya, the sun, representing the solar fire; indra (and sometimes, vayu) the rain-producing deity, representing the fire of the firmament; and agni, representing the terrestrial fire, the fire produced by friction (nirukta, vii, 4; and all these three, be it remembered, are merely the ramifications of one agni; which in its turn is an emanation from the supreme one, as the reader will find from the allegorical description given of agni as be

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

d has, for its main expression in the material world what we call our scientific civilisation. 4. agni rules on the mental plane, and has domination likewise on the third subplane of the etheric planes. he is the lord of the fifth or mental plane, counting from above downwards, if one must employ these terms for the sake of symbolism. for this world cycle, agni is the dominating influence, though indra, lord of the buddhic or intuitional level has a subtle control which is steadily waxing stronger. all humanity is striving towards the fourth plane of union between the three higher and the three lower, but, at this present moment, the plane of mind or of fire is the most important. 5. we need to remember that just as in particular incarnations, men are focussed or polarised in various bodie

sometimes the astral and sometimes the mental so at this time one might infer that our planetary logos himself is focussed in his mental body. he, it has been said, is striving towards the fourth cosmic initiation, which makes possible our attainment of the fourth initiation, for he carries us forward with him, and, on our particular level, we achieve as cells in his body. 6. as time progresses, indra will swing into control and the age of air will be ushered in. more and more as the buddhic principle manifests and at-one-ment is achieved shall we see this age of air coming into being. a corroboration of this can be seen in the gradual control by men of the air. in an esoteric sense, all in the future will become lighter, more rarefied and more- 226- a treatise on white magic copyright 19

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

interested to trace the growth of the doctrine of world saviours in world idealism. edward carpenter goes on to say, in the same book "the number of pagan deities (mostly virgin-born and done to death in some way or other in their efforts to save mankind) is so great as to be difficult to keep account of. the god krishna in- 110- from bethlehem to calvary copyright 1998 lucis trust india, the god indra in nepal and tibet spilt their blood for the salvation of men; buddha said, according to max m ller `let all the sins that were in the world fall on me, that the world may be delivered' the chinese tien the holy one `one with god and existing with him from all eternity' died to save the world; the egyptian osiris was called saviour, so was horus; so was the persian mithra; so was the greek h

BLAVATSKY H P ANTHROPOGENESIS

nd the intellectual, refuse to build man, but endow him with mind; the four corporeal classes creating only his body. this is very plainly shown in various texts of the rig veda- the highest authority for a hindu of any sect whatever. therein asura means "spiritual divine" and the word is used as a synonym for supreme spirit, while in the sense of a "god" the term "asura" is applied to varuna and indra and pre-eminently to agni- the three having been in days of old the three highest gods, before brahmanical theo-mythology distorted the true meaning of almost everything in the archaic scriptures. but, as the key is now lost, the asuras are hardly mentioned. in the zendavesta the same is found. in the mazdean, or magian, religion "asura" is the lord asura visvavedas, the "allknowing" or "omn

the conception of the foetus, its gestation and birth as a child, as we now know it. now to the curious and little understood corroboration in the puranas about the "sweat-born" 2. kandu is a sage and a yogi, eminent in holy wisdom and pious austerities, which, finally, awaken the jealousy of the gods, who are represented in the hindu scriptures as being in never-ending strife with the ascetics. indra, the "king of the gods* finally sends one of his female apsarasas to tempt the sage. this is no worse than jehovah sending sarah, abraham's wife, to tempt pharaoh; but in truth it is those gods (and god, who are ever trying to disturb ascetics and thus make them lose the fruit of their austerities, who ought to be regarded as "tempting demons" instead of applying the term to the rudras, kuma

of their austerities, who ought to be regarded as "tempting demons" instead of applying the term to the rudras, kumaras, and asuras, whose great sanctity and chastity seem a standing reproach to the don juanic gods of the pantheon. but it is[[footnote(s* vide "vishnu-purana" book iii, chap. 2* in the oldest ms. of "vishnu-purana" in the possession of an initiate in southern india, the god is not indra, but kama, the god of love and desire. see text further on[[vol. 2, page] 175 a saint- hypnotised. the reverse that we find in all the puranic allegories, and not without good esoteric reason. the king of the gods (or indra) sends a beautiful apsarasas (nymph) named pramlocha to seduce kandu and disturb his penance. she succeeds in her unholy purpose and "907 years six months and three days*

d, and had implanted in him manas, whose terrestrial aspect is of the earth earthy, though its highest faculties connect it with spirit and the divine soul. pramlocha is the hindu lilith of the aryan adam; and marisha, the daughter born of the perspiration from her pores, is the "sweat-born" and stands as a symbol for the second race of mankind. as remarked in the foot note (vide supra) it is not indra, who now figures in the puranas, but kamadeva, the god of love and desire, who sends pramlocha on earth. logic, besides the esoteric doctrine, shows that it must be so. for kama is the king and lord of the apsarasas, of whom pramlocha is one; and, therefore, when kandu, in cursing her[[footnote(s* these are the exoteric figures given in a purposely reversed and distorted way, being the figur

e. all orientalists to the contrary, there is not a word in any of the puranas that has not a special esoteric meaning "vishnu purana" book i, ch. 15. cf. also vivien's temptation of merlin (tennyson, the same legend in irish tradition[[vol. 2, page] 176 the secret doctrine. exclaims "thou hast performed the office assigned by the monarch of the gods, go" he must mean by that monarch kama and not indra, to whom the apsarasas are not subservient. for kama, again, is in the rig veda (x. 129) the personification of that feeling which leads and propels to creation. he was the first movement that stirred the one, after its manifestation from the purely abstract principle, to create "desire first arose in it, which was the primal germ of mind; and which sages, searching with their intellect, hav

ve equalled. the atharva veda identifies him with agni, but makes him superior to that god. the taittariya brahmana makes him allegorically the son of dharma (moral religious duty, piety and justice) and of sraddha (faith. elsewhere kama is born from the heart of brahma; therefore he is atma-bhu "self- existent" and aja, the "unborn" his sending promlocha has a deep philosophical meaning; sent by indra- the narrative has none. as eros was connected in early greek mythology with the world's creation, and only afterwards became the sexual cupid, so was kama in his original vedic character (harivansa making him a son of lakshmi, who is venus. the allegory, as said, shows the psychic element developing the physiological, before the birth of daksha, the progenitor of real physical men, made to

garden of ed-en on the euphrates became the college of the astrologers and magi, the aleim. but this "college" and this eden belong to the fifth race, and are simply a faint reminiscence of the adi-varsha, of the primeval third race. what is the etymological meaning of the word eden? in greek it is [hedone, signifying voluptuousness. in this aspect it is no better than the olympus of the greeks, indra's heaven (swarga) on mount meru, and even the paradise full of houris, promised by mahomet to the faithful. the garden of eden was never the property of the jews; for china, which can hardly be suspected of having known anything of the jews 2,000 b.c, has such a primitive garden in central asia inhabited by the "dragons of wisdom" the initiates. and according to klaproth[[vol. 2, page] 204 t

of esoteric (because divine) wisdom. whenever anathematizing the gnostic solar chnouphis- the agathodaemon- christos, or the theosophical serpent of eternity, or even the serpent of genesis- they[[vol. 2, page] 378 the secret doctrine. are moved by the same spirit of dark fanaticism that moved the pharisees to curse jesus by saying to him "say we not well thou hast a devil" read the account about indra (vayu) in the rig-veda, the occult volume par excellence of aryanism, and then compare it with the same in the puranas- the exoteric version thereof, and the purposely garbled account of the true wisdom religion. in the rig veda indra is the highest and greatest of the gods, and his soma-drinking is allegorical of his highly spiritual nature. in the puranas indra becomes a profligate, and a

religion. in the rig veda indra is the highest and greatest of the gods, and his soma-drinking is allegorical of his highly spiritual nature. in the puranas indra becomes a profligate, and a regular drunkard on the soma juice, in the terrestrial way. he is the conqueror of all the "enemies of the gods- the daityas, nagas (serpents, asuras, all the serpent-gods, and of vritri, the cosmic serpent. indra is the st. michael of the hindu pantheon- the chief of the militant host. turning to the bible, we find satan, one of the "sons of god (job. i. 6, becoming in exoteric interpretation the devil, and the dragon in its infernal, evil sense. but in the kabala("book of numbers) samael, who is satan, is shown to be identical with st. michael, the slayer of the dragon. how is this? for it is said t

with one another; and the more the allegorical symbol is occult the more its corresponding symbol in other systems agrees with it. thus, if from three systems widely differing from each other in appearance- the old aryan, the ancient greek, and the modern christian schemes- we select several sun-gods and dragons at random, these will be found copied from each other. let us take agni the fire-god, indra the firmament, and karttikeya from the hindus; the greek apollo; and mikael, the "angel of the sun" the first of the aeons, called by the gnostics "the saviour- and proceed in order (1) agni- the fire-god- is called in the rig-veda vaiswanara. now vaisvanara is a danava- a giant-demon* whose daughters puloma and kalaka are the mothers of numberless danavas (30 millions, by[[footnote(s* he is

se daughters puloma and kalaka are the mothers of numberless danavas (30 millions, by[[footnote(s* he is thus named and included in the list of the danavas in vayu purana; the commentator of bhagavata purana calls him a son of danu, but the name means also "spirit of humanity[[vol. 2, page] 382 the secret doctrine. kasyapa* and live in hiranyapura "the golden city" floating in the air. therefore, indra is, in a fashion, the step-son of these two as a son of kasyapa; and kasyapa is, in this sense, identical with agni, the fire-god, or sun (kasyapa-aditya. to this same group belongs skanda or karttikeya (god of war, the six-faced planet mars astronomically, a kumara, or virgin-youth, born of agni* for the purpose of destroying taraka, the danava demon, the grandson of kasyapa by hiranyaksha

syapa-aditya. to this same group belongs skanda or karttikeya (god of war, the six-faced planet mars astronomically, a kumara, or virgin-youth, born of agni* for the purpose of destroying taraka, the danava demon, the grandson of kasyapa by hiranyaksha, his son* whose (taraka's) yogi austerities were so extraordinary that they became formidable to the gods, who feared such a rival in power* while indra, the bright god of the firmament, kills vritra (or ahi, the serpent- demon- for which feat he is called vritra-han "the destroyer of vritra; he also leads the hosts of devas (angels or gods) against other gods who rebel against brahma, for which he is entitled jishnu "leader of the celestial host" karttikeya is found bearing the same titles. for killing taraka, the danava, he is taraka-jit "

hether he does not answer both[[footnote(s* kasyapa is called the son of brahma, and is the "self-born" to whom a great part of the work of creation is attributed. he is one of the seven rishis; exoterically, the son of marichi, the son of brahma; while atharva-veda says "the selfborn kasyapa sprang from time; and esoterically- time and space are forms of the one incognizable deity. as an aditya, indra is son of kasyapa, as also vaivasvata manu, our progenitor. in the instance given in the text, he is kasyapa- aditya, the sun, and the sun-god, from whom all the "cosmic" demons, dragons (nagas, serpent, or snake-gods, and danavas, the giants, are born. the meaning of the allegories given above is purely astronomical and cosmical, but will serve to prove the identity of all* all such stories

pried into the divine mysteries and taught them to men: by this means they themselves escaped a like punishment. michael was commissioned to fight the dragon, and so was karttikeya, and under the same circumstances. both are "leaders of the celestial host" both virgins, both "leaders of saints "spear-holders (saktidhara, etc, etc. karttikeya is the original of michael and st. george, as surely as indra is the prototype of karttikeya[[vol. 2, page] 383 the gods, the facets of one gem. to indra, karttikeya, and even kasyapa-aditya, and at the same time to michael (as the angelic form of jehovah) the "angel of the sun" who is "like" and "one with, god" later ingenious interpretations for monotheistic purposes, elevated though they be into not-to-be questioned church dogmas, prove nothing, exc

araka, the too holy and wise demon. apollo is born on a sidereal island called asteria "the golden star island" the "earth which floats in the air" which is the hindu golden hiranyapura "he is called the pure[[agnos, agnus dei (the indian agni, as dr. kenealy thinks, and in the primal myth he is exempt "from all sensual love("book of god" p. 88. he is, therefore, a kumara, like karttikeya, and as indra was in his earlier life and biographies. python, moreover, the "red dragon" connects apollo with michael, who fights the apocalyptic dragon, who wants to attack the woman in child-birth (see revelation xii, as python attacks apollo's mother. can any one fail to see the identity? had the rt. hon. w. e. gladstone, who prides himself on his greek scholarship and understanding of the spirit of h

th water who disappeared in the deluge (see the last pages of vol. i "isis unveiled" atlantis) the symbols of the dragons and "war in heaven" have, as already stated, more than one significance; religious, astronomical and geological events being included in the one common allegory. but it had also a cosmological meaning. in india the dragon story is repeated in one of its forms in the battles of indra with vritra. in the vedas this ahi-vritra is referred to as the demon of drought, the terrible hot wind. indra is shown to be constantly at war with him; and with the help of his thunder and lightning the god compels ahi-vritra to pour down in rain on earth, and then slays him. hence, indra is called the vritra-han or "the slayer of vritra" as michael is called the conqueror and "slayer of t

a with christians. as george smith has it "the evil principles (spirits) emblems of chaos (in chaldea and assyria as in egypt, we see "resist this change and make war on the moon, the eldest son of bel, drawing over to their side the sun, venus and the atmospheric god vul("assyrian discoveries" p. 403) this is only another version of the hindu "war in heaven" between soma, the moon, and the gods- indra being the atmospheric vul; which shows it plainly to be both a cosmogonical and an astronomical allegory, woven into and drawn from the earliest theogony as taught in the mysteries. it is in the religious doctrines of the gnostics that the real meaning of the dragon, the serpent, the goat, and all those symbols of powers now called evil, can be seen the best; as it is they who divulged the e

is the son of tara, the wife of brihaspati the "gold coloured" and of "soma" the (male) moon, who, paris-like, carries this new helen of the hindu sidereal kingdom away from her husband, which causes a great strife and war in swarga (heaven. the episode brings on a battle between the gods and the asuras: king soma, finds allies in usanas (venus, the leader of the danavas; and the gods are led by indra and rudra, who side with brihaspati. the latter is helped by sankara (siva, who, having had for his guru brihaspati's father, angiras, befriends his son. indra is here the indian prototype of michael, the archistrategus and the slayer of the "dragon's" angels- since one of his names is jishnu "leader of the (celestial) host" both fight, as some titans did against other titans in defence of r

he asuras, transformed subsequently into evil spirits and lower gods, who are eternally at war with the great deities- are the gods of the secret wisdom. in the oldest portions of the rig veda, they are the spiritual and the divine, the term asura being used for the supreme spirit and being the same as the great ahura of the zoroastrians (see darmesteter's vendidad. there was a time when the gods indra, agni, and varuna themselves belonged to the asuras. in the aitareya brahmana, the breath (asu) of brahma-prajapati became alive, and from that breath he created the asuras. later on, after the war, the asuras are called the enemies of the gods, hence "a-suras" the initial "a" being a negative prefix- or "no-gods- the "gods" being referred to as "suras" this then connects the asuras and thei

the bible (gen. vi- the progeny of the "sons of god" and the "daughters of men" their generic name shows their alleged character, and discloses at the same time the secret animus of the brahmins: for they are the krati-dwishas- the "enemies of the sacrifices" or exoteric shams. these are the "hosts" that fought against brihaspati, the representative of exoteric popular and national religions; and indra- the god of the visible heaven, the firmament, who, in the early veda, is the highest god of cosmic heaven, the fit habitation for an extra-cosmic and personal god, higher than whom no exoteric worship can ever soar (3) then come the nagas* the sarpa (serpents or seraphs. these, again, show their character by the hidden meaning of their glyph. in mythology they are semi-divine beings with a

f the avatars of vishnu, has the cross placed on it by nature in its division and localisation of stars, planets and constellations. thus in bhagavata purana v, xxx, it is said that "at the extremity of the tail of that animal, whose head is directed toward the south and whose body is in the shape of a ring (circle, dhruva (the ex-pole star) is placed; and along that tail are the prajapati, agni, indra, dharma, etc; and across its loins the seven rishis" this is then the first and earliest cross and circle, into the formation of which enters the deity (symbolized by vishnu, the eternal circle of boundless time, kala, on whose plane lie crossways all the gods, creatures, and creations born in space and time- who, as the philosophy has it, all die at the mahapralaya. meanwhile it is they, th

BLAVATSKY H P COSMOGENESIS

itial four chapters of genesis are the fragment[[footnote(s[[footnote continued from previous page] known causeless cause" is the oldest dogma in occultism, millenniums earlier than the pater-aether of the greeks and latins. so are the "force and matter, as potencies of space, inseparable, and the unknown revealers of the unknown" they are all found in aryan philosophy personified by visvakarman, indra, vishnu, etc, etc. still they are expressed very philosophically, and under many unusual aspects, in the work referred to* in contradistinction to the manifested universe of matter, the term mulaprakriti (from mula "the root" and prakriti "nature, or the unmanifested primordial matter- called by western alchemists adam's earth- is applied by the vedantins to parabrahmam. matter is dual in re

onstellations; the second and third groups pertaining to other systems have the same functions, and all rule various departments in nature. in the hindu exoteric pantheon they are the guardian deities who preside over the eight points of the compass- the four cardinal and the four intermediate points- and are called loka-palas "supporters or guardians of the world (in our visible kosmos, of which indra (east, yama (south, varuna (west, and kuvera (north) are the chief; their elephants and their spouses pertaining of course to fancy and afterthought, though all of them have an occult significance. the lipika (a description of whom is given in the commentary on stanza iv. no. 6) are the spirits of the universe, whereas the builders are only our own planetary deities. the former belong to the

things above as to things below. they relate severally to astronomical, theogonical and human struggles; to the adjustment of orbs, and the supremacy among nations and tribes. the "struggle for existence" and the "survival of the fittest" reigned supreme from the moment that kosmos manifested into being, and could hardly escape the observant eye of the ancient sages. hence the incessant fights of indra, the god of the firmament, with the asuras- degraded from high gods into cosmic demons; and with vritri or ah-hi; the battles fought between stars and constellations, between moon and planets- later on incarnated as kings and mortals. hence also the war in heaven of michael and his host against the dragon (jupiter and lucifer- venus, when a third of the stars of the rebellious host was hurle

eless (they had not eaten yet of the fruit of the tree of knowledge, they could not see the[[vol. 1, page] 376 the secret doctrine. parguphim, or "face could not see face (primeval men were unconscious "therefore, the primordial (seven) kings died" i.e, were destroyed (vide sepherah djenioutha. now, who are they? they are the kings who are "the seven rishis, certain (secondary) divinities, sakra (indra, manu, and the kings his sons, who are created and perish at one period" as said in vishnu purana (book i. chap. iii. for the seventh("thousand (not the millennium of exoteric christianity, but that of anthropogenesis) represents both the "seventh period of creation" that of physical man (vishnu purana, and the seventh principle- both macrocosmic and microcosmic- as also the pralaya after th

hes (supposed to be memnon "thou art my son, i have begotten thee; and as he[[footnote(s* the earth flees for her life in the allegory, before prithu, who pursues her. she assumes the shape of a cow, and, trembling with terror, runs away and hides even in the regions of brahma. therefore, it is not our earth. again, in every purana, the calf changes name. in one it is manu swayambhuva, in another indra, in a third the himavat (himalayas) itself, while meru was the milker. this is a deeper allegory than one thinks[[vol. 1, page] 399 the dignity of sais. finds the same idea in many a text and under various forms, this very christian orientalist is finally compelled to exclaim that "for this idea to have entered the mind of a hierogrammatist, there must have been in their religion a more or l

fifth rootrace, when the primitive and grandiose meaning had become nearly lost- was ever the representative in his accumulated titles of all his colleagues. it was the god of fire, symbolised by thunder, as jove or agni; the god of water, symbolised by the fluvial bull or some sacred river or fountain, as varuna, neptune, etc; the god of air, manifesting in the hurricane and tempest, as vayu and indra; and the god or spirit[[vol. 1, page] 463 the cosmic gods. of the earth, who appeared in earthquakes, like pluto, yama, and so many others. these were the cosmic gods, ever synthesizing all in one, as found in every cosmogony or mythology. thus, the greeks had their dodonean jupiter, who included in himself the four elements and the four cardinal points, and who was recognized, therefore, in

solar-fire, and constitute its forces; psychically- the intelligence residing in the sushumna, solar ray, the highest of the seven rays; mystically- the occult force in the soma (the moon, or lunar plant) and the drink made of it; physically- the phenomenal, and spiritually- the noumenal causes of sound and the "voice of nature" hence, they are called the 6,333 "heavenly singers" and musicians of indra's loka who personify (even in number) the various and manifold sounds in nature, both above and below. in the latter allegories they are said to have mystic power over women, and to be fond of them. the esoteric meaning is plain. they are one of the forms, if not the prototypes, of enoch's angels, the sons of god, who saw that the daughters of men were fair (gen. vi) who married them, and ta

onstrating the wonderful philosophy and the deep insight into the mysteries of nature, in the egyptian and chaldean as well as in the aryan religions. fohat, shown in his true character, proves how deeply versed were all those prehistoric nations in every science of nature, now called physical and chemical branches of natural philosophy. in india, fohat is the scientific aspect of both vishnu and indra, the latter older and more important in the rig veda than his sectarian successor; while in egypt fohat was known as toum issued of noot* or osiris in his character of a primordial god, creator of heaven and of beings (see chapter xvii "book of the dead. for toum is spoken of as the protean god who generates other gods and gives himself the form he likes; the "master of life "giving their vi

BLUE EQUINOX

become one with him, and his difficulty will then be so to complete that work, that it shall be centred on itself, and leave no seed that may subsequently germinate and destroy all that has been accomplished. 76. yea, he is mighty. the living power made free in him, that power which is himself, can raise the tabernacle of the seven portals 111 illusion high above the gods, above great brahma and indra. now he shall surely reach his great reward! the temptation at this point is to create an universe. he is able: the necessity of so doing is strong within him, and he may perhaps even imagine that he can make one which shall be free from the three characteristics. evelyn hall. an early love of mine.used to say .god almighty.or words to that effect. has no conscience; and in the tremendous st

DAVID ICKE CHILDREN OF THE MATRIX

(c) the fundamental importance of the goddess to the reptilians. l.a. waddell first began the dragon queens 151 to see the connections between apparently unconnected people and events during his early days in india while studying hindu history and mythology. he noticed that eindri, the name used in the edda text for the european and norse "god" called thor, was remarkably close to the hindu god, indra. the indian vedas, which were inspired by the lemurian and sumerian legends and accounts, describe indra as tall, fair, invincible, and armed with a bolt. this is how eindri or thor is described in the edda and waddell concluded from considerable research that the european god, thor, and the hindu god, indra, were the same person, and that this guy was also the first "aryan" king of sumer. t

vedas, which were inspired by the lemurian and sumerian legends and accounts, describe indra as tall, fair, invincible, and armed with a bolt. this is how eindri or thor is described in the edda and waddell concluded from considerable research that the european god, thor, and the hindu god, indra, were the same person, and that this guy was also the first "aryan" king of sumer. the vedas connect indra to the greek god zeus, also known as jupiter. some sanskrit scholars regarded indra as the same as jupiter and suggested that he was a heroic human king who had led the early aryans or "nordics" to victory against the "serpent cult. waddell produces a stream of evidence to show that the hindu god, indra, and the european, thor, after whom we get thursday or "thors-day, are the same person or

rned hats like the european goths, ancient britons and anglo-saxons, and like the eddic heroes in medieval art. the goat and deer metaphors, pictographic of his name, are freely applied to him by the sumerians and the hittites, just as they are to thor in the edda. and his capture and consecration of the sacred bowl or holy grail is in agreement with that by thor or her-thor (arthur) in the edda. indra's sacred rowan tree, guarded by goats, is pictured by the sumerians and the nordic-aryan hittites and cappadocians and this is precisely described as thor's 'ygg-drasill' rowan tree in the edda."19 waddell presents more than 100 seals and sculptures from sumer and the hittites that portray scenes described in the british edda. he says he could have 152 children of the matrix published 300. t

storical sumerian king, indara. later renditions of the king arthur story lost these connections and became an invented, though highly symbolic, fable. in egypt, waddell says, indara (thor) was known by the title of asari, which became osiris, the leading deity in the egyptian worship of the sun. osiris was often depicted as a blue-eyed aryan, just as indara was. king indara, dur or tur of sumer, indra of india, thor or eindri or andvara (andrew) of the edda, osiris of egypt, and the original version of king arthur, are all the same person, waddell contends. so, he says, is dar-danos, the first king of troy in homer's iliad. thor was known as dan and from this same root you get danube and danmark, the danish spelling for denmark. the name relates to the danaans, who originated in atlantis

ancient myths. one of the older names for wodan (also wotan or woden) is bodo or bauta. this corresponds with the sumerian name of budu, butu, or budun, which means "the serpent footed".28 in waddell's translation of the edda, wodan was an aboriginal chief of a moon and serpent-dragon cult seeking to defeat the nordic-aryans of thor-indara. we find the same story in the indian vedas attributed to indra, their name for thor-indara, who was said to have battled with budhnya or "the bottom. budhnya was known as "the great serpent of the bottom or deep."29 this was the puthon or python of the greeks, says waddell. budhnya and wodan are the same character. in india, wednesday or "wodens-day" is known as budh!30 interesting how close that is to buddha, and, according to waddell, buddha is a deri

us we have the origin of st george of cappadocia, later of england.32 this was thor/indara yet again, says waddell, and so was st andrew, the patron saint of scotland, which came from andvara or andvari, another name for thor. the story of george defeating the dragon can be found all over the world in various forms. in egypt "george" was the sun god, ra (thor/indara, says waddell; in india it was indra (thor/indara; and in the hebrew old testament, it was adam, under his title, la or jah, who slayed the serpent" thor or "goer (george) killed el, the matriarch of the serpent cult, the edda tells us, and she was symbolised as the "serpent-dragon. thus "george (thor) defeated "the dragon (el. the story of george and the dragon symbolises the battles with the reptilians located under the earth

ng that the christian religion is but a modification of oriental sun worship, attributed to zoroaster. the christians read the same letters 'ihs' in the greek text as 'jes' and the roman christian priesthood added the terminus 'us" here are some of the other pre-christian deities of whom the "jesus" story was told: apollo, hercules, and zeus of greece; adad and marduk of assyria; buddha sakia and indra of india and tibet; salivahana of southern india and bermuda; osiris and horus of egypt; odin, balder, and frey of scandinavia; crite of chaldea; zoroaster of persia; baal (bel) and taut of phoenicia; bali of afghanistan; jao of nepal; wittoba of bilingonese; xamolxis of thrace; zoar of the bonzes; chu chulainn of ireland; deva tat, codom, and sammonocadam of siam; alcides of thebes; mikado

DAVID ICKE THE BIGGEST SECRET

uage to india and the stories and myths contained inthe hindu holy books, the v edas. l. a. waddell, in his outstanding research into thisaryan race, established that the father of the first historical aryan king of india (recordedin the maha-barata epic and indian buddhist history) was the last historical king of thehittites in asia minor.24 the indian aryans worshipped the sun as the father-god indra,and the hittite-phoenicians called their father-god bel by the name, indara.25 undermany names this same aryan people also settled in sumer, babylon, egypt and asiaminor, now turkey, and other near eastern countries, taking with them the same stories,myths, and religion. this is why, as we shall see in detail later, all the major religions tellthe same tale but using different names. they al

ar east and the caucasus mountains. here are just some of theson of god heroes who play the lead role in stories which mirror those attributed to jesusand almost all were worshipped long before jesus was even heard of:khrishna of hindostan; buddha sakia of india; salivahana of bermuda; osiris and horusof egypt; odin of scandinavia; crite of chaldea; zoroaster of persia; baal and taut ofphoenicia; indra of tibet; bali of afghanistan; jao of nepal; wittoba of bilingonese;tammuz of syria and babylon; attis of phrygia; xamolxis of thrace; zoar of thebonzes; adad of assyria; deva tat and sammonocadam of siam; alcides of thebes;mikado of the sintoos; beddru of japan; hesus or eros, and bremrillahm, of the druids;thor, son of odin, of the gauls; cadmus of greece; hil and feta of mandaites; gentau

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was common to wear an amulet around the neck. these generally represented the leaf of the sacred fig tree and were made in the form of a box that contained a scrap of sacred writing, prayer, or a little picture. women of position in tibet wore a chatelaine containing a charm or charms, and the universal amulet of the tibetan buddhist priests is the thunderbolt, supposed to have fallen direct from indra s heaven. this is usually imitated in bronze or other metal and is used for exorcising evil spirits. many muslims wear amulets, and it is said that the prophet mohammed believed in the evil eye. the koran is sometimes carried as an amulet, or extracts from it are copied out for that purpose. suras 113 and 114 are directed against witchcraft. other powerful charms for amulets include the name

site at http//www.vega.bg/ beinsa_douno. sources: douno, beinsa. the master speaks: the word of the great white brotherhood. los angeles: sunrise press& books, 1970. reminiscences: talks with the master. los angeles: sunrise press, 1968. the teachings of beinsa douno: pearls of love. glasgow: beyond the rising sun publications, n.d. deva-loka (or daiver-logum) the world of hindu gods, especially indra, also known as swarga. said to be situated between the sun and polar star, it is a region of splendor and magnificence, inhabited by many gods, nature spirits, and angels. devas (or daivers) hindu gods, who inhabit their world of deva-loka. the term derives from the root div (to shine) and may be related to the persian divs. indra was foremost among the ancient hindu gods and deva-loka was h

id to be situated between the sun and polar star, it is a region of splendor and magnificence, inhabited by many gods, nature spirits, and angels. devas (or daivers) hindu gods, who inhabit their world of deva-loka. the term derives from the root div (to shine) and may be related to the persian divs. indra was foremost among the ancient hindu gods and deva-loka was his heaven. in later mythology, indra became inferior to agni, vayu, and surya, but remained in power over other gods and spirits. the deva-loka of the gods included many nature spirits and angels. according to theosophical teachings (which partially derive from hinduism) devas constitute the ranks or orders of spirits who compose the hierarchy that rules the universe under the deity. their numbers are vast and their functions a

nglish, italian, and german. the first volume of this two-volume work, primitive man, discusses the nature and origin of religious beliefs. the second, peoples of antiquity, deals with the experimental elements in the spiritualistic doctrines of early civilizations. de vesme died july 18, 1938, in paris. sources: de vesme, cesar. a history of experimental spiritualism. 2 vols. london, 1931. devi, indra (1899) pioneer teacher, writer, and lecturer on hatha yoga. she was born on may 12, 1899, in riga, russia, as eugenie petersen of russian and swedish parentage. petersen was educated in st. petersburg. her first marriage was to a diplomat, her second to sigfrid knauer, a medical doctor, on march 14, 1953. she was fascinated by oriental philosophy and mysticism and lived in india for 12 years

ted the movement for indian freedom and was friends with mahatma gandhi, rabindranath tagore, and pandit nehru. she suffered from a supposedly incurable heart disease for some years, but was cured miraculously by yogic healing. as a result she studied hatha yoga under swami kuvalanayananda, one of two yogis who helped revive hatha yoga as a new scientific health discipline. petersen took the name indra devi. she started a school of yoga in shanghai, which she maintained throughout the japanese occupation and introduced to australia. after the war she returned to india, where she was the first western woman to teach yoga. in 1947 she went to the united states, where she started the indra devi yoga foundation, a yoga school in los angeles. she also traveled widely, lecturing on yoga. during

dium. she also introduced yoga to the health spa created by edmond bordeaux szekely in tecate, baja california, mexico. in 1958 she became a consultant to the instituto de filosofia yoga in mexico. along the way she met sai baba, the contemporary indian teacher, and became one of his early advocates in america. she founded the sai yoga academy in baja, california, and mexico. as of the year 2000, indra devi is still alive at the age of 100 and is working on a book about sai yoga. sources: devi, indra. forever young, forever healthy. new york: prentice- hall, 1954. renew your life through yoga. englewood cliffs, nj: prentice-hall, 1963. yoga for americans. englewood cliffs, nj: prentice- hall, 1959. yoga.the technique of health and happiness. kitabistan, india, 1948. devil a name derived fr

who introduced hatha yoga to the west, and swami kuvalayanand. most of their students established schools in bombay, and almost all modern practice of hatha yoga can be traced to people trained by either of these two men. british scholar henry thomas colebrooke wrote the first essay on yoga in 1805. yet it took nearly four decades for hatha yoga to enter mainstream america in 1947 through yogini indra devi, who is dubbed the first lady of yoga. however, yoga master b.k.s. iyengar is thought to have trained the majority of current american hatha yoga teachers. the sanskrit syllable ha indicates the sun and tha the moon. the yoga or union of the sun and the moon is through pranayama, believed to be the subtle vitality of breath. pranayama is induced by actual practice of the asanas and also

indu religion, a term for a world or division of the universe. for general purposes, there are three lokas: heaven, earth, and hell, but different philosophical schools have enumerated seven or even eight lokas. the seven lokas are: bhurloka (earth, bhwar-loka (space between earth and the sun, inhabited by semi-divine beings, swar-loka (region between the sun and polar star, the heaven of the god indra, mahar-loka (the abode of great sages and saints, jana-loka (abode of the sons of the god brahma, tapar-loka (abode of other deities, and satya-loka or brahma-loka (abode of brahma, where souls are released from the necessity of rebirth. in buddhism, there are three worlds.or world systems. named lokas: the kamaloka (world of desire, the rupaloka (world of matter or form, and the arupaloka (

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

tures, statuettes, prayer beads, or rings.which he gives to his devotees. a widespread religious movement has grown up around him, and he has directed devotees into social work, resulting in the building of a number of schools and medical centers. his fame has spread far beyond india into both african and western countries due to the distribution of his writings and the books about him written by indra devi, howard murphet, and other western writers. a charismatic figure, he is regarded by many devotees as a divine avatar. sai baba remains something of an enigma. he has refused many parapsychologists the opportunity to study him. many have, however, joined his audiences and reported seeing the extraordinary feats his followers have reported. c. t. k. chari raised the question of trickery

enignant spirits. one of them acts as sort of chorus in the meghaduta or cloud of messenger of kalidasa. yet we read of the yaka alawaka, who, according to the buddhist legend, used to live in a banyan tree, and slay any one who approached it; while in ceylon they are represented as demons whom buddha destroyed. in later hinduism they are generally of fair repute, and one of them was appointed by indra to be the attendant of the jaina saint mahavira. sources: crooke, william. religion and folklore of northern india. humphrey milford: oxford university press, 1926. yantra hindu mystical diagram, often inscribed on copper. divine energy is invoked into the yantra by special prayers. the yantra is clearly a precursor of the magic diagrams of western occultists, although in india it was used i

is requires purification at all levels and according to hindu belief might take many lifetimes, but sincere exertions in one birth should bear fruit in the next. yoga s widespread introduction to the west is thought to have begun with swami vivekananda s yoga presentation at the parliament of religions in chicago, 1893. influential twentieth century yogis since then have included ramana maharshi, indra devi, selvarajan yesudian, swami sivananda, sri yogendra, and maharishi mahesh yogi, of the transcendental meditation movement. in the 1960s and 1970s, richard hittleman and lilias folan (of lilias, yoga, and you) brought yoga to the american mainstream through television. yoga s popularity is also due to endorsements from celebrities such as sting and madonna. yoga s allure as a stress reli

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

al flying machine will come to you and you alone, of all the mortals, seated on that vehicle will look like a deity. 5 visvakarma, the architect among the gods, built aerial vehicles for the gods. 6 oh you descendant of the kurus, that wicked fellow came on that alltraversing automatic flying vehicle known as saubhapura and pierced me with weapons. 7 he entered into the favourite divine palace of indra and saw thousands of flying vehicles intended for the gods lying at rest. 8 the gods came in their respective flying vehicles to witness the battle between kripacarya and arjuna. even indra, the lord of heaven, came with a special type of flying vehicle which could accommodate 33 divine beings. 9 all these quotations have been taken from the bhagavata purana and from the mahabaratha, two dro

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

e german as compared with the celtic: a certain theosophic propensity betrays itself in the indians as well as celts, which in the fulness of greek and german myth falls more into the background. it seems worthy of notice, that to the indian gods and goddesses are assigned celestial dwellings with proper names, as in the edda. among the gods themselves, brahma's creative power resembles wuotan's, indra is akin to donar, being the wielder of lightning and the ruler of air and winds, so that as god of the sky he can also be compared to zio. the unison of our wish with the notion embodied in manoratha (p. 870) deserves attention. nerthus answers to bhavani (p. 255, halja to kali, and mannus to manus (p. 578, the last two examples being letter for letter the same; but one thing that must not b

HELENA BLAVATSKY NIGHTMARE TALES

and bound him, ajigarta equipped himself with the knife ofsacrifice. he was just raising his trembling arm above the heart of his well-beloved son, when the boy beganto chant the sacred verses. there was again a moment of hesitation and supreme grief, and as the boy finishedhis mantram, the aged rishi plunged his knife into the breast of sunahsepha. but, oh! the miracle of it! at that very moment indra, the god of the blue vault (the universe) issued fromthe heavens and descended right into the midst of the ceremony. enveloping the pyre and the victim in a thickblue mist, he loosed the ropes which held the youth captive. it seemed as if a corner of the azure heavens hadlowered itself over the spot, illuminating the whole country and colouring with a golden blue the wholescene. filled with

HELENA BLAVATSKY THE KEY TO THEOSOPHY

rally, and insist that every bone, every artery and atom of flesh will be raised bodily on the judgment day-of course it does. if you still insist that it is the perishable form and finite qualities that make up immortal man, then we shall hardly understand each other. and if you do not understand that, by limiting the existence of every ego to one life on earth, you make of deity an ever-drunken indra of the pur ic dead letter, a cruel moloch, a god who makes an inextricable mess on earth, and yet claims thanks for it, then the sooner we drop the conversation the better. q. but let us return, now that the subject of the skandhas is disposed of, to the question of the consciousness which survives death. this is the point which interests most people. do we possess more knowledge in devachan

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

spectful remembrances to mrs gardner and believe me, chacombe vicarage 14 march 1889 2 22 thealchemist of the golden dawn warrant, portman described himself as 'm mber of the n n h d.egree of the august order of light. grand hierophant presldm in the west grand master of the order of the sacred crown, pnnce of kether in the circle of adepts, myajolah or grand master of the andamanese, arch censor indra, an.d sponsor ketu] i indostan of the royal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of the antient. and primitive rite of phremasonry in all parts of the wo ld w ere bodies.of that rite do not exist, and grand master of light m. the .indlan empire. honorary ixo of the dominion

ISIS UNVEILED

back, the long veil, and the golden aureole around the virgin's head, as well as around that of the hindfl savior, are striking. no cathohc, well versed as he might be in the mysterious symbousm of iconology, would hesitate for a moment to worship at that shrine the vii^n mary, the mother of his god* in indur subba, the south entrance of the caves of ellora, may be seen to this day the figure of indra's wife, indrdni, sitting with her infant son-god, pointing the finger to heaven with the same gesture as the italian madonna and child* 102. th*0mitliamdlmtirsemaia*,p.7u 2iided.,p.l73. 193- exo, zzxiz, 25, 26. 194. b. moor: ra
placed for the lord^ splendor. and there are three habitations" the habita- tions of the trimhrti, the hinda trinity, are placed beneath the keystone the golden crescent, in the representation of mem "and there was under his feet [of the god of israel] as it were' a paved work of a sapphire- stone (ei, xziv, 10. under the crescent is the heaven of brahmfi, all paved with sapphires. the paradise^ indra is resplendent with a thousand suns; that of siva (saturn) is in the northeast; his throne is formed of lapis-lazuli and the floor of heaven is of fervid gold "when he sits on the throne he blazes with fire up to the loint" at hardvftr, during the fair in which he is more than ever makddetia the highest god, the attributes and emblems sacred to the jewish 'lord god' may be recog- nised one b

s 301 the fourth, generally the upper one, or at the ri^t, holds on his forefinger, extended as the cipher 1, the cholera, or discus, which resembles a ring or b wheel, and might be taken for the nought. in his first avatar, the mataydvatara, when emerging from the fish's mouth, he is represented in the same position* the ten-armed durg& of bengal; the ten-headed r&eana the giant; p&naa as durgd, indra and /tt^rdnt are found with this attribute, which is a perfect representation of the may-pole* the holiest of the temples among the hindfis are those of jagan- natha. this deity is wor^ped equally by all the sects of india, and yo^an-n&tha is named 'the lord of the world' he is the god of the mysteries, and his temples, which are most numerous in bengal, are all of a pyramidal form. there is

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

real landscape of satanic bikers (the real hell s angels, blond cannibals, and others. hinduism hinduism, the blanket term for a wide variety of different strands of spirituality found in the south asian subcontinent, posits a universe full of demons. demon slaying is, in fact, one of the characteristic acts accomplished by hindu gods and goddesses an act attributed even to the ancient vedic god, indra, who slew the drought-demon vritra. despite the proliferation of demon slaying, however,hinduism does not posit any master devil or any other conception of absolute evil. instead, 114 hinduism demons play an essential role in the overall harmony of the cosmos, providing an important counterpoint to the gods. thus, for example, in the story of krishna s defeat of the serpent demon kaliya, kri

area of the world from india to ireland (the words iran, ireland, and aryan all derive from the same root. the indo-european family of languages is one of the legacies of this expansion. the worldview of the aryan invaders of india was partially preserved in the vedas. by the time of the indian classical period (at least a millennium after the initial invasion, the leading gods of the vedas (e.g, indra and varuna) had been demoted to demigods, and their status as chief divinities supplanted by non-vedic deities such as vishnu and shiva. it has been hypothesized that this mythological transformation was one phase of the victory of the religious ideology of the indigenous peoples over the religious sensitivity of the aryan invaders. another aspect of this influence may be reflected in the ot

n general, the worst sin in islam was considered to be an unbeliever in god and his prophet muhammad. other sins were related to moral social rules. in the hindu tradition, one also finds an idea of the underworld. it is sometimes conceived as a dark bottomless chasm from where there is no return: in the deepest part resides the cosmic serpent vrtra, which has remained there since it was slain by indra. it is a realm of silence and death, populated by those who consciously committed evil,mythical characters included. the idea of hell subsequently developed as a philosophical concept of total annihilation that contrasts with the limitless sense of being. although a number of mythical stories depict hells as places of suffering and pain, in general the hindu religion places more emphasis on

LIBER 777

6 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f space f consciousness f 1 parabrahm (or any other whom one wishes to please[[shiva, brahma] indifference s 2 shiva, vishnu (as buddha avatars, akasa (as matter, lingam joy s 3 bhavani (all forms of sakti, prana (as force, yoni compassion s 4 indra, brahma friendliness s 5 vishnu, varruna-avatar death r 6 vishu-hari-krishna-rama buddha r 7[[bhavani, etc] the gods r 8 hanuman analysis into 4 elements a 9 ganesha, vishnu (kurm avatar) dhamma r 1010 lakshmi &c [kundalini] sangha r the body r 11 the maruts [vayu] wind k 12 hanuman, vishnu (as parasa-rama) yellow k 13 chandra (as) loathsomeness of food p 14 lalita (sexual aspect of sakti) d

vishnu (as parasa-rama) yellow k 13 chandra (as) loathsomeness of food p 14 lalita (sexual aspect of sakti) dark blue k 15 shiva bloody corpse i 16 shiva (sacred bull) beaten and scattered corpse i 17 various twin and hybrid deities white k 18[[krishna] worm-eaten corpse i 19 vishnu (nara-singh avatar) gnawed by wild beasts corpse i 20 the gopi girls, the lord of yoga bloated corpse i 21 brahma, indra liberality r 22 yama hacked in pieces corpse i 23 soma [apas] water k 24 kundalini[[yama] skeleton corpse i 25 vishnu (horse-avatar) limited aperture k 26 lingam, yoni putrid corpse i 27[[krishna] blood-red k 28[[the maruts] purple corpse i 29 vishnu (matsya avatar) conduct r 30 agni [tejas, yama [as god of last judgement] light k 31 surya (as) fire k 32 brahma quiescence r 32 bis [prithivi]

LIBER DCCCLX JOHN ST

maryt to let me perform the black mass on her at midnight. i would just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra.s mantra till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells. and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can.t make up my mind whether to starve or sandwich or gorge the beast st. john. he.s not the least bit hungry, th

LIBER LXVII THE SWORD OF SONG

the government evicted the bhikkhu; and set guard, quite like the end of genesis iii, and cut down the tree, and all the nats perished .jehjaour heard and trembled. perdu. r abu was only three years old. viii .it really seemed as if fate was against him. poor jehjaour! in despair he cried to his partner .o ganesha, in the world of gods only we shall be safe. let him be born as a flute-girl before indra.s throne .difficult is the task. replied the alarmed deity .but i will use all my influence. i 1 the government, in the intersts of buddhists themselves, reserves all ground within 50 feet of a dagoba. the incident described in this section actually occurred in 1901. 2 siam. know a thing or two about indra, for example .it was done. beautiful was the young girl.s face as she sprang mature fr

all my influence. i 1 the government, in the intersts of buddhists themselves, reserves all ground within 50 feet of a dagoba. the incident described in this section actually occurred in 1901. 2 siam. know a thing or two about indra, for example .it was done. beautiful was the young girl.s face as she sprang mature from the womb of matter, on her life-journey of an hundred thousand years. of all indra.s flute-girls she played and sang the sweetest. yet ever some remembrance, dim as a pallid ghost that fleets down the long avenues of deodar and moonlight, stole in her brain; and her song was ever of love and death and music from beyond .and one day as she sang thus the deep truth stole into being and she knew the noble truths. so she turned her flute to the new song, when.horror!.there was

ng avenues of deodar and moonlight, stole in her brain; and her song was ever of love and death and music from beyond .and one day as she sang thus the deep truth stole into being and she knew the noble truths. so she turned her flute to the new song, when.horror!.there was a mosquito in the flute .tootle! tootle. she began .buzz! buzz. went the mosquito from the very vitals of her delicate tube .indra was not unprovided with a disc.1 alas! jehjaour, art thou already in the toils? she had only lived eight months. ix .how you bungle. growled ganesha .fortunately we are better off this time. indra has been guillotined for his dastardly murder; so his place is vacant .eurekas. yelled the magus .his very virtue will save him from his predecessor.s fate .behold perdu. r abu then as indra! but o

e mused .that i.ve been changing a lot lately. well, i am virtuous.and i read in crowley.s new translation of the dhammapada2 that virtue is the thing to keep one steady. so i think i may look forward to a tenure of my mahakalpa in almost arcadian simplicity. lady bhavani, did you say, boy? yes, i am at home. bring the betel .jeldi. he added, with some dim recollection of the 1 a whirling disc is indra.s symoblic weapon. 2 he abandoned this. a few fragments are reprinted in his oracles. 74 appendix i british government, when he was a baby nat .the queen of heaven and the lord of the gods chewed betel for quite a long time, conversed of the weather, the crops, the affaire humbert, and the law in relation to motor-cars, with ease and affability. but far was it from indra.s pious mind to flir

est! rather, he thought of the hollow nature of the safe, the change of money and of position; the sorrow of the too confiding bankers, and above all the absence of an ego in the brothers crawford .while he was thus musing, bhavani got fairly mad at him. the spret injuria form gnawed her vitals with pangs unassuageable: so, shaking him roughly by the arm, she put it to him straight .o madam. said indra .this part of the story has been told before.about joseph; but bhavani simply lolled her tongue out, opened her mouth, and gulped him down at a swallow .jehjaour simply wallowed. indra had passed in seven days. x .there is only one more birth. he groaned .this time we must win or die .goetia1 expects every god to do his duty. he excitedly lunographed to swarga.2 but ganesha was already on hi

traction, and began. there was a grave difficulty in his mind.an obstacle right away from the word .jump. of course there was really a good deal: he didn.t know where the four elements ceased, for example:3 but his own identity was the real worry. the other questions he could have stilled; but this was too near his pet chakra.4 .here i am. he meditated .above all change; and yet an hour ago i was indra; and before that his flute-girl; and then a nat; and then a parrot; and then a hathi..oh, the hathis pilin. teak in the sludgy, squdgy creek. sang parameshvara. why, it goes 1 .innumerable. the highest unit of the fantastic hindu arithmetic. 2 10.000. 3 see the witty legend in the questions of king milinda. 4 meditation may be performed on any of seven .chakras (wheels or centres) in the bod

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

ry student of an indo-european mythology must be aware of it. 32 norse mythology dumezil was not the only person in the twentieth century to seek the indo- european background of the mythology of one of the daughter traditions, and many contributions have been made outside his theoretical focus. in norse mythology, study of thor has especially profited from a look at such figures as the vedic god indra and baltic thunder gods. cult, worship, and sacrifice this is a book about myths (narratives, not religion (here defined as ritual practice, and as i explained above, few of the narratives were composed during the pagan period and virtually none was recorded then. this makes any study of the cult and ritual that norse mythology might have accompanied a tricky matter indeed. nevertheless, we

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d that he had returned from the land of the dead. this concept was, in substance, the teaching of the mysteries. the crucified saviors the list of the deathless mortals who suffered for man that he might receive the boon of eternal life is an imposing one. among those connected historically or allegorically with a crucifixion are prometheus, adonis, apollo, arys, bacchus, buddha, christna, horus, indra, ixion, mithras, osiris, pythagoras, quetzalcoatl, semiramis, and jupiter. according to the fragmentary accounts extant, all these heroes gave their lives to the service of humanity and, with one or two exceptions, died as martyrs for the cause of human progress. in many mysterious ways the manner of their death has been designedly concealed, but it is possible that most of them were crucifi

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

s of japan (decent from the sun)sumerians (sargon the great)semites (moses, isaac, john and jesus, abrahamthe name means father is high)greeks (hesiod theogony, pindar. in plato, the deluge of deucalion)appendix b: book abstracts190atlantis, alien visitation, and genetic manipulation chinese (in the pwan-ku, or reign of chaos, states that people lived underground)babylonians and akkadiansindians (indra versus vritra and the battles between the asas and the asuras or gods and demons)russianscelts (in the deluge of ogyges and the journey of bran, of the coming of the tuatha de dannan, the creation of the isle of man, etc.scriptures and texts that mention earth devastationbooks of genesis, job, and revelationthe ramayana and the mahabharatathe shastrasthe v edasthe norse eddathe zed avesta (o

n) unseen forces are believed to be as numerous as those we can see: in every pond, forest, tree, house,dwell creatures big and small, important and humble which occasionally appear to humans in variousforms, as well as in visions and in dreams.all these creatures are believed to be ruled by the protectors of the ten directions. these deities includegods from the hindu pantheon such as brahma and indra. they are gods, and though they areimmensely powerful and believed to control all the forces of the universe they are not beyond the wheelof cyclic existence and thus cannot be an object of refuge for humans aspiring for liberation. they mayor may not be sympathetic to the buddhist doctrine, but their help and cooperation can be cultivated andis considered essential, since they control all o

ivata-kavacas, kaleyas and hiranya-puravasis [those living inhiranya-pura. they are all enemies of the demigods, and they reside in holes like snakes. from birththey are extremely powerful and cruel, and although they are proud of their strength, they are alwaysdefeated by the sudarshana chakra of the supreme personality of godhead, who rules all the planetarysystems. when a female messenger from indra named sarama chants a particular curse, the serpentinedemons of mahatala become very afraid of indra. beneath rasatala is another planetary system, knownas patala or nagaloka, where there are many demoniac serpents, the masters of nagaloka, such asshankha, kulika, mahashankha, shveta, dhananjaya, dhrtarashtra, shankhacuda, kambala, ashvataraand devadatta. the chief among them is v asuki. the

inherently related to some of its most importantpersonages. shiva shiva (auspicious one, is one of the members of the trimurti (brahma, vishnu and shiva. he is incharge of the material mode of ignorance (tamo-guna) bringing destruction of the universe: yamarajasaid: my dear servants, you have accepted me as the supreme, but factually i am not. above me, andabove all the other demigods, including indra and candra, is the one supreme master and controller. thepartial manifestations of his personality are brahma, visnu and siva, who are in charge of the creation,maintenance and annihilation of this universe. he is like the two threads that form the length andbreadth of a woven cloth. the entire world is controlled by him just as a bull is controlled by a rope inits nose (bhagavata purana 6.3

MICHAEL WYNN THE SOUL TRAVELERS

fluids or solids that passed through, or came from, your body would naturally have many lingering threads. because of the length of time they were in your body, and sheer surface-area contact, things like sweat, blood, semen, hair, milk, or skin would likely contain more lingering threads than urine or feces. this web that binds all things( the force from starwars) goes by many names: the akasha, indra s web, the web of wyrd, the web of life--michael wynn's "the soul travelers" 49 and the force. essentially, everything you ve ever touched or excreted is still touching you; most of this material has decomposed into the earth, returned to the ocean, or rotting in a landfill. naturally, a magician would find things like your clothes, hair, blood, and extremely personal items useful if he desi

MORALS AND DOGMA

indian and persian deities are for the most part symbols of celestial light, their agency being regarded as an eternal warfare with the powers of winter, storm, and darkness. the religion of both was originally a worship of outward nature, especially the manifestations of fire and light; the coincidences being too marked to be merely accidental. deva, god, is derived from the root _div, to shine. indra, like ormuzd or ahura-mazda, is the bright firmament; sura or surya, the heavenly, a name of the sun, recurs in the zend word huare, the sun, whence khur and khorshid or corasch. uschas and mitra are medic as well as zend deities and the amschaspands or "immortal holy ones" of the zend-avesta may be compared with the seven rishis or vedic star-god, of the constellation of the bear. zoroastri

development, according to the difference between the indian and persian mind. the early shepherds of the punjaub, then called the country of the seven rivers, to whose intuitional or inspired wisdom (veda) we owe what are perhaps the most ancient religious effusions extant in any language, apostrophized as living beings the physical objects of their worship. first in this order of deities stands indra, the god of the "blue" or "glittering" firmament, called devaspiti, father of the devas or elemental powers, who measured out the circle of the sky, and made fast the foundations of the earth; the ideal domain of varouna "the all-encompasser" is almost equally extensive, including air, water, night, the expanse between heaven and earth; agni, who lives on the fire of the sacrifice, on the do

PHILIP NEIL MYTHS LEGENDS EXPLAINED

according to the holy book rig veda, there was neither being nor non-being, just darkness swathed in darkness. this is usually described as a primal ocean, on which the world egg floated. gifts of the ocean the ocean yielded many gifts including the sacred parijati tree, which perfumed the whole world with its blossoms, and airavata, the colossal white elephant (on the left, the mount of the god indra. devas the devas, holding onto the tail of the snake vasuki, are the gods. there are usually said to be 33 of them. their home is on mount meru. brahma brahma, one of the major gods, has four heads. he used to have five, but shiva cut one of them off when brahma claimed to be his superior. tortoise vishnu took the form of the tortoise kurma to help the gods retrieve lost treasures from the o

he siege of lanka at the siege of lanka, rama and his monkey army, led by hanuman, fought the rakshasas, or demons, led by ravana. these included such terrible adversaries as lightning-tongue, smoke-eye, death-to-men, and big-belly. all of these were vanquished in turn, but rama could not conquer ravana himself until he had worshiped the sun, and borrowed the chariot and charioteer of the sky god indra. with this divine aid, rama pursued his enemy, though every time he cut off one of ravana s ten heads, another grew in its place. finally, he shot the demon with an arrow forged by brahma it flew like the wind, struck like the sun, passed through ravana, cleaned itself in the sea, and returned to rama s quiver. the gods rejoiced, and the sun shone down on the field of battle. this 19th-centu

RUBY TABLET OF SET

th the surface of the earth. i invoke kubera, whose aspect is multicolored [robert robinson iii] from the south i call yama. yama, ruler of lore, death and law. to his southern kingdom go the dead, with all they have been. yama, first to die, brings justice. he welcomes those who perish and directs the currents of the past. i invoke yama whose aspect is red [julian clark iii] from the east i call indra. indra, king of heaven and protector of heroes. fierce indra in his cloud chariot leads the warriors; indra smites our enemies with thunderbolts shot from his rainbow. he is the ruler of sacrifice and witness of rites. i invoke indra whose aspect is golden [marie zajkowski iii] from the west, i call varuna. varuna, lord of the primeval waters, lord of destiny, rules the sense of touch. varun

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

stow virtue upon him. listening the siddhas, the spiritual teachers, the heroic warriors, the yogic masters. listening the earth, its support and the akaashic ethers. listening the oceans, the lands of the world and the nether regions of the underworld. listening death cannot even touch you. o nanak, the devotees are forever in bliss. listening pain and sin are erased. listening shiva, brahma and indra. listening even foul-mouthed people praise him. listening the technology of yoga and the secrets of the body. o nanak, the devotees are forever in bliss. section 01 jup part 003 listening pain and sin are erased. listening truth, contentment and spiritual wisdom. listening take your cleansing bath at the sixty-eight places of pilgrimage. listening reading and reciting, honor is obtained. lis

s faith comes to know such a state of mind. the faithful have intuitive awareness and intelligence. siddhas: human beings who have reached perfection. yogic: having to do with yoga, the hindu discipline aimed at gaining a state of perfect spiritual understanding. akaashic: in hinduism, relating to one of the five great elements that make up the world. nether: located below or in a lower position. indra: in the hindu vedas, a warrior god, ruler of the sky and weather. intuitively: instinctively, without needing explanation. essence: the most important quality or feature. devotees: dedicated followers. scribe: one who copies down documents or religious texts. 92 world religions: primary sources sri guru granth sahib the faithful know about all worlds and realms. the faithful shall never be s

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

se evil spirits penetrate the material world and the circumstances of human life, they conceal themselves in every aspect of human existence. in many instances, the gods of the old religions become the demons of the new. the asuras, a race of gods in the early vedas (sacred hindu texts composed around 1500 to 1200 b.c.e, are transmuted to powerful evil beings with the advent of the new deities of indra and vishnu. the raksasas are a class of entities who attack humans with the intended goal of driving them insane or causing them material ruin. as in many theologies, there is an ambivalence concerning certain deities. in hinduism, the most terrifying of the gods, such as kali, durga, and shiva, although seemingly demonic and destructive, often perform deeds that ultimately turn out to be go

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

esting that the two cities were devastated by an ancient nuclear blast. they also mention other ancient texts that describe flying machines, advanced technology, and awesome weapons wielded by the gods. the sacred hindu hymns, the rig-veda, constitute some of the oldest known religious documents. the splendid poetry tells of the achievements of the hindu pantheon of gods, and one passage tells of indra, a god-being, who was honored when his name was turned into india. indra, who became known as the fort destroyer because of his exploits in war, was said to travel through the skies in a flying machine, the vimana. this craft was equipped with awesome weapons capable of destroying a city. the effect of these weapons seems to have been like that of laser beams or some kind of nuclear device

THE MIDDLE PILLAR

hoth isis- amoun horus- osiris ra hathor- anubis khnum shu khonsu geb aither- uranus rhea hera zeus ares- apollo- aphrodite- hermes- artemis- demeter aether- coelus juno- jupiter mars- sol- venus- mercury- diana- ceres dagda- lugh danu- llyr morrigan- angus mac og brigit- ogma- cerridwen- cemunnos ymir- odin frigga- frey thor t y balder- freya- loki bragi nanna- nerthus brahman- vishnu mahasakti- indra shiva- krishna surya lakshmi pamati hunuman- chandra soma ganesha daath nephthys hypnos janus arianrhod heimdall aditi- pushan color and visualization as regardie stated in chapter five, once students are familiar with the basic exercise of the middle pillar (and the three pillars, they can expand their practices by visualizing the sephiroth in their appropriate colors: kether is white, chok

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

verent awe be sought, since as a boon, from heav n itself tis bought; the sacred oak ascend, and then with skill, cut the with d branches with a golden bill. selections from: william augustus russel. history of england. london, j. cooke, 1777. p. 4. sayings of the hindus (the rig-veda: to the waters) forth from the middle of the flood the waters their chief the sea flow cleansing, never sleeping. indra, the bull, the thunderer, dug their channels: here let those waters, goddesses, protect me. waters which came from heaven, or those that wander dug from the earth, or flowing free by nature. bright, purifying, spreading to the ocean, here let those waters, goddesses, protect me. those amid whom goes varuna, the sovereign, he who discriminates men s truth and falsehood distilling meath, the b

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