Michael Wynn's Occult Reference Library
INTELLECT,INTELLIGENCE,INTELLIGENT

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rth, and is ascribed to solar deities such as ra, apollo, and mithra as well as osiris and jesus christ. the tarot card temperence identifies the direct mystical ascent to tiphareth from malkuth, the physical. netzach: the seventh emanation on the tree of life. netzach is regarded as the sphere of creativity, subjectivity, and emotions, a very clear contrast to the sphere of hod, which represents intellect and rational thought. netzach is the sphere of love and spiritual passion and is therefore associated with such deities as aphrodite, venus, hathor, and others that personify these qualities. hod: the eighth emanation on the tree of life. hod is associated with the planet mercury and represents intellect and rational thought. it also represents the structuring and measuring capacities of

4 7 INITIATION CEREMONY

heg: the calvary cross of 10 squares refers to the 10 sephiroth in balanced disposition, before which the formless and the void rolled back. it also is the opened out form of the double cube, and of the altar of incense (places cross aside) the 27th path of the sepher yetzirah which answereth unto the letter peh is called the exciting intelligence, and it is so called because by it is created the intellect of all created beings under the highest heaven and the excitement of the motion of them. it is, therefore, the reflection of the sphere of mars, and the reciprocal path connecting netzach with hod, victory with splendor; it is the lowermost of the three reciprocal paths. hiero: heg: pract: move to the west of altar. heg: before you upon the altar is the 16th key of the tarot which symbol

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

lf and others. orange, like red, is a colour of energy and warmth, easing arthritis, rheumatism and increasing the pulse rate, relieving gall-bladder and kidney pains and stones, menstrual and muscle cramps and allergies, and lifting exhaustion. orange is also used to strengthen the immune system. orange crystals include amber, agate, coral and carnelian. yellow yellow is for happiness, the mind, intellect, communication and willpower. yellow stimulates the nervous system, improving memory and concentration, easing eczema and other skin problems; it also promotes a healthy metabolism and calms anxiety and stress-related ailments that may affect the digestive system adversely. yellow crystals include jasper, topaz, calcite and citrine. green green is for the heart, emotions, peace and balan

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

is a' you end 'a is not a' the mind reacts against this conclusion; it anaesthetises itself against the self-inflicted wound, and it regulates philosophy to the category of paradoxial tricks. but that is a cowardly and disgraceful attitude. the yogi has got to face the fact that we are all raving lunatics; that sanity exists- if it exists at all- in a mental state free from dame's school rules of intellect. with an earnest personal appeal, therefore, to come up frankly to the mourners' bench and gibber, i will take my leave of you for this evening. love is the law, love under will (part 6 of 8* yoga for yellowbellies. second lecture* mr. chairman, your royal highness, your grace, my lords, ladies and gentlemen. do what thou wilt shall be the whole of the law. in my last lecture i led you i

d' one might almost say that the essence of st. paul's epistles is a struggle against mind 'we war not against flesh and blood- you know the rest- i can't be bothered to quote it all- eph. vi. 12. 9. it is st. paul, i think, who describes satan, which is his name for the enemy, owing to his ignorance of the history of the world, as the prince of the power of the air; that is, of the ruach, of the intellect; and we must never forget that what operated the conversion of st. paul was the vision on the road to damascus. it is particularly significant that he disappeared into the desert of arabia for three years before coming forward as the apostle to the gentiles. st. paul was a learned rabbi; he was the favourite pupil of the best expositor of the hebrew law, and in the single moment of his v

ALEISTER CROWLEY BOOK OF LIES

chapter gives a list of those special messengers of the infinite who initiate periods. they are called dinosaurs because of their seeming to be terrible devouring creatures. they are masters of the temple, for their number is 6 (1 plus 2 plus 3, the mystic number of binah; but they are called "none, because they have attained. if it were not so, they would be called "six" in its bad sense of mere intellect. they are called seven, although they are eight, because lao-tzu counts as nought, owing to the nature of his doctrine. the reference to their "living not" is to be found in liber 418. the word "perdurabo" means "i will endure unto the end. the allusion is explained in the note. siddartha, or gotama, was the name of the last budda. krishna was the principal incarnation of the indian vish

ALEISTER CROWLEY BOOK OF THE LAW

e east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. i,50: there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! i,51: there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose, and the emblems of death. let him enter in turn or at once the four gates; let him stand on the floor of the palace

ALEISTER CROWLEY LIBER 777

ny objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice equally that the self-same catholicity allembracing proves that very validity, since after all something must be true. fortunately we have learnt to combine these ideas, not in the mutual toleration of subcontraries, but in the affirmation of contraries, that transcending of the laws of intellect which is madness in the ordinary man, genius in the overman who hath arrived to strike off more fetters from our understanding. the savage who cannot conceive of the number six, the orthodox mathematician who cannot conceive of the fourth dimension, the philosopher who cannot conceive of the absolute all these are one; all must be impregnated with the divine essence of the phallic yod of

ol. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 10 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx tz

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

se of the dagger as a tool to extend one's executive power. the reader will recall how siegfried smote nothung, the sword of need, upon the lance of wotan. by the action wagner, who was instructed how to apply magical formulae by one of the heads of our order, intended his hearers to understand that the reign of authority and paternal power had come to an end; that the new master of the world was intellect. the general object of a knock or a knell is to mark a stage in the ceremony. sasaki shigetz tells us in his essay on shinto that the japanese are accustomed to clap their hands four times "to drive away evil spirits. he explains that what really happens is that the sudden and sharp impact of the sound throws the mind into an alert activity which enables it to break loose from the obsess

erefore as inarticulate as love. the intensity of the consummation will more probably compel a sob or a cry, some natural physical gesture of animal sympathy with the spiritual spasm. this is to be criticised as incomplete self-control. silence is nobler. in any case the adept must be in communion with his angel, so that his soul is suffused with sublimity, whether intelligible or not in terms of intellect. it is evident that the stress of such spiritual possession must tend to overwhelm the soul, especially at first. it actually suffers from the excess of its ecstasy, just as extreme love produces vertigo. the soul sinks and swoons. such weakness is fatal alike to its enjoyment and its apprehension "be strong! then canst thou bear more rapture" sayeth the book of the law<
showeth forth this union with the angel, and his work is no other than to make all men partakers of this mystery of the mysteries of magick. so then saying this word or that, let the adept wrestle with his angel and withstand him, that he may constrain him to consent to continue in communion until the consciousness becomes capable of clear comprehension, and of accurate transmission<intellect is incapable of these functions; a superior faculty must have been developed. as zoroaster says "extend the void mind of thy soul to that intelligible that thou mayst learn the intelligible, because it subsisteth beyond mind. thou wilt not understand it as when understanding some common thing> of the 298 transcendent truth of the beloved to the heart that holds him. the firm repetition o

(heart: mars :saturn in leo: strife: manas: 6: sun :jupiter in leo: victory: 7:-rvch :kama :manipura (solar :mars in leo valour: plexus: 8 :prana :svadistthana :mercury in sagit: tarius swiftness (navel: 9 :linga :moon in sagittarius .sharira: great strength-:muladhara (lingam: 10 :npsh :sthula: and anus :saturn in sagit: tarius oppression :sharira: xcviii- english of col. xcvii: the self. 1 the intellect. 4, 5, 6, 7, 8, 9: the life force. 2 the animal soul which: the intuition. 3 perceives and feels. 10: 320 table iv: cxxxiv: cxxxv: cxxxvi :key scale: titles and: titles and: titles and :attributions of the: attributions of: attributions of :cup or chalice suit: the sword suit :the coin, disc or (hearts (spades: pantacle suit (diamonds: 0: 1 :the root of the :the root of the :the root of

inous" etc. 3. this practice being perfect for each part of the body, let him combine his workings until the whole body is thus understood as the non-ego and as illusion. 4. let then the hermit, seated in his asana, meditate upon the muladhara cakkra and its correspondence as a power of the mind, and destroy it in the same manner as aforesaid. also by reasoning "this emotion (memory, imagination, intellect, will, as it may be) is not i. this emotion is transient: i am immovable. this emotion is passion. i am peace, and so on. let the other cakkras in their turn be thus destroyed, each one with its mental or moral attribute. 5. in this let him be aided by his own psychological analysis, so that no part of his conscious being be thus left undestroyed. and on his thoroughness in this matter m

ALEISTER CROWLEY MAGICK WITHOUT TEARS

magic without tears get any book for free on: www.abika.com 145 naturally, when you have several hundred factors, helplessly bound and gagged, it would be just too bad if you couldn't pick out one to serve your turn- after the event! no, dear girl, it should be obvious to an unweaned brat (a) they can't see the wood for the trees (b) they are using ruach on a proposition which demands neschamah. intellect is quite inadequate; the problem requires mother-wit, intuition, understanding. here is my system in a number 000 ampoule. put up the figure at birth: study it, make notes of the aspects and dignities, concentrate- and turn on the magical tap! occasionally, when i began, i set up the "progressed figure" to see how the patient was doing this week, but it never seemed to help enough to com

g of the head against a brick wall is bound in the long run to shake up the little grey cells [as poirot might say, teach you to distrust any train of argument, however apparently impeccable the syllogisms, and to seek ever more eagerly the dawn of that neschamic consciousness where all these things are clearly understood, although impossible to express in rational language) the prime function of intellect is differentiation; it deals with marks, with limits, with the relations of what is not identical; in neschamah 49 all this work has been carried out so perfectly that the "rough working" has passed clean out of mind; just so, you say "i" as if it were an indivisible unity, unconscious of the inconceivably intricate machinery magic without tears get any book for free on: www.abika.com 20

that all the best books are those which make no pretence to accuracy: poetry, theatre, fiction. all others date. another point is that truth abides above and aloof from intellectual expression, and consequently those books which bear the magic keys of the portal of the intelligible by dint of inspiration and suggestion come more nearly to grips with reality than those whose appeal is only to the intellect "didactic" poetry "realistic" plays and novels, are contradictions in terms. p.p.s. one more effort: the above reminds me that i have said no word about the other side of the medal. there are many children who cannot be educated at all in any sense of the word. it is an aboninable waste of both of them and of the teacher to push against brick walls. yet one last point. i am as near seven

d on the book of the law "self-confidence must be cultivated in the younger members of the nation from childhood onwards. their whole education and training must be directed towards giving them a conviction that they are superior to others, wrote hitler "in the case of female education" i read on "the main stress should be laid on bodily training, after that on character, and, last of all, on the intellect; but the one absolute aim of female education must be with a view to the future mother" they are quoted as an extreme example of all that is horrible and evil by mr. george e. chust of the daily telegraph- from mein kampf! magic without tears get any book for free on: www.abika.com 258 p.p.p.p.s. there is a game, an improvement on the "spelling bee- i have anti-christened it "fore and af

ALEISTER CROWLEY MEDITATION

hing to touch it, they should defile it. yet the sprinkling of its water not only purifies the temple, but blesseth them that are without: freely must it be poured! but let no one know your real purpose, and let no one know the secret of your strength. remember samson! remember guy fawkes! of the methods of increasing understanding those of the holy qabalah are perhaps the best, provided that the intellect is thoroughly awake to their absurdity, and never allows itself to be convinced< further meditation of certain sorts is useful: not the strict meditation which endeavours to still the mind, but such a meditation as samasati<equinox v "the training of the mind; equinox ii "the psychology of hashish: equinox vii "liber dccccxiii> on t

e fire, not a chemical combination like water, but a mixture of gases<air would be too fierce for life; it must be largely diluted with the inert nitrogen. the rational mind supports life, but about seventy-nine per cent. of it not only refuses itself to enter into combination, but prevents the remaining twenty-one per cent. from doing so. enthusiasms are checked; the intellect is the great enemy of devotion. one of the tasks of the magician is to manage somehow to separate the oxygen and nitrogen in his mind, to stifle four-fifts so that he may burn up the remainder, a flame of holiness. but this cannot be done by the sword> the sword, necessary as it is to the beginner, is but a crude weapon. its function is to keep off the enemy or to force a passage through

ALEISTER CROWLEY TAO TEH KING

and one's particular environment at the moment of their occurrence. they are equally tokens of the tao, by whom, in whom, and of whom, they are. to value them for themselves is deny the tao and to be lost in delusion. to despise them is to deny the omnipresence of the tao, and to suffer the illusion of sorrow. to discriminate between them is to set up the accursed dyad, to permit the insanity of intellect, to overwhelm the intuition of truth, and to create civil war in the consciousness. from 1908 to 1918, the tao teh king was my continual study. i constantly recommended it to my friends as the supreme masterpiece of initiated wisdom, and i was as constantly disappointed when they declared that it did not impress them, especially as my preliminary descriptions of the book had aroused thei

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

place of the retiring hierophant, who had represented osiris. isa is the legendary "jesus, for which canidian concoction the prescription is to be found in my book bearing that title "liber dccclxxxviii. al i,50 "there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other" the old comment 50. our system of initiation is to be triune. for the outer, tests of labour, pain, etc. for the inner, intellectual tests. for the elect of the a'.a, spiritual tests. further the order is not to hold lodges, but to have a chain-system. weh note: this was w

e series. the reader must not be shocked at the idea of a number which is not increased by addition or multiplication, a series of infinite series, each one of which may be twice as long as its predecessor, and so on. there is no "mystical humbug" about this. as mr. russell shows, truths of this order are more certain than the most universally accepted axioms; in fact, many axioms accepted by the intellect of the average man are not true at all. but in order to appreciate these truths, it is necessary to educate the mind to thought of an order which is at first sight incompatible with rationality. i may here digress for a moment in order to demonstrate how this vision led directly to the understanding of the mechanism of certain phenomena which have hitherto been dismissed with a shrug of

ion, the elements must be consecrated and made "god" by virtue of a definite rite. al ii,27 "there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason" the old comment 27. the importance of failing to interpret these verses. unspirituality leads to the bird-lime of intellect. the hawk must not perch on any earthly bough, but remain poised on the ether. the new comment humanity errs terribly when it gets 'education, in the sense of ability to read newspapers. reason is rubbish; race-instinct is the true guide. experience is the great teacher; and each one of us possesses millions of years of experience, the very quintessence of it, stored automatically in our

s that earth is heaven as heaven is earth, and shows the aspirant to himself as being a star. all that seemed to him reality is not even to be deemed illusion, but all one light infusing star and star. the many, each of them, are the one; each individual, no twain alike, yet all identical; this he knows and is, for now the word hath lightened his soul's girders (the logic of the ruach- the normal intellect- is transcended in spiritual experience. it is, evidently, impossible to "explain" how this can be) in the number 6 he saw god interlocked with man, two trinities made one; but here he knows that there was never but one. thus now this book is 'stones of precious water; its light is not the borrowed light of gold, but is shed through the book itself, clearsparkling, flashed from its facet

ALEISTER CROWLEY THE QABALAH

emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwu, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwu, olahm morgash. the third represents power and stability, and is therefore called the material world, ubfwmh \lwu, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj u, otz chaiim21 formed; the

ved from 2 by multiplication. the divine repose. 5. the quinary, force or motion. the interplay of the divine will with matter. derived from 2 and 3 by addition. 6. the senary, mind. derived from 2 and 3 by multiplication. 7. the septenary, desire. derived from 3 and 4 by addition (there is however a secondary attribution of 7, making it the holiest and most perfect of the numbers) 8. the ogdoad, intellect (also change in stability. derived from 2 and 3 by multiplication, 8= 23. 9. the ennead, stability in change. derived from 2 and 3 by multiplication, 9= 32. 10. the decad, the divine end. represents the 1 returning to the 0. derived from 1+ 2+ 3+ 4. 11. the hendecad, the accursed shells, that only exist without the divine tree. 1+ 1= 2, in its evil sense of not being 1. section ii 0. the

hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.43 also sawya, the messenger.44 see part ii. 80. the number of p, the lightning-struck tower of the tarot. 8= intellect, mercury; its most material form is ruin, as intellect in the end is divided against itself. 81. a mystic number of the moon. 84. a number chiefly important in buddhism. 84= 7 12. 85. hp, the letter p. 85= 5 17: even the highest unity, if it move or energise, means war. 86 \yhla. see a note on genesis, equinox, no. ii. 90. number of tzaddi, a fishhook= tanha, the clinging of man to life

, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsanay in a tale called the wanderings of shaun. 58 777. vide supra. 800. tcq, the rainbow. the promise of redemption (8) 8 as mercury, intellect, the ruach, microprosopus, the redeeming son in its most material form. 811. iaw (greek numeration. 888. jesus (greek numeration. 913. tycarb, the beginning. see a note on genesis. this list* will enable the student to follow through most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments b which one can prove that any given number is the supreme

ALEISTER CROWLEY THE SWORD OF SONG

one doctor will answer me that a man using lear s language should be allowed control of a hundred armed ruffians [in the face of kent s behaviour we know what weight to attach to lear s defence: detested kite! thou liest (i. iv. ll. 286, should ever be allowed outside a regularly appointed madhouse, i will cede the point, and retire myself into an asylum. in fact, lear is going mad; the tottering intellect, at no time strong( tis the infirmity of age; yet he hath ever but slenderly known himsef, i. i. ll. 296-7, is utterly cast down by drink and debauchery: he even sees it himself, and with a pointless bestiality from the fool, fit companion for the king and in that word notes 49 we see all the concentrated loathing of the true shakespeare for a despotism, massed in one lurid flame, phanta

* this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox literary school of buddhists, as grown at rangoon, exclaim with lear: how sharper than a serpent s tooth it is to have an intellect! how is this? listen, and hear! i find myself confronted with the crux: that a buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning;

difference; organise, organise, organise! for a flag we offer you the stainless lotus-banner of the buddha, in defence of which no drop of blood has ever been, nor ever will be shed, a banner under which you will join forces with five hundred millions of your fellow-men. and you will not be privates in the army; for you the highest place, the place of leaders, waits; as far as the triumphs of the intellect are concerned, it is to western science that we look. your achievements have shattered the battle-array of dogma and despotism; your columns roll in triumphant power through the breaches of false metaphysics and baseless logic; you have fought that battle, and the laurels are on your brows. the battle was fought by us more than two thousand years ago; the authority of the vedas, the rest

espotism; your columns roll in triumphant power through the breaches of false metaphysics and baseless logic; you have fought that battle, and the laurels are on your brows. the battle was fought by us more than two thousand years ago; the authority of the vedas, the restrictions of caste, were shattered by the invulnerable sword of truth in buddha s hand; we are your brothers. but in the race of intellect we have fallen behind a little; will you take no interest in us, who have been your comrades? to science buddhism cries: lead us, reform us, give us clear ideas of nature and her laws; give us that basis of irrefragable logic and wide knowledge that we need, and march with us into the universe! the buddhist faith is not a blind faith; its truths are obvious to all who are not blinded by

ledge, of practical training, that the buddhasanana samagama1 appeals; it is time that buddhism reformed itself from within; though its truths be held untarnished (and even this is not everywhere the case, its methods, its organisation, are sadly in need of repair; research must be done, men must be perfected, error must be fought. and if in the west a great buddhist society is built up of men of intellect, of the men in whose hands the future lies, there is then an awakening, a true redemption, of the weary and forgetful empires of the east. x the noble eightfold path to return from our little digression to the original plan of our essay. it is time to note the noble eightfold path, referred to and its consideration deferred, in section iii. in this fourth noble truth we approach the true

ALEISTER CROWLEY EQ I 1

n on me. he was getting on in life: the dark hair was growing thin on top and a little grey at the sides. the head was well-shaped; the forehead notably broad; the chin and jaw firm. the only unpleasant feature in the face was the hard line of mouth, with thin, unsympathetic lips. mr. brown was reputed to be a great scholar, and was just the type of man who would have made a pedant; a man of good intellect and thin blood, who would find books and words more interesting than men and deeds. at first, mr. brown had seemed to be on the side of the accused: he tried to soften mr. hallett's anger. one or two of his questions, indeed, were pointed and sensible "you wouldn't take goods back after you had sold them, would you, mr. hallett" he asked "of course i would" replied mr. hallett, stoutly "

ALEISTER CROWLEY EQ I 5

h emanations; the left-hand pillar of judgment, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, adm qdmvn, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, ovlm mvshkl, olahm mevshekal. the second triad corresponds to the moral world, ovlm mvrgsh, olahm morgash. the third represents power and stability, and is therefore called the material world, olvm hmvthbo, olahm ha-mevethau. these three aspect are called the faces, anpin, anpin. thus is the tree of life, otz chiim, otz chaiim, form

from 2 by multiplication. the divine repose. 5. the quinary, force or motion. the interplay of the divine will with matter. derived from 2 and 3 by addition. 6. the senary, mind. derived from 2 and 3 by multiplication. 7. the septenary, desire. derived from 3 and 4 by addition (there is 97 however a secondary attribution of 7, making it the holiest and most perfect of the numbers) 8. the ogdoad, intellect (also change in stability. derived from 2 and 3 by multiplication, 8= 23. 9. the ennead, stability in change. derived from 2 and 3 by multiplication, 9= 32 (note all numbers divisible by nine are still so divisible, however the order of the figures is shifted) 10. the decad, the divine end. represents the 1 returning to the 0. derived from 1+ 2+ 3+ 4. 11. the hendecad, the accursed shell

; and chokmah is the logos, or male initiator. see liber 418 for much information on these points, though rather from the standpoint of part ii. 78. mzla, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus. note 78= 13 x 6. also aivas, the messenger. see part ii. 80. the number of hb:peh, the "lightning-struck tower" of the tarot. 8= intellect, mercury; its most material form is ruin, as intellect in the end is divided against itself. 81. a mystic number of the moon. 84. a number chiefly important in buddhism. 84= 7 x 12. 85. ph, the letter p. 85= 5 x 17: even the highest unity, if it move or energise, means war. 86. alhim. see "a note on genesis" equinox, no. ii. 90. number of tzaddi, a fishhook= tanha, the clinging of man to

etters of the elements. amn, counting the n final as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsany in a tale called "the wanderings of shaun" 106 777 "vide supra" 800. ashth, the rainbow. the promise of redemption (8- 8 as mercury, intellect, the ruach, microprosopus, the redeeming son- in its most material form. 811. iota alpha omega (greek numeration. 888. jesus (greek numeration. 913. brashith, the beginning. see "a note on genesis" this list6 will enable the student to follow most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments by which one can prove that any given number is the

volume is misleading. cantab. bracken. by john trevena. this is a very fine study of west country life. jaspar ramridge is a schoolmaster, and can see nothing but discipline. cuthbert orton is a schoolboy, and can see nothing but revolt against that discipline. 150 neither grows up. so when they start to create, the boy produces a creature of naked emotion and no more; the man a creature of naked intellect and no more. the first is an animal, the second a devil. this is our own doctrine; but never have i seen it better expressed. it is not the province of man to create, but to beget. the father of the girl who is in turn obsessed by orton and ramridge is a perfect ass; but he made a very good job once in his life. let this admirable book be a warning to all those who seek magical power, or

ALEISTER CROWLEY EQUINOX EQ I 2 3

sage i. is of so supreme an excellence that it compels even his respect. what does he do? he flies in the face of the text and the tradition, asserting that "heaven" means a personal god. this shows what "god has never left himself without a witness- even in china. passage ii. is quite foolish "i.e, he, he, he, leggy james himself, cannot understand it. this shows to what awful depths the unaided intellect of even the greatest heathen must necessarily sink. how fortunate are we "et cetera" it is such people as these who accuse mystics of fitting the facts to their theories. here is erbswurst treacle dictating the laws of the universe. it is certain (saith erbswurst treacle) that there is no god. and proves it by arguments drawn from advanced biology- the biology of erbswurst treacle. oh! t

ALEISTER CROWLEY EQUINOX EQ I 2

ining the essentials of all methods, rejecting all their trammels, to attack the problem, through exact experiments and not by guesses. 9. for each pupil we recommend a different method (in detail) suited to his needs; just as a physician prescribes the medicine proper to each particular patient. 10. we further believe that the consummation of spiritual experience is reflected into the spheres of intellect and action as genius, so that by taking an ordinary man we can by training produce a master. this thesis requires proof: we hope to supply such proof by producing genius to order. 4 ii 1. there is no hope in physical life, since death of the individual, the race, and ultimately the planet, ends all. 2. there is no hope in reason, since it contradicts itself, and is in any case no more th

ems, ancient and modern; and eclectics, ruthlessly discarding the inessential factors in any one system, however perfect. iv 1. faith, life, philosophy have failed. 2. science is already established. 3. mysticism, being based on pure experience, is always a vital force; but owing to the lack of trained observation, has always been a mass of error. spiritual experience, interpreted in the terms of intellect, is distorted; just as sunrise shows the grass green and the sea blue. both were invisible until sunrise; yet the diversity of colour is not in the sun, but in the objects on which its light falls, and their contradiction does not prove the sun to be an illusion. 4. we shall correct mysticism (or illuminism) by science, and explain science by illuminism. v 1. we have one method, that of

o lead the mind to immense power over its own imaginations. the fear of being swept away in the tide of relentless images is a terrible experience. woe to who yields! 3 "the narcotic effect (gamma. one simply goes off to sleep. this is not necessarily due to the brain-fatigue induced by (alpha) and (beta; for with one sample of "cannabis" i found it to occur independently. 41 v "for this paternal intellect, which comprehendeth the intelligibles and adorneth things ineffable, hath sowed symbols through the world "comprehending that intelligible with extended mind; for the intelligible is the flower of mind "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, cry

in a dextro-rotary manner the answer is "yes; if in the opposite direction "no" this sublime method of tearing out the heart of destiny is evidently derived from a slightly more elaborate one in the "key of solomon (book i, chap. ix) for detecting theft, which is done with a sieve, and which i supposed (until "adam" advised me to the contrary) to represent the lowest debauchery in which the human intellect could wallow. the game is, however, much esteemed by charlatan clairvoyants; and i can well understand their indignation at finding that i do not recognise their proficiency in this game and that of swindling and blackmail as entitling them to a seat at the round table of the adepts. let us, however that may be, return to our classification. 68 xiv "there is a certain intelligible one wh

o are the divine, magical, and terrestrial formulae of the passage of the incomprehensible nothingness of the ain soph to the perfection of creation 167 expressed by the ten voices or emanations of god the vast one- blessed be he- even the holy sephiroth. and the method whereby i shall work shall be the one absolute and inerratic science: the science of number: which is that single mystery of the intellect of man whereby he becometh exalted unto the throne of inflexible and unerring godhead. as it is written "oh, how the world hath inflexible intellectual rulers (zoroaster. but before i may proceed unto the qabalistical<qabalah, qof-bet-lamed-heh, by tarot "the mystery shown forth in balanced disposition by command> enumera

ALEISTER CROWLEY EQUINOX EQ I 3 2

hing; in thee am i all-self existing in thy selfhood to eternity [close now the channels to the ruach of the material senses: endeavouring at the same time to awaken the inner sight and hearing. thus seated, strive to grasp the same ray of the divine glory of the selfhood: meditating upon the littleness and worthlessness of the natural man: the vanity of his desires, the feebleness of his boasted intellect. remember that without that light, naught can avail thee to true progression: and that alone by purity of mind and will canst thou ever hope to enter into that glory. pray then for that purification, saying in thy heart "first purification and consecration of the candidate by fire and water "water" purify me with hyssop, and i shall be clean: wash me, and i shall be whiter than snow "fir

ALEISTER CROWLEY EQUINOX EQ I 3 3

his is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox "literary"2 school of buddhists, as grown at rangoon, exclaim with lear "how sharper than a serpent's tooth is it to have an intellect" how is this? listen and hear! i find myself confronted with the crux: that, a buddhist convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic, whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning;

ing to the city) a man rolling from side to side with an extraordinary regularity and rhythm of swing, emitting a long continuous howl like a wolf "last stage of g.p.i" said the doctor "he feels absolutely nothing "how interesting" said i; and thought "how the deuce do you know" i shall be very glad when it is finally proved and admitted that the consciousness is independent of the senses and the intellect. hashish phenomena, madness phenomena, magical and mystical phenomena, all prove it; but old dr. cundum and young professor cuspidor, who can neither of them cure a cold in 314 the head, say it isn't so! the "imbecile theologians of the middle ages" are matched by the imbecile cacologians of our own. i repeat, a very valuable book; a very valuable book indeed. fra: o. m. self synthesis

swamiji (late of h. m. prisons, thanks to the unselfish efforts of myself and a friend) was asked "and what of the teaching of confucius_ or any one else that the boisterous old boy had never heard of_ he would reply contemptuously "oh, him? he was my disciple" and seeing the hearer smile would add "get out you dog, you a friend of that dirty fellow crowley. i beat you with my shoe. go away! get intellect! get english" until an epileptic attack supervened. mr. waite, like marie corelli, in this as in so many other respects, brags that he cares nothing for criticism, so he won't mind my making these little remarks, and i may as well go on. he has "betrayed (to use his own words) the attributions of some of the small cards, and pamela coleman smith has done very beautiful and sympathetic de

ALEISTER CROWLEY EQUINOX EQ I 3

they were a particular form of dementia. the parts are interchanged; his self- possession drives you to the last limits of irony. how monstrous comic is this situation, for a man who is enjoying a gaiety incomprehensible for him who is not placed in the same environment as he! the madman takes pity on the sage, and from that moment the idea of his superiority begins to dawn on the horizon of his intellect. soon it will grow great and broad, and burst like a meteor. i was once witness of a scene of this kind which was carried very far, and whose grotesqueness was only intelligible to those who were acquainted, at least by means of observation of others, with the effects of the substance and 72 the enormous difference of diapason which it creates between two intelligences apparently equal

l development. a. the sphere of sensation. b. the augoeides. c. the sephiroth &c, employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher, the limiting and controlling of the lower, and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein, then by the purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of fire and of cloud. h. the aspiration of the whole natural man towards the higher self, and a prayer for light and guidance through his higher self addressed to the lord of the universe. i. the aspirant affirms aloud his earnest prayer to ob

ALEISTER CROWLEY EQUINOX EQ I 4 2

ng 70, margaret street i was shown upstairs and ushered into the den of tiger sri agamya. besides himself, there were three people in the room, two men and 284 a woman, and as i entered one of the men, an american, was saying "o mahatma! i haven't the faith, i can't get it" to which his holiness roared out "you sheep are. i no want sheep. tigers i make. tigers tear up sheep, go away. no good, get intellect. get english. no more" the three then departed, and i was left alone with the blessed one. neither of us spoke for about ten minutes, then at length, after a go or two at his snuff-box, he gave a loud grunt, to which i replied in a solemn voice "o mahatma, what is truth "no truth! all illusion" he answered "i am that master, you become my disciple; i show you all things; i lead you to th

ught him back from america. he informed them that coal and steam were absurd; what you want, he said, is to have two large holes made in the sides of you ship, then the air will blow into them and turn the wheels, and make the ship go. when the captain pointed out to him, that if a storm were to arise the water might possibly flow into the ship and sink it, he roared out "no! no. get english. get intellect! see! see! de vind vill fill de ship and blow it out of de vater and take it across over de vaves- since this now becomes public property there probably will be a slump in turbines! it was towards the close of last october, when i received from a friend of mine- also a so-called disciple- a letter in which he wrote "there was a devil of a row at 60 last night. m: pressed me to come to hi

ay my disciples. vat you vant vith this: vat! vat! vat! vat. you do no exercise, else you understand vat i say, dirty man" and then turning to 289 his three head bell-wethers who were sitting at a separate table he sneered "x (my friend present at the previous revelation of his divinity "send this pig-one. eh "i don't know why" i began "grutch, butch" he roared "you speak to me, you co-eater. get intellect" he yealled "get english" he bellowed, and up he sprang from the table. as i did not wish to be murdered, for he had now become a dangerous maniac, i rose, keeping my eyes on him, and taking up my hat and stick, which i had purposely placed just behind me, i quietly passed round the large table at which his terror-stricken fold sat gaping, and moved towards the door. the whole assembly s

openhauer" and we hope that if the future further volumes are to appear, and if they are as interesting as the present one, we may "continue the motion" kant's categories are in type similar to the sephiroth of the qabalah emanations from an unknown "x" sing or god, and whether this sign is called" priori "autonomy" or "categorical affirmative" matters no whit. kant's ethics are futile, and to an intellect like schopenhauer's absolutely childish. kant never could understand "morality" because he never transcended the reason, practically, or even theoretically. if there is a moral law in the formative world it is probably the line of least resistance. but the proof of the pudding is in the eating, and fixed laws of heteronomy and of autonomy are absurd, and if kant had once transcended the

ALEXANDRIAN BOOK OF SHADOWS OCCULT

june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l air goddess aspect: maiden astrological rulers: jupiter, mercury keys: life principle, intellect, raphael (instructor, traveller, healer) rules: mind, essential qualities, spiritual plane, knowledge, abstract learning, theories, windy or high places, breath, speech, phlegmatic; thinking; weak inhibitory virtues: gregarious, diligent, optimistic, dexterity, joie-de-vivre, persuasive, friendly, healthy, knowledgeable vices: frivolity, boasting, absent mindedness, rootless, easily dist

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ribes the definition of man to the sanskrit root 'man' the one who thinks, is to my mind the most satisfying. mrs. besant, in one of her books, gives an exceptionally clear definition as follows "man is that being in whom highest spirit and lowest matter are linked together by intelligence" man is here pictured as the meeting place for all the three lines of evolution, spirit, matter, and linking intellect; he is shown to be the one who unifies the self, the not-self, and the relation between them, and he is seen to be the knower, that which is known, and knowledge. what is the purpose of the intellect, or of knowledge? surely its purpose is to adapt the material form to the need and requirements of the indwelling spirit, surely it is to enable the thinker within the body to utilise it int

t manifests through the mineral kingdom. in the vegetable kingdom another quality appears, that of sensation or feeling of a rudimentary nature. it is responsive in a different way to the mineral. in the animal kingdom a third reaction appears; not only is the animal showing signs of sensation in greatly increased degree to the similar response in the vegetable kingdom, but it also shows signs of intellect, or embryo mind. instinct is a recognised faculty of all animal units, and the word comes from the same root as the word "instigate" when the power to instigate begins within any animal form it is a sign that an embryo mentality is beginning to manifest. in all these kingdoms you have different grades and types of consciousness showing themselves, whilst in man you have the first symptom

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

sdom. though in ordinary parlance they are frequently interchanged, as used technically they are dissimilar. knowledge is the product of the hall of learning. it might be termed the sumtotal of human- 8- initiation, human and solar copyright 1998 lucis trust discovery and experience, that which can be recognised by the five senses, and be correlated, diagnosed, and defined by the use of the human intellect. it is that about which we feel mental certitude, or that which we can ascertain by the use of experiment. it is the compendium of the arts and sciences. it concerns all that deals with the building and developing of the form side of things. therefore it concerns the material side of evolution, matter in the solar systems, in the planet, in the three worlds of human evolution, and in the

r the first time consciously vibrate to the ray of the monad, then with prepared bodies can the ability to see and hear on all the planes be granted and achieved, and the faculty of reading and comprehending the records be- 51- initiation, human and solar copyright 1998 lucis trust safely employed, for with fuller knowledge comes added power. the heart is now sufficiently pure and loving, and the intellect sufficiently stable to stand the strain of knowing. before the fourth initiation can be taken, the work of training is intensified, and the hastening and accumulation of knowledge has to be unbelievably rapid. the initiate has frequent access to the library of occult books, and after this initiation he can contact not only the master with whom he is linked and with whom he has worked con

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

he comes under the ray of the ego. 3. that wherein the monadic ray holds sway. the first period is by far the longest, and covers the vast progression of the centuries wherein the activity aspect of the threefold self is being developed. life after life slips away during which the aspect of manas or mind is being slowly wrought out, and the human being comes more and more under the control of his intellect, operating through his physical brain. this might be- 100- a treatise on cosmic fire copyright 1998 lucis trust looked upon as corresponding to the period of the first solar system, wherein the third aspect logoic, that of brahma, mind, or intelligence, was being brought to the point of achievement.74(64) then the second aspect began in this present solar system to be blended with, and w

w of attraction governs the material process of form building. the law of synthesis is the law of his being. f. a heavenly man is finding his place within the logoic groups, and is seeking to realise his position among the seven and by realisation to approximate unity. g. his responsiveness to outer stimulation. this viewed from the limited human standpoint touches on realms unattainable by man's intellect as yet. it deals with: electrical stimulation, and concerns the response to solar radiation, and to paralleling planetary radiation. magnetic stimulation, acting upon his subjective life. this radiation emanates from sources outside the system altogether. we might note the following facts- 146- a treatise on cosmic fire copyright 1998 lucis trust magnetic stimulation of the physical atom

ngers then will be along other lines those incident to the very influence of this ray itself: the dangers of crystallisation into form so that the true spiritual devotee may become rare, and the scientific aspirant will take his place. the true occultist is a scientist and a devotee, and where these two are not merged, we have the mystic and the man in danger of black magic, being governed by the intellect and not by selflessness; there are dangers incident also upon contact with the deva evolution and the knowledge of the powers and forces made available through their agency. the coming into incarnation of numbers of old magicians and occultists, and the rapid growth therefore of recognised psychic powers among the people. this psychism, being tinged with mentality and not being of a pure

densest maya. he finds it there but dies ere garnering all the longed-for fruit. the serpent stings him, and the joy desired recedes from out his grasp. all seeking thus the selfish fruits of karma must each despise each other; hence strife and greed, ill-will and hatred, death and retribution, karmic invocation and the thunderbolt of vengeance characterise this hall. within the hall of learning intellect rules and seeks to guide. desire of a higher kind, the fruit of manas and its use, supplants the lower kamic urge. man weighs and balances, and in the twilight halls of intellection seeks for the fruit of knowledge. he finds it but to realise that knowledge is not all; he dies upon the open field of knowledge, hearing a cry beat on his dying ears: know that the knower greater is than kno

utes and qualities. but the pulsating dynamic vibration which is the producing cause of both the subjective life and its qualitative form is as yet to him the mystery of mysteries and the ineffable secret. it becomes the goal of his endeavour as he sets foot upon one of the seven paths which face him after the fifth initiation. if a master of the wisdom and the one who has unified both the manas (intellect) and wisdom (buddhi) knows not what shall be revealed to him as he treads the cosmic path which is his choice, surely it is needless for us to try and comprehend (at our relatively low stage of evolution) what is the true connotation of the word "spirit" pondering upon these matters is (for the average man) not only useless but also dangerous. he has not yet the apparatus of thought nece

ALICE A BAILEY05 THE LIGHT OF THE SOUL

great illusion. it is this which forces man for long aeons to identify himself with the things of the senses and it is this too which eventually brings him to the position where he seeks liberation. 3. the indicated. back of the sixteen specialized divisions and back of the six unspecialized, lies that which is the cause of them all, which is called in the hindu books buddhi, or pure reason, the intellect apart- 90- the light of the soul copyright 1998 lucis trust from the lower mind, sometimes called the intuition, whose nature is love-wisdom. this is the christ-life or principle, which in the process of taking incarnation or form, as we know it, manifests forth as the specific and the unspecific. it is as yet for the majority only "indicated" we surmise it is there. the work of raja yog

ritual life, the realm of spiritual knowledge, and the kingdom of god in the truest sense. through this, the seer arrives at a knowledge of god as he is and comes to an understanding of the nature of spirit. the mind then serves a triple purpose: a. through it, the seer looks out upon the realm of causes, the spiritual realm. b. by its means, the world of causes can be interpreted in terms of the intellect. c. by using it correctly, the seer can transmit to the physical brain of the lower personal self (the reflection in the world of effects of the true man) that which the soul sees and knows. this triangle is then formed and comes into working activity: the seer or spiritual man, the mind, his medium of investigation, or the window through which he looks out (whether upon the world of eff

ition of the capacity to "see into" a form, to arrive at that subjective reality which has made the objective sheath what it is. this insight is more than understanding, sympathy or comprehension. they are but the effects of it. it is the capacity to pierce through all forms and arrive at that which they veil, because that reality is identical with the reality in oneself. 4. the illumining of the intellect. unless the mind or intellect can grasp and transmit that which the soul knows, the mysteries remain unexplained to the physical brain and the knowledge- 139- the light of the soul copyright 1998 lucis trust possessed by the soul must remain nothing more than a beautiful and unattainable vision. but once the intellect is illumined, it can transmit to and impress upon the brain those hidd

is inevitable when a literal translation of the sanskrit terms is used "an outwardly unadjusted fluctuation is the great discarnate; as a result of this the dwindling of the covering to the brightness" woods "the external modification (of the internal organ. thoughtless is (called) the great incorporeal (modification; therefrom (results) the destruction of the obscuration of the illumination (of intellect" tatya. vivekananda expresses the sutra in the following terms "by making sanyama on the real modifications of the mind, which are outside, called great disembodiedness, comes disappearance of the covering of light" the great difficulties under which all translators labour is apparent from this and hence the frank paraphrasing of this passage. there are two thoughts seeking expression in

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

, which is the sequence of the modifications of the mind, likewise terminates, giving place to the eternal now. sutra 34. the state of isolated unity becomes possible when the three qualities of matter (the three gunas or potencies of nature) no longer exercise any hold over the self. the pure spiritual consciousness withdraws into the one- 233- the light of the satcopyright 1998 lucis trust from intellect to intuition by alice a. bailey copyright 1932 by lucis trust copyright renewed 1960 by lucis trust first printing 1932 the publication of this book is financed by the tibetan book fund which is established for the perpetuation of the teachings of the tibetan and alice a. bailey. this fund is controlled by the lucis trust, a tax-exempt, religious, educational corporation. the lucis publi

agery, but when these concessions are made, a structure of truth will be found to emerge which will embody the spirit of the new age. modern thinkers are realizing this and dr. overstreet points out that "eastern philosophy, one suspects, has had small effect upon western thought chiefly because of its manner. but there is every reason to believe that as the influence of western thinking- 2- from intellect to intuition copyright 1998 lucis trust particularly its experimental hard-headedness is felt in the east, a new philosophic manner will be adopted, and the profound spirituality of eastern thought will be expressed in ways more acceptable to the western mind."2(2) both schools have hitherto tended to antagonize each other, yet the quest for truth has been one; the interest in that which

ts emphasis upon the nature of the form, has also led us into the realm of the intuition and it would seem as if the two ways could blend and that it should be possible for each discarding the non-essentials to arrive at a basis of understanding. thus they work out a new approach to the central mystery of man founded on old and demonstrated truths. dr. jung again takes this up as follows- 3- from intellect to intuition copyright 1998 lucis trust "science is the best tool of the western mind and with it more doors can be opened than with bare hands. thus it is part and parcel of our understanding and only clouds our insight when it lays claim to being the one and only way of comprehending. but it is the east that has taught us another, wider, more profound, and a higher understanding, that

a fair measure of understanding the instrument with which he has to work. he is asking himself: what use is he to make of it? where is the mind, which he is slowly learning to master, going to lead him? what does the future hold for man? something, we feel, of greater beauty and certainty than anything we have hitherto known. perhaps it will be a universal arrival at that knowledge which- 4- from intellect to intuition copyright 1998 lucis trust the individual mystic has had. our ears are deafened by the din of our modern civilization and yet at times we catch those overtones which testify to a world which is immaterial. our eyes are blinded by the fog and the smoke of our immediate foreground, yet there do come flashes of clear vision which reveal a subtler state of being, and which lift

sense which we call the intuition and, with this equipment, we stand before the gates of the future and ask the question "to what purpose shall we put this composite, complex mechanism which we call a human being" have we reached our full development? are there shades of meaning to life which have hitherto escaped our attention, and have they escaped our attention because we have latent- 5- from intellect to intuition copyright 1998 lucis trust powers and capacities as yet unrealized? is it possible that we are blind to a vast world of life and of beauty, with its own appropriate laws and phenomena? mystics, seers and thinkers of all ages and in both hemispheres have said such a world exists. with this equipment, which we might call the personality, man stands with the past behind him, in

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

leads in the other. to answer categorically: the path of knowledge is that of the occultist and the sage; that of love is that of the mystic and the saint. the head or the heart approach is not dependent upon the ray, for both ways must be known; the mystic must become the occultist; the white occultist has been the saintly mystic. true knowledge is intelligent love, for it is the blending of the intellect and the devotion. unity is sensed in the heart; its intelligent application to life has to be worked out through knowledge. it is of prime value to recognize the tendency of the life purpose, and to know whether the head or the heart method is the objective of any specific life. a fine spiritual discrimination is needed here however, lest the glamour of illusion tempt to the path of iner

attractive impulse, cosmic and microcosmic, but the mind is the main creative factor and the utiliser of the energies of the cosmos. love attracts, but the mind attracts, repels and co-ordinates, so that its potency is inconceivable. is it not possible dimly to sense a state of affairs in mental realms analogous to that now seen in the emotional? can we picture the condition of the world when the intellect is as potent and as compelling as is the emotional nature at this time? the race is progressing into an era wherein men will function as minds; when intelligence will be stronger than desire, and when thought powers will be used for appeal and for the guidance of the world, as now physical and emotional means are employed. there lies in this thought a profoundly necessary incentive for a

f the vehicle in the three worlds is brought about. just as the fully intelligent human being can only begin consciously to function as a soul and to contact the kingdom of the soul, so only the fully active and dominant soul, in which the buddhic principle is potentially controlling, can begin to contact the state of pure being in which the monad or spirit eternally rests. the development of the intellect in man marks his fitness for the work of treading the path, back to full soul consciousness. the development of the buddhic or wisdom-love aspect in the solar angel demonstrates his fitness for further progression in the awareness of the state of pure being- 124- a treatise on white magic copyright 1998 lucis trust 3. the third direction in which the soul looks and wherein he exercises t

ness to the spiritual world, and the feeling aspect of the higher consciousness. this has its roots in the soul, presupposes the dominance of the mental nature, and is that faculty which constitutes him a mystic. this awareness he shares in common with all disciples and it is the reward of the gained victories of his astral plane experience. the mental plane comes next. in it the right use of the intellect is the outstanding achievement. this is also characterised by three stages: a. the stage wherein the mind is the receiver of impressions from the outer world, via the five senses and the brain. this is a negative condition, and, in it, the "modifications of the thinking principle" are brought about through the impacts of the external world, and the re-actions of the astral world. b. the

by three stages: a. the stage wherein the mind is the receiver of impressions from the outer world, via the five senses and the brain. this is a negative condition, and, in it, the "modifications of the thinking principle" are brought about through the impacts of the external world, and the re-actions of the astral world. b. the stage wherein the mind initiates its own activities, and wherein the intellect is a dominating factor. though thrown into activity by the factors enumerated above, it is responsive also to the thought currents of the mental plane as well, and becomes exceedingly active as the result of these two contacts. out of these a third activity supervenes wherein the reasoning principle acts upon the information gained in these two ways, sets its own streams of thoughts, and

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

e appearance is beginning to be dominated by quality, and consciousness is expressing itself in directed awareness through the form, is the purpose dimly sensed. i seek in various ways to convey through the symbol of words the significance of the soul. the soul is therefore the son of god, the product of the marriage of spirit and matter. the soul is an expression of the mind of god, for mind and intellect are terms expressing the cosmic principle of intelligent love, a love which produces an appearance through the nature of mind and thus is the builder of the separate forms or appearances. the soul also, through the quality of love, produces the fusion of appearance and of quality, of awareness and of form. c. the soul is (and here words limit and distort) a unit of light, coloured by a p

nd during the autumn season, are at this time found in tones of yellow and orange; and the mental calibre of the later sub-races of the aryan race, as well as its general tone throughout the aryan age, is also related to the same reason. the influence of the fourth ray of harmony and beauty, and the developing power of the fifth ray of knowledge (synonymous to the merging of the intuition and the intellect in highly evolved man) have a definite effect upon the vegetable kingdom and upon the human aura. yellow-orange shines forth in both. i mention this as an illustration of an externalisation of ray force, and as an indication of the value of the esoteric science when applied to the exoteric. the blue ray of devotion passes now into the violet of what we term the ceremonial ray. what do th

rays, and are closely related to and governed by them all. the following tabulation will be found suggestive. that is all that it is intended to be: 1. hearing. 7th ray. magic. the word of power. 2. touch. 1st ray. destroyer .t he finger of god. 3. sight. 3rd ray. vision. the eye of god. 4. taste. 6th ray. idealism .t he desire of nations. 5. smell. 4th ray. art. the beauty of revelation. 6. the intellect. 5th ray. mind. the knowledge of god. 7. the intuition. 2nd ray. love-wisdom. understanding of god. through the words of power the worlds came into ordered being, and the lord of the ray of ceremonial magic brings about the organisation of the divine organism. through the application of the finger of god in its directing and forceful work, we have the cyclic destruction of forms, so that

c destruction of forms, so that the manifestation of deity may grow in power and beauty. thus the lord of power or will performs the task of destruction, thereby bringing beauty into being and the revelation of god's will and his beneficent purpose. by means of the eye of god light shines forth upon the way of the sun, the path of the planets, and the path of man. the lord of adaptability and the intellect brings into expression and into objectivity the intelligent working out of the divine idea and plan. when the "desire of all nations" shall come, and the cosmic christ shall stand revealed, all men and all creatures shall occultly "taste" or share in that great happening, and the lord of the ray of devotion and idealism shall see the consummation of his work and be "satisfied- 90- a trea

analysed and classified, for ages. now we are introverting and introspecting, and have the commencement of a cycle wherein the world of quality and of meaning will be subjected to a similar investigation and classification. this will result in the giving of new values to life, to an enriching of our understanding, and will produce, as a result, the growth and substitution of the intuition for the intellect. may i urge upon all to live more continuously in the world of meaning and less in the world of appearances? it is a truer world and less full of illusion. when the understanding is developed, when men have learnt to see below the surface and have cultivated true vision, then we shall have the steady emergence of the quality of the soul in all forms and the relative subsiding into the ba

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ure of tolerance, of kindness, devotion, sympathy, idealism, patience and perseverance he has fulfilled the major requirements. these are indeed primary essentials, but to these qualities must be added an intelligent understanding and a mental unfoldment which will lead to a sane and intelligent cooperation with the plans for humanity. it is the balance of head and heart that is required, and the intellect must find its complement and expression in and through love. this needs a most careful re-proclaiming. love and sentiment and devotion are often confused with each other. pure love is an attribute of the soul and is all-inclusive, and it is in pure love that our relation to god and to each other consists "for the love of god is broader than the measure of man's mind, and the heart of the

and their progressive revelation of divinity, but to all this will be added the ultimate revelation of the presence of god in the human heart, of christ born in man, and of each human being manifesting, in truth, as a son of god. in a consideration of the unfoldment of consciousness the same emerging divine plan appears. though the race in its infancy was governed by instinct, as time elapsed the intellect began to show itself and is continuing to control human affairs, government and thought. out of the- 32- from bethlehem to calvary copyright 1998 lucis trust intellect, rightly used and understood, something fairer and still more revealing is being evolved, and steadily we can trace the growth of this new force, the intuition, in modern intelligent man. this, in its turn, brings illumina

iritual characteristics can be safely revealed to us and in us? there may be future revelations of such stupendous wonder and beauty that as yet we can form no faintest idea of their possible outline. otherwise god would be limited and static, and unable to do more than he has already done. how dare we say that it is possible for us to envisage the limits of the nature of deity? how can the human intellect arrogantly believe that it can recognise, even through christ, the ultimate objectives of the divine will? the history of the unfoldment of the human consciousness proves that truth has been given out progressively, and that the brilliant galaxy of world teachers gave an ever-widening interpretation of deity, reaching, as time elapsed, an ever larger number. christ has given us the highe

en in terms of separation. we are either in that kingdom or out of it. we are told that we must step out of the kingdom of men (controlled by the world, the flesh and the devil) into another kingdom which is pictured as utterly different. yet is this so? all aspects of the three sub-human kingdoms animal, vegetable and mineral are found in man; and their synthesis, plus another factor, the divine intellect, we call the human kingdom. man unifies in himself the so-called lesser manifestations of deity. in the sub-human kingdoms of nature we find three major types of consciousness: the mineral kingdom, with its subjective discriminating power, its capacity to grow, and its ultimate radio-activity; the vegetable kingdom, with its sensitivity or sentiency, and its developing response apparatus

and mental aspects of man, and- 60- from bethlehem to calvary copyright 1998 lucis trust demonstrated therefore the perfect individual. 2. he unified in himself soul and body, the higher and the lower aspects, and therefore produced a divine incarnation. 3. he unified in himself the best of all the kingdoms in nature, mineral, vegetable, animal, which means in their synthesis, the human with the intellect functioning. 4. then he blended this synthesis with a higher spiritual factor and brought to the birth another kingdom in nature, the fifth. christ, having produced in himself one unification or at-one-ment after another, for the benefit of humanity, appears before john the baptist, and passes through the second initiation, that of purification in the waters of jordan. through the proces

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

third initiation, the whole personality, composed of the three aspects, becomes sensitive to the energy of pure electric fire or life, as it pours through the "closed bud at the heart of the egoic lotus" the value of the above information consists in the fact that it gives, symbolically, a synthetic picture of man's unfoldment and higher relations. its danger consists in the capacity of the human intellect to separate and divide, so that the process is regarded as proceeding in successive stages, whereas in reality there is often a paralleling activity going on, and much overlapping, fusing and interrelating of aspects, of rays and of processes, within the time cycle. such is the program for humanity, as it concerns the unfoldment of the human consciousness. the whole emphasis of the entir

uter form is also inadequate. but crisis after crisis occurs, and the inner form nature responds more definitely and precisely to the outer impact of the soul impetus (note this paradoxical phrase, until the astral vehicle and the mental body are consciously appropriated, and as consciously used. it must never be forgotten that evolution (as we understand it and as it must be studied by the human intellect) is the story of the evolution of consciousness and not the story of the evolution of form. this latter evolution is implicit in the other and of secondary importance from the occult angle. consciousness is literally the reaction of active intelligence to the pattern. today, it is as if we were responding consciously and with an increasingly intelligent purpose to the design as laid down

ubjectively, this personality and the soul. it is the lower consciousness which (when developed) enables a man eventually to make conscious contact with the higher. it is the lower concretising mind which must be awakened, understood and used with definiteness before the higher mind can become the medium through which knowledge can be gained of those realities which constitute the kingdom of god. intellect must be unfolded before the intuition can be correctly evoked. we have, therefore, in the case of man, two groups of major energies dominating, as a result of a long experience of incarnation in form, the energy of the astral or desire nature and the energy of mind. when these are fused and blended, thoroughly organised and utilised, then we see a functioning and powerful personality. se

deep interest in the final root races and speculation as to the life going forward on other planets- 45- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust may be of interest, but it is relatively futile and useless; it fertilises unduly the imagination, causing love of uncheckable detail, loss of time in wild surmises, and the chimeras of an unenlightened intellect. that part of the plan which relates to its immediate application is of interest and usefulness. obedience to the immediate purpose and duty is distinctive of the trained disciple. those who know far more of the plan than we can, refuse to let their minds dwell on the unprovable, yet possible, hypotheses for future racial development. they focus their attention on that which must be atte

ry of electricity and the true nature of electrical phenomena (than which there is naught else) is at this time an unrevealed secret, even to the most advanced of the modern scientists. ray energy technique quality source 1..power or will. grasping. dynamic purpose. dynamically electrified forms. 2..love-wisdom. attracting. love. magnetically electrified forms. 3..intelligent activity. selecting. intellect. diffusively electrified forms. 4..beauty or art .a t-one-ing .u nification. harmonisingly electrified forms. 5..science. differentiating.d iscrimination. crystallising electrified forms. 6..idealism .r esponding .s ensitivity .f luidic- 52- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust electrified forms. 7. organisation. coordinating. appeara

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ch i promised to discuss with you, the following comments may prove of value. the main lesson of your life has been the cultivation of the power to respond to the distant sound of human pain. this i referred to in the words "the slowly opening heart" for two reasons, this response of the heart has not been an easy thing for you to do. one is the fact that in your last life you over-emphasised the intellect and thus came into incarnation with a predisposition to polarise yourself in the mind nature, with consequent detachment from human touch and sympathetic contact. the other is a subconscious recognition that if you "descended to the unhappy ways of human sympathy" you possess a capacity for identification with your brothers and for sharing their pain which would make you phenomenally unc

ur personality ray, your soul ray and your astral ray are all along the same line of force the line of the second ray. i have already pointed out to you the difficult nature of your problem which is that most subtle one- 115- discipleship in the new age- volume i copyright 1998 lucis trust of the right balancing of energies. you have no third ray energy in you at all (the energy of the ray of the intellect) and this in spite of the fact of your physical constitution. it accounts for your intense feeling that you have no racial relationship to the jews at all in spite of the fact that you are of the hebrew race. this is a true feeling, and the only thing which relates you to the jewish race is the fact that your mental body is on the first ray which is the same as the soul of judaea. the so

cture with which you are dealing. precede all that you do with a definite effort to bring about the following alignments and in the following order- 128- discipleship in the new age- volume i copyright 1998 lucis trust 1. the alignment of all personality forces with the energy of the personality, focussed in the mind nature. this means an aligned personality with the focus of the attention in the intellect. 2. the alignment of the personality with the soul. this means bringing the mind which is focussing all the lower energies into direct relation with the soul. 3. the alignment of soul and brain. this is brought about by dropping the personality and all its forces out of your consciousness altogether and relating soul and brain by an act of the will. when you have done this, then swing ba

some inner vision and who can grasp the magnitude of the plan to bridge the gap between the higher and lower mind can contribute much to our endeavour, for you can build on mental levels. i am pointing this out, because, for you, this inner mental work is at present essential a mental work to be carried on in the egoic consciousness. this is neither the consciousness of the concrete levels of the intellect nor the more abstract levels of the intuition. during the next few months the need, for you, is to work at a more instantaneous and definite alignment. to this end, you will find, at the close of this instruction, that i have given you a meditation which makes this alignment its major objective. also, in order to clarify your mind in this connection, i am going to ask you to search for a

soul satisfaction at times, and of conflict many times. and, my brother, you have made real progress in the evocation of group consciousness. it has been peculiarly difficult in your case, owing to the two major rays which control you the first ray of power, of isolation, detachment and the sense of uniqueness, and the third ray of intelligence, which is apt to bring with it the sense of pride of intellect. this latter you have most successfully controlled. but in this particular incarnation, every step forward in soul control must be taken through the facing of certain tests connected with your line of least resistance, and must be taken with the eyes of the mind wide open, so as to avoid the pitfalls of aloneness, and of separation. this i think you know. your problem is further complica

ALICE A BAILEY13 PROBLEMS OF HUMANITY

evitably into the stage where right human relations become of prime importance. today a great and unique opportunity faces every nation. hitherto the problem of psychological integration, of intelligent living, of spiritual growth and of divine revelation has been approached solely from the angle of man, the unit. owing to the scientific achievements of mankind (as a result of the unfolding human intellect, it is now possible to think in far wider terms and to see humanity in a truer perspective. our horizon is extending into infinity; our eyes are no longer focussed upon our immediate foreground. the family unit is now recognized in relation to the community, and the community is seen as an integral and effective part of the city, state or nation. dimly, and as yet ineffectually, we are p

and that france be safeguarded and protected. she demands that nothing be done without consulting her. yet for decades, france has given to the world a picture of great disunity and of political corruption and graft; she has always evidenced a deep love and desire for material gratification, priding herself on her realism, but not on any spiritual idealism, and substituting the brilliance of the intellect and keen scientific perception for the subjective realities. has france learned from her collapse in the summer of 1940 that the values of the spirit must take the place of those which have hitherto motivated her? does she realize that she has to regain the respect of the world a respect which she lost when she surrendered and sought collaboration, thus proving herself innately weaker th

innately weaker than those much smaller nations which fought until forced to accept defeat? can france emerge from this time of trial, purified and able to demonstrate a new capacity to think in terms of unselfish international relations and not solely in terms of the material civilization which she demonstrated so wonderfully for so many centuries? she can and eventually she will. her brilliant intellect (when turned to the study of the things of the spirit) can outstrip the researchings of lesser minds; that clear perception and ability to convey thoughts in concise and crystal clear terms will be utilized to bring home to many the eternal verities. when france finds her spiritual soul and not just her intellectual soul, she will prove to be the medium through which will come revelation

ndary schools, the intellectual unfoldment and control of the mental processes will be emphasized; whilst in the colleges and universities the unfoldment of the intuition, the importance of ideas and ideals and the development of abstract thinking and perception will be fostered; this latter phase will be soundly based upon the previous sound intellectual foundation. these three factors instinct, intellect and intuition provide the keynotes for the three scholastic institutions through which every young person will pass and through which, today, many thousands do pass. in the modern schools (grammar or primary schools, high or secondary schools, colleges or universities) there can be seen an imperfect but symbolic picture of the triple objectives of the coming education: civilization, cult

elation of the glory of the human spirit still needs expression in writing its composite glory and not just those aspects of it which are strictly national. it consists in the fact that every race and all nations have always produced those who have expressed the highest possible point of attainment for their day and generation men who have united within themselves that basic triplicity: instinct, intellect and intuition. their numbers were relatively few in the early stages of man's unfoldment but today those numbers are rapidly increasing. it will be only commonsense, however, to realize that this integration is not possible for every student passing through the hands of our teachers. students will have to be gauged from the three angles which form the background of this chapter- 36- prob

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

rue where the mass of humanity is concerned and that the purely intellectual approach (which rejects the vision and refuses to accept the unprovable) may be far more at fault than the anticipation of the knowers of god and the expectant multitude. the intelligence of divinity is vested in the spiritual hierarchy, and that hierarchy is today composed of those who have united in themselves both the intellect and the intuition, the practical and the apparently impractical, the factual way of life and way of the man who sees a vision. there are also people who must be found in the market place of daily life; these are the people who must be trained in the divine recognitions which are essentially physical plane responses to the newer expansions of consciousness. the christ who will return will

e energies of enlightenment reach humanity, via the new group of world servers who are very susceptible to their impact, and who are in a position to distribute them, because they are to be found working in all the fields of activity mentioned above. the forces of restoration are related to and emanate from the mind of god and are connected with the intelligent principle in the divine nature; the intellect is that divine aspect which distinguishes man from all other forms in nature. the forces of enlightenment come from the heart of god and are related to divine understanding and can, therefore, reach and strengthen all those who love and serve their fellowmen. this energy is related to the second aspect or principle of divinity, love-wisdom, of which the buddha and the christ are the two

nservatives and reactionaries or by those who go there by force of habit, or desperate unhappiness? what is wrong, finally, with our presentation of the spiritual realities and the truths of the ages? many answers can be given. the most important one is that the presentation of divine truth, as given by the churches in the west and by the teachers in the east, has not kept pace with the unfolding intellect of the human spirit. the same old forms of words and of ideas are still handed out to the enquirer and they do not satisfy his mind nor do they meet his practical need in a most difficult world. he is asked to give unquestioning belief but not to understand; he is told that it is not possible for him to comprehend and yet he is asked to accept the interpretations and the- 75- the reappea

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ottoes and also between the two symbols which are also theirs. the symbol for france is the fleur de lys, which she adopted centuries ago under divine guidance, which symbol stands for the three divine aspects in manifestation. the symbol for great britain, under the same divine apportioning, is the three feathers, carried as the arms of the prince of wales. the scintillating and brilliant french intellect with its scientific bent is accounted for by the interplay of the third ray of active intelligence with the fifth ray of scientific understanding. hence their amazing contribution to the knowledge and the thought of the world and their brilliant and colourful history. be it remembered also that the glory of the empire which was france is but the guarantee of a glory of divine revelation

the world and their brilliant and colourful history. be it remembered also that the glory of the empire which was france is but the guarantee of a glory of divine revelation which lies ahead in the future; it will never be theirs until they cease living in the wonder of their past and go forth into the future to demonstrate the fact of illumination which is the goal of all mental effort. when the intellect of the french is turned towards the discovery and the elucidation of the things of the spirit, then they will carry revelation to the world. when their egoic ray dominates the third ray and when the separative action of the fifth ray is transmuted into the revealing function of this ray, then france will enter into a period of new glory. her empire will then be of the mind and her glory

st and loving understanding. that is, of course, the ideal before her, but not as yet the exactly fulfilled achievement. the united states represents the intuitive faculty, expressing itself as illumination, plus the power to fuse and blend. brazil will at some distant date represent a linking interpreting civilisation, based on the unfoldment of the abstract consciousness which is a blend of the intellect and the intuition and which serves to reveal the wisdom aspect of love in its beauty. it is too dangerous in these days of difficulty and world turmoil to express myself more definitely as to the future lines of unfoldment. the destiny and the future functioning of the nations lie hid in their present activities. the majority of my readers are far too nationalistic in their thinking, and

rn-producing processes. if, for instance, the energy of the fifth ray, which is the soul ray of the french nation, can make its potency felt in the stress and misery of the present world condition, then to france may be given the ultimate glory of proving to the world the fact of the soul and of giving a demonstration of soul control. the soul pattern may be translated by the genius of the french intellect into terms which humanity can understand and a true psychology of the soul may come into being. the genius of germany has often in the past been expressed along the line of its fourth ray soul, and through its power germany has given much of music and philosophy to mankind. that soul is not at present expressing itself; a rampant personality has expressed the greatest evil, but as time g

d the lodge of materialistic forces are both of them seeking to divert these energies into channels which will further the ends for which they work and for which they were formed and exist. therefore, i would ask you to remember that behind all the outer events are these two directing agencies. you have, as a consequence: 1. two groups of advanced minds, both equally illumined by the light of the intellect, and both of them formulating clearly their objectives, but differing in their direction and their emphasis. one group, under the divine plan, works with the form aspect entirely, and in this group the light of love and of selflessness is absent. the other group is working entirely with the soul or the consciousness aspect, and in this group the doctrine of the heart and the law of love

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

hed and the sense of superiority and separateness recedes into the background. intuition, therefore, brings with its appearance three qualities: illumination. by illumination i do not mean the light in the head. that is incidental and phenomenal, and many truly intuitive people are entirely unaware of this light. the light to which i refer is that which irradiates the way. it is "the light of the intellect" which really means that which illumines the mind and which can reflect itself in that mental apparatus which is held "steady in the light" this is the "light of the world" a reality which is eternally existent, but which can be discovered only when the individual interior light is recognised as such. this is the "light of the ages" which shineth ever more until the day be with us. the i

re subtle reaction of your sensitive feeling nature to the symbol as a whole. study a total of four symbols a year. first, approach the symbol from its form aspect and seek to familiarise yourself with its outer aspect, with the sum total of lines, triangles, squares, circles, crosses and other forms of which it is composed, and as you do this endeavour to comprehend it from the standpoint of the intellect, using your memory and what knowledge you have, to understand it exoterically. then as soon as the symbol is truly familiar to you and can be recalled to mind with little effort, endeavour to sense its quality, to contact its vibration and to note its emotional effect upon you. this may vary from day to day or it may always be the same. be simply honest in your noting this astral reactio

n lives and if you can, therefore, comprehend the nature of illusion you will help in a. the destruction of the dweller on the threshold, b. the devitalising of the general maya, c. the dissipation of glamour, d. the dispelling of illusion. this you have to do in your own lives and in the group relation. then your more general contribution will help in the wider human issues. the acuteness of the intellect, and the illumination of the mind, plus love and intention will accomplish much. to this service, i reiterate my call. during the next few months i would suggest that you do three things: 1. define in your own words and as the result of meditation, your understanding of the four expressions with which i have been dealing. i ask for a real analysis and not just four sentences of definitio

comfort and satisfaction. the glamour of war. the glamour of conflict, with the objective of imposing righteousness and peace. the glamour of vague artistic perception. the glamour of psychic perception instead of intuition. the glamour of musical perception. the glamour of the pairs of opposites, in the higher sense. ray v. the glamour of materiality, or over-emphasis of form. the glamour of the intellect. the glamour of knowledge and of definition. the glamour of assurance, based on a narrow point of view. the glamour of the form which hides reality. the glamour of organisation. the glamour of the outer, which hides the inner- 73- glamour: a world problem copyright 1998 lucis trust ray vi. the glamour of devotion. the glamour of adherence to forms and persons. the glamour of idealism. th

e friend and the brother of all and, because he loves deeply, wisdom is his and (if he is of a mental type and training) his intuition is awakened and revelation is his reward. ponder on this. the true priest is rare and is not found only in the so-called "holy orders. 4. those who are the practical mystics or occultists. these, by virtue of a disciplined life, an ardent aspiration, and a trained intellect, have succeeded in evoking the intuition and are, therefore, personally in touch with the true source of divine wisdom. this, it is their function to interpret and to formulate into temporary systems of knowledge. there are many such, working patiently today in the world, unrecognised and unsought by the unthinking. their need today is to "assemble themselves" in this hour of the world n

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

them in the consciousness of thinking humanity relationship and ideas. still others will be rapidly added as the consciousness of man is more effectively employed. the science of contact will not only reveal quality, but is revealing the lines of relationship which underlie all manifestation and of which the etheric body is the symbol. it is also rendering man sensitive to ideas as the unfolding intellect of man permits it. the reaction of humanity to these two revelations (which come, if you could but realise it, as the result, the reward, of contact and of the impact of life-reason upon that manifestation which has always been present though unrealised) will bring about vast changes and more far-reaching results than has the reaction to quality. curiously enough, the discovery of qualit

lier all- inclusive facts are seen to be minor aspects of still greater facts. you can see, therefore, the significance and the importance of the dictum in the secret doctrine that the hierarchy and all in the council chamber of sanat kumara (or shamballa) have invariably passed through the human stage of evolution, for only human beings can perfectly blend and express life-reason, and only human intellect can consciously create what is needed in order to bring the needed stages of manifested life into being. here again emerges another reason for the importance of the "centre which we call the race of men; upon the shoulders of humanity rests unbelievable responsibility. therefore, whether we are dealing with simple telepathy, or with invocation and evocation, or with impression, we are in

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

all evil eventually into good. the lessons of life are being learned and experiment is going on. 3. virgo in virgo, the man who was fluid in pisces and emotionally selfish and full of desire in sagittarius, begins to focus still more intently and to reason and think. the latent soul is becoming interiorly active; a germination process is proceeding; the hidden man is making his presence felt. the intellect is awakening and instinct after passing through the emotional stage is being transmuted into intellect. 4. gemini in the undeveloped man or the average man, the experiences undergone on three arms of the mutable cross have brought him to the stage where the "dream of life" can be changed into the recognition of the reality, and the great illusion can be seen as undesirable and untrue. th

risoned soul and the personality enter upon that process which will transmute 1. the lower nature into the higher manifestation. 2. the lower psychical powers into the higher spiritual faculties, i.e. a. negativity into positive soul control. b. mediumship into mediatorship. c. clairvoyance into spiritual perception. d. clairaudience into mental telepathy and finally inspiration. e. instinct into intellect. f. selfishness into divine selflessness. g. acquisitiveness into renunciation. h. self-preservation into selfless world service. i. self-pity into compassion, sympathy and divine understanding. 3. spiritual and mental inhibition into soul expression and mental sensitivity. 4. devotion to the needs of the self into developed devotion and response to the needs of humanity. 5. attachment t

ivity and this produces evolutionary development both natural and spiritual. it is the urge to better conditions. jupiter gives an inherent tendency to fusion which nothing can arrest. the achievement of ultimate synthesis is inevitable, and this jupiter promotes. the moon brings about the inclination to create these conditions which lead to the great and critical transformations of instinct into intellect. this the moon brings about, but uranus causes the great transference in the human consciousness from intellectual perception to intuitive knowledge. bear in mind that the esoteric forces combine with the forces of the exoteric or orthodox planets and that they do not negate their influence. they only supplement and dominate them. the man is thereby enriched and his experience is extende

le of the aspiring disciple or initiate in order to achieve the needed liberation towards which the entire evolutionary process has impelled him. it is interesting, in this connection, to trace the unfolding of the human consciousness through the influence of the energies let loose through the various zodiacal signs: 1. instinct, governing desire cancer. mass unevolved consciousness. i desire. 2. intellect, governing ambition leo. individual consciousness. i know. 3. intuition, governing aspiration sagittarius. soul consciousness in early stages. initiation 1 and 2. i vision. 4. illumination, governing intuition capricorn. soul consciousness in later stages. i realise. 5. inspiration, governing service aquarius. group consciousness- 107- a treatise on the seven rays- volume iii: esoteric a

sces marking the two extremes. the crab symbolises imprisonment (the hard shell and the rocks under which the crab ever takes shelter, and the fish signifies freedom. in between in leo, sagittarius, capricorn and aquarius come the four stages of personality development, struggle with the pairs of opposites, and finally release into full spiritual service. in connection with the development of the intellect into the intuition and its consummation as the divine aspiration of the personality("inspired from on high" as this stage is technically called, the following ideas may be found useful; i am simply hinting at them and am leaving the student to work out the various implications for himself. we have seen that cancer is the sign of instinctual life, and that in leo the intellect or mind bec

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

eople (all of different nationalities) and my husband and i sat around a table on the shores of lake maggiore in italy and tried to find the german equivalent for the anglo-saxon word "mind" or "the mind" one of my books was being translated into german and the question had arisen. they gave it up in despair for there is no true equivalent for what we mean when we speak about "the mind" the word "intellect" is not the same. they declared that the german word "geist" did not meet the need and though we searched everywhere for some word expressing the same idea, it eluded us. and there were german professors trying to find the word along with us. perhaps some of the trouble with germany lies right there. it dawned on me then how intensely difficult a thing it is to translate correctly. one o

again be restored for the good of europe, has to be overcome. every nation has its outstanding faults and of these the other nations are more conscious than of the virtues. the livingness of america is forgotten in the irritation evoked by our bombastic boasting. the inherent justice of the british is overlooked when the britisher is seen refusing to explain himself. the brilliance of the french intellect is not emphasised by those who are aware of france's complete lack of any international consciousness. and today the u.s.a. with its youthful exuberance, its promising surety, and its juvenile ability to settle all problems, their own and the rest of the world, is working out that inheritance towards a future of wonder and usefulness and beauty unparalleled. the same criticisms and the s

degrees- 123- the unfinished autobiography copyright 1998 lucis trust only twice have i been sorry that i had had no college degree. such degrees are frightfully overrated in this country and though i have no degrees i know i am as well educated as those who have. not so many years ago i was asked to give a series of lectures at the postgraduate college in washington, d. c. i was to speak on the intellect and the intuition. the announcements were printed and sent out by the college, but when they discovered i had no degrees after my name, they proceeded to cancel the lectures. i later received a letter from the president of the college indicating that the faculty believed a mistake had been made but that it was too late for them to do anything. shortly after i was asked by cornell univers

which it is my dharma to make public. the average psychic and medium is not usually of a high grade intelligence, and a.a.b. desired to prove (for the aiding of the work of the future) that one could do definitely psychic work and be of a real intelligence. she has, therefore, written four books which are entirely her own production: the consciousness of the atom. the soul and its mechanism. from intellect to intuition. from bethlehem to calvary. she has also written one book in collaboration with me, entitled light of the soul; in it i give the english paraphrase of the sanskrit sutras of patanjali and she contributes the commentary, referring to me occasionally for reassurance as to meaning- 139- the unfinished autobiography copyright 1998 lucis trust then followed a treatise on white ma

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

chers on the inner side, have read every book that may be written, particularly those embodying the new and advanced truths, and that we are also in touch with the personalities of those who are the dispensers of the growing body of new knowledge in the world. such is not the case. how can i explain to you the true state of affairs? only symbolically, i think. as we look out over the world of the intellect and carry our thoughts from the points of living knowledge there to be found, we may become aware of areas of light (as we understand it) shining forth upon the physical plane. such areas indicate the shining light of some worker in the field, of some disciple, or of some member of the new group of world servers. i know, for instance, that such areas are to be found (as regards the unite

cts and become part of the spiritual triad. the vortex of forces established under the impact of the divine will, expressing divine purpose and unified with being (as identity and not as a quality, produces the egoic lotus, the vehicle of that "identified soul" which has been swept into expression by the third result of the atmic-buddhic impact on the three worlds; the concrete mind and the human intellect come into expression. there is, therefore, a curious resemblance between the three divine aspects in manifestation and the spiritual man upon the mental plane. the correspondence is as follows: the monad. abstract mind. the soul. egoic lotus. the personality. lower or concrete mind. that vague abstraction, the monad, for aeons of time seems unrelated in any way to the soul and the person

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

nse apparatus in the outer world of phenomena, b. brain and desire impulses, plus emotional reactions, c. brain and mind and the world of thought, d. brain, mind and soul, will be carefully investigated so as to bring the entire equipment of the child, latent or developed, into functioning activity and to unify it into a whole. the third question asks "what is the process of the unfoldment of the intellect in man? how does the higher mind manifest, if at all, in the growing years" it is not possible in the short time at our command to deal here with the history of the progress of mental development. a study of its racial growth will reveal much, for every child is an epitome of the whole. a study, for instance, of the growth of the god-idea in the human consciousness would prove a profitab

ween culture and civilisation. putting this same truth in other words, and recognising as a basic premise the essentially supernormal potentialities of the human being, we might say that: the first effort of education to civilise the child will be to train and rightly direct his instincts. the second obligation upon the educators will be to bring about his true culture, by training him to use his intellect rightly. the third duty of education will be to evoke and to develop the intuition. when these three are developed and functioning you will have a civilised, cultured and spiritually awakened human being. a man will then be instinctively correct, intellectually sound, and intuitively aware. his soul, his mind, and his brain will be functioning as they should and in right relation to each

y an analysis will be made of the contribution of the three great continents asia, europe and america to this triple unfoldment, as far as the aryan race is concerned. the glory of humanity must, however, be remembered; it consists in this: each race has produced those who have expressed the highest which was possible in their day and time men who blended in themselves the triplicity of instinct, intellect and intuition. their numbers were relatively few in the early stages of mankind's unfoldment, but the process of speeding up the development is rapidly going forward, and many are today fitting themselves for the "higher education" in the true sense of the term. much more will be accomplished when the educators of the world grasp the purpose of the process as a whole planned unfoldment

ndary schools, the intellectual unfoldment and control of the mental processes will be emphasised, whilst in the colleges and universities the unfoldment of the intuition, the importance of ideals and ideas and the development of abstract thinking and perception will be fostered; this latter phase will be soundly based upon the previous sound intellectual foundation. these three factors instinct, intellect and intuition provide the keynotes for the three scholastic institutions through which every young person will pass and through which, today, many thousands do pass. in the future, education will make a far wider use of psychology than heretofore. a trend in this direction is definitely to be seen. the nature physical, vital, emotional and mental of the boy or girl will be carefully inve

ven upon the process of contacting the world of patterns and upon the- 78- education in the new age copyright 1998 lucis trust true interpretation of ideas, and hence the problems. later, when the race sees its problem with clarity, it will act with wisdom and train with care its observers and communicators. these will be men and women in whom the intuition has awakened at the behest of an urgent intellect; they will be people whose minds are so subordinated to the group good, and so free from all sense of separativeness, that their minds present no impediment to the contact with the world of reality and of inner truth. they will not necessarily be people who could be termed 'religious' in the ordinary sense of that word, but they will be men of goodwill, of high mental calibre, with minds

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

112- discipleship in the new age- volume ii copyright 1998 lucis trust in lemurian times, the third divine aspect, that of intelligence, was invoked by the mass appeal of instinctual animal-man; he little knew what that almost inchoate appeal would invoke. light appeared on earth and true progressive enlightenment became possible. i am not here referring to physical light, but to the light of the intellect. in atlantean days, as a result of the strife between the lords of light or of the shining countenance and the lords of the dark face (as they are called in the ancient scriptures and in the secret doctrine) another "era of invocation" occurred and the second divine aspect of love became a possible unfoldment, though still only an embryonic quality of mankind. the mass appeal was then mo

ier pointed out is from every possible angle carried on within the ring-pass-not of the universal mind. it is the essential, divine prompter, the predominant creative agent, and the factor which fuses and blends every aspect in the great hierarchy of being which is related to the basic spiritual nature of our planet; this was our major inheritance from the previous solar system the mind or active intellect. meditation brings into creative alignment instinct, intellect and the intuition, as well as conscious identification. it relates (in an indissoluble unity) the so-called lower or concrete mind, the group mind, the hierarchical mind and the universal mind; it leads to a conscious alignment of the disciple's centres and also of the three planetary centres; it is invocative, demanding, fus

the seat of the life and consciousness which animate the personality, and it is the motivating potency in every incarnation, according to the experience conditioning the expression of the spiritual man in any particular rebirth. in the early stages of experience, this "eye" remains closed; there is present no capacity for thought and no ability to think in the heart: i.e, from soul levels. as the intellect develops and the power to focus upon the mental plane grows, the fact of the soul's existence becomes known and the goal of attention changes. there follows the ability to focus in the soul consciousness and so to fuse the soul and the mind that an- 200- discipleship in the new age- volume ii copyright 1998 lucis trust at-one-ment takes place and a man can then begin to think "in his hea

plan becomes a factual expression upon the physical plane and a part of the recognised consciousness of humanity as a whole. this, being a relatively new unfoldment, has not yet made the necessary headway, largely owing to the planetary karma and the appalling situation with which humanity has confronted itself. i would have you here note my phrasing. evidence, however, of the growth of the human intellect along the needed receptive lines can be seen in the "planning" of the various nations, and in the efforts of the united nations to formulate a world plan which will eventuate in peace, security and right human relations. it is interesting to note that, from the very start of this unfoldment, three occult factors have governed the development of all these plans: its clearcut significance

h effort and accomplishment. he therefore refrains from an educational process which would otherwise be obligatory upon him. 2. faulty equipment. oft a disciple, in a particular incarnation, lacks some needed characteristic, or some desirable quality, either in his emotional nature or in one or other of the bodies. he may, for instance, have a fine physical vehicle, great devotion and a brilliant intellect, but along with these, the quality of persistence is not present; the master knows, therefore, that a steady cooperation and continuous effort is not yet possible. he dare not, consequently, incorporate the disciple (along with other members of his ashram) in some designated piece of work and of service, because he knows that he will imperil the success of the joint endeavour. the group

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ervice and carry their researches into the realm of energy, and cease to pander so much to the public. the opportunity offered them is great and the need of their work is vital. the service rendered has been real and essential, but if these movements are to avail themselves of the coming inflow of spiritual energy, they must shift their attention into the realm of true values. the training of the intellect and the presenting to the world of a group of intelligent psychics should be a main objective, and the astral plane will then be, for them, only a stage on the way to that world wherein all the spiritual guides and masters are found, and from whence all souls go forth to incarnation and all souls return from the place of experience and of experiment. it might be asked what ground this tr

n led from point to point and from stage to stage of unfoldment until today many are seeing the vision, sensing the plan, and dreaming dreams which they can work out together. this they can do because they recognise each other, because they are beginning to know themselves and each other as souls, because their understanding is united and because (and this is of prime importance) the light of the intellect, the light of knowledge, the light of the intuition and the light of understanding is evoked within them; it enters not from without; and in that light, together, they see light. it is a group activity, a group recognition, and the result of group at-one-ment. all this is, however, so new and relatively so rare that these groups remain as yet in an embryonic stage. we call them the seed

te that phrase) is now more active and potent than ever before. for this there is an occult reason of a most interesting nature. those of you who have studied the secret doctrine will remember that in that momentous period wherein animal-man made the great transition into the human family and humanity came into being, developing the germ of individuality, the seed of self-consciousness and embryo intellect, we are told that this event was brought about in three ways: 1. the seed of mind was implanted in some of the aspiring animal-men by the hierarchy, and these animal men became human beings, of a very low order to be sure, but still men. they were "sparked" if i might so express it, and a point of light appeared where before there was none. before there was only a diffused atomic light b

l-man (found active among those who had not reached the stage of any conscious aspiration) was suddenly stimulated or vitalised by the coming into expression of the first group and the directed attention of the hierarchy, working under the ancient law that "energy follows thought" thus gradually, with a remarkable rapidity, instinct became blended into, or resolved into, its higher expression the intellect. thus in due course of time a large group of animal-men became human beings. they today represent civilisation and the masses of ordinary intelligent people, educated under the mass systems of the present time, able occasionally to think and rise to mental emergencies, yet not highly cultured. they constitute the so-called general public which we designate by the words "upper and lower m

an. expression: sanat kumara. p olitics. esotericism. n ew. destroys- 58- the externalisation of the hierarchy copyright 1998 lucis trust ii. hierarchical energy..planetary heart centre..second ray..love-wisdom divine love-wisdom. c onditioning the soul. i nspiring. expressions: buddha and christ. religious. spiritual. permanent. builds. iii. humanity's energy..planetary throat centre..third ray..intellect divine intelligence. conditioning the mind. creative. expression: many people today. e ducational. iv. the jewish force..planetary solar plexus..seventh ray aspect..magic temporary c onditioning world emotion o f third ray. m oney producing separation. sensitivity. v. t he materialistic forces..planetary sacral centre f ifth ray aspect..mind the matter aspect. c onditioning substance. of

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

e told in the world scriptures that "in that light shall we see light; and it is to this other light that i now refer a light which is only to be perceived when the door is shut behind the initiate. that light is itself composed of the light of buddhi and the light of atma, and these are (to interpret these sanskrit terms esoterically) the light of the pure reason, which is the sublimation of the intellect, and the light of the spiritual will, which is the revelation of the enfolding purpose. the first is focussed in the ashram, and the second in the hierarchy as a whole, and both of them are the expression of the activity of the spiritual triad. let me make myself clearly understood, if possible. you have, therefore, three great lights, all of them focussed upon the mental plane, for beyo

he point of clear cold light and their united will that "brings him upright, standing, unafraid, with open eye before the one who from the very first has conferred on him the gifts of life and light, and who now with lifted rod, surrounded by the fire, reveals to him the significance of life and the purpose of the light" it is that of which the minds of men know naught, and which even the highest intellect is unable to grasp or even sense. in the familiar words (familiar to all esotericists) which are so often said or chanted at moments of highest spiritual aspiration, the neophyte refers to the time when "we stand where the one initiator is invoked, when we see his star shine forth" two ideas then stand forth: the idea of invocation and of the result of that invocation, which is the sudde

higher levels of the mental plane, and gradually supplied with personnel from the ranks of humanity itself, as one by one men achieved initiation. paralleling this activity and implemented, fed and sustained by the black lodge, was the appearance of glamour upon the astral plane, and to this thickening glamour humanity steadily contributed and responded. then as evolution progressed and the human intellect began to make itself felt "the four veils of maya" and the great "curtain of glamour" began to condition the mental plane. illusion then appeared, and the distinction between truth and falsehood, between good and evil, and between the left hand path and the path of initiation became apparent to the- 122- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998

what you know about ashramic work today, you will have a more complete picture of evocative and spiritual reality. you know much (for i have told you much) anent the ashrams open today and the requirements for acceptance. it is essential that the uniqueness of the initiatory process be discounted. down the ages men have achieved, are achieving and will achieve. the only difference is that as the intellect of man develops the requirements for initiation become more drastic and exacting, and the initiate therefore becomes of a distinctly higher order. the master today is infinitely wiser and more full of love and more "occultly reasonable" than was the master in atlantean times. this in itself constitutes a reasonable fact, does it not, my brothers? in considering the work carried forward i

death" death to form altogether. this is practically all that i can tell you anent the process of projection. it is a living process, growing out of the conscious daily experience and dependent upon the expression of the divine aspects in the life upon the physical plane, as far as is possible. where there is an attempt to approximate the personality life to the demands of the soul and to use the intellect on behalf of humanity, love is beginning to control; and then the significance of the "divine sacrifice" is increasingly understood and becomes a natural, spontaneous expression of individual intention. then it becomes possible to project the bridge. the vibration is then set up on lower levels of divine manifestation and becomes strong enough to produce response from the higher. then, w

ALICE BAILEY THE LABOURS OF HERCULES

t as love of god; and this the new age, with its new type of aspirant, will most assuredly demonstrate. saintliness, sweetness and a pleasing, loving disposition have their place in the sumtotal of the characteristics [20] of the aspirant, but when linked to stupidity and an undeveloped mentality, they fail to be as useful as they could be when coupled to intelligence. when linked to a high grade intellect and with mental powers oriented to divine knowledge, they will produce that knower of god whose influence becomes worldwide and who can both love and teach his fellowmen. so hercules was trained in all accomplishments and could take his place with the thinkers of his time. we are told also that his height was four cubits, a symbolic way of expressing the fact that he had achieved his ful

ecomes the initiate, and this stage is always impossible until illusion has been overcome and the power of silence has been [24] achieved. therefore, when an infant in the cradle, unable to speak, he symbolized the high water mark of his achievement by strangling the two serpents. then, at his maturity, he symbolized in himself aquarius the man, whose motto is "to know. he had a mind and used his intellect in active work and service. so, doing and daring, in silence and with knowledge, he overcame all obstacles and passed undeterred from aries to pisces; starting in aries as the humble aspirant and ending in pisces as the all-knowing, victorious world savior. one point might be made here. in the history of hercules we are told nothing of what he ever said; we are only told of what he did

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

ation and in the five stages of his search his education is steadily carried forward. the exoteric ruler of gemini and of the first decanate is mercury for, as alan leo tells us "mercury in the outer world signifies schools, colleges, and all places where teaching and learning go on, scientific and literary institutions. in consciousness, it signifies thought, understanding, reason, intelligence, intellect; the abstract kinds rather than the concrete, knowledge for its own sake. its highest application seems to be what is called 'pure reason. in body, it governs the brain and nervous system, the tongue and organs of speech, the hands as instruments of intelligence- 41- the labours of hercules (alan leo, complete dictionary of astrology, p. 163) gemini stands, secondly, for the relation bet

ew difficulties and problems arise and we find saturn governing the last decanate, for saturn is the planet of discipleship; the planet that brings about the difficulties, problems and tests that offer to the disciple immediate opportunity. it is saturn that opens the door into incarnation, and saturn that opens the door on to the path of initiation. mercury, the interpreter, and the illuminating intellect; venus, the principle of attraction and of at-one-ment; and saturn, the generator of opportunity: these three play their parts in the life of the aspirant as [68] he unifies higher and lower, passes through the five stages in this test, and visions the goal which ultimately he must achieve. the three symbolic constellations the three constellations to be found in connection with the sign

AN INTRO TO STUDY OF THE KABALAH

hey endure every stage of existence, of separation from the divine fountain, to be at last once more indrawn to the godhead, the father, whence they emerged upon a pilgrimage; they follow a regular succession of evolution and involution, even as the divine passes ever along in successive periods of outbreathing and inbreathing, of manifestation and of repose. of divine repose, or chaos, the human intellect can form no conception, and only the highly spiritual man can conceive any of the sublime and exalted stages of manifestation. to the worldly man such notions are but dreams, and any attempt to formulate them leads only to suspicions of one's sanity. to the metaphysician these ideals supply a theme of intense interest; to the theosophist they supply an illustration drawn from a foreign s

lso inconceivable to man, the second word of briah. again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable to the angelic powers, the third or yetziratic world; and then finally the divine abstractions of the sacred ten sephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadow of the tenth sephira--the malkuth, or kingdom of the world of shells or material objects. small wonder then at the slightness of the ideal man can form of the divine. at other times we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished on the description of god; imagery although grouped an

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

ny hebrew abstruse words, a difficulty to those who are unused to them: two systems will suffice as an illustration. from yod, the je of jehovah, comes the highest over-shadowing of the divine, comparable to the tm of the indian philosophies. from h, the ho of jehovah, comes neshamah, the buddhi of the hindoos, the spiritual soul. from vau, the v of jehovah, comes ruach, the manas of the hindoos, intellect and mind. from the final h, the ah of jehovah, is derived nephesh, the k ma of the hindoos, the appetites and passions. these are all implanted in the astral shell, which moulds the physical body, the instrument which acts upon material objects. the human soul is again conceived of as distributed through several distinct forms of conscious manifestation related to the "ten sephiroth: the

ument which acts upon material objects. the human soul is again conceived of as distributed through several distinct forms of conscious manifestation related to the "ten sephiroth: the several kabalistic treatises give several groupings, which are all relevant one to the other, the most usual one being a triple division, into nephesh, the passions referred to malkuth; ruach, the mind, reason, and intellect referred to the group of six sephiroth lying around the sun of tiphereth; and neshamah, the spiritual aspirations associated with the supernal triangle of the queen, king and crown. these human principles function upon four worlds--divine, moral, intellectual and emotional respectively: and either of these essences may dominate a man, and they do, in fact, exist in constantly varying pro

BLACK SERPENT1

tion and guide us through this life to enlightenment. we are as the wind. we humbly pay homage to thee in our offer of incense that you may know our respect for your vast strength. we offer requests of knowledge and reflection that we may employ your creation to do so. hail lucifer. lord and master of enlightenment" then comes the typical ritual body in which requests of concentration, knowledge, intellect, and purification are burned at the altar (i.e. a bowl, incense burner, or bonfire) the ashes must be crushed to a fine powder and later dispersed in the wind. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail lucifer. lord and master of air. we thank thee for being present at our ritual. we bid you, go in

BLAVATSKY H P ANTHROPOGENESIS

ees and finds in his universe, the earth. it is the three heads of the kabala "unum intra alterum, et alterum super alterum (zohar, idra suta, sec. vii "every universe (world or planet) has its own logos" says the doctrine. the sun was always called by the egyptians "the eye of osiris" and was himself the logos, the first-begotten, or light made manifest to the world "which is the mind and divine intellect of the concealed" it is only by the sevenfold ray of this light that we can become cognizant of the logos through the demi-urge, regarding the latter as the creator of our planet and everything pertaining to it, and the former as the guiding force of that "creator- good and bad at the same time, the origin of good and the origin of evil. this "creator" is neither good nor bad per se, but

lence among all civilised nations of antiquity. why? each separate people has given a different explanation, according to the peculiar tenets of their (exoteric) religion. that it was the number of numbers for those initiated into the sacred mysteries, there can be no doubt. pythagoras. calls it the 'vehicle of life' containing body and soul, since it is formed of a quaternary, that is wisdom and intellect, and of a trinity or action and matter. the emperor julian 'in matrem, etc' expresses himself thus 'were i to touch upon the initiation into our sacred mysteries, which the chaldees bacchized, respecting the seven-rayed god, lighting up the soul through him, i should say things unknown to the rabble, very unknown, but well known to the blessed theurgists (p. 141. and who, acquainted with

by modern astronomy. the kabalists never cease to repeat that primal intelligence can never be understood. it cannot be comprehended, nor can it be located, therefore it has to remain nameless and negative. hence the ain-soph- the "unknowable" and the "unnameable- which, as it could not be made manifest, was conceived to emanate manifesting powers. it is then with its emanations alone that human intellect has to, and can deal. christian theology, having rejected the doctrine of emanations and replaced them with direct, conscious creations of angels and the rest out of nothing, now finds itself hopelessly stranded between supernaturalism, or miracle, and materialism. an extra-cosmic god is fatal to philosophy, an intra-cosmic deity- i.e. spirit and matter inseparable from each other- is a

the mahabharata and the puranas, narada, the son of brahrna in matsya purana, the progeny of kasyapa and the daughter of daksha[[footnote(s* achyuta is an almost untranslatable term. it means that which is not subject to fall or change for the worse: the unfalling; and it is the reverse of chyuta "the fallen" the dhyanis who incarnate in the human forms of the third root- race and endow them with intellect (manas) are called the chyuta, for they fall into generation[[vol. 2, page] 48 the secret doctrine. in the vishnu purana, is the most mysterious. he is referred to by the honourable title of deva rishi (divine rishi, more than a demi-god) by parasara, and yet he is cursed by daksha and even by brahma. he informs kansa that bhagavat (or vishnu in exotericism) would incarnate in the eighth

devas, progenitors (pitris) and men "he collects yoga-like (yuyuje) his mind" strange to say, he begins by creating demons, who thus take precedence over the angels or gods. this is no incongruity, nor is it due to inconsistency, but has, like all the rest, a profound esoteric meaning, quite clear to one free from christian theological prejudice. he who bears in mind that the principle mahat, or intellect, the "universal mind (literally "the great, which esoteric philosophy explains as the "manifested omniscience- the "first product" of pradhana (primordial matter) as vishnu purana says, but the first cosmic aspect of parabrahm or the esoteric sat, the universal soul* as occultism[[footnote(s* this has in esotericism a direct bearing upon the seven principles of the manifested brahma, or

BLAVATSKY H P COSMOGENESIS

lated "the primeval uncreated cause of all" by fitzedward hall. aeons of untold duration must have elapsed, before the epithet of buddha was so humanized, so to speak, as to allow of the term being applied to mortals and finally appropriated to one whose unparalleled virtues and knowledge caused him to receive the title of the "buddha of wisdom unmoved" bodha means the innate possession of divine intellect or "understanding "buddha" the acquirement of it by personal efforts and merit; while buddhi is the faculty of cognizing the channel through which divine knowledge reaches the "ego" the discernment of good and evil "divine conscience" also; and "spiritual soul" which is the vehicle of atma "when buddhi absorbs our egotism (destroys it) with all its vikaras, avalokiteshvara becomes manife

led into objective existence, into a law that the universe should exist. according to esoteric teaching, the real cause of that supposed desire, and of all existence, remains for ever hidden, and its first emanations are the most complete abstractions mind can conceive. these abstractions must of necessity be postulated as the cause of the material universe which presents itself to the senses and intellect; and they underlie the secondary and subordinate powers of nature, which, anthropomorphized, have been worshipped as god and gods by the common herd of every age. it is impossible to conceive anything without a cause; the attempt to do so makes the mind a blank[[footnote(s* in clearer words "one has to acquire true self-consciousness in order to understand samvriti, or the 'origin of del

onsciousness the idea of life after birth (death to it, it would, in the absence of data to go upon, and of faculties to comprehend such data, probably express that life as "non-being which is real being" in our case the one being is the noumenon of all the noumena which we know must underlie phenomena, and give them whatever shadow of reality they possess, but which we have not the senses or the intellect to cognize at present. the impalpable atoms of gold scattered through the substance of a ton of auriferous quartz may be imperceptible to the naked eye of the miner, yet he knows that they are not only present there but that they alone give his quartz any appreciable value; and this relation of the gold to the quartz may faintly shadow forth that of the noumenon to the phenomenon. but th

teable term, the absolute being, with the past and future crystallized in an eternal present, is that thought itself reflected in a secondary or manifest cause. brahma (neuter) as the mysterium magnum of paracelsus is an absolute mystery to the human mind. brahma, the male-female, its aspect and anthropomorphic reflection, is conceivable to the perceptions of blind faith, though rejected by human intellect when it attains its majority (see part ii "primordial substance and divine thought) hence the statement that during the prologue, so to say, of the drama of creation, or the beginning of cosmic evolution, the universe or the "son" lies still concealed "in the divine thought" which had not yet penetrated "into the divine bosom" this idea, note well, is at the root, and forms the origin of

n it ever become the vahan of brahma, the manifested finite god? it is quite the reverse. the "swan or goose (hansa) is the symbol of that male or temporary deity, as he, the emanation of the primordial ray, is made to serve as a vahan or vehicle for that divine ray, which otherwise could not manifest itself in the universe, being, antiphrastically, itself an emanation of "darkness- for our human intellect, at any rate. it is brahma, then, who is kala-hansa, and the ray, the hansa-vahana. as to the strange symbol chosen, it is equally suggestive; the true mystic significance being the idea of a universal matrix, figured by the primordial waters of the "deep" or the opening for the reception, and subsequently for the issue, of that one ray (the logos, which contains in itself the other seve

BLUE EQUINOX

o has withstood them. however, when at the right moment the crucified one, the extended one, the secret saviour, consents to redeem them, and can do so without losing his power, without in any way yielding to them, their next step is accomplished, and they are reborn as men. this brings us back to our subject, for the lower man, of whom we are still speaking, possesses, above yesod, five forms of intellect and da th their crown. the equinox 100 we then come to another marriage on a higher plane, the redemption of malkuth by tiphareth; the attaining of the knowledge and conversation of the holy guardian angel. the next critical step is the sacrificing of this whole organism to the mother, neschamah, a higher south which is as spiritually dark and lonely as nephesch was materially. neschamah

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ad shows, by its length and depth, the intellectual capability of the subject. as i lesson nine: divination/ 119 120/ buckland's complete book of witchcraft mentioned above, the lines of the head and heart should always be considered together, for the two can give insight into the very important relationship between the mind and the emotions. a long, deep and clear head line shows a clear, strong intellect that can be of great value to the person possessing it. if the head line is very long but slants downwards rather than across, you will have the case of someone who has quite a high intelligence but tends to use it for the wrong goals. s/he may be along the "left hand path. such a person can be quite powerful. guide them to better things if you can, but don't cross them! on rare occasion

he may be along the "left hand path. such a person can be quite powerful. guide them to better things if you can, but don't cross them! on rare occasions you will meet someone whose heart and head lines join to form a single deep line that cuts directly across the palm. such a person is always an interesting study, for here the head and heart are united and few barriers can stand before one whose intellect and intuition are so in line. such an individual will probably be a genius, whether or not s/he knows it (they usually do. however, they should always keep tight control and close discipline on their mind, for here there is but a slight barrier between the strong, controlled mind and the uncontrolled chaos of mental unbalance. they are like a race car with a very powerful engine: magnifi

tions will be important to such a person, and judgement and hunches are likely to give variable results. it is interesting to note that nowadays many will have a stronger heart line on the left (or unconscious) hand than on the right (or conscious. in such a case the head line will be better developed in the right hand. the reason is simple modern civilization, for better or worse, emphasizes the intellect over the heart. but, for this same reason, you will invariably find that after coming into the craft and developing more from the craft teachings and philosophies, your /zgifi-a&ttz'/ifeivf rfrfc fvn'f/rrove ancih a? qfaif saaxc strength of the left hand. the line of fate the line of fate (sometimes called the line of luck) does not occur in everyone's hand. its length and depth will sho

CASE PAUL F THE BOOK OF TOKENS

s concerning this, and from that delusion spring up many weeds of error. know ye that the least of thine impulses towards what seemeth to be above, hath its source in that same above. avoid error by keeping fast to this. nothing in the levels of yesod and malkuth, ever can or doth set power into operation. these are but as glasses, and the feelings and interpretations of the spheres of desire and intellect directed downward toward yesod and malkuth, are as spectators watching a mirrored reflection wherein all is the reverse of the true images. in the physical universe of guph is the breaking up of the one into the four which are the basis of the many. and to malkuth is the guph attributed, because the guph cometh not to perfection but by the formation of bodies [195] the book of t o k e n

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

lf and others. orange, like red, is a colour of energy and warmth, easing arthritis, rheumatism and increasing the pulse rate, relieving gall-bladder and kidney pains and stones, menstrual and muscle cramps and allergies, and lifting exhaustion. orange is also used to strengthen the immune system. orange crystals include amber, agate, coral and carnelian. yellow yellow is for happiness, the mind, intellect, communication and willpower. yellow stimulates the nervous system, improving memory and concentration, easing eczema and other skin problems; it also promotes a healthy metabolism and calms anxiety and stress-related ailments that may affect the digestive system adversely. yellow crystals include jasper, topaz, calcite and citrine. green green is for the heart, emotions, peace and balan

CHRONOLOGIA RORISPERGIUS

s my guide, though i have the greatest respect for all the masters" 1034 to 1124- life of hasan-e sabbah, founder of the assassins of persia. member of the ismaili sect, hasan seized fortress of alamut in daylam in 1090; split with fatimid dynasty in 1094; assassins flourished for next several centuries 1037 d. abu `ali al-husayn ibn sina (avicenna) metaphysics of angelology identifies the active intellect with the angel of revelation, gabriel, the holy spirit. theory that the soul can make an impression upon "first matter (astral matter) by the vehemence of its affection and intention influenced albertus magnus (thorndike, history of magic and experimental science, ii, 731) 1039-1123 milarepa 1040-1105 rashi (rabbi solomon ben isaac; jewish sage, talmudic exegist of troyes, france c.1050

e cabala. 1520(31)-1609 r. ben bezalel of prague, r. loew of prague. 1521 trait de la cabale employs a cosmology and numerology derived from dionysius the areopagite and re-interprets kabbalism by means of the figura of the ninth century rabanus maurus of fulda. 1522 n.t. translated into german by m. luther. 1522-1570 moses ben jacob cordovero author of pardes rimmonim, or hashekhal("light of the intellect, and the angelology: derishot be-inyanei ha-mal'akhim. student of joseph caro and a teacher of isaac luria. 1523-1596 blaise de vigen re astrologer and alchemist, follower of guillaume postel; published traict of the figures and traict of the prayers and speeches< traict des chiffres et le traict des pri res et oraisons, a small anthology of kabbalistic texts. c.1525-c.1600 hannibal rose

COLLIER IRENE CHINESE MYTHOLOGY

ade around his neck to protect him against diseases and accidents. three years after the child s birth, kung qiu s father died, and the boy was raised by his mother in poverty chinese mythology 90 deeper than ever before. gifted with an exceptional memory, kung qiu remembered everything that he saw and heard. the boy loved to read and recite passages from classical literature. despite his amazing intellect, or because of it, kung qiu was constantly teased as a child. he was not handsome and had a high, broad, protruding forehead. by the time the boy grew up, he was a giant, almost seven feet tall. kung qiu had many good ideas. unfortunately, no lords paid attention to him because he was poor. however, he decided to teach his beliefs to anyone who would listen. he was a powerful speaker, an

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

uce and encourage humanity to produce, the more powerful it becomes. to 28..and the truth shall set you free this consciousness, love is like garlic to a vampire, and without love- the energy on which all creation exists- knowledge will always be misused. knowledge without love is the state of being which still controls the higher levels of the brotherhood network, via its global elite. it is the intellect without the heart, you could say, and without the balanced feminine. the symbols of the brotherhood in ancient times remain those of the brotherhood today- the pyramid and all-seeing eye, the swastika, the lamb, the apron, the obelisk and many others. the obelisk is symbolic of the penis of osiris, the egyptian god. the legend is that he was torn into pieces by the 'evil' set (lucifer, s

ld order agenda of centralised power, and he felt the state should control the means of production and distribution. this was the same philosophy followed by the early british labour party before it became the 56 s from rhodes to ruin 57 alternative conservative party it is today. ruskin, however, went further and believed the control of the state could be in the hands of one dictator of superior intellect to the rest of society. some researchers say he was a supporter of the illuminati. ruskin probably genuinely wanted better conditions for the poor, but i would suggest that he was seriously misguided in his means of achieving them. his ideas were to be followed by karl marx and friedrich engels (another student of plato) and became the foundations of the marxist form of communism which w

little value to society, as others will immediately supply its place..all children beyond what would be required to keep up the population to this [desired] level, must necessarily perish, unless room be made for them by the deaths of grown persons."17 from such a mind did the idea of the 'survival of the fittest' emerge, and it has dominated 'science' ever since! add to this the belief that the intellect of a person is genetically determined by the intellect of the parents and you have the eugenics movement, which came to the surface so infamously under the rule of adolf hitler. although advanced esoteric knowledge is known at the top level of the elite, some of those lower down on the pyramid are encouraged to believe some incredible garbage. genetic superiority of the intellect through

ing how close that is to the nazi belief in the return of the supermen. and what was it that rael says that the elohim desire? a world government and currency; for the armies to stop fighting each other and come together as a world police force; and for only those scientifically assessed as the intellectually brightest to be allowed to run for political office. what's more, only those who pass an intellect test devised by scientists should be allowed to vote and the masses should simply do as they are told with no rights to decide who governs them. i had never heard of rael or his followers until i was told by a source close to the british intelligence network that some of those behind the campaign to discredit me as a "neo-nazi" after the first edition of this book were connected with the

DAVID ICKE CHILDREN OF THE MATRIX

st some individuals whose idea of 'satanism' is largely a simple-minded synthesis of christian propaganda and hollywood horror movies [often made by satanists. the temple of set enjoys the colorful legacy of the black arts, and we use many forms of historical satanic imagery for our artistic stimulation and pleasure. but we have not found that any interest or activity which an enlightened, mature intellect would regard as undignified, sadistic, criminal, or depraved is desirable, much less essential to our work."17 of course there is nothing undignified, sadistic, criminal, or depraved, about michael aquino, the inspiration of the temple of set, and his mind control and torture of men, women, and children; nor in being involved in the us military's psychological warfare division. a former

ls of being, or "sixth sense" of psychic awareness and intuition. this is the real reason behind all the drugs, vaccines, and food additives we daily consume. 1 will give you some examples of this war on the human brain and immune system, but really the list is simply endless. serving the dragon: the future 355 aspartame1 one of the weapons is aspartame, an illuminati creation that suppresses the intellect. it is now used in thousands of foodstuffs and almost every soft drink. and who are the biggest consumers of soft drinks? children. they want to get the kids as early as possible and turn them into unthinking, unquestioning, clones for life. aspartame is an "artificial sweetener" and marketed as an alternative to the negative effects of sugar- which the illuminati also control! it is kno

states. he said there are 330 million doses of ritalin taken each day in the us, compared with 65 million for the rest of the world. our children are being systematically drugged and the teachers and parents are watching it happen, often encouraging it. the main targets are the kids with active minds and those who act differently to the norm. fluoride. come on, drink up fluoride is another major intellect suppressant that is being added to drinking water supplies and toothpaste. sodium fluoride is a common ingredient in rat and cockroach poisons, anaesthetics, hypnotics, psychiatric drugs, and military nerve gas. it is one of the basic ingredients in prozac and the sarin nerve gas used in the 360 children of the matrix attack in the japanese subway system. independent scientific evidence

erving the dragon: the future 363 manufactured illusion is so entrenched in the human psyche that when the truth does come out, most people laugh in its face. there need to be massive class action lawsuits against the authorities by those who have already had their health devastated by fluoride, prozac, and aspartame. this is already happening in canada over the use of mercury, another poison and intellect suppressant, in tooth fillings. and there you have that phrase again which is constantly repeated when the adverse effects of drugs, food additives, and other chemicals in our diet are listed: intellect suppressant. with the truth about fluoride now being more widely circulated, suddenly "new research" has conveniently revealed that it is good for stopping brittle bones and reduces the r

tellect suppressant. with the truth about fluoride now being more widely circulated, suddenly "new research" has conveniently revealed that it is good for stopping brittle bones and reduces the risks of fractures. this has been used to apply yet more pressure for the expansion of fluoride in drinking water. fluoride is not there to protect teeth. that's just an excuse. it is there to suppress the intellect of the population so they don't think, question, or rebel. vaccinations12 it is the same story with vaccines. this is a highly efficient way of pumping mindsuppressing drugs and immune system destroyers into billions of people while they think you are trying to help them. whole generations of children worldwide are contaminated in this way every year while the figures show that the claim

DAVID ICKE THE BIGGEST SECRET

in the same way the brotherhood have done with oil,gold, diamonds, drugs, ad infinitum. it was mellon and alcoa which introduced thepolicy of putting fluoride into drinking water to make money from a by-product of the386aluminium industry which at the time they were struggling to dispose of. it has nothingto do with saving teeth. fluoride was actually used as a rat poison for 40 years and it isan intellect suppressant. see the robots rebellion for that story. andrew mellonfinanced the creation of gulf oil which worked closely with british petroleum(formerly anglo-persian. one of their operations was the coup against the iranianprime minister, dr mohammed mossadegh, in 1953. mossedagh wanted to stop theexploitation of his country, but the anglo-american elite conspired against him andimpose

m our true connection to infinity and live our lives within a small dropletof consciousness, the egg shell. when we express the emotion of love we reconnectwith our multidimensional self and our potential becomes infinite because we becomeinfinite. we reconnect with the ocean, with god.there is another way of putting this. our consciousness is a series of interconnectingenergy fields. we have our intellect, emotions, spirit and so on, all resonating todifferent frequencies, but interpenetrating each other through a series of vortices knownfigure 57: fear is along, slow wavelengthand activates very few ofour dna antennaswhich connect us withthe cosmos.figure 58: love is ashort, fast wavelengthwhich activates manymore antennas andreconnects us with allthat is. 468as chakras, a sanskrit wordm

ntact and unbroken the human being is at one with the cosmos. every cell isconnected to, and in harmony with, the cosmic pulse. what gets in the way, however, islow vibrational emotion and imbalance which breaks the circuit and, once again,disconnects us from the earth and the wider universe. the heart-brain connection hasbeen broken in most people by the separation of the head and the heart, the intellect andthe intuition, the physical and the spiritual. the reason the reptilian-brotherhood ispressing forward with its agenda so quickly today is that it knows it has a colossalchallenge on its hands. creation is governed by energy cycles. at one level we see themwith the earth seasons, spring, summer, autumn and winter. but there are much biggercycles, too, and these have been recorded in n

challenged you to do that. to consider the evidence that reptilians on anotherdimension of existence have manipulated humanity for thousands of years. to considerthat far from being ordinary and powerless, you are extraordinary and all powerful.both are unthinkable for most people given the current level of conditioning. but theyare not unfeelable. there is such a difference. you think with your intellect and that isso vulnerable to programming through the eyes and ears by the daily diet of lies,suppression and misrepresentation in the media and by all those brotherhood clones towhich it offers a platform. but when we feel, we are tapping into our heart centre, ourintuition, that connection with the cosmos. how often has what you think and what youinstinctively feel been in conflict? what

isrepresentation in the media and by all those brotherhood clones towhich it offers a platform. but when we feel, we are tapping into our heart centre, ourintuition, that connection with the cosmos. how often has what you think and what youinstinctively feel been in conflict? what transformed my life more than anything wasthe moment i decided to follow my intuition whenever it was at odds with my intellect.every time i have done this, my intuition has turned out to be correct. it can bechallenging and painful sometimes because your intuition, which is unbounded by theneed to follow norms, often stands out against convention. but it will always lead youto do what is best for you and your eternal journey of evolution through experience. formost people when they instinctively feel to do somet

DEITUS

ich offer their followers the promise of salvation. in order for this con-game to succeed, a church must convince its followers that a) it is the only viable path to salvation, and b) without its service, they are going straight to hell. churches have, therefore, attempted to suppress the human ego by making their followers feel guilt and shame for every natural inclination and suppress the human intellect by demanding blind faith and obedience. by suppressing the human ego, a church makes its followers feel inferior and remain in thrall to the institution. by suppressing the human intellect, a church keeps its followers from questioning the logic of its dictates. the satanist asks, why should i feel guilty for that which is natural and healthy? why should i not feel pride in that which i

should i feel guilty for that which is natural and healthy? why should i not feel pride in that which i have accomplished? why should i not question the logic of what i have been told? satanism encourages the development of a healthy ego. only when a person has a healthy ego, can he truly afford to treat others with respect and consideration. satanism also encourages the development of a healthy intellect. nothing should be accepted without question; all things must be put to the test. satanists are not devil-worshippers. there is, in fact, no form of worship in satanic ritual. since all gods are created by man, satanists refuse to treat their creations as superior to themselves. the satanist may call upon the names of various gods, and may even treat them as his equals, but he recognizes

DEMONIC BIBLE

le have sought out new religions and have turned to wicca and new age philosophies or to alternative religious cults such as heaven's gate and the solar temple. while cults devoted to new age mysticism or white light magic and spirituality have had some success among those seeking for "something. anything spiritual, due principally to christianity's impoverishment of the ego and starvation of the intellect, they are ultimately no more relevant to today's society than the religions of the past. the world is searching for a religion which embraces the scientific knowledge of today, recognizes the psychological nature of man, and perceives the potential of man to achieve far more than he has already, while holding to ethical beliefs and values held by society today, and possessing a willingne

ready, while holding to ethical beliefs and values held by society today, and possessing a willingness to change those values and beliefs in accordance with future changes in society. despite some individuals who see in satanism nothing more than anti-christianity, a depraved religion of blasphemies or an expression for anti-social desires and impulses, the emphasis of satanism on the ego and the intellect and its recognition of man's ultimate potential have made it the one religion relevant in today's society. but to return to the question at hand, what is the true nature of god? if, by god, one is referring not to a specific deity man has devised but to a controlling force or intellect within the universe, then it is clear to me that god, like the universe and everything within the unive

DIABOLUS

gh he had a nasty falling out when them in the mid 70 s. in necrominion, the book of shades it is reportable that his teachings of the sethanic cult of masks were focused on selftransformation and luciferian concepts. alexander sanders, an associate of charles pace, made mythological reference to set and black witchcraft in his lecture the magick magick circle of the wicca truth is the monster of intellect, that which lies deep in the darker side of the subconscious, the knowledge of when man crawled on his stomach through the abysmal depths of a primeval swamp. the alex sander lectures in this essay, sanders recognizes the significance of black witchcraft and how it develops the self save for the dangers of self-destruction. behold me, mortal, for i am thy god, the true image of thyself

eation and evocation are given. ahriman created or had fell with seven archdemons who served his will. they were in a prototypical way, the dragon of seven heads. these daevas were listed as the following, aeshma, akoman, nanghaithya, tawrich, savar, andar and zarich. the daevas were authored or created by ahriman as in suggestion of the zurvan myth. these are so-called evil spirits who chose the intellect and individual will as opposed to servitude and conformity. aeshma is the original form of asmodeus, a daeva of ahriman. this demon is known as the one of the wounding spear and was a patron of war and strife. asmodeus along with savar, who is called the leader of devs, both are the controllers under ahriman of the dryvants, who are known as storm fiends. here 10 the book of thoth, aleis

religion, acting outside of any connections with it, the sorcerer may choose this gnosis or current of the adversary in that he or she may seek the dangerous elements to strengthen their own will and separate themselves from those around them. in this act of antinomian rebellion, the sorcerer becomes a daeva or druj. the daeva known as akoman or aka manah is the evil mind, a personified demon of intellect which conspires against the vohu manah or good mind. herein presents a cipher to the reader; that they very essence of the so-called satanic or luciferian path known also as the left hand path is brought to the forefront to the simple description of what one would advance themselves on this path for. r.c. zaehner presented an interesting study of the words menok and geteh in the dawn and

or monotheistic duty, the yatus through their own process of antinomian self-liberation chose alternative archetypes to cultivate and control the dark forces of the subconscious. ahriman, who is also called by the avestan word ganamino, is the religion of sorcery, of separating the self from the natural order of spenamino, which is spenta mainyu. the evil minded ganamino is the source of the evil intellect the evil-minded ganamino hopes to influence the creation of god. such a man exercises a miserable control over his desires owing to his evil intellect and the force of the evil invisible power in him he develops and perfects himself in sin- denkard this presents a foundation of the self which is indeed different from the path of the good mind, or the mind of stasis. ganamino is essential

he mind of stasis. ganamino is essentially motion; movement through will, the will of god was misunderstood by right hand path religions as merely being good, loving, light and kind. rather the god they so worshipped in nature outside of themselves- is that which indeed causes destruction and rebirth, thus a balanced aspect of both dark and light. the religion of priests, who guided by their evil intellect devoid of wisdom, act among men as the servents of god, is only in appearance the wise religion of god. this through the evil intellect depopulates the world, ruins, and destroys mankind. and such a priest is as it were the agent of the evil-minded ahriman to do his work among men and harms mankind and the world. such a religion, owing to the evil intellect, renders mankind miserable and

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

aculatory fluids. mercury: the first planet of the terran solar system. in astrology (q.v, the planet named after the roman god who served as the herald and messenger. attributed as being the ruler of the zodiac (q.v) signs gemini (q.v) and virgo (q.v. on the tree of life (q.v) within the kabbalah (q.v) mercury is attributed to the eighth sephirah (q.v, hode (q.v. keywords include: communication, intellect, perception, speaking, writing, computer, words, printed, read, trades, publishing, teaching, learning, schools, reason, logic, conscious memory, travel (local, consciousness, microphone, information, broadcast, distribution, self expression, thoughts, translated, details, brain, nervous system. merkabah: hebrew for "throne" merkabah mysticism was a system of pre-kabalistic spirituality

t with mostly non magic using wiccans (q.v, although some pagans do use magick and do not call themselves wiccans (q.v. pallas: one of four thousand known asteroids, but treated as a very minor planet. in astrology (q.v, the planet named after the roman goddess who served as the ruler of the sky. she has the same attributes as the greek goddess athena. keywords include: wisdom, daughter, creative intellect, intellectual crafts, calculated war and peace, political activism, social concern, skillful, strategy, rational, literate, professional soldier, martial arts, competitive, technical, police and fire fighters (as protectors of the city, militia. parapsychology: the scientific investigation of the mental process of paranormal events including e.s.p (q.v, telepathy (q.v, telekinesis (q.v

he sephiroth of malkuth (i.e. the citrine colored quarter of malkuth. the primary principle of this grade is based on mastering the element of earth (q.v. zen: a buddhist sect widespread in japan that seeks enlightenment through spontaneous insights that are generated by a single-minded devotion to simple physical actions, or by verbal paradoxes that cannot be solved in logical terms. in zen, the intellect is looked upon as an obstruction to truth that must be circumvented on philosophical analysis. zodiac: from the old french from the latin "zodiakos" meaning "circle of animals. an imaginary belt in the heavens extending on either side of the apparent path of the sun, the moon, and the planets along the ecliptic divided into twelve sections of thirty degrees each. used in astrology (q.v

DION FORTUNE MYSTICAL QABALA

reaks down; the positive is a kinetic force, the negative is a static force. 9. these aspects appear again in netzach at the base of the pillar of mercy, and hod at the base of the pillar of severity. netzach is venus, the green nature ray, elemental force, the initiation of the emotions. hod is mercury, hermes, the initiation of knowledge. netzach is instinct and emotion, a kinetic force; hod is intellect, concrete thought, the reduction of intuitive knowledge to form. 10. we must remember, however, that each sephirah is negative, that is to say feminine, in relation to its predecessor, whence it emanates and whence it receives the divine influence; and positive, masculine, or stimulating in respect of its successor, to whom it transmits the divine influence. therefore each sephirah is bi

itulate these again for clearness' sake. mathers calls the first trinity of kether, chokmah, and binah the intellectual world; the second trinity of chesed, geburah, and tiphareth the moral world; and the third trinity of netzach, hod, and yesod the material world. to my way of thinking, this terminology is misleading, for these words do not connote in our minds what is meant by these worlds. the intellect is essentially a concreting of intuition and apprehension, and as such is an unsuitable term for theworld of the three supernals. with the use of the term moral world for chesed, geburah, and tiphareth i agree; it is identical with my term, ethical triangle; but with the term material world for the trinity [page 60] of netzach, hod, and yesod i emphatically disagree, for this term belong

i emphatically disagree, for this term belongs exclusively to malkuth. these three sephiroth are not material but astral, and for this trinity i propose the term astral, or magical world; it is not well to wrest words from their dictionary meaning, even if you define your use of them, and this mathers has not troubled to do. 17. the intellectual sphere is not so much a level as a pillar, for the intellect, being the content of consciousness, is essentially synthetic. these terms, however, are apparently taken from a somewhat crude translation of the hebrew names given to the four levels into which the qabalists divide manifestation. 18. these four levels permit of yet another grouping of the sephiroth. the highest of these is atziluth, the archetypal world, consisting of kether. the secon

is the real import of the tree and its corre spondences. 15. the highest of the four worlds, atziluth, the plane of pure deity, is called by the qabalists the archetypal world. it is also called, in the somewhat clumsy translation of macgregor mathers, the intellectual world. this term is misleading. it is only intellectual as we commonly understand the word as relating to the mind, the rational intellect, in so far as it is the realm of archetypal ideas. but these ideas are entirely abstract, and are conceived by a function of consciousness quite outside the range of mind as we know it. therefore to call this level the intellectual world is to mislead the reader, unless at the same time we say that by intellect we mean something quite different to what the dictionary means. this is a poo

s are very apt to make the mistake of thinking that they are following the star to the place of the sermon on the mount, not to the manger at bethlehem, the birth-place. it is here that the method of the tree is so valuable, enabling the transcendent to be expressed in terms of symbolism, and symbolism to be translated into terms of metaphysics; thus linking the psychic with the spiritual via the intellect, and bringing all three aspects of our trinitarian consciousness into focus. 27. it is in tiphareth that this translation is made, for in tiphareth are received the mystical experiences of direct consciousness which illuminate the psychic symbols. ii 28. the central pillar of the tree is essentially the pillar of consciousness, just as the two side pillars are the pillars of the active a

DION FORTUNE PSYCHIC SELF DEFENSE

t it was unwork able. if occultists cannot be got to organise to serve their own interests, it is very unlikely that they would ever be got to organise to serve anybody else's. the most prevalent abuses of western occultism are immorality, drug-taking and the bamboozling of silly women. its worst faults are credulity, a slipshod scholarship that verges on illiteracy, and a widespread sappiness of intellect. fortune-telling in all its forms and some very spurious spiritual healing constitute another slur upon what should be holy ground. it is difficult to do justice to ideals which one does not share, but it has always seemed to me that the highly-coloured humanitarianism with which certain sections of the movement are soaked is not an ornament "by their fruits ye shall know 100 of 103 them

DONALDTYSON ELEMENT

y partially formed and transparent, but when they assume human shape they are thin, not muscular, with long arms and legs, deep chests, usually short hair. their touch feels very human and normal. their faces tend to be angular. they can be beautiful, but are not so sensual as undines, and by nature are more aloof and detached. sylphs are helpful when trying to accomplish matters that involve the intellect or products of the intellect, such as works of art, letters, books, ideas, religious dogmas, political manifestos, or the persuasion of others through ideas. there is little danger in evoking sylphs, but they have a mild contempt for human beings and will lie very convincingly when it suits their purposes. be vigilant against deception when dealing with them. gnomes are not like the funn

DONALDTYSON MIRACLES

e universe works; more than this, it requires the acknowledgement that not everything can be understood. this admission terrifies scientists and philosophers alike, because they operate on the underlying but largely unexpressed assumption that even though they do not know everything at present, they have the potential to know everything eventually, given enough time for the evolution of the human intellect, and sufficient study and experiment. the existence of miracles puts the lie to this conceit. miracles will never be understood. they leap over the boundaries upon which science and philosophy are founded. they mock causality and the experimental method. they can sometimes be induced by devotion, sometimes by magic, but they can never be comprehended. for this reason, they will never be

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

logne, and became the teacher of thomas aquinas. the term magnus, which is usually applied to him, is not the result of his reputation but is the latin equivalent of his family name, de groot. as with many other men destined to become famous, he was distinctly stupid as a boy, but from the outset he showed a predilection for religion. one night the blessed virgin appeared to him, which caused his intellect to metamorphose, acquiring extraordinary vitality. albertus therefore decided that he must show his gratitude to the madonna by entering the priesthood, and eventually he won eminence in the clerical profession. in 1260 he became bishop of ratisbon. his books include summa de creaturis and summa theologiae. albertus was repeatedly charged by some of his contemporaries with holding commun

cannot be adequately described in terms of the ordinary colors discernible to the physical vision, being very much brighter and of more varied hues and shades. the symbolic meaning of these is roughly of the following order: rose, pure affection; brilliant red, anger and force; dirty red, passion and sensuality; yellow of the purest lemon color, the highest type of intellectual activity; orange, intellect used for selfish ends as well as pride and ambition; brown, avarice. green is a color of varied significance; its root meaning is the placing of one s self in the position of another. in its lower aspects it represents deceit and jealousy; higher up in the emotional gamut, it signifies adaptability, and at its very highest, when it takes on the color of foliage, it represents sympathy, t

ny with all we know, he writes in on the threshold of the unseen, to entertain a belief in an unseen world, in which myriads of living creatures exist, some with faculties like our own, and others with faculties beneath or transcending our own; and it is possible that the evolutionary development of such a world has run on parallel lines to our own. the rivalry of life, the existence of instinct, intellect, conscience, will, right and wrong are as probable there as here, and, in course of time, consciousness of our human existence may have come to our unseen neighbours, and some means of mental, or even material communications with us may have been found. although barrett is remembered for his work in psychical research, he also did outstanding work as a physicist and in 1899 was elected a

le mouvant (1935. his main concept was of an eternal flux in which everything is moving, changing, and becoming, including all matter in the cosmos. conscious life itself is not a succession of states but an berendt, h(einz) c(haim) encyclopedia of occultism& parapsychology. 5th ed. 172 unceasing becoming. bergson believed that intuition could apprehend reality independently of the limitations of intellect, and he distinguished between the soul and mental life, the soul being independent of, although influenced by, mental life. he claimed that free will is the very nature of our lives and the expression of individuality, although much of our life is largely automatic, deriving from habits and conventions. bergson s ideas were quite compatible with occult philosophies; his sister, mina berg

e its power to drive away poisonous air, repress luxury, and preserve the health of the body. it was also supposed to reconcile differences among friends. cardan, jerome (1501.1576) italian mathematician, physician, and astrologer, reputed to be a magician. he was a contemporary of faustus and paracelsus. he left in his memoirs a frank and detailed analysis of a curiously complicated and abnormal intellect, sensitive, intense, and not altogether free from the taint of insanity. he declared himself subject to strange fits of abstraction and exaltation, the intensity of which became at length so intolerable that he inflicted on himself severe bodily pain as a means of banishing them. cardan described three personal peculiarities to which he was prone. the first was the faculty of projecting

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

am is placed with one point in the ascendant. that point represents the great spirit, god. a line drawn from there to the left-hand angle at the base is the descent of spirit into matter in its lowest form; where it ascends to the righthand angle, it typifies matter in its highest form: the brain of man. from here, a line is drawn across the figure to left angle, representing man s development in intellect; while progress in material civilization, the point of danger from which all nations have fallen into moral corruption, is signified by the descent of the line to right angle at the base. the soul of man being derived from god cannot remain at this point but must struggle upward, as is symbolized by the line reaching again to the apex, god, from which it issued (see also ceremonial magic

hrough psychic facts was there any proved knowledge of survival, a belief he affirmed continuously in his writings and lectures. during the years in which he acted as honorary president of the college, it was the first substantial organization in london to become a center for psychic demonstration and instruction. mckenzie died august 29, 1929, in london. barbara mckenzie, who also brought a fine intellect and understanding to the study of psychic phenomena, was honorary secretary of the college until 1929, and then became honorary president for one year, being succeeded by rose champion de crespigny. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. hankey, muriel. j. hewat mckenzie: pioneer of psychical

aspect of wisdom behind and appears in a casual body as a spirit possessing the aspect of activity. to put this somewhat abstruse doctrine in another form, the monad has, at this stage, manifested itself in three spheres. in the spiritual it has transfused spirit with will; in the intuitional it has transfused spirit with wisdom; and in the higher mental it has transfused spirit with activity or intellect; and it is now a human ego, corresponding approximately to the common term soul, an ego which, despite all changes, remains the same until eventually the evolutionary purpose is fulfilled and it is received back again into the logos. from the higher mental sphere, the monad descends to the lower mental sphere and appears in a mental body as possessing mind; then betakes itself to the ast

e. but the reformation passed, and mysticism went on its way, divided, it is true, so far as the outward theological principles of its votaries were concerned, but strongly united in its general principles. it is with nicolas of kusa, who died in 1464, that mysticism triumphs over scholasticism. nicolas was the protagonist of super-knowledge, or that higher ignorance which is the knowledge of the intellect in contra-distinction to the mere knowledge of the understanding. his doctrines colored those of giordano bruno (1550.1600) and his theosophy certainly preceded that of paracelsus (1493.1541. the next great name in mysticism is that of jakob boehme (1575.1624, a german rosicrucian mystical teacher. the roman catholic church produced many mystics of note in the sixteenth and seventeenth c

ak of 1890. in the fourteenth annual report of the bureau of ethnology. compiled by j. w. powell. washington: government printing office, 1896. napellus a plant with narcotic properties, with which j. b. van helmont (1577.1644) experimented. he stated that, having on one occasion roughly prepared the root, he tasted it with his tongue, and in a very short time found that his center of thought and intellect was situated in the pit of his stomach. an unusual clarity and distinctness of thought rendered the experience a pleasant one, and he sought on future occasions to repeat it by the same means, but without success. after about two hours he felt a slight dizziness and thereupon thought in the normal fashion with his brain. but throughout the strange experience he claimed that he was consci

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

we re from ve n u s. the ship was also their home. it carried ten men and ten women as well as twe n t y- five c h i l d ren between six and fifteen years old. int e rv i ewed a few days later by private pilot and we l l- k n own ufo witness kenneth arnold, thompson said the venusians we re friendly and cheerful but curiously na ve. he comp a red them to animals, meaning that instinct rather than intellect governs their activities. they knew nothing of the technology that p owe red their ship; they knew which buttons to push and levers to pull to get where they wanted to go, and that was it. they had no sense of time and no curiosity, and because of their eating habits they we re ve g e t a r i a n s and stayed away from cooked foods they n e ver got sick and lived long lives. their ve get

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

beings with that one indwelling spirit. the perspective of unqualified non-dualism in the qabalah is that the ayn alone exists and all separate existence is illusory, that a manifest creation on all its levels has no basis in reality, and that all the shells of embodied existence are empty.10 it cannot be underscored strongly enough that these three distinctions exist only within the finite human intellect. they are not mutually exclusive doctrines, but represent a gradation in consciousness. all aspirants will be attracted to one of these perspectives according to their natural spiritual constitution and stage of development. one who embraces the awareness of a simple devotee i.e. who worships the name and form of his/her chosen ideal as separate from themselves, would not be attracted to

ind. these archetypes expand in one s consciousness and trigger associations and flashes of perception- 0' the core teachings of any mystical tradition constitute the infrastructure of its worldview, and thereby form the basis and backdrop for its spiritual practices. all mystical worldviews are at once unique and yet identical. since they are open ended, and provide a ladder for the finite human intellect to connect with an infinite ground of pure being that is inherently unfathomable to that intellect, they are usually composed of allegories and allusions transmitted by messiahs, perfect masters, and great sages. like a ladder that is used to climb up to the roof of a house and then as the means to come back down, a mystical worldview is intended to act as a vehicle for the awakening con

erence for the mind to come back into once the soul returns as an individuated being. the elements of the qabalistic worldview are combined in the grand allusion of the tree of life. the tree emanates from the mysterious unknown in its negatively existent roots, and descends through the planes of existence via a series of spheres connected by gates. all mystical traditions have ways for the human intellect to make a distinction between passive and active aspects of the mysterious unknown. in the qabalah, they are respectively called vast face and small face. the relationship between the two faces is portrayed in the tree of life. like most other mystical traditions, the qabalah has a variety of special names for each of the two aspects, and a principal name for the active aspect upon which

directs the changes in consciousness of the traveler along its characteristic pattern of gates. different forms of the tree, called trees of perfection, allude to enlightened yogis, transcendent devotees, saints and messiah. in this book, all the various types of working trees and trees of perfection will be presented. 2 f #4 fallen and perfect trees on the human body the tree provides the finite intellect with a frame of reference for all possible experiences. each sefirah is itself a complete tree present in all planes of existence. the entire tree, as well as each individual sefirah, is therefore an open-ended ladder from the waking state all the way into the light of the endless (ayn sof or, 2" 2' 8: 5 rva [vc ]ya. a great secret of the gates is that they are stationed in the light of

ly existent ayn as real. 4' 8: h" 2: 2 2:e 8% the reader should not find it surprising that the proponents of these three different views of messiah are prone to argue for the veracity of their perspective over the others. previously, it was mentioned that the three different approaches to the mystical worldview are not in conflict, but represent gradations of distinction that exist only in human intellect. the three views of messiah are likewise such gradations of perspective, all of which are relatively valid and reflect different spiritual constitutions. the lord of all does appear to sport in human forms. and, the dream of the small face universe is projected and withdrawn through the action of the celestial messiah. and, all name and form are finite illusory manifestations, or shadows

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

rnors, being both male and female and rising up towards the sky" the generation of the seven first men was made in the following fashion. female was the earth, water the generative element; the fire brought things to maturity, and from ether nature received the vital breath, and she produced the bodies with the form of man. as for man, from life and fight which he had been, he changed to soul and intellect, the life changing to soul and the light to intellect. and all the beings of the sensible world remained in this state until the end of a period. at the end of this period, continues pimander, the link which bound all things was broken by the will of god. man and all animals, which till then had been both male and female, separated into two sexes and god spoke the word, increase and mult

egistus advice as to how he is to comport himself in life in view of the mystery which has been imparted to him. he is to know himself, because "he who knows himself goes towards himself, that is towards his true nature "you are light and life, like god the father of whom man was born. if therefore you learn to know yourself as made of light and life. you will return to life" only the man who has intellect (not all men have it) can thus know himself. and trismegistus must live a pure and holy life, rendering the father propitious to him through filial love and uttering benedictions and hymns. trismegistus gives thanks to pimander for having revealed all things to him, but wishes also to know about the "ascension. pimander explains that at death the mortal body dissolves into its corporeal

us hermeticum xi2; optimist gnosis (the mens is supposed throughout to be addressing hermes) eternity is the power of god, and the work of eternity is the world, which has no beginning, but is continually becoming by the action of eternity. therefore nothing that is in the world will ever perish or be destroyed, for eternity is imperishable. and all this great body of the world is a soul, full of intellect and of god, who fills it within and without and vivifies the all. contemplate through me (that is through the mens) the world, and consider its beauty. see the hierarchy of the seven heavens and their order. see that all things are full of fight. see the earth, settled in the midst of the all, the great nurse who nourishes all terrestrial creatures. all is full of soul, and all beings ar

in your thought all things at once, times, places, substances, qualities, quantities, you may understand god. say no longer that god is invisible. do not speak thus, for what is more manifest than god. he has created all only that you may see it through the beings. for that is the miraculous power of god, to show himself through all beings. for nothing is invisible, even of the incorporeals. the intellect makes itself visible in the act of thinking, god in the act of creating. ficino's commentary on this treatise is merely a short resume. the reader will notice that the view of the world on which this egyptian revelation (really optimist type of gnosis) is based differs 32 ficino's "pimander" and the "asclepius" fundamentally from the preceding revelation (based on a pessimist type of gno

antheism; the material world is full of the divine, and the gnosis consists in fully grasping it, as it is, and holding it within the mind. for the renaissance enthusiast, believing all to be the work of one man, the most ancient egyptian, hermes trismegistus, these distinctions would be blurred (4) egyptian philosophy of man and of nature: earth movement. hermes trismegistus to tat on the common intellect. corpus hermeticum xii1; optimist gnosis) the intellect, o tat, is drawn from the very substance of god. in men, this intellect is god; and so some men are gods and their humanity is near to the divinity. when man is not guided by intellect, he falls below himself into an animal state. all men are subject to destiny but those in possession of the word, in whom intellect commands, are not

FREEMASON BLUEBOOK

i doubt not, you have formed in your own mind, that these powers shall not be abused or perverted by you, i would gladly strengthen by a word of admonition, which it will not become me henceforth to utter. the very consciousness of the possession of a great power will ever make a generous mind cautious and gentle in its exercise. to rule has been the lot of many, and requires neither strength of intellect or soundness ofjudgment; to rule well has been the fortune of but few, and may well be the object of an honorable ambition. it is not by the strong arm or the iron will, that obedience and order, the chief requisites of good government, are secured,but by holding the key to the hearts of men. the office of grand master is of great antiquity and respect, and is one of the highest dignitie

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

there is nevertheless a basic or ground color showing its status in the scale of evolution. in the lower races this ground color is a dull red like the color of a slow burning fire, indicating their passionate, emotional nature. when we examine people upon a somewhat higher rung of the ladder of evolution, the basic color or vibration radiated by them is seen to be of an orange hue, the yellow of intellect mixed with the red of passion. by the spiritual alchemy unconsciously performed by them as they travel along the path of progress and learn to make their emotions subservient to mind a measure, through many experiences in the school of life, they are gradually freeing themselves from bondage to the martial lucifer spirits and the war god jehovah, whose colors are scarlet and red; also by

FULL MOON RITUALS

a's song as she called north, and she smiled as boudica spiraled back to her place in the circle. with dancing feet, carielle moves to the altar and takes up the incense. gracefully, she steps quickly to the east point and raises the incense up, spiraling it three times. as the incense smoke curls upward, carielle calls "ancient ones of the east, element of air, keepers of the ancient wisdoms, of intellect and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round, the wind causes carielle's red hair to brush and dance against her face, and she smiles as she hears the voices whispering upon the wind. the incense smoke spirals upward, making shapes in the air- first, the shadow of an owl, then the vi

FULLER J F C SECRET WISDOM OF THE QABALAH

ed from the latest conception of science, which looks upon the universe as something which has gcondensed h out of the immaterial into the material, and which in the course of time will be radiated back into immateriality. further, that the material is only cognizable through the mind of man. the primal cause is called the ayin (oya- the no-thing; that is a something which, transcending the human intellect, can only be described negatively. it is so named because we do not know, and it is impossible to know, that which there is in this principle, because it never descends as far as our ignorance and because it is above wisdom itself.1 out of this no-thing emerges as it were the ain soph, the endlessness, boundlessness, and eternality of no-thing- therefore, in a way, a qualified no-thingne

the principles, the mysterious wisdom, the crown of all that which there is of the most high, the diadem of the diadems. h8 the divine name in kether is ehyeh, gi am. the sephirotic scheme (see plate ii on page 25) may be condensed as follows: kether is also called abbah, the father; it is the will or ego from which the remaining nine sephiroth emanate. the second sephirah is binah, the universal intellect or understanding, also called immah or mother. whilst kether is positive, form (male, binah is negative and plastic, the receiver of form and, therefore, matter (female, because geverything existing can only be the work of the male and female h principles. 9 secret wisdom of the qabalah page 24 plate 2: the tree of life secret wisdom of the qabalah page 25 the second emanation from kethe

ve similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. that of the father abbah, or kether, the crown, to anu, afterwards ana; the place of the aether or highest sublimated air or atmosphere. ii. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdom. iii. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehension no- thing. this unknown ideal deity held the highest place in the chaldean mythology. under these were the seven planets in their seven orbits, or spheres; the probable germ of the idea of the sephiroth, or media between the highest and lowest worlds. 12 historically

spiritual planes, the vau extended from malkuth to kether. in the second account of the creation the androgenic man is formed of the dust of the ground, and the lord god, that is tetragrammaton elohim, and not merely elohim as in the first account, gbreathed into his nostrils the breath of life h (that is the nephesh, gand man became a living soul h. 11 next the neshamah (eden, the garden of the intellect, is planted and man is put into it but is oblivious of the knowledge of good and evil, because as yet he possesses no rua h (that is power of judgment, and it is only after the temptation of eve that the rua h is established and the androgenic man becomes fully active. until this transformation takes place it would appear that the androgenic man is only occultly the shadow of tetragramma

this tyrant. the people are in fact filled with a god, for what the master says is the voice of the deity. yet his words cannot explain his illuminating vision; for all they can do is to translate the super-rational into the rational, that is to render comprehensible the incomprehensible form which he himself can grasp only symbolically. these words are drawn from his sentiments (nephesh) and his intellect (rua'h) and not from his spirit (neshamah; and should his sentiments be gross and his intellect crude, then will his symbols be gross and crude and so will be the words whereby he attempts to explain them. this brings us back to the opening words of this chapter: it does not matter what an intellectual man or woman may think of the wisdom of the qabalah; he or she may say, gwell, if thes

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

lean, tall,norascetic,butshort, stocky, happy to indulge in the more inoffensive pleasuresofthe flesh, and possessedofordinary humanweaknesses-asrecalled after his death byg.e.bridge, a masonic friend:'untilone"stoodup to him [waite] was inclined to bepontifical-whenhe foundthatother folk sometimes had viewsoftheirownhe became quitehuman,andwouldeither discussthemwithall the powersofhis very keen intellect, or boil over in vitriolic attack on the person, ancestors, and posterity of his imagined opponent. inthatlatter respect ithinkhejustmissed real greatness (letter to an unidentified correspondent, 15 october 1943).withinhis order, however, he attainedthatgreatness. his rituals carried conviction, for they were theworkofa true mystic,andhewas a magnificent ritualist. in his obituary forth

GILBERT THE MAGICAL MASON

ss, its control of all that god gave or man could receive, and formulated and practisedchristian rosenkreuz15the dogma that there was no revelationbutane- the bible- and that the bible was unsuitable to the people, whose soleduty was to support a priesthood, from whose personal attention and propitiation alone was any good to be obtained. so long as vast nations were taught that neither mind, nor intellect, nor man's spiritual soul required any further culture, nor any further enlightenment than could be obtained from listening to the reading of the only infallible book in a language not understood by the people; it is easy to perceive why germany in 1600was behind alexandriaoftheyear1,alike in culture, in science and in art. reform of any sort, new presentments of truth of any kind, alway

interposition either of tetra255 grammaton, nor of the logos; they were the deeds of human beings who had become more spiritual, more truly learned than we are. moreover there isnoabsolute bar to one ofusbecoming equally potent. we live in times which render proficiency in such powers more difficult, we are in ourselves more removed from the typically natural man; our rational development of the intellect has been at the expense of our spiritual being, if not also of our rational strength. we ourselves have for generations been less pure in animal life than the predecessors of a jesus or a buddha whose lives were spent in a more barbaric and less enervating village or nomad existence. yet there are modern rosicrucians who can do things which, if flaunted in the face of the world of societ

ith the attack, comes the defence provided; the hiereus has pointed out to you the inestimable value of courage, mental, moral, and physical; thus are you triply armed, and thus are you completely safe. thrice is he armed, who hath his quarrel just, and thrice is he armed whose courage is unshaken, and aspirations firm, whose physical body is not suffered to waylay and corrupt the soul; and whose intellect has grasped our doctrines.thebody is not to be condemned,butis to be used with a righteous discretion.thesoul is not to be soiled with evil thoughts and selfish desires,butis to be elevated by the will to ascend.thespirit, that ray of the supreme which overshadows us, whose spark is'i',is standing ready to grasp and absorb that higher reflex of the self of the soul, which by reason of it

he pure spirits also inconceivable to man, the world of briah; again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable by the angelic powers, the yetziratic world; and then finally the divine abstractions of the sacredtensephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadowofthetenth sephira- the malkuth or kingdom of the world of shells. small wonder then at the slightness of the ideal man can form of the divine.88themagical masonatothertimes we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished onthedescrip255 tion of their god; imagery although grouped and

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

GILBERT THE SORCERER AND HIS APPRENTICE

gher. those of us whose karma it is to have totryto teach to a certain very small extent a few others who are trying to get along on the path, find that there is nothing which is more fruitful of obstacle and error than this persistent clinging up of every human being to the emotions. there is a kind of natural idea, an errorbuta natural error, that there are grades in physical life, and that the intellect is higher than the ordinary physical life, and the218 the sorcererand his apprenticeemotions higher than the intellect, andthatone is divine and the other is not, one psychic and the other physical, and so on, and there is an obstinate refusal to realisethatthey are all physical. but now when we have conceded all that, which is all the point that the most ultra-materialists contend for

ong that line, and reject or refuse to perceive the impressions which should be coming into them from external sources. therefore arises false perception of external thought. now to apply that. themanasplane sends its vibrations primarily into the brain. gradually there comes, bythe-lawof vasana, an impression into the individual man or woman that220 the sorcererand his apprenticethe brain is the intellect. the brain is nothing of the kind. the brain is the instrument which the intellect uses, which the manas uses in order to function through that material human body. now itfollowsfrom this, that outside of ourselves, and on a higher plan altogether, exists an intellectual, a mental counterpart of ourselves, of each one of us, which perceives, recognises, and directs this physical body. yo

s or in thought, the manas body governs, and controls, and modifies, and moulds the physical body. that is the task of the manas body, the mental individuality, the mental reality of every one of us. it is a more or less faulty instrument that is given to that manas body to operate upon. it has its heredity, its hereditary diseases it may be, its acquired diseased, its limitations of brain and of intellect, its nerves, its nervous affections, all these things, all its limitations and hindrances. the task of the manas substance, of the real man, is to mould that physical body into more of a likeness with itself. and i say 'more' advisedly, because it is impossible to do more than to get a step or two forward in one incarnation.ifthe manas body, so to speak, succeeds upon its physical instru

GLOBAL FREEMASONRY

rance, published in 1790, he criticized both the idea of the enlightenment and its fruit, the french revolution; in his opinion, that movement destroyed the basic values that held society together, such as religion, morality and family structure, and paved the way towards terror and anarchy. finally, he regarded the enlightenment, as one interpreter put it, as a "destructive movement of the human intellect."98 global freemasonry dek in his book, reflections on the revolution in france, edmund burke showed the destructive effects of the french revolution and the enlightenment. voltaire, diderot and the "encyclopedists: the masonic leaders of the enlightenment and the fierce opponents of religion. del global freemasonry dfc the leaders of this destructive movement were masons. voltaire, dide

GNOSTIC HANDBOOK

duced to a animal, no more, no less and his behaviour and values come to reflect this unconscious revelation. fundamentalism is, in some sense, the encroachment of rationalism into the religious field. mysticism and esotericism (inner teachings) are rejected in favour of doctrines and beliefs that can be understood by a blinkered use of the rational mind. while fundamentalism is ambivalent to the intellect, it uses a restricted form of rationalism to hold its doctrines in place, accordingly, fundamentalism is most prevalent in religions of "the book- protestantism, islam and so forth. while other forms of fundamentalism exist, the most pernicious forms are those which in reaction to materialism and scientism use rationalism to create a stalwart of dogma and doctrine, and yet in the process

hich means the serpentine and refers to jesus ancestry within the gnostic communion. the iconography of the serpent links the gnostics with the earliest occult traditions. in ancient egypt the serpent was the symbol of duality, it was both creative and destructive. since it had both a forked tongue and dual penis, it was used to represent the potential's for good and evil within sexuality and the intellect. as the serpent of earth it represented that which destroys, the constant returning to the earthly cycles. in this representation it was reproductive, earth bound and destructive. while for the egyptians the heavenly serpent was that which gave man the knowledge to perceive the divine. the egyptians were well aware that serpents don t fly, but by giving the serpent wings they emphasised

hereby all things repeat until final annihilation or liberation is achieved. the serpent then could be understood as representing the knowledge of good and evil, in its destructive mode it represents out attachments to the material world. in its heavenly mode it represents the secret knowledge of the light. to achieve this secret knowledge one must transmute the instincts (the dual penis) and the intellect (the forked tongue) as well as going beyond the cycles of ordinary life (the shedding of the skin. the gnostic handbook page 74 within the traditions of gnosticism the serpent is used to represent the path of the pneumatic, the highest path to the treasury of light. in our tradition, as in the valentinian gnostic school, there were three grades- the hylic, psychic and pneumatic. the hyli

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

will always be a battle until matter is finally rectified. even if the animal and adpe are forced into obedience, since matter by its very nature is demiurgic, the war will continue until the omega day. the idea of calling the higher self an angel or even better, the holy guardian angel (hga) is to destroy intellectual models and concepts. the term hga sounds so utterly ridiculous, so beyond the intellect, that it serves its purpose. it emphasises how alien our true self is to worldly definition. in the gnostic tradition there are three phases of coming into an experience of the true self, they are the external angel, knowledge and conversation of the hga and union with the hga. each stage has its own characteristics and dangers (fig 17) the holy guardian angel the first stage:the externa

. sacral centre. sweet-smelling. church of pergamus. solar plexus. elevation& height. church of thyatira. heart centre. sacrifice. church of sardis. throat centre. that which remains. church of philadelphia. ajna centre. agape (love. church of laodicea. sahasrara centre. judgement. church colour consciousness ephesus. red. action, sensation. smyrna. orange. social consciousness. pergamus. yellow. intellect. thyatira. green. security and devotion. sardis. blue. idealism. philadelphia. indigo. intuition. laodicea. violet. imagination. figs 20/21 gnostic theurgy page 76 regarding the seven divisions of church history and in the most esoteric of interpretations, to the seven spiritual centres of the body. the seven churches of revelation each can be related to the seven psychic centres or chak

ays of creation, the actions described are being examined from the perspective of the transfiguration, not the fall of man. the seven days of creation basic church correlations of colour, consciousness and creative principles church. colour. consciousness. day of creation. ephesus. red. action, sensation. coming of light. smyrna. orange. social consciousness. waters above, below. pergamus yellow. intellect. grass, herbs& trees. thyatira. green. security and devotion. sun, moon& stars. sardis. blue. idealism. fish and birds. philadelphia. indigo. intuition. animals,pre-adamites and man. laodicea. violet. imagination. day of rest. fig 22 gnostic theurgy page 85 the first day of regeneration the recreation of new man is the coming of light. from the perspective of the chakra s this day is the

ion. as in the new testament allegory of the sower, we know that seeds and vegetation represent the spiritual wisdom, while the fruits represent the blossoming of these truths within us. from the chakric perspective the solar plexus is where the focus of our lives lie. here we must have a firm hold on the mysteries and be centred on the static world. the colour here is yellow, that of the trained intellect. gnostic theurgy page 86 the fourth day the sun, moon and stars appear. according to the most ancient arcana the sun represents divine love (agape, the moon divine faith and the stars represent gnosis or divine wisdom. after the great luminaries have been kindled and place in the internal man, and the external receives light from them, then the man first begins to live. arcana celestia

s used as an extension of the will or intent of the gnostic. it concentrates the energies of the rite and is used extensively with rites of invocation and evocation. the chalice. water. the chalice is the projection of the intuition of the gnostic. it has many uses including offerings and the eucharist within the gnostic liturgy. the dagger. air. the dagger or small blade is the projection of the intellect. in some rites it is exchanged for a sword. it is used to contain energies and create sigils and signs. the pentacle. earth. the pentacle is the symbol of the body or physical form. it is used to earth the powers that are invoked, at times it is exchanged for a bowl of salt and water. there are many other accessories which can be used in ritual practise, in some sense it is up to you to

GOETIA LUCIFERIAN

send forth vapula to quietly assist through unknown inspiration for a loved one to learn something quickly, that their brain will gain in associations with this spirit. vapula governs 36 legions of spirits. 9 zagan zagan is the sixty-first spirit who is a great king and president. he appears as a bull with wings but will appear at the request of the magician as a man. he instructs men on wit and intellect, how to make associations within their own natural environment and how to quietly listen and think/comprehend before speaking. this spirit also transforms wine into water and blood into wine, being a vampyric shade which initiates into the mysteries of immortality and blood. he also instructs initiation into evolution and strengthening the self, that one may pass the requirements of a hu

GOLDEN DAWN RITUALS U1

ttributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept of the neschamah. from hmkj and hnyb are formed the sides of the brain and the head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose physical showing forth is by reflection in the ruach. in "the magical mirror of the universe" or the sphere of sensation, man is placed between four pillars of the tree of life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation that point of the zodiac which ascended at the moment of his birth and conception (for th

GOLDEN DAWN RITUALS Z2

l development a. the sphere of sensation. b. the augoeides. c. the sephiroth, etc. employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher. the limiting and controlling of the lower and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein and then by purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of o and cloud. h. the aspiration of the whole natural man towards the higher self, and a prayer for light and guidance through his higher self, addressed to the lord of the universe. i. the aspirant affirms aloud his earnest prayer to obtain d

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

they inherit the calendrical and mathematical tools which facilitated, and enabled them to develop, this sophisticated understanding? if an inheritance was involved, it is legitimate to ask what the original inventors of the mayan calendar s computer-like circuitry had intended it to do. what had they designed it for? had they simply conceived of all its complexities to concoct a challenge to the intellect, a sort of tremendous anagram, as one authority claimed?28 or could they have had a more pragmatic and important objective in mind? we have seen that the obsessive concern of mayan society, and indeed of all the ancient cultures of central america, was with calculating and if possible postponing the end of the world. could this be the purpose the mysterious calendar was designed to fulfi

that the shakespearean character, whom the poet made one of us, the first unhappy intellectual, conceals a past as a legendary being, his features predetermined, preshaped by longstanding myth.10 in all his many incarnations, this hamlet remains strangely himself. the original amlodhi (or sometimes amleth) as his name was in icelandic legend, shows the same characteristics of melancholy and high intellect. he, too, is a son dedicated to avenge his father, a speaker of cryptic but inescapable truths, an elusive carrier of fate who must yield once his mission is accomplished. 11 in the crude and vivid imagery of the norse, amlodhi was identified 8 yucatan before and after the conquest, p. 82. 9 see, for example, the god-kings and the titans, p. 64. it may also be relevant that other version

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ollowing table to deduce the occuit significante: aiq bkr reductions 1. unity, oneness, extension, spirit, self. 2. duality, divine will, ego. 3. matter, manifestation, intelligence, space, soul. 4. solidity, firmness, time, memory. 5. spirit and matter mixed, man, motion, will. 6. animation, me, mirid, imagination. 7. completeness, satisfaction, wholeness, desire. 8. cycles, spirals, creativity, intellect, reason. 9. stability in change, animal being, consciousness. 117 rending and closing the veil purely artificial gestures comprehend in their class the majority of definitely magick signs,though sor eche these simulate a natural action-e.g. the sign of rending of the veil aleister crowley, magick in theary and practice two special signs or postures are especially the worthwhile for you t

following meanings: 288 no. aethyr_ meanings 30 tex restriction, desire, silence, fear reversed: freedom, satisfaction, courage 29 rh judgment purification, decision, justice reversed: indecision, delay, impurity, injustice 28 bag guilt, doubt, mistrust, sin reversed: faith, worthiness, trust 27 zaa solitude, loneliness, separation, isolation, void, empty f ulf]lent;sharing 26 des logic, reason, intellect, thought reversed: ignorance, irrationality, insanity 25 vti intuition, inspiration, insight, humility reversed: bias, pride, vanity 24 nia freedom, movement, travel reversed: limitation, restriction, confinement 23 tor energy, force, labor, toil, work reversed: lack of energy, gaiety, frivolity 22 un meditation, ideas, music, transcendence reversed: thoughts, solidification, manifestati

GREY W G CONDENSATION OF KABBALAH

is where emotions and feelings begin in the foetus. 8 splendour, glory and honour. originatively by the god-aspect elohim tzva ot (god-goddesses of hosts. creatively by archangel rafael (healer of god. formatively by the angelic order of the b nay-elohim (sons of the god- goddesses. expressively by the planet kochav (mercury or hermes. humanly 9 this is where the unborn get their intelligence and intellect from. 9 foundation or basis. originatively by the god-aspect shadai el chai (powerful/almighty lord of life).creatively byarchangelgavriel (virility ofgod. formatively by the angelic order of the ishim (souls of fire. expressively by levanah (themoon, which is closest to this planet. this is the sphere of familial influence from bloodlines, where dreams develop and everything comes toget

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ing charles's twelve might indeed be traced to the twelve apostles^ and the poem itself points to that, but the same thing is found in numberless myths and legends. the might of the godlike king flashes forth yet again in his heroes. to my thinking, polytheism almost everywhere arose in innocent unconsciousness: there is about it something soft and agreeable to the feelings; but it will, when the intellect is roused, revert to the monotheism from which it started. no one taunts the catholic doctrine with teaching many gods, yet one can see in what respect catholics stand in the same relation to heathens as protestants do to catholics. heathenism bowed before the power of pure christianity; in course of time heathenish movements broke out in the church afresh, and from these the eeformation

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

despatched from hell among the monks; his name is to be derived from russ= fuligo (as kohlrausch was formerly spelt kolruss. chapter xviii. giants. the relation in which giants stand to dwarfs and men has been touched upon in p. 449. by so much of bodily size and strength as man surpasses the elf or dwarf, he falls short of the giant; on the other hand, the race of elves and dwarfs has a livelier intellect and subtler sense than that of men, and in these points again the giants fall far below mankind. the rude coarse grained giant nature is defiant in its sense of material power and might, the sly shy dwarf is conscious of his mental superiority. to man has been allotted a happy mean, which raises him above the giant s intractableness and the dwarf s cunning, and betwixt the two he stands

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

so that we may live in cooperation with the constructive divine laws and loving divine mind (7) the careful instruction and guidance in the attainment of such knowledge as will make us mighty and keen in the understanding and mastering of life's duties and obligations; also the complete instruction in the fundamentals of those arts and sciences which will make each student, each member, strong in intellect, masterful in his daily occupation, perfect in his understanding, broad in his comprehension, and magnetic in his influence over the lesser minds of the world. our members will see, therefore, that of the seven points of benefits outlined above, only one, the seventh, pertains to the course of instruction, and that, therefore, to look upon membership in amorc as being simply studentship

HAMIL THE ROSICRUCIAN SEER

inted volumes, and scoured bookshops and catalogues to add to his collection. an interest in spiritualism led himtocrystal-scrying using his son herbert as seer.thereis a suggestion, however, in hockley's letters that the results the irwins achieved perhaps owed more to imagination and wide reading than to contact with spirits. herbert irwin (d. 1879) appears to have shown early promise of a good intellect but was highly strung and, like many late victorians, died at an early age from an overdose of laudanum which he was taking to calm his nerves after failing his examinations as a medical student. f. g. irwin was crushed by his son's death and never really recovered from it. whilst continuing his voluminous correspondence he completely withdrew from public and masonic life. his few forays

HEKAS

seat of knowledge' and constitutes a cipher of certain secret practices used in sects and tribes preserving a gnosis of ancient origin in persia and from thence disseminated through the migration of arab peoples and influences into europe and spain: the arabic triliteral root fhm forms the words meaning 'to perceive, understand 'wisdom' and 'black. the symbol of the goat with a torch, to indicate intellect, betwixt it's horns was a symbol of the aniza tribe, as was a sign identical to that called 'the witches foot- this served as the tribal mark or wasm. we may go on to give yet further examples which will provide links between the words used today within the sabbatic rites and mysteries and their counterparts throughout the world both today and in antiquity; but it is here of use to merel

HELENA BLAVATSKY NIGHTMARE TALES

ns' of my credulous though well-meaning friend, the priest. as well confess one's belief in jupiterand sol, saturn and mercury, and that these worthies guide their spheres and concern themselves withmortals, as to give one serious thought to the airy nonentities supposed to have guided my 'soul' in itsunpleasant dream! i loathe and laugh at the absurd idea. i regard it as a personal insult to the intellect andrational reasoning powers of a man, to speak of invisible creatures 'subjective intelligences' and all that kindof insane superstition" in short, i begged my friend the bonze to spare me his protests, and thus theunpleasantness of breaking with him for ever. thus i raved and argued before the venerable japanese gentleman, doing all in my power to leave on hismind the indelible convict

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nal (agnoia; that part of the soul of man which is rational is eternal; for though it be not god, yet it is the product of an eternal deity, but that part of the soul which is divested of reason (agnoia) dies. the modern term agnostic comes from agnosis, a cognate word. we wonder why page 47 the key to theosophy- hp blavatsky.txt mr. huxley, the author of the word, should have connected his great intellect with "the soul divested of reason" which dies? is it the exaggerated humility of the modern materialist? pythagoras described the soul as a self-moving unit (monad) composed of three elements, the nous (spirit, the phren (mind, and the thumos (life, breath or the nephesh of the cabalists) which three correspond to our" atma-buddhi (higher spirit-soul, to manas (the ego, and to kamarupa i

d of mystic writers. take as an instance plutarch, and read what he says of "the principles" of man. that which he describes was accepted literally and attributed to metaphysical superstition and ignorance. let me give you an illustration in point. says plutarch: man is compound; and they are mistaken who think him to be compounded of two parts only. for they imagine that the understanding (brain intellect) is a part of the soul (the upper triad, but they err in this no less than those who make the soul to be a part of the body, i.e, those who make of the triad part of the corruptible mortal quaternary. for the understanding (nous) as far exceeds the soul, as the soul is better and diviner than the body. now this composition of the soul( psuche) with the understanding (nous) makes reason;

uman monad and its vehicle man occupy for the period of every life. now that point is as imaginary as man himself, and in reality is an illusion, a maya; but then for ourselves, as for other personal egos, we are a reality during that fit of illusion called life, and we have to take ourselves into account, in our own fancy at any rate, if no one else does. to make it more conceivable to the human intellect, when first attempting the study of occultism, and to solve the a-b-c of the mystery of man, occultism calls this seventh principle the synthesis of the sixth, and gives it for vehicle the spiritual soul, buddhi. now the latter conceals a mystery, which is never given to any one, with the exception of irrevocably pledged chelas, or those, at any rate, who can be safely trusted. of course

tand it *1) isvara is the collective consciousness of the manifested godhead, brahma, i.e. the collective consciousness of the host of dhyan chohans (see secret doctrine; praj a is their individual wisdom *2) taijasi means the 'radiant, as a consequence of its union with buddhi, i.e. manas, the human soul, enlightened by the rays of the divine soul. hence manas-taijasi can be described as radiant intellect, the human reason enlightened by the light of the spirit; and buddhi-manas is the revelation of the divine plus the human intellect and self-consciousness (these two footnotes reversely translated from dutch[ editor) a. you cannot, because you will mix up an abstract representation of the whole with its casual changes of form. remember that if it can be said of buddhi-manas that it is un

is inextricably interwoven with that of reincarnation it is only this doctrine that can explain to us the mysterious problem of good and evil, and reconcile man to the terrible and apparent injustice of life. nothing but such certainty can quiet our revolted sense of justice. for, when one unacquainted with the noble doctrine looks around him and observes the inequalities of birth and fortune, of intellect and capacities; when one sees honor paid to fools and wastrels, on whom fortune has heaped her favors by mere privilege of birth, and their nearest neighbor, with all his intellect and noble virtues-far more deserving in every way-perishing for want and for lack of sympathy-when one sees all this and has to turn away, helpless to relieve the undeserved suffering, one's ears ringing and h

HP LOVECRAFT A DARK LORE

ve possible history of the case, and who conferred at length in the now unused library of their young patient, examining what books and papers of his were left in order to gain some further notion of his habitual mental cast. after scanning this material and examining the ominous note to willett they all agreed that charles ward's studies had been enough to unseat or at least to warp any ordinary intellect, and wished most heartily that they could see his more intimate volumes and documents; but this latter they knew they could do, if at all, only after a scene at the bungalow itself. willett now reviewed the whole case with febrile energy; it being at this time that he obtained the statements of the workmen who had seen charles find the curwen documents, and that he collated the incidents

HP LOVECRAFT BEYOND THE WALL OF SLEEP

n and expression was so great that i seemed to be receiving the message in ordinary english "joe slater is dead" came the soul-petrifying voice of an agency from beyond the wall of sleep. my opened eyes sought the couch of pain in curious horror, but the blue eyes were still calmly gazing, and the countenance was still intelligently animated "he is better dead, for he was unfit to bear the active intellect of cosmic entity. his gross body could not undergo the needed adjustments between ethereal life and planet life. he was too much an animal, too little a man; yet it is through his deficiency that you have come to discover me, for the cosmic and planet souls rightly should never meet. he has been in my torment and diurnal prison for forty-two of your terrestrial years "i am an entity like

HP LOVECRAFT THE TOMB

hin this refuge for the demented, i am aware that my present position will create a natural doubt of the authenticity of my narrative. it is an unfortunate fact that the bulk of humanity is too limited in its mental vision to weigh with patience and intelligence those isolated phenomena, seen and felt only by a psychologically sensitive few, which lie outside its common experience. men of broader intellect know that there is no sharp distinction betwixt the real and the unreal; that all things appear as they do only by virtue of the delicate individual physical and mental media through which we are made conscious of them; but the prosaic materialism of the majority condemns as madness the flashes of supersight which penetrate the common veil of obvious empricism. my name is jervas dudley

rt from the visible world; spending my youth and adolescence in ancient and little known books, and in roaming the fields and groves of the region near my ancestral home. i do not think that what i read in these books or saw in these fields and groves was exactly what other boys read and saw there; but of this i must say little, since detailed speech would but confirm those cruel slanders upon my intellect which i sometimes overhear from the whispers of the stealthy attendants around me. it is sufficient for me to relate events without analyzing causes. i have said that i dwelt apart from the visible world, but i have not said that i dwelt alone. this no human creature may do; for lacking the fellowship of the living, he inevitably draws upon the companionship of things that are not, or ar

HP LOVECRAFT THE UNNAMABLE

atural much more fully than i, he would not admit that it is sufficiently commonplace for literary treatment that a mind can find its greatest pleasure in escapes from the daily treadmill, and in original and dramatic recombinations of images usually thrown by habit and fatigue into the hackneyed patterns of actual existence, was something virtually incredible to his clear, practical, and logical intellect with him all things and feelings had fixed dimensions, properties, causes, and effects; and although he vaguely knew that the mind sometimes holds visions and sensations of far less geometrical, classifiable, and workable nature, he believed himself justified in drawing an arbitrary line and ruling out of court all that cannot be experienced and understood by the average citizen. besides

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

influences. aside from the seasonal influences and festival dates mentioned earlier, there are some days of the week that are better than others for spellcasting, and there are specific reasons why. saturday is a good day for casting spells connected with money, and friday is good for emotion, but wednesday is the best day of the week for witch spells, because wednesday is more involved with the intellect. we are not so much moved by passion and emotion; we're very cool, and when you are casting a spell you must be able to turn on an emotional intensity, but only enough to support some very clear thinking. it isn't good to be passionate and aroused and a bit dizzy all at the same time. wednesday is the best clearheaded day. if you've got a case in court, for instance, it would be very goo

INITIATION INTO HERMETICS

sexual organs and designated in the indian terminology as swadisthana. the center of fire, as center of the soul, is in the umbilical region and is named manipura. the center of air as compensatory element is in the region of the heart and is termed anahata. the center of the ether or principle of akasa is found in the region of the neck and is named visudha. another center, that of volition and intellect, is between the eyebrows and is called ajna. as the supreme and most divine center is regarded as the thousand-petaled lotus, named sahasrara from which derive and are influenced all the other powers of the centers. beginning at the top, from the supreme center, along the neck, down to the lowest center, like a channel runs the so-called susumna or the akasa-principle already known to us

her problems, the key of the four-pole magnet will be a great help for us. from the supreme prototype (akasa, the original source of all beings, has proceeded the spirit, the spiritual ego with the four specific elemental qualities, proper to the immortal spirit, which was created in god s image. the fiery principle, the impulsive part, means the will (volition. the airy principle shows up in the intellect (mind, the watery principle respectively in the life and the feeling, and the earthy principle is representing the union of all the three elements in the consciousness of the ego. all the other qualities of the spirit are based upon these four original principles. the typical part of the fifth, say the etheric principle (akasa) manifests itself, in the highest aspect, in the faith and, i

oint and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. only he who knows and masters the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. certain aspects of the absolute truth will be surely acknowledged by everyone. nobody, indeed, will doubt that there is life, volition, memory and intellect, and will refrain from arguing about these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerned would do nothing else but regard it again from his own standpoint. therefore it would be useless to argue with non-professionals on higher kinds of truth, except people eager to search the heights of truth and beginning to ripen for it. anyth

s and at any time is capable of making use of the functions of normal consciousness. as it results from our investigations, there is no power in the universe nor in man that does not vary between opposites. hence we may consider subconsciousness as the opposite to normal consciousness. that which in normal consciousness we subsume by the concepts of thinking, feeling, willing, memory, reason, and intellect is reflected in our subconsciousness in a contrary way. practically speaking, we can regard our subconsciousness as our opponent. the incentive or the impulse to all that is undesirable, such as our passions, our failures, our weaknesses, originates just in this very sphere of consciousness. to the pupil now falls the task of introspection to disclose the work of this subconsciousness, a

of the magic physical training will be completed. appendix to step iii the scholar who has arrived at this point of his magic development will already observe a general transmutation of his individuality. his magic faculties will increase in all the spheres. as to the mental sphere, he will have attained a stronger willpower, greater resistance, a better memory, a keener observation, and a clear intellect. in the astral sphere, he will notice that he has become calmer and steadier and, according to his aptitudes, he will further develop the faculties still slumbering in him. in the material world, he will persuade himself that he feels healthier, fitter and sort of rejuvenated. his vital force will far surpass that of his fellow men and he will achieve a great deal in everyday life by mea

ISIS UNVEILED

r principal savits, selected from such narratives as are fully accepted by the church. we might 611 volumes with proofs of undeniable confederacy between the exorcizers and the demons. their very nature betrays them. instead of being independent, crafty entities bent on the destruction of men's souls and spirits, the majority of them are simply the elementals of the kabal- ists; creatures with no intellect of their own, but faithful mirrors of the well which evokes, controls, and guides them. we wiu not waste our time in drawing the reader's attention to doubtful or obscure thauma- turgista and exorcizers, but take as our standard one of the greatest saints of catholicism, and select a bouquet from that same prolific con- servatory of pious lies. the golden legend, of james de voragine* st

father ventura that while augustine was a manichaean, a philosopher, ignorant of and refus- ing to bumble himself before the sublimity of the "grand christian reve- lation" be knew nothing, understood naught of god, man, or universe "he remained poor, small, obscure, sterile, and wrote nothing, did nothing really grand or useful. but, hardly had he become a christian when his reasoning powers and intellect, enlightened at the lumittary of fmih, elevated him to the most sublime heights of philosophy and theology" and his other proposition that augustine's genius, as a con "developed itself in all its grandeur and prodigious fecundity. his intellect radiated with that immense splendor which, reflecting itself in his immortal writings, has never ceased for one moment during fourteen centuries

al body; and the intellectual, as yet pure astral soul can be ensnared into its new terrestrial prison but by the display of innocent babyhood. until then, doomed to her fate, demeter (or magtta-maier, the soul) won- ders and hesitates and suffers; but once having partaken of the magic potion prepared by baubo she forgets her sorrows; for a certain time she parts with that consciousness of higher intellect that she was pos- sessed of before entering the body of a child, llienceforth she must seek to rejoin it again; and when the age of reason arrives for the child, the struggle fo^otten for a few years of infancy begins again. the astral soul is placed between matter (body) and the highest intellect (its immortal spirit or noiu. which of those two will conquer? the result of the battle of

erial form, he is like the 'only-begotten' son of the 'unknown father' of all other nations. he is the emblem of the first appearance of the divine presence in bis own works of creation, tangible and viable, and therefore comprehensi- ble. he mystery-god, or the ever-unrevealed deity, fecundates through his will bythos, the unfathomable and infinite depth that exists in silence sigi) and (for our intellect) darkness, and that represents the d[>stjact idea of all nature, the ever-producing kosmos. as neither the male nor female principle, blended into the idea of a double-sexed deity in ancient conceptions, could be comprehended by an ordinary human intellect, the theology of every people had to create for its religion a logos or manifested word, in some shape or other. with the ophites and

enger of life, who is sometimes called the angel gobrid (in hebrew, the mighty one of god, and who took with the gnostics the place of the logos, while the holy spirit was considered life^ with the sect of the naza- reoes, though, their 'spiritus' or holy ghost, had less honor. while nearly eveiy gnostic sect considered it a female power, whether they called it binah, ru'^3, or sophia, the divine intellect; with the nasa- rene sect it was the female spiritus, the astral light, the genetrix of all things of mtdler, the chaos in its evil aspect, made turbid by the demi- urge. at the creation of man "it was light on the side of the father, and it was li^t [material light] on the side of the mothsk. and this is the 'two-fold man" says the zokar "iliat day [the last one] will perish the seven b

JASMUHEEN THE FOOD OF GODS

irst element is termed a principle and is boundless, inconceivable and the root from which all the other six elements of the universe grow and each element evolves from the one preceding it. akasa is semi-manifest, being the origin of the cosmic soul, the source of all intelligent order and laws in the universe. akasa and cosmic fire are the elements of the theta and delta field and all life, all intellect, all action, operates and exists, within the quantum field which is an aspect of akasa. akasa is cosmic ideation, spirit, the alpha of being. at the other end of the scale, the lowest aspect of akasa, is astral light, cosmic substance, matter, the omega of being. akasa is the first born, the living fire, the deity pervading all things. in dimension it is infinite, and is differentiated f

manent bliss. no happiness. no unhappiness. no raga. no dwesha. and only spiritual health. however, for non-yogic people, mental and emotional health may just mean peace and happiness in continuity. what is the sub-state required for this? in my opinion perhaps we can achieve it by 1) moral health, 2) by a positive and creative attitude, 3) by sublimating our ego and 4) by focusing on our highest intellect. to elaborate on this (1) we know that as you sow, so shall you reap. if one s moral health or moral strength is poor, then one cannot expect people or nature to do good back to him/her and hence, peace and happiness cannot be achieved. by moral strength, we mean the basic virtues like truth, honesty, non-violence, and maybe even celibacy (or faithfulness in marriage, if married. as jain

e expects to and would be as a result of not changing their cellular/mental belief systems and mind set. i personally would not recommend this journey to anyone who is not consciously tuning their energy fields to the more perfected beat of their dow, or aware of metaphysics, universal law or basic quantum physics. for this practice to be successful without detrimental effects, one must honor the intellect via research and release all limited beliefs. 2003 note: according to our medical researchers, the human body cannot manufacture its own vitamin c which needs to be supplemented in our diet to avoid scurvy and other physical ailments, however in a pranic nourisher when we have blood tests we are never deficient in any vitamin including c. obviously when a potent enough force of prana flo

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ught upon. but it was not only in the quickening spirit of divinity that these things could be seen. otherwise than in faith, we can hope that they shall now in our weak attempts to explain them be gathered as not contradictory, and merely intellectual, and seen as vital and absolute. they need the elevation of the mind in the sense of inspiration, and not the quickening and the sharpening of the intellect, as seeking wings devil-pinions wherewith to sail into the region 82 the rosicrucians. only of its own laws, where, of course, it will not find god. then step in the mathematics, then the senses, then the reason, then the very perfection of matter-work, or this world s work, sets in engines of which the satanic powers shall realise the work. the evil spirit conjures, as even by holy comm

rough the knowledge of them in stages, as his powers augmented and his eyes saw, until, towards the last grades (as he himself grew capable and illuminate, the door was closed upon all afterpressing and unrecognised inquirers, and the admitted one was himself lost sight of. chinese pagodas. 89 there was a great wave to the westward of all knowledge, all cultivation of the arts, all tradition, all intellect, all civilisation, all religious belief. the world was peopled westwards. there seems some secret, divine impress upon the world s destinies and, indeed, ingrained in cosmical matter in these matters. all faiths seem to have diverged out, the narrower or the wider, as rays from the great central sun of this tradition of the fire-original. it would seem that noah, who is suspected to be t

d upon that we must have means whereby to be lifted. after all, we deal only with glyphs, to express inexpressible things. horns mean spirit-manifestation; radius signifies the glorying absorption (into the incomprehensible) of that manifestation. both signify the same: from any given point, the one spirit working downwards, and also transcending upwards. from any given point, in height, that the intellect is able to achieve, the same spirit downwards intensifies into manifestation; upwards, dissipates into god! in other words, before any knowledge of god can be formed at all, it must have a shape. god is an abstraction; man is an entity. winged human-headed lion (nineveh sculptures) black sculptured obelisk (british museum. chapter the thirteenth. inquiry as to the possibility of miracle

e original light is supposed by the rosicrucians to remain deep down in the interior of every atom. the rosicrucian cabala teaches that the three great worlds above empyr um, ther um, and the elementary region have their copies in the three points of the body of man: that his head answers to the first; his breast, or heart, to the second; and his ventral region to the third. in the head rests the intellect, or the magnetism of the assenting judgment, which is a phenomenon; in his heart is the conscience, or the emotional faculty, or the saviour; and in the umbilical centre reside the animal faculties, or all the sensitives. nutrition is destruction in the occult sense, and dissolution is rescue in the occult sense; because the entity, or visible man, is constructed in the elements, and is

re or mode) is applied, will be rectified. and in the universal resurrection, women will transcend into the nobler creature, and, changing sex or ceasing sex, will become- wornan d-men. both sexes interchanging sex to form the angel, or rather blending sex and uniting sex bi-corporatc no longer, but becoming ideal fit spirit-populace, winnowed of materiality and of humanity. unintelligible to the intellect as music, but beautiful to the heart as music. yet it must be understood that no man's dreams (dreams, we have elsewhere contended, quite contrary to the usual ideas, are real things) are wholly and altogether evil and vain; for that cannot be except men were utter (or outer) devils, which also cannot be so long as we live in the human nature, for man's fall was not like the fall of the

JESSUP MK THE CASE FOR THE UFO

vents. one self-confident, assertive and arrogant scientist, backed by the tacit support of his esoteric profession, can deny the occurrence, obfuscate its record, nullify its import, and come close to convincing the ten thousand people that they did not see what they plainly saw. this, of course, is not really science. it comes close to a kind of intellectual dictatorship, and imperialism of the intellect. thus, by relating the previously unrelated, we can build a wall unscalable by such conformists. such contempt for those badly frightened or strictly orthodox namby-pamby scientists, the shade of galileo walks again in the name of better science.will he arouse& enlighten as before? no, my twin, he walks throo cloudsl but let us not be over ambitious. we can as easily overstep the bounds

ce flight" by j.gordon vaeth. he thinks we are not very close. if we accept his reasons we have to agree with him. he says the problem is too massive, too expensive, too intricate. we might add, ponderous. and--he is quite correct if we continue along present channels of research and development. our procedure is expensive, cumbersome, tedious, and extremely wasteful of money, time, manpower, and intellect. if, on the contrary, we shift our concentration to the intensive study of gravity, and put on that problem brains and education comparable to those which have solved the problems of fission and atomic structure, it is my honest belief that we can whip the problem of space travel inexpensively within a decade. it is my belief that something of the sort was done in the antediluvian past

modest but steady increase in the number of comets discovered per year. neither of the two minor events within our solar system was great enough to attract much public attention at a time when astronomy was moving out of the visual stage into its golden era of spectroscopic and photographic adventure. the true magnitude of the universe of stars and nebulae was only beginning to dawn on the human intellect, and studies of the solar system beginning to be pass, because objects only a few score millions of miles distant were too near home to concern the exploring mind. yet visual observation rolled up a record in the later years of the 19th century which may turn out to be astronomy's magnum opus for the race of mankind. the first of the two little events took place in an obscure corner of t

K AMBER THE BASICS OF MAGICK

scribed in the chart. that quality of color is useful in magick ritual .pa (next page) colors of the aura black malice dark gray depression pale gray fear brown materialism muddy gray selfishness or dull rust red energy bright red anger and force dirty red passion and sensuality dull red selfish love rose unselfish love orange pride orange cloud irritability bright orange noble indignation yellow intellect yellow-green low intellect earthy yellow selfish thought lemmon high intellect bright gold logical thinking brt. red-yel. spiritual thought green empathy gray-green deceit, jealously greenish-brown jealousy emerald green unselfish resourcefulness the basics of magick get any book for free on: www.abika.com 22 foliage green sympathy& empathy brt. apple-grn strong vitality brt. turquoise d

KETAB E SIYAH

the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. 50. there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! 51. there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose, and the emblems of death. let him enter in turn or at once the four gates; let him stand on the floor of the palace

ave no means to comprehend the measure or the significance of his accomplishment save through that detached sensitivity to aesthetics which is the craft of astaroth. for the satanic gift awakens man also to intellectual detachment, to the ability to view his progress and plans from an extra-scientific base of emotional pleasure. whereupon i came to earth with asmodeus, and even as he spoke to the intellect of man, i brought meditation and introspection to the artists and authors of human sensitivity. and man came not only to use his satanic power but to recognize the extent of the freedom which it promised him- the subjugation of all behavior to his will and not to natural or mechanical laws. 460 to man came fantasy and imagination, and the appreciation of contrasts between the reality of

LAITMAN M BASIC CONCEPTS IN KABBALAH

accordance with physical laws. the created species develops in conformity with evolution, meaning the harsh laws of survival. this theory refers to the creator as nature, thereby emphasizing its insensitivity. dualism: since nature s striking wisdom exceeds by far humankind s ability, it is impossible to predict and design future organisms without feedback. the giver (nature) should also possess intellect, memory, and feelings. indeed, one cannot assert that every level of nature is ruled by mere chance. this theory has led to the conclusion that two forces exist, positive and negative, and that both forces possess intellect and feelings. hence, these forces are capable of endowing everything they create with those faculties. the development of this theory led to the creation of several o

onsists of a will to receive pleasure. desire creates needs, and the needs stimulate the appropriate thoughts and knowledge to meet these needs. since people have different desires, it is only natural that their needs, thoughts, and development will differ. those who have only base needs will direct their thoughts and education to satisfying those desires. although they do use their knowledge and intellect, these are serving the low (animate) mind. people whose ego-based desire for pleasure is limited to such human needs as power over others, use their strength, intellect, and education to satisfy it. others desire to enjoy is focused on using knowledge to receive pleasure. these people must use their minds to fulfill such needs. these three types of desires never occur in their pure forms

, designed to introduce readers to the special language and terminology of the kabbalah. here, rav laitman reveals authentic kabbalah in a manner that is both rational and mature. readers are gradually led to an understanding of the logical design of the universe and the life whose home it is. the science of kabbalah, a revolutionary work that is unmatched in its clarity, depth, and appeal to the intellect, will enable readers to approach the more technical works of baal hasulam (rav yehuda ashlag, such as talmud eser sefirot and zohar. although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic kabbalah provides. now, travel through the pages and prepare for an astonishing journey into the

LAITMAN M FROM CHAOS TO HARMONY

r progress. from time to time we make the game more difficult to help them chapter one: desire is ever ything 37 evolve and continue their progress. hence, unless one feels that something is missing, one will never be able to evolve. it is only when we want something that we begin to activate our intellects and ponder how we can obtain our desires. the fact that a human being is comprised of both intellect and emotion enhances our will to receive, as the mind and the heart complement each other and increase our ability to perceive things that can induce pleasure. for this reason, our willpower is not limited by time or place. for example, we cannot feel events that happened a thousand years ago, but we can (and do) understand past events, which compensates for our inability to sense them

ion enhances our will to receive, as the mind and the heart complement each other and increase our ability to perceive things that can induce pleasure. for this reason, our willpower is not limited by time or place. for example, we cannot feel events that happened a thousand years ago, but we can (and do) understand past events, which compensates for our inability to sense them. thus, through our intellect we can bring ourselves to the point that we can actually experience them. the opposite is also possible: if we sense something and want to examine how this might affect us, positively or negatively, we can analyze the situation with our intellect and join it to our sensation of the object. thus, the mind and the heart expand our perception of time and place until we become unlimited. the

this book to introduce readers to the special language and terminology of the kabbalah. here, rav laitman reveals authentic kabbalah in a manner that is both rational and mature. readers are gradually led to an understanding of the logical design of the universe and the life whose home it is. the science of kabbalah, a revolutionary work that is unmatched in its clarity, depth, and appeal to the intellect, will enable readers to approach the more technical works of baal hasulam (rav yehuda ashlag, such as talmud eser sefirot and the book of zohar. although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic kabbalah provides. now, travel further reading 205 through the pages and prepare for

LAITMAN M KABBALAH REVEALED

l other kabbalah books, should be used as a learning tool. this means that the book will help you only if you, too, want to experience what it describes. otherwise, the book will be of little help to you, and you will not understand it. remember this: understanding kabbalistic texts correctly depends on your intention while reading them, on the reason why you opened them, not on the power of your intellect. only if you want to be transformed into the altruistic qualities that the text describes will the text affect you. 100 kabbalah revealed there are two reasons why we cannot simply give: 1. to give, there must be someone who wants to receive. however, besides us (the souls, there is only the creator, who has no need to receive anything, since his nature is to give. therefore, giving is n

, designed to introduce readers to the special language and terminology of the kabbalah. here, rav laitman reveals authentic kabbalah in a manner that is both rational and mature. readers are gradually led to an understanding of the logical design of the universe and the life whose home it is. the science of kabbalah, a revolutionary work that is unmatched in its clarity, depth, and appeal to the intellect, and will enable readers to approach the more technical works of baal hasulam (rav yehuda ashlag, such as talmud eser sefirot and the book of zohar. although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic kabbalah provides. now, travel through the pages and prepare for an astonishing j

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

start living in both worlds simultaneously. such a transformation is called "faith above reason" the spiritual world is an altruistic one. every desire and action that exists in that realm is not dictated by human reason or egoism, but by faith; i.e, by a sense of the creator. if common sense is a vital tool for our actions, then it would seem that we are not able to completely free ourselves of intellect. however, given that our intellect does not reveal how we can escape from circumstances that the creator- 24- attaining the worlds beyond places before us in a hidden fashion, it will not assist us in solving our problems. instead we will remain afloat without support and without logical answers to what is happening to us. in our world, we are guided only by our own reasoning. in everyth

can also be dictated by our upbringing, having become second nature to such an extent that we must make an effort not to act mechanically, through sheer force of habit. in order to make the transition from following the laws of our world, to following the laws of the spiritual world, we must meet certain conditions. first, we must completely discard the arguments of reason, and forsake using our intellect to determine our actions. as if suspended in midair, we should attempt to hold on to the creator with both hands, thus allowing the creator, and only the creator, to determine our actions. perceiving the creator- 25- figuratively speaking, we should replace our own minds with the creator s, and act contrary to our own reason. we must place the creator s will above our own. once we are ca

e sensations arise when we lack faith in the creator, when we cannot sense him, or his presence, or his rule over all creation. at these times, we can feel an absence of the object of faith. however, once we begin to sense the creator s presence, we are ready to submit fully to his power and to follow the creator blindly, always prepared to nullify ourselves completely to him, disparaging our own intellect almost instinctively. for this reason, the most important problem confronting us is how to perceive the presence of the creator. therefore, whenever such doubts arise, it is worthwhile to dedicate all our energy and thoughts for the sake of the creator. we must immediately aspire to cling to the creator with every fiber of our being. this feeling about the creator is called "faith" the p

ion in our world as being comprised of conditions and limitations, and thus complicated. since authentic kabbalistic books contain hidden light, which emanates from the authors in the course of writing their books, it is vital to have the right intention while studying such works; namely, the will to perceive the creator. it is also very important, while studying, to pray to receive the spiritual intellect and understanding that the author possessed. in this way, we may forge a bond with, and can address, the author. thus, it is also essential to refrain from reading the works of other authors, especially those who also deal with the spiritual worlds. the reason for this is that these authors may influence the reader, as well. if we wish to acquire spiritual knowledge, we must establish a

harvest from one s efforts. the same can be applied to the study of kabbalah. if the entire process of studying is dedicated to the search for the creator, rather than to the mere accumulation of knowledge, then the whole life-bearing effect of kabbalah is rendered in the proper place. but if the person is studying only to receive greater knowledge or, even worse, to display and take pride in the intellect, even kabbalah will not yield the right results. in this case, it can, however, reveal the proper goal of studying, and thus help focus efforts in the right direction. this process of correcting the direction of one s thought occurs while one constantly studies kabbalah, since every human being s task is to steer thoughts and deeds in the right direction. by doing so, they will commune u

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

environment are all predetermined. even if one had an urge to realize the reshimo, this urge would stem from within; and even if one used the environment to accelerate the unfolding of the reshimo, it would only shorten the predetermined unfolding period. however, our efforts to be part of an environment that is interested in spiritual evolution, and to be prompted by it to evolve, offer us a new intellect the comprehensive intellect, which pertains to the creator s intention with respect to the creatures. acquiring that intellect means discovering that intention and the subsequent ascent to the creator s degree. this is the great bonus. pa r t i v: r e a l i z i n g t h e s p i r i t ua l g e n e 166 we need to understand that, by ourselves, we can want anything except to advance in the r

receive those teachings from the greeks, but rather he received them from the jews. therefore he must be called kabbalist] and he himself was the first to convert the name kabbala, unknown to the greeks, in the greek name philosophy. pythagoras philosophy emanated from the infinite sea of the kabbalah. this is the kabbala, which does not let us spend our lives on the ground, but rather raises our intellect to the highest goal of understanding--reuchlin, de arte cabbalistica giovanni pico della mirandola (1463-1494) an italian scholar and platonist philosopher whose de hominis dignitate oratio (oration on the dignity of man, composed in 1486, was a characteristic renaissance work. it reflected his syncretistic method of taking the best elements from other philosophies and combining them in

signed to introduce readers to the special language and terminology of the kabbalah. here, rav laitman reveals authentic kabbalah in a manner 218 that is both rational and mature. readers are gradually led to an understanding of the logical design of the universe and the life whose home it is. the science of kabbalah, a revolutionary work that is unmatched in its clarity, depth, and appeal to the intellect, will enable readers to approach the more technical works of baal ha- sulam (rav yehuda ashlag, such as talmud eser sefirot and zohar. although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic kabbalah provides. now, travel through the pages and prepare for an astonishing journey into th

LAITMAN M THE KABBALAH EXPERIENCE

, designed to introduce readers to the special language and terminology of the kabbalah. here, rav laitman reveals authentic kabbalah in a manner that is both rational and mature. readers are gradually led to an understanding of the logical design of the universe and the life whose home it is. the science of kabbalah, a revolutionary work that is unmatched in its clarity, depth, and appeal to the intellect, will enable readers to approach the more technical works of baal hasulam (rav yehuda ashlag, such as talmud eser sefirot and zohar. although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic kabbalah provides. now, travel through the pages and prepare for an astonishing journey into the

LAITMAN M THE PATH OF KABBALAH

when one learns to go above reason, one begins to understand that the egoistic vessel is basically a desire to enjoy every kind of pleasure. the spiritual vessel, on the other hand, is initially directed at pleasing the creator through us. human beings open a book, read it assiduously, and try to understand it with their intellects. but it is impossible to feel what the book speaks of through the intellect. it is impossible, with mere understanding, to cross the barrier that separates the spiritual world from our own. all that students can do is gather around the teacher, dedicate their desires to the collective melting pot, and receive a unified desire that is dozens of times greater in return. each member of the group must be considered a valuable force that can help us shorten our spiri

t be met with demands or prior conditions of certain courses needed before they can begin their studies. the only requirement is to read the right books and to have a genuine desire for spirituality. that is, the light is attained only by the desire for the correction of the desire. the human mind acts as an aid to carry out our egoistic desires. if we try to understand the torah only through the intellect, we will be able to perceive the science of it, but not the light. therefore, people who learn only about the practical laws of the torah and perform them mechanically, without correcting their hearts, are called gentiles. they have the knowledge, but not the light. the torah is the light of the creator that enters one s corrected vessels, while knowledge is a proficiency in what is writ

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

sires of the flesh, and also seems to enter the blood and keep up the heat of the body; but if a man persistently refuses to yield to his lower nature, this ray can by long and determined effort be deflected upwards to the brain, where all three of its constituents undergo a remarkable modification. the orange is raised into pure yellow, and produces a decided intensification of the powers of the intellect; the dark red becomes crimson and gradually increases the power of unselfish affection; while the dark purple is transmuted into a lovely pale violet, and quickens the spiritual part of man fs nature. the man who achieves this transmutation will find that lower desires no longer trouble him; and it is with that consummation in view that the development of the centre in which those modifi

yself had these instincts on many occasions, and i believe the experience is quite common; sometimes i have put them aside as not prompted by reason, as many men do, but in the long run i have always been sorry for not paying more respect to them. the instinct is not dead, and when encouraged can be revived by many people to quite a large extent. 555. the egyptians took the c c l to symbolize the intellect, which they regarded as a keen-edged instrument. they considered that the man who used his intellect would be able to remove the excrescences of superstition from the beliefs which presented themselves to him, until he became a perfect ashlar, when his thought would be well-defined and true. the c c g c was considered to be the divine force behind the c c, and was interpreted as the will

oduction of a discordant element. 793. not only do these higher degrees carry on further the same process of development which was begun in the lower, they may be said in a certain sense to repeat it at a higher level. the e.a. controls and uplifts emotion in the astral body; the rose-croix of heredom develops far higher love in the buddhi which corresponds to it. the f.c. tries to strengthen his intellect to comprehend the hidden mysteries of masonry; the knight k.h. unfolds within him that grander intellectual quality which gives him always perfect balance and a sense of absolute justice, so that he understands the working of karma. the m.m. combines within himself and carries farther qualities of the degrees below him; the due-guard of his degree shows that he is intended to be shedding

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ined. he has before him a field of historical research of most entrancing interest. not only can he review at his leisure all history with which we are acquainted, correcting as he examines it the many errors and misconceptions which have crept into the accounts handed down to us; he can also range at will over the whole story of the world from its very beginning, watching the slow development of intellect in man, the descent of the lords of the flame, and the growth of the mighty civilizations which they founded. 32. nor is his study confined to the progress of humanity alone; he has before him, as in a museum, all the strange animal and vegetable forms which occupied the stage in days when the world was young; he can follow all the wonderful geological changes which have taken place, and

ganization must have allowed its branches great latitude, since the differences in style are also great. the cathedrals that the travelling freemasons built with such great skill and artistic inspiration were laid out upon a symbolic plan, usually based upon the cross and the vesica piscis, and there is some evidence that they moralized upon their tools. undoubtedly these were men of the loftiest intellect and spirituality, and we modern speculative masons have no reason to be ashamed of our associations with such operative craftsmen. 508. the comacini 509. the first signs of a revival in the art of building, the first stirrings of that creative spirit which was to blossom in later years in the full glory of the gothic, are to be found in lombardy, where originated the style called romanes

s of the divine consciousness and activity, to one or other of which all living things belong, influence the world in turn, and this cyclic change produces the modifications of outlook which are to be noted as century succeeds century. 542. each race and sub-race has its own especial qualities to develop. the fifth root-race, to which we ourselves belong, is engaged as a whole in the unfolding of intellect; but each of its sub-races has likewise a quality to cultivate. the fourth or celtic sub-race was concerned with the evolution of intellect through the emotions, and so produced the beauty-loving peoples whom we see in greece and ireland; while the fifth or teutonic sub-race, to which the anglo-saxons and scandi-navians belong, is striving to awaken the intellect working in the concrete

ut this attempt failed; and, in consequence, the reformation took place outside the church in the sixteenth century. it was an attempt to purify the church from her abuses, to bring her teachings into closer harmony with the new ideas; but it must be admitted that it did little to improve matters from the spiritual point of view, even though it won freedom of belief and liberty for the individual intellect to search for the truth in its own way. for so great was the ignorance and bigotry of the reformers that they cast aside the good with the evil, and framed a theology more intolerable than that of rome, while to a great extent rejecting her sacramental and contemplative treasures. 558. the reappearance of speculative masonry 559. after the reformation in england ecclesiastical architectu

LETTER FROM A LUCIFEREAN

ted the view that one relates with lucifer/satan as elder brethren. thus the aim of satanic ritual (in a broad sense) is to identify the power of satan as one s own power to overcome. satan is then, an ideal type with which the satanist identifies in order to unbridle his passions, hone his will, and test his own resolve. lucifer, the light-bringer, is an extension of this power, the power of the intellect or genius through which one refines the expression of one s will. the separation of satan-lucifer into distinct forms is merely a heuristic device which is used as one moves through different states of progression and for focusing particular ritual works. thus, acts of dedication to the dark brother, are ultimately acts of selfdedication. the focus of ritual work as taught by the brother

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

rinciple that reason needs a final stopping point in any chain of explanation, which must be outside of the series itself and be of a different nature that is the nature of god. thomas aquinas maintains that god s simultaneous presence occurs in all things as the source of their being, power, and operation. god s essence, defined as an immutable pure act, cannot be fully understood by the created intellect, unless god makes himself intelligible to it through his grace, a foretaste of eternal life in heaven that is expressed in good works and in the exercise of all the virtues. only those who possess the more divine grace will be able to see god more perfectly, and they will be the more beatified. aquinas asserts that god cannot be seen in his essence by a mere human being, but the goals of

only by the separation from mortal life. the third part of the summa deals with immortal life, which humanity reaches through the savior by the resurrection,when the soul is rejoined to the body. death is a necessary circumstance in the process whereby human beings, even the people alive at the end of the world, become immortal. all people are directed to one last fixed end, and after death both intellect and will of all the dead,whether they are in hell, purgatory, or in heaven, whether before or after resurrection, become immutable and they are brought to eternity. according to aquinas, the localities of life after death are: limbus patrum, where the good went who died before christ; limbus infantum, where are allocated the children who died unbaptized; purgatory, the place where all si

r account. aquinas accepted the tradition that satan and his demons were fallen angels. his view of angels was based on the assumption that humans cannot be the highest beings in the created order. angels were thus a race of superior beings characterized by capacities far beyond our own. he asserted that angels are the next step in the order of being beyond humanity.aquinas also argued that since intellect is above sense, there must be some creatures who are incorporeal and therefore comprehensible by the intellect alone.he thus assigned to angels an incorporeal nature, departing from earlier philosophers who had asserted that angels were constituted from a subtle material substance. in spite of their incorporeal nature, angels can sometimes assume bodies, since the scriptural account of a

n 1968, 12. though some of the beings were benevolent, most were not, and the bad guys were winning. the magazine s assistant editor, dan lloyd, explicitly identified satan as the moving force behind the ufo phenomenon. satan wants people to believe that ufos are of extraterrestrial origin, because that is a materialist concept and materialistic concepts encourage a one-sided development of man s intellect. there could be no greater distortion of what is actually happening at the present time in man s relation to the spiritual world than to spread the delusion that physical machines are coming to earth with physical beings from outer space (lloyd 1969, 10. f. w. holiday, a regular contributor to fsr, theorized that the loch ness monster is a demonic entity, a literal dragon. on one occasio

who was not afraid to question even the divine. the symbolism represents our need to question and evaluate the accepted philosophies and not accept any truth at face value. and yet another respondent wrote: the satan/prometheus archetype represents dynamic individualism within a stagnant cultural context, in all spheres of human behavior. and finally, satan is the archetype of our will. it is our intellect and identity.we are an animal that identifies itself as a higher species because of our strong will.that identification is manifest through the archetype of satan. these laveyan notions do not, however, exhaust the kinds of answers respondents provided. in addition to a handful of people who asserted that there is a real satan or real demons, a significant subset of respondents described

LIBER 777

ny objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice equally that the self-same catholicity allembracing proves that very validity, since after all something must be true. fortunately we have learnt to combine these ideas, not in the mutual toleration of subcontraries, but in the affirmation of contraries, that transcending of the laws of intellect which is madness in the ordinary man, genius in the overman who hath arrived to strike off more fetters from our understanding. the savage who cannot conceive of the number six, the orthodox mathematician who cannot conceive of the fourth dimension, the philosopher who cannot conceive of the absolute all these are one; all must be impregnated with the divine essence of the phallic yod of

ol. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 1010 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx

LIBER LVII

emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwo, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwo, olahm morgash. the third represents power and stability, and is therefore called the material world, obfwmh \lwo, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj o, otz chaiim21 formed; the

ved from 2 by multiplication. the divine repose. 5. the quinary, force or motion. the interplay of the divine will with matter. derived from 2 and 3 by addition. 6. the senary, mind. derived from 2 and 3 by multiplication. 7. the septenary, desire. derived from 3 and 4 by addition (there is however a secondary attribution of 7, making it the holiest and most perfect of the numbers) 8. the ogdoad, intellect (also change in stability. derived from 2 and 3 by multiplication, 8= 23* at colombo aug. 1901. p. ramahathan [note by ac in a copy of equinox i (5, transcribed by yorke] on the qabalah 31 9. the ennead, stability in change. derived from 2 and 3 by multiplication, 9= 32 (note all numbers divisible by nine are still so divisible, however the order of the figures is shifted) 10. the decad

erophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.44 also sawya, the messenger.45 see part ii. 80. the number of p, the .lightning-struck tower. of the tarot. 8= intellect, mercury; its most material form is ruin, as intellect in the end is divided against itself. 81. a mystic number of the moon. 84. a number chiefly important in buddhism. 84= 7 12. 85. hp, the letter pe. 85= 5 17: even the highest unity, if it move or energise, means war. 86 \yhla. see .a note on genesis. equinox, no. ii. 90. number of tzaddi, a fishhook= tanha, the clinging of man to lif

the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsanay in a tale called .the wanderings of shaun..60 777. vide supra. 800. tcq, the rainbow. the promise of redemption (8).8 as mercury, intellect, the ruach, microprosopus, the redeeming son.in its most material form. 811 (greek numeration. 888. jesus (greek numeration. 913. tycarb, the beginning. see .a note on genesis. this list* will enable the student to follow through most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments b which one can prove that any given number is the supreme. it i

LIBER LXVII THE SWORD OF SONG

one doctor will answer me that a man using lear.s language should be allowed control of a hundred armed ruffians [in the face of kent.s behaviour we know what weight to attach to lear.s defence .detested kite! thou liest (i. iv. ll. 286, should ever be allowed outside a regularly appointed madhouse, i will cede the point, and retire myself into an asylum. in fact, lear is going mad; the tottering intellect, at no time strong..tis the infirmity of age; yet he hath ever but slenderly known himsef. i. i. ll. 296-7, is utterly cast down by drink and debauchery: he even sees it himself, and with a pointless bestiality from the fool, fit companion for the.king.and in that word 46 the sword of song we see all the concentrated loathing of the true shakespeare for a despotism, massed in one lurid f

this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox .literary. school of buddhists, as grown at rangoon, exclaim with lear .how sharper than a serpent.s tooth it is to have an intellect. how is this? listen, and hear! i find myself confronted with the crux: that a buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning;

ndifference; organise, organise, organise! for a flag we offer you the stainless lotus-banner of the buddha, in defence of which no drop of blood has ever been, nor ever will be shed, a banner under which you will join forces with five hundred millions of your fellowmen. and you will not be privates in the army; for you the highest place, the place of leaders, waits; as far as the triumphs of the intellect are concerned, it is to western science that we look. your achievements have shattered the battle-array of dogma and despotism; your columns roll in triumphant power through the breaches of false metaphysics and baseless logic; you have fought that battle, and the laurels are on your brows. the battle was fought by us more than two thousand years ago; the authority of the vedas, the rest

espotism; your columns roll in triumphant power through the breaches of false metaphysics and baseless logic; you have fought that battle, and the laurels are on your brows. the battle was fought by us more than two thousand years ago; the authority of the vedas, the restrictions of caste, were shattered by the invulnerable sword of truth in buddha.s hand; we are your brothers. but in the race of intellect we have fallen behind a little; will you take no interest in us, who have been your comrades? to science buddhism cries: lead us, reform us, give us clear ideas of nature and her laws; give us that basis of irrefragable logic and wide knowledge that we need, and march with us into the universe! the buddhist faith is not a blind faith; its truths are obvious to all who are not blinded by

ledge, of practical training, that the buddhasanana samagama1 appeals; it is time that buddhism reformed itself from within; though its truths be held untarnished (and even this is not everywhere the case, its methods, its organisation, are sadly in need of repair; research must be done, men must be perfected, error must be fought. and if in the west a great buddhist society is built up of men of intellect, of the men in whose hands the future lies, there is then an awakening, a true redemption, of the weary and forgetful empires of the east. x the noble eightfold path to return from our little digression to the original plan of our essay. it is time to note the .noble eightfold path. referred to and its consideration deferred, in sec-tion iii. in this fourth noble truth we approach the tr

LIBER MMCMXI NOTE ON GENESIS

ein also are the divine, magical and terrestrial formula of the passage of the incomprehensible nothingness of the ain soph to the perfection of creation expressed by the ten voices or emanations of god the vast one.blessed be he. even the holy sephiroth. and the method whereby i shall work shall be the one absolute and inerratic science: the science of number: which is that single mystery of the intellect of man whereby he becometh exalted unto the throne of inflexible and unerring godhead* i.e, the white skull. vide idra zuta qadisha, cap. ii. distinguish from the skull of microprosopus. ta= the first and last.alpha and omega.aleph and tau. liber mmcmxi 4 as it is written .oh, how the world hath inflexible intellectual rulers (zoroaster* but before i may proceed unto the qabalistical. en

the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree tod, the knowledge, as the 11th sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour fs name (hwchy= 29= 11, and this is also in the taro the wheel of the great law, k, the lord of the forces of life. liber mmcmxi 18 nine chambers that number which contains in itself all the properties of protean matters: howsoever you may multiply it the key of its numbers is ever 9. fitting symbol of eve

LIBER OS ABYSMI VEL DAATH

trate the fallacies of every known solution, and let him seek a true solution by his right ingenium. 12. in all this let him be guided only by clear reason, and let him forcibly suppress all other qualities such as intuition, aspiration, emotion, and the like. 13. during these practices all forms of magick art and meditation are forbidden to him. it is forbidden to him to seek any refuge from his intellect. 14. let then his reason hurl itself again and again against the blank wall of mystery which will confront him. 15. thus also following is it said, and we deny it not: at last automatically his reason will take up the practice, sua sponte,12 and he shall have no rest therefrom. 9 [milindapanha; one complete and one near-complete english translation have been published; the former (as mil

LIBER SAMEKH

ts best it is therefore as inarticulate as love is. the intensity of the consummation will more probably compel a sob or a cry, some nature physical gesture of animal sympathy spasm. this is to be criticized as incomplete self-control. silence is nobler. in any case, the adept must be in communion with his angel, so that his soul is suffused with sublimity, whether intelligible or not in terms of intellect. it is evident that the stress of such spiritual possession must tend to overwhelm the soul, especially at first. it actually suffers from the excess of its ecstasy, just as extreme love produces vertigo. the soul sinks and swoons. such weakness is fatal alike to its enjoyment and its apprehension: gbe strong! then canst thou bear more joy h sayeth the book of the law. the adept must the

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

LIBER XLI THIEN TAO

h. h juju grunted assent. he had gone almost to sleep, but kwaw, absorbed in his subject, never noticed the fact. he went on with the alacrity of a steam-roller, and the direct and purposeful vigour of a hypnotized butterfly. gman is perfected by his identity with the great tao. subsidiary to this he must have balanced perfectly the yang and the yin. easier still is it to rule the sixfold star of intellect; while for the base the control of the body and its emotions is the earliest step. gequilibrium is the great law, and perfect equilibrium is crowned by identity with the great tao. h he emphasized this sublime assertion by a deliberate blow upon the protruding abdomen of the worthy juju. gpray continue your honourable discourse! h exclaimed the halfawakened daimio. kwaw went on, and i th

ere, by scourging for those afraid of physical pain, by repose for the restless, and toil for the idle, by bull-fights for the humanitarian, and the care of little children for the callous, by rituals for the rational, and by philosophy for the credulous, shall these men, while thien tao; or, the synagogue of satan 11 yet unbalanced, seek to attain to unity with the great tao. but for those whose intellect is purified and co-ordinated, for those whose bodies are in health, and whose passions are at once eager and controlled, it shall be lawful to choose their own way to the one goal; videlicit, identity with that great tao which is above the antithesis of yang and yin. h even kwaw felt tired, and applied himself to sake-and-soda. refreshed, he continued: gthe men who are willing by this me

LUCIFERIAN SORCERY AND SET TYPHON

set himself. nick hall points out in "chaos& sorcery" that the eight rayed star appeared in mesopotamia around 3,000 b.c. as a symbol to represent dingir (god, heaven (an) and star. this may be viewed in a luciferian context as dingir representing the infinite possibility of being, the fire stole from heaven, and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of ahriman, as first described by the ancient manichaean cult, which was inspired by zoroastrianism but called heretics. these elements of the prince of darkness combined the bestial and earthly aspects, from which ahriman masters all within his circle. the holy guardian ange

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

cian naively replied "sire, i had no need for that hypothesis" in his treatise on atheism, sir francis bacon tersely summarizes the situation thus "a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion" the metaphysics of aristotle opens with these words "all men naturally desire to know" to satisfy this common urge the unfolding human intellect has explored the extremities of imaginable space without and the extremities of imaginable self within, seeking to estimate the relationship between the one and the all; the effect and the cause; nature and the groundwork of nature; the mind and the source of the mind; the spirit and the substance of the spirit; the illusion and the reality. an ancient philosopher once said "he who has n

nowledge of human concerns alone is a man among brutes. but he who knows all that can be known by intellectual energy, is a god among men" man's status in the natural world is determined, therefore, by the quality of his thinking. he whose mind is enslaved to his bestial instincts is philosophically not superior to the brute, he whose rational faculties ponder human affairs is a man; and he whose intellect is elevated to the consideration of divine realities is already a demigod, for his being partakes of the luminosity with which his reason has brought him into proximity. in his encomium of "the science of sciences" cicero is led to exclaim "o philosophy, life's guide! o searcher--out of virtue and expeller of vices! what could we and every age of men have been without thee? thou hast pro

ed philosophy to be the way of true happiness and its purpose twofold (1) to contemplate god, and (2) to abstract the soul from corporeal sense. the principles of all things he conceived to be three in number: god, matter, and ideas. of god he said "what he is i know not; what he is not i know" matter he defined as the subject of generation and corruption; idea, as an incorruptible substance--the intellect of god. wisdom he considered the sum of the virtues. among the prominent members of the socratic sect were xenophon, schines, crito, simon, glauco, simmias, and cebes. professor zeller, the great authority on ancient philosophies, has recently declared the writings of xenophon relating to socrates to be forgeries. when the clouds of aristophanes, a comedy written to ridicule the theories

s separated into two groups. one, the academics, continued to meet in the academy where once he had presided; the other, the peripatetics, removed to the lyceum under the leadership of aristotle (384-322 b.c. plato recognized aristotle as his greatest disciple and, according to philoponus, referred to him as "the mind of the school" if aristotle were absent from the lectures, plato would say "the intellect is not here" of the prodigious genius of aristotle, thomas taylor writes in his introduction to the metaphysics "when we consider that he was not only well acquainted with every science, as his works abundantly evince, but that he wrote on almost every subject which is comprehended in the circle of human knowledge, and this with matchless accuracy and skill, we know not which to admire m

f reduced to its ultimate state it consists of incomprehensibly minute units of divine energy occupying no physical space whatsoever. the true subject of arthur schopenhauer's philosophy is the will; the object of his philosophy is the elevation of the mind to the point where it is capable of controlling the will. schopenhauer likens the will to a strong blind man who carries on his shoulders the intellect, which is a weak lame man possessing the power of sight. the will is the tireless cause of manifestation and every part of nature the product of will. the brain is the product of the will to know; the hand the product of the will to grasp. the entire intellectual and emotional constitutions of man are subservient to the will and are largely concerned with the effort to justify the dictat

MEANING OF MASONRY

fire of the divine principle. meanwhile that symbol of what is possible to him is offered for his reflection and contemplation, and he may profitably study the description of regenerated, perfected man given in meaning revelation 1, 12-20. to summarize, the seven officers typify the masonry following sevenfold parts of the human mechanism: w.m. spirit (pneuma. s.w. soul (psyche. j.w. mind (nous, intellect. s.d. the link between spirit and soul. j.d. the link between soul and mind. i.g. the inner sense-nature (astral. o.g. the outer sense-nature (physical. the greater and lesser lights the purpose of initiation may be defined as follows--it is to stimulate and awaken the candidate to direct cognition and irrefutable demonstration of facts and truths of his own being about which previously

MICHAEL FORD A RITE OF THE WEREWOLF

it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock angel. in the meshaf resh18 it presents azazel as the angel created before all others, thus the brightest star. in the jilwa, lucifer is presented as malak tauus existed before all other creatures and was then and now .there is no place devoid of me thus presenting the unnatural concept of self-illumination and intellect, lucifer is the adversary, who is full of life. as lucifer/shaitan is light, he does indeed hold a shadowside. this is present in the god forms or masks of shaitan, being seker, set and ahriman. the egyptian god set19 is a model and neter20 for self-deification, isolation and the adversary. the adversary or opposer is the shadow which reveals light, called the black light of iblis or sha

ersary, who is full of life. as lucifer/shaitan is light, he does indeed hold a shadowside. this is present in the god forms or masks of shaitan, being seker, set and ahriman. the egyptian god set19 is a model and neter20 for self-deification, isolation and the adversary. the adversary or opposer is the shadow which reveals light, called the black light of iblis or shaitan. this light is inspired intellect and creative imagination. set represents self-imposed challenge and individual development, a tester of self. an adept uses this model for self-control and a becoming through the left hand path approach of the adversary, the antichrist which awakens the pscyhe in both light and darkness. set is noted for being a god which was different from all other egyptian gods. he was the neter over

the seker boat. this draws a comparison to the persian-iranian ahriman, who was also an opposing sorcerous daemon of darkness, who by averse practices, became stronger and immortal. set had legions of devils called seba who served the prince of darkness, and were known to hack and devour certain souls. in a modern initiatory context, the magician understands the these god forms represent isolate intellect, and self-deification through antinomian acts. set and seker have an interesting connection. in the xviith chapter of the book of the dead the spirit of the deceased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in thi

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

we will ever know the truth about ourearth ancestors. recent findings seem to indicate that both neanderthal and cro-magnonraces were genetically interfered with and were the victims of hybridization. unluckily for the serpent masters, this first-born progeny eventually began to chafeagainst their imposed servitude. their human qualities and sensibilities were such thatthey were not only lofty of intellect, but were possessed of a moral and spiritualdimension utterly lacking in their extraterrestrial masters. as a result of this, theyopenly began to resist their creators whom they disliked and came to physically out-number. it is written that these sons of the serpent would not recognize the superi-ority of their masters, since they lacked the exalted qualities. finally, after anunspecifie

more, 1478 1535).as the earth in its primitive state is not adopted to our expansion, man must shackle it to ful-fill human destiny (jean v orst, curator of frances museum of natural history).silicon nightmares92atlantis, alien visitation, and genetic manipulation..teilhard de chardin, who has given us the concept of the noosphere, a level of existencethat is to be permanently dominated by human intellect and planning, and which our speciesmust now adapt if it is to fulfill its destiny (theodore roszak, where the wasteland ends. protestantism was crafted as a perfect a la carte work ethic oriented religion. it wasto engender the appropriate psychological disposition in the masses. it succeeded. rarely has it been publicly revealed that colonialism is based on a closely guarded,occult agen

ship oflucifer, that is, satan. in the legend of the murder of hiram abiff, abiff represents intelligence, lib-erty and truth, and was struck down by a blow to the neck with a rule, representing the suppressionof speech by the church. then a square struck him in the heart. this represented the state's suppres-sion of belief. last, a maul struck him on the head. this represented the suppression of intellect bythe masses. so, freemasonry equates the church, the state, and the masses with tyranny, intoler-ance, and ignorance. what morgan revealed was that the freemasons were pledged to avenge hiramabiff and that their plan was to strike down the church, the state, and the freedom of the masses. captain morgan caused a small uproar against the masons which culminated in a vital anti-freema-son

MICHAEL W FORD THE VAMPIRE GATE

(a.d. 203-269) defined specific levels of our universe. while they may or may not be valid, they are important in our study and definitions of subjective practice: 1. the world of matter. 2. the soul-world or spirit of the material universe. this looks downward into matter. 3. the higher spirit-world, that looks upward. this would be defined in luciferian witchcraft as 11 azal ucel, or the higher intellect holy guardian angel. 4. nous or the eternal blessedness, in short not some spiritual nirvana but in luciferian terms the level of wisdom of possessing this world both materially and spiritually. the physical or world of matter is that of ahriman the prince of darkness. our material universe is our grounding and experience plane which can be agreed upon. the astral plane is the next level

o consciousness as pure awareness, the power of self as god. it is a connection to the greater world beyond, to a timeless, immortal spirit. devouring- achieves ease of identity, hunger becomes greater if not balanced. draining should be conducted in deep sleep cycles. non-devouring (self work- wisdom, luciferian will, balance, spiritual insight from experience with your luciferic angel or higher intellect. chakra six:-third eye chakra akoman light as the black flame, archetypal identity, oriented to individual power. this chakra is known as the brow chakra or third eye center. it is related to the act of seeing, both physically and instinctually. devouring- tapping into another consciousness, third eye as vampyre. drinking from the ajna chakra brings an elevated level of power and sleepin

ion and change. jeh and az represent predatory spirituality, the hunger for continued existence. khrafstra [avestan/pahlavi] beast, representing a dev (demon) on earth, scorpion, wolf, fly, bat, serpent, lizard, toad and any creation of ahriman. left hand path the antinomian (against the current, natural order) path which leads through self-deification (godhood. lhp signifies that humanity has an intellect 83 which is separate from the natural order, thus in theory and practice may move forward with seeking the mastery of the spirits (referring to the elements of the self) and controlled direction in a positive area of ones own life the difference between rhp is they seek union with the universe, nirvana and bliss. the lhp seeks disunion to grow in perception and being, strength and the po

jeh. lilith may also be related to the indian kali, whose name is one of her 17 names. luciferian a luciferian is an individual who recognizes the god/ess within. luciferians do not worship satan but recognize there must be balance 84 between the material and spiritual, the darkness and light. luciferians view their own being as holding the black flame of lucifer samael and lilith within, this is intellect and wisdom. this is beyond good and evil, the spirit has two aspects the demonic (instinct, desire) and angelic (intelligence, consciousness. luciferian magick essentially close to the term, black magick but specifically focuses on ascending in a self-deified and isolated way in reference to lucifer, the bringer of light. luciferian magick may in this term make reference to seeking light

MICHAEL WYNN THE SOUL TRAVELERS

abit deserted regions; only a small percentage of elementals and spirits choose urban habitations. spirits are subject to the will of man by the working of magic, but they still have individual personalities, and share the same palette of emotions humans have. spirits share many of our emotions, but so do many animals of the material plane. although their emotions are often similar to people, the intellect of a spirits is, on the average, beneath a human s. some spirits have intellect that is above and beyond the mind of man, but most are as intelligent as the higher orders of the animal kingdom. other spirits may not be sentient, and may have no true will of their own, but may be simply collections (concentrations) of spiritual energy. there are physical effects that can be associated wit

e, but if the individual is consumed by that thought or desire, the larvae will continue to grow. like vampiric spirits, these non-sentient larvae feed from the--michael wynn's "the soul travelers" 36 very thoughts that created it, and will often induce this thought in the mind of its host in order to feed. these beings are not intelligent and cannot be commanded, only banished; the only trace of intellect they display is sense of self-preservation. these larvae feed upon the life-force of their host, and continue to steal his vitality until he no longer feeds the being with obsessive thoughts; thoughts which are usually negative in nature. these beings have no function to humans, whether that function is magical, or otherwise. these thoughtforms, which are concentrations of spiritual ener

n/brown north stability gnomes ghob sprit white center balance n/a n/a planet color day# characteristics saturn black saturday 3 death; limitation; decay jupiter blue thursday 4 growth; prosperity; luck; justice mars red tuesday 5 violence; change; success; disease sun gold sunday 6 power; creative energy; goodness venus green friday 7 love; socialization; sex; the arts mercury purple wednesday 8 intellect; business; communication; travel moon silver monday 9 the unconscious; mysteries; childbirth note: the color property in the 2 tables of correspondences above are specific to the order of the golden dawn. other traditions have used different correspondences with equal results, however most of the correspondences in the tables are standard. but planetary or spiritual properties aren t the

ump-start life. fire, whose symbol is an upward-pointing triangle, is also associated with the lion, the south, the color red, and arch-angel michael. fire also represents the will (desire. the second main implement is the dagger, or sword. the dagger represents the element of air, and is used to draw banishing symbols in the air (as opposed to the wand, which invokes. air represents the mind and intellect. air, whose symbol is an upward-pointing triangle with a horizontal line through it s center, is also associated with an angel (or man, the east, the color yellow, and the arch-angel raphael. and, as stated before, the dagger is used to threaten and punish disobedient spirits. the cup, or goblet, is associated with the element of water. water is symbolic for the passive force, and femini

inst the kingdom of the son, and torn off his phallus; but against the kingdom of the holy ghost shall i strive and not prevail. as stated earlier, satanists make numerous references to a devilish force stealing the creative power of the most high god, and this has given birth to much phallic symbolism. subservient to hades are many lesser demons, some of which are merely empty shells with little intellect. for the novelist h.p. lovecraft, hades went by the name azag-thoth, the mad blind god. azag-thoth is presented as the leader of the demons and resides at the center of the universe in a dark underworld called the igigi. azag-thoth is described as the embodiment of chaos, extremely powerful, and rendered sightless in some battle. the mad god sits upon a black throne, where he rules the d

MICHAEL W FORD NOX UMBRA

ater to the sorcerers who work in her veil. the daemonic feminine itself is defined as instinct, the knowledge of emotion and how one may control their deepest desires. this instinct is the primal aspect of the animals of the earth, how their mind's work, the intuition, understanding, graciousness and ferociousness when the animal hunger emerges. the vampyric and daemonic feminine is the point of intellect which combines and balances elegance and nobility with predatory instincts, the beast itself. it is this balance of being which allows self-improvement and introspection, ultimately to create a self-deified and productive god and goddess. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the watchers, from which our min

MORALS AND DOGMA

ntirely free to reject and dissent from whatsoever herein may seem to him to be untrue or unsound. it is only required of him that he shall weigh what is taught, and give it fair hearing and unprejudiced judgment. of course, the ancient theosophic and philosophic speculations are not embodied as part of the _doctrines_ of the rite; but because it is of interest and profit to know what the ancient intellect thought upon these subjects, and because nothing so conclusively proves the radical difference between our human and the animal nature, as the capacity of the human mind to entertain such speculations in regard to itself and the deity. but as to these opinions themselves, we may say, in the words of the learned canonist, ludovicus gomez_"opiniones secundum varietatem, temporum senescant

ess. it is polyphemus blinded, striking at random, and falling headlong among the sharp rocks by the impetus of his own blows. the blind force of the people is a force that must be economized, and also managed, as the blind force of steam, lifting the ponderous iron arms and turning the large wheels, is made to bore and rifle the cannon and to weave the most delicate lace. it must be regulated by intellect. intellect is to the people and the people's force, what the slender needle of the compass is to the ship--its soul, always counselling the huge mass of wood and iron, and always pointing to the north. to attack the citadels built up on all sides against the human race by superstitions, despotisms, and prejudices, the force must have a brain and a law. then its deeds of daring produce pe

ns, despotisms, and prejudices, the force must have a brain and a law. then its deeds of daring produce permanent results, and there is real progress. then there are sublime conquests. thought is a force, and philosophy should be an energy, finding its aim and its effects in the amelioration of mankind. the two great motors are truth and love. when all these forces are combined, and guided by the intellect, and regulated by the rule of right, and justice, and of combined and systematic movement and effort, the great revolution prepared for by the ages will begin to march. the power of the deity himself is in equilibrium with his wisdom. hence the only results are harmony. it is because force is ill regulated, that revolutions prove failures. therefore it is that so often insurrections, com

state itself the three visible faces represent the three departments--the executive, which executes the laws; the legislative, which makes the laws; the judiciary, which interprets the laws, applies and enforces them, between man and man, between the state and the citizens. the three invisible faces, are liberty, equality, and fraternity--the threefold soul of the state--its vitality, spirit, and intellect* though masonry neither usurps the place of, nor apes religion, prayer is an essential part of our ceremonies. it is the aspiration of the soul toward the absolute and infinite intelligence, which is the one supreme deity, most feebly and misunderstandingly characterized as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown i

the elements, and the other parts of the world. it is the master of this lodge, of the universe, hermes, of whom khurum is the representative, that is one of the lights of the lodge. for further instruction as to the symbolism of the heavenly bodies, and of the sacred numbers, and of the temple and its details, you must wait patiently until you advance in masonry, in the mean time exercising your intellect in studying them for yourself. to study and seek to interpret correctly the symbols of the universe, is the work of the sage and philosopher. it is to decipher the writing of god, and penetrate into his thoughts. this is what is asked and answered in our catechism, in regard to the lodge* a "lodge" is defined to be "an assemblage of freemasons, duly congregated, having the sacred writing

MOTTA MARCELO THE COMMENTARIES OF AL

classes a, b and c, which means "in whiter words: class a: these are utterances from above the abyss, from initiates of the collegium summum, of which must not be changed even the style of a letter. only the original text of al and the comment, signed ankh-f-n-khonsu, are in this class here (exceptions, such as quotes from other holy books, are duly noted) such texts are in bold type (the weak in intellect, the automatic rebel, and even some earnest seeker may ask "why must one not change even the style of a letter of such texts" the answer is simply that even the style of a letter has meaning in them. it is not a matter of respect for authority. it is a matter of keeping the records straight, lest the utterance of a master become smeared by the confusion of a follower, or several follower

ry meanings which depend on the grade of the commentator, or the grade of the reader. this is one of the reasons why this matter of commentaries is so difficult, and why any commentary must not be taken too seriously. the four great meanings, of course, are beyond any danger of being confused, since they are experienced in trance, and independent of reason. they cannot be communicated through the intellect. even the most accurate attempt to do so misleads) 3. every man and every woman is a star. 4. every number is infinite; there is no difference. this is a great and holy mystery. although each star has its own number, each number is equal and supreme. every man and every woman is not only a part of god, but the ultimate god "the centre is everywhere and the circumference nowhere" the old

is 'good' for a malarial patient, but 'evil' for the germ of the disease. heat is 'bad' for ice-cream and 'good' for coffee. the indivisible essence of things, their 'souls, are indifferent to all conditions soever, for none can in any way affect them. although this last sentence is grammatically wrong, we left it as written as proof of how hard it is to discuss certain truths on the plane of the intellect. aleister crowley was a master of the english language;yet, in trying to express something that transcends reason, he committed an error of syntax that any modern secretary would avoid! the problem was that he was caught in the quandary that the "indivisible essence" is simultaneously one and many! hence the 'error' lay readers should understand that when a.c. writes "here nuit appeals "

ossest manner in sex. such women like to be humiliated. they despise themselves and hunger for debasement. men who service them to their satisfaction are usually latent homosexuals who fear the opposite sex, and want to strike out against what they fear. such women are usually indifferent housekeepers and never rise far in the professions, being lazy by temperament, stupid or indisciplined in the intellect, and in conflict with their own true wills. paradoxical though it may seem, sin mores disapprove violently of sexual deviations. sin men hate homosexuals and feel compelled to beat them or insult them. this excessive reaction of hostility is a defense mechanism. they feel attracted, therefore they fear. a society that is sexually equilibrated will tolerate exceptions. a society that is s

helemites. in his late years, having worked many changes by his magick, he no longer paid attention to it. but he never thought it funny. pathological methods of mysticism are funny only to pathological minds. 50. there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! these ordeals are general: all aspirants to thelemic initiation must pass through them. the conditions and circumstances always vary according to the individual case. don't think, either, that the ordeals get easier as you progress. they get harder. the late ordeals would

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ship of the sun was originally very widely spread [62]not only among the early greeks themselves, but also among other primitive nations. to us the sun is simply the orb of light, which, high above our heads, performs each day the functions assigned to it by a mighty and invisible power; we can, therefore, form but a faint idea of the impression which it produced upon the spirit of a people whose intellect was still in its infancy, and who believed, with child-like simplicity, that every power of nature was a divinity, which, according as its character was baleful or beneficent, worked for the destruction or benefit of the human race. helios, who was the son of the titans hyperion and theia, is described as rising every morning in the east, preceded by his sister eos (the dawn, who, with h

pirit tenanted the shadowy outline of the human form it had quitted. these shadows, or shades as they were called, were driven by aides into his dominions, where they passed their time, some in brooding over the vicissitudes of fortune which they had experienced on earth, others in regretting the lost pleasures they had enjoyed in life, but all in a condition of semi-consciousness, from which the intellect could only be roused to full activity by drinking of the blood of the sacrifices offered to their shades by living friends, which, for a time, endowed them with their former mental vigour. the only beings supposed to enjoy any happiness in a future state were the heroes, whose acts of daring and deeds of prowess had, during their life, reflected honour on the land of their birth; and eve

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ge first became a regulatory body in 1721 at the same time the duke of montaigu was elected grand master. the scottish pastor james anderson was given the charge of drafting the book of constitutions, published in 1723 under the grand master the duke of wharton and containing both the legendary history of the fraternity and the obligations of freemasons. other authors have noted that anderson, an intellect of small scope, was almost certainly not the true author. the better part of the material and the thought behind it was likely supplied by desaguliers. the son of a pastor of 248 from the art of building to the art of thinking new rochelle who emigrated to london following the revocation of the edict of nantes, desaguliers had a brilliant and supple mind that was universal in scope and w

ONYX TABLET OF SET

iercely competitive struggle in which each person is driven solely by personal gratification. professed altruism is merely disguised gratification, as is most of what is termed "love. the task of the temple of set is twofold: first, we wish to construct a haven for initiates in which hobbesian motives and behavior are minimized, if not eliminated. in their place we wish to encourage a nobility of intellect and spirit mandated by our conviction that the human psyche is a non-natural phenomenon which need not be bound to the destructive, entropic forces of nature, and which has the potential to evolve into a form of self-consciousness transcending these forces altogether: true, psychecentric divinity. secondly the temple of set desires, insofar as possible, to preserve the benefit of our exp

likely an adept (1) loyalty to the temple (2) demonstration of magical ability (3) control of personal life. 12. current issues under discussion by the priesthood- a* destruction rituals performed by i s (1) iii response: encouragement/discouragement- b. email vs. postal mail (1) the impulsiveness of email (2) pros of postal mail and "real" letters when dealing with i /ii s- c. sexual ethics. 13. intellect and the heart- a. bridge to the inner temple- b. over-analysis: risk of not experiencing essence of the issue, never touch its truth, truly experience it- miss its meaning- c. by over-analyzing you're not truly committed to the issue, but hiding in "fear" behind facts and figures- d. by being overly mystical, you're out-of-touch with objective reality and have no way to substantiate or r

. it does not draw from a preestablished mythos, but seeks in all of its actions to be true to certain principles and forms. our platonic legacy suggested that the process of self-initiation and the recognition of others's states of being, should have the same methodology. in each we see that inspired thought must be focused on precise objects- selected and analyzed for observation by therational intellect. this process is our application of magical idealism to the phenomena of the objective universe. we must avoid the two extremes of that world in exercising our sovereign right to recognize those awakened to the temple of set. we can neither chose hard and fast guidelines, that become merely an external order for the potential setian to submit to, nor can we go on a super-subjective touch

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

r) the world of tohu chaos the world of tikkun rectification the worlds of akudim, nekudim& brudim the three lines of the sefirot of yosher the inner keter of atzilut inclusion& subdivision the enclothement of arich anpin into abba& imma (from desire to thought) the thirteen attributes of mercy influence from the two mazalot notzer& v nakeh the "arms" of arich anpin become enclothed in abba& imma intellect influenced by netzach, hod& yesod of arich anpin the three levels of the intellect of abba& imma chaba"d of abba& imma chaga"t of abba& imma nehi"y of abba& imma the unification of nehi"y of abba& imma orot v kelim lights& vessels the names the function of the vessels the power to limit& actual limitation spiritual form& physical form the thickening of the lights the source of the vessel

does many acts of kindness, we know that he is kind in the essence of his soul. if this was not so, then how did desires to do acts of kindness arise? where did the kind thoughts come from, and what brought about kind emotions in his heart? finally, why did he do kind deeds? we see from this, that indeed, the whole chaining down (seder hishtalshelut, from the original will of the kindness, to the intellect of the kindness, the feelings of the kindness, and the thought, speech and action of the kindness, originate in the quintessential singularity of the self, and are included and exist there as well. we now have a contradiction. on the one hand, we stated that the quintessential singularity of the self is an absolute simple essence not made up of parts at all. on the other hand, we stated

e desire for it has arisen in his simple will, but it is still totally within himself. nonetheless, one particular quality has become "highlighted" and is distinguishable from the others. here it is applicable to use the terminology of "inclusion" and "unification" in regard to the many details of this quality. for instance, if the general quality is the desire to do a kindness, this includes the intellect of the kindness, the emotions of the kindness, and the thought, speech and action of the kindness etc. we would say that they are all one within the quality of kindness. another example of this is when a person daydreams. he thinks about himself in his dream house. it has a huge kitchen, a banquet hall to serve his guests, a ballroom to entertain them, an extensive library, billiard room

d. from this it is self understood that even when only the central point exists, before the line of action with all its particulars is drawn out, the entire line of action already exists as a heyulie-ability within the point. in the same way, in the analogy of the teacher-student relationship, this central point includes within itself an impression of the entire depth and breadth of the teacher s intellect, just as the brief teachings of the mishnah imply the entire depth, length and breadth of the talmud. another example of how the entire light is included in this impression is from a blueprint which includes the entire structure of the building in it, to the finest detail. it is from this blueprint that the contractors will build the building. not a single detail of the building is missi

ce. therefore, when we say that the kav v chut extends from the reshimu, it means that it extends from it, but into it, rather than out of it. kav hamidah- the measuring line however, before there can be any actual revelation, there must first be a determination as to how long the line and thread should be. in the teacher-student relationship the line of explanation is what connects the teacher s intellect to the student s intellect. the length of the line represents the length of the descent which is necessary from the teacher s mind to the student s mind. depending on the intellectual level of the student, that is "how far" the teacher will find it necessary to "bring down the subject" to the level of the student. in order for the teacher to shape his teachings to the capacity of the stu

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

ple, how many apples do you have "two apples "if you find two more apples, now how many apples do you have "four apples "now, if you eat one of those apples, how many apples do you have left "three apples" in order to explain addition and subtraction, which themselves are abstract concepts unrelated to physical objects, he had to "lower" the concept and put it into tangible terms that the child s intellect could accept. in the same way, whenever a person studies any deep subject, he must "lower" the concept to his own intellectual understanding by finding analogies and examples for himself, which will make the concept more accessible and "graspable" to him. 2) the width of a concept is the many different ways and angles in which it may be understood. in other words, a single concept may be

us, interest, and mental attachment to a subject. this is understood from the verse "adam knew eve and she gave birth to a child. from here it is clear that knowledge means bonding. this is the faculty of da at which is the ability to mentally connect to a subject. the faculty of chochmah, however, is not a brain of comprehension nor is it a brain of focus. rather, this brain is the source of the intellect. it is from chochmah that the concepts spring forth. because of this it is analogous to a spring from which flashes of intuitive insight trickle forth. chochmah (insight) is called ain (nothingness, whereas binah (comprehension, is called yesh (somethingness, because just as a spring begins deep beneath the ground where it is unseen, so too the faculty of chochmah cannot be comprehended

er in his mind in an attempt to truly understand all the particulars of the concept and the relationships between its various components. however, what he is actually trying to understand is the very essence of the concept. the automatic result of the concentration of da at coupled with the analysis of binah is an insightful flash of understanding (chochmah) into the subject. this is the depth of intellect, which is the spring of chochmah from where flashes of insight trickle forth into the comprehension of binah, like lightning bolts. from the examination of these three faculties of the mind, it becomes clear that all forms of "meditation" consisting of mantras and concentration exercises etc. which purport to bring about "insight into true reality" are false by definition. as explained

ngnesss) and yesh (somethingness) are relative. binah is only called "something" relative to its depth, which is the "nothingness" of chochmah. however, chochmah is likewise called a yesh (something) relative to its depth, as stated "chochmah is found from "nothingness. be understanding with wisdom, and wise in understanding from the above, we understand that there are different depths within the intellect, such as the depth and source of chochmah (insight) and the depth and source of binah (comprehension. this clarifies the statement in sefer yetzirah "be understanding in wisdom, and wise in understanding" this statement refers to binah of chochmah and chochmah of binah. be wise in understanding, refers to chochmah of binah (insight of comprehension. this is the innovative insight into th

heir students. to further illustrate, the talmud is replete with a great deal of dialogue and analysis with much reasoning and explanation into the subjects under discussion. however, though talmud study involves comprehension in a way of binah, nonetheless, actual halachic (legal) rulings (either to the positive or to the negative) do not necessarily come to final resolution. this is because the intellect of the talmud is completely intellectually oriented without necessarily spreading forth into practical application. applied concepts exist there, but only in the way of a heyulie, in which the ramifications and applications are not yet resolved. a clearer example of this is the fact that the original invention of the steam engine took place approximately 2000 years ago, during the time o

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

h signifies g-d as he transcends nature (i.e, the limitations of time and space. similar to what we said above, the experience of chochmah is transcendent in nature, in which the individual is temporarily abstracted from the context of his own self-awareness, while the experience of binah is much more gnatural, h in which the individual is firmly positioned in the context of the limits of his own intellect. thus, when the revelation of abba enters ima, it is no longer represented by the name havayah but by the name elokim. the word gbeginning, h [however] refers to chochmah, as in the verse gthe beginning of wisdom. h4 this phrase (reishit chochmah) can poetically be taken to mean gthe beginning is wisdom. h also, since chochmah is the first conscious sefirah (as opposed to keter, which is

va of atzilut in them. to be continued c .translated from likutei torah 21 parashat bereishit [third installment] we continue the discussion of the opening passage of the torah translated in the previous two installments. the analysis centers at this point on the verse, glet us make man in our image, after our likeness. h both the gimage h and the glikeness h come from the feminine [aspect of the intellect, ima, who clothes the offspring [she produces. this [clothing] is the gimage. h thus, the numerical value of the word for gimage h [tzelem, 160, plus the kolel] is the same as that of the name ekyeh when spelled out with the letter yud, which denotes the feminine principle. as we have seen, the name ekyeh is chiefly associated with binah, and therefore has a feminine nature. tzelem: tzad

eferring to the gman h of asiyah. no explicit act of gmaking h was required; rather, the raising of [the issue of his making in] the question and the [subsequent] talking about it was enough. the discussion now returns to the verse describing the creation of the gman h of beriah, gand g-d created man in his image. h this verse continues, g cin the image of g-d he created him. h this refers to the intellect that enters [the gman h of beriah] clothed in netzach-hod-yesod of ima, which is called the gimage, h as is known. the partzuf of z feir anpin of beriah (the gman h of beriah) receives its intellect from ima of beriah. the chochmah-binah-da fat of ima are clothed in the netzach-hod-yesod of ima, and in this gpackage h they enter the chochmah-binah-da fat of z feir anpin. this gpackage h

ut; his [torso, corresponding to the] middle triad [of sefirot, chesed-gevurah-tiferet] was in beriah; his [lower extremities, corresponding to the] final triad [of sefirot, netzach-hod-yesod] was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes of the brain. the middle triad, chesedgevurah- tiferet, corresponds to the right and left arms and torso, respectively. the lower triad, netzach-hod-yesod, corresponds to the right and left legs and sexual organ, respectively. the final sefirah, malchut, corresponds to the glans of the male sexual organ (or in other contexts, to the female. all souls wer

spect of binah. all [the souls that originate in the left side] from binah downward, became gshells h [i.e, evil. in contrast, even the gevurah-aspects of [the right side, that] which descends from chochmah, did not become gshells, h although they did become their life-force. 1 eiruvin 18a, based on genesis 5:3. the arizal on parashat noach (2) 29 as we said previously, binah is the aspect of the intellect that exercises judgement and evaluates the insight of chochmah. therefore, it is essentially a judgmental force, and as such can serve as the source for unholy judgement and vengeance. therefore, when cain attempted to rectify [reality by offering his sacrifice] he made it worse instead. cain exercised the attribute of binah incorrectly, and misjudged how g-d would react to his offering

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ally attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept, neschamah. from chokmah and binah are formed the sides of the brain and head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose physical shewing forth is by reflection in ruach. in the magical mirror of the universe, or the sphere of sensation, man is placed between four pillars of the tree of life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation c204> that point of the zodiac which ascended at the moment of his birth and conception (for t

y cross. the calvary cross of ten squares refers to the ten sephiroth in balanced disposition, before which the formless and the void rolled <142> back. it is also the opened out form of the double cube and of the altar of incense. places cross aside. the 27th path of the sepher yetzirah which answereth unto peh is called the exciting intelligence, and it is so called because by it is created the intellect of all created beings under the highest heaven, and the excitement or motion of them. it is therefore the reflection of the sphere of mars, and the reciprocal path connecting netzach with hod, victory with splendour. it is the lowermost of the three reciprocal paths. hiero, heg, and practicus come to the w. of altar. hiero before you upon the altar is the 16th key of tarot, which symboli

. tau. ch. ad. further, i give you the wo eth which crowns the pyramid of the four elements in the= 87 g rade, and is one symbol of the spirit which converts the cross into the pentagram. wherefore, above my throne is this tablet (points to tablet of union) which is called the tablet of union, and binds together the four tablets into one under the presidence of the spirit. thus far by work of the intellect, and by aid of our rites, have you come. now must you labour to establish the pentagram in yourself <191> that it be the pentagram of good, upright and balanced, not the evil and reversed pentagram of the goat of mendes; to make yourself truly a microcosm reflecting the macrocosm whose symbolic hexagram of tiphareth presides above you. this degree is in one sense attributed to yesod, bas

iritual development a-the sphere of sensation. b-the augoeides. c-the sephiroth, etc. employed. d-the aspirant, or natural man. e-the equilibration of the symbols. f-the invocation of the higher. the limiting and controlling of the lower and the closing of the material senses, to awaken the spiritual. g-attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein; then by purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of fire and cloud. h-the aspiration of the whole natural man towards the higher self, and a prayer for light and guidance through his higher self, addressed to the lord of the universe. i-the aspirant affirms aloud his earnest prayer to obtain div

dily thought there were in myself forces, powers and knowledge far transcending all that the body can ever perceive or imagine in its loftiest flights. in this manner i was able to order and direct the forces of the intellectual brain- the kerux, anubis, the "watcher without" being the conscious intellectual brain which thinks and ads in the material body. the watcher within, the higher intuitive intellect whose workings are mostly unconscious to the material man. recognising now the importance of maintaining this exalted attitude and preventing the entrance of any material and mundane thoughts, my spiritual will ordered the logical intellect, by will-force rather than definite thought, to clear the temple, and the intellect bearing a ray of white light from the supreme and lighted by the

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ng sunshine and to propagate holy thoughts as the most precious ofheavenly gifts.worldly grandeur fades before intellectual elevation; the physical world sinks below him and hefeels nearer to the angelic hosts. he values the unseen kingdoms, and glimpses of immortal gloriesobtained from magic reveries. he dwells in an atmosphere of heavenly music, his soul keepingharmony with the yearnings of his intellect.the earnest wish of the rosicrucians was to pass through with world unnoticed and unchallenged,but ever prepared for exalted action when in their power, without a revelation of who they are.now, frater zelator, having passed through the ceremonies required by our ordinance, and havingknelt before the altar of light, you are permitted to join in the mystic labours of this grade.this privi

to the celebrant in the centre of the sacred hall, with the theoricus incharge, and faces him to the east. the veil is removed.celebrant:thus far hast thou carried the rose transfixed upon the cross, that cross which is the emblem of life,the protector, the redeemer, the salvator, while the scarlet rose symbolises the ardent desire forrefreshing life, the birth of knowledge, the expansion of the intellect, the dawn of new light upon thespirit, that you may be enabled to receive and comprehend a new existence which unfolds, as weapproach the presence of the omniscient. therefore, the successive instruction that has been givenby the four ancients, in compliance with their duty, is intended to open to your mind a greatercomprehension of the power of light, flame or fire in its several divisi

and the escaping native fire resumes its ordinaryduty end faculty.this paradox presents itself 'light is material and hence must be dark, as all material, hence itcannot be light to us, though it may be darkness to god'.conductor:that evidence can be produced of these powers of change in material substances and immaterialshadows?5th alchemist:have you not already witnessed them, or does not your intellect present them possible? may therenot be faculties in man beyond those of perception through hearing, tasting, smelling, feeling andseeing? it is not necessary for the eyeless cave-fish have orbs end fitting sockets, to give itperceptive sight. give me your scarlet rose, the emblem of our love, the symbol of our darningfaith in eternal life.5th alchemist takes the rose from the cross, and

RUBY TABLET OF SET

. hence their approach to life was fatalistic and pessimistic, with ethics considered in terms of earthly consequences only. pre-socratic greek philosophy "pre-socratic greece" includes the civilizations of crete (b. 2700 bce, greece (mycena b. 1600 bce, athens b. 600 bce, the agean islands, and magna gracia (sicily and southern italy. the hellenic greek cultures are most notable for exalting the intellect. for making the universe an intelligible tool and/or puzzle for mankind to explore, understand, and use. they did not conceive mankind as having a "mission" from the gods, though the gods could influence human fortunes for good or ill. to the extent that the greeks put humanity at the "center" of importance, they worshipped its body (as in athletics and the olympic games) and its mind (a

omplexity of thomas aquinas' philosophy may be illustrated by one dictionary definition, which describes "thomism" as. teaching that philosophy and theology have separate spheres, with one seeking truth through the agency of reason and the other through that of revelation, but reaching conclusions that support one another; that all knowledge begins with sense perception from the data of which the intellect abstracts universals, and on the basis of these proceeds through induction and deduction to science and knowledge of things in their causes and thence to knowledge of ultimate causality; and the conclusion that the universe is the creation of an infinite, uncreated being; that everything in nature is composed of matter and form, with the potentiality of the former being brought to actual

e it implies fully conscious. hence, at least to some extent, intellectual. control of operations. this is inefficient for things which could be done just as well automatically. the important thing is to be sufficiently aware and awake to discern to which category a block of operations belongs, and then to route it accordingly. there are also some exciting implications concerning mind travel. the intellect simply cannot keep up with the other centers. let's postulate the speed of thought as electromagnetic in nature, hence limited by the speed of light. this isn't necessarily the right figure, but it will give us something with which to work; and it is the relationship that is important. thus a mental/magical journey of 3.5 light-years' distance would take at least 3.5 years on the explici

and perceptual in the terms of the verbal mind: the thought `appears' to consciousness in much the same fashion that an object `appears' to the eye. yet the thought-form is subject to rational review and empirical use, just as the object seen with the eye is subject to other tests of existence. compare the prerequisites demanded of students by pythagoras and plato, and those of mystics hostile to intellect. music theory, geometry and astronomy are hardly needed for the abandonment of reason! we never find such things required by shamans, gurus, meditation instructors, priests, or other teachers of the right-hand path. on this basis alone, we ought to reject the identification of platonic noesis with mysticism. moreover, these prerequisites share a common feature: each has evolved notation

nt and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. only he who knows and masters. the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. certain aspects of the absolute truth will be surely acknowledged by everyone. nobody, indeed, will doubt that there is life, volition, memory, and intellect, and will refrain from arguing about these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerned would do nothing else but regard it again from his own standpoint. therefore it would be useless to argue with nonprofessionals on higher kinds of truth, excepting people eager to search the heights of truth and beginning to ripen for it. any

SAPPHIRE TABLE OF SET MAIN

n becoming "everything" the vi has destroyed the self, for there is no longer anything against which it may be defined. is this a desirable situation? or is it rather a form of suicide resulting from loss of identity? set, at least, opts to retain his existence as an individual entity in the book of coming forth by night by retaining the harwer aspect against which he may define himself. where an intellect in human form is concerned, there is an additional consideration, and that is that the form itself will continue to exist in the ou, requiring sustenance therein and interacting with other ou phenomena. the vi has ceased to comprehend this process. what is the result? it is a seeming absence of logical behavior patterns of his form in the ou. consider the "detached" state of mind of crow

te of mind in which the individual can become one such as set himself. but now, before setamorphosis, it would be a destruction and a negation of the individual will. were you to discuss it with those who do not possess iv+ awareness, its dangers would not be appreciated. misconceptions and myths concerning it would arise, and the t s could witness the downfall and destruction of many a promising intellect as a result. the king in yellow is placed on the reading list so that setians may begin to sense of their own accord the dangers implicit in a state of existence similar to that of rex vi. that such a degree is a specter that lies in their own existential future is something they need not confront. xeper [signed] michael a. aquino lies of the world/myths of the real by don webb, v in the

SAPPHIRE TABLET OF SET

n becoming "everything" the vi has destroyed the self, for there is no longer anything against which it may be defined. is this a desirable situation? or is it rather a form of suicide resulting from loss of identity? set, at least, opts to retain his existence as an individual entity in the book of coming forth by night by retaining the harwer aspect against which he may define himself. where an intellect in human form is concerned, there is an additional consideration, and that is that the form itself will continue to exist in the ou, requiring sustenance therein and interacting with other ou phenomena. the vi has ceased to comprehend this process. what is the result? it is a seeming absence of logical behavior patterns of his form in the ou. consider the "detached" state of mind of crow

te of mind in which the individual can become one such as set himself. but now, before setamorphosis, it would be a destruction and a negation of the individual will. were you to discuss it with those who do not possess iv+ awareness, its dangers would not be appreciated. misconceptions and myths concerning it would arise, and the t s could witness the downfall and destruction of many a promising intellect as a result. the king in yellow is placed on the reading list so that setians may begin to sense of their own accord the dangers implicit in a state of existence similar to that of rex vi. that such a degree is a specter that lies in their own existential future is something they need not confront. xeper [signed] michael a. aquino lies of the world/myths of the real by don webb, v in the

SATANIC BIBLE

to follow the magic formula of one part outrage to nine parts social respectability that is needed for success. but the main purpose was to gather a group of like-minded individuals together for the use of their combined energies in calling up the dark force in nature that is called satan" as lavey pointed out, all other churches are based on worship of the spirit and denial of the flesh and the intellect. he saw the need for a church that would recapture man's mind and carnal desires as objects of celebration. rational self-interest would be encouraged and a healthy ego championed. he began to realize that the old concept of a black mass to satirize christian services was outmoded or, as he put it "beating a dead horse. in the church of satan, lavey initiated some exhilarating psychodram

magical ceremonies. to him, the image is as accurate as needs be. anything which serves to intensify the emotions during a ritual will contribute to its success. any drawing, painting, sculpture, writing, photograph, article of clothing, scent, sound, music, tableau, or contrived situation that can be incorporated into the ceremony will serve the sorcerer well. imagery is a constant reminder, an intellect-saving device, a working substitute for the real thing. imagery can be manipulated, set up, modified, and created, all according to the will of the magician, and the very blueprint that is created by imagery becomes the formula which leads to reality. if you wish to enjoy sexual pleasures with the one of your choice, you must create the situation you desire on paper, canvas, by the writt

SATANICON

l life: eternal death. god is considered an authority which man, in times of need or indecision, can appeal to for guidance when there are no acceptable answers to the questions which have always plagued him. the supposed path to integrity, morality and immortality lies with adherence to superficial divinity. comparatively speaking, stan is much closer to what man truly is: prideful because of an intellect which acknowledges his superiority and rule over the affairs of the world. like lucifer, he s instinctively rebellious against that which threatens his nature. the perversion of this rebelliousness occurs when he creates religions and behavior codes which oppose and repress his nature; struggling to become something antithetical to one s nature good in life and death. he may kill accordi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

man religion and philosophy aristotle (384 322 bce) was a student at plato s school, the academy. aristotle later opened his own school, the lyceum, and became the tutor to the greek king and conqueror alexander the great (356 323 bce. he wrote about politics, art theory, nature classification, physics (the science of matter and energy and their interactions, and speech. for aristotle, a person s intellect was his or her most important quality. aristotle did not try to discover any ultimate reality. rather, his starting point was the world of reality that humans perceive. he taught that the intellect should be used in the observance of nature. in terms of ethics, he taught a balanced path, featuring the avoidance of extremes. the highest good for anything was the realization of its nature

the great and then later folded into the roman empire. new cities and centers of learning were founded, such as alexandria, egypt, with a library containing over 700,000 volumes. indeed, even after the conquest of greece by rome in 146 bce greek schools of aristotle (right) was a student of plato s school, the academy. plato (left) wrote on living a good life, while aristotle focused on using the intellect to observe nature. ted spiegel/corbis. world religions: almanac 217 greco-roman religion and philosophy thought continued to thrive. alongside the followers of aristotle, who continued to spread his ideas, three other major schools of thought were later developed: stoicism, epicureanism, and skepticism. these lasted until the roman empire was dissolved in 476 ce. stoicism, founded by zen

ands of iranians who recognized that he was the prophet of a new religion that would threaten their established way of life. at age twenty he left his parents house and lived for seven years in a cave, where he meditated. when he returned, zarathushtra was prepared world religions: almanac 445 zoroastrianism to preach a new religion, one that placed less emphasis on ritual and more on thought and intellect. at first zarathushtra met with little success. his first and only convert, other than members of his immediate family, was a cousin (some sources say a nephew. many people in his community thought that he was insane and distanced themselves from him. the people rejected his beliefs because he reduced the daevas, or evil spirits of iranian religion, about zoroastrianism belief. zoroastri

judaism in eastern europe in the eighteenth century by reconnecting the common people to the religion. he was the founder of hasidism, a jewish mystical movement that emphasizes a direct connection to god through prayer and joyous experiences such as participation in the arts. for ben eliezer, also known as baal shem tov( master of the good name, a pure heart was more pleasing to god than a great intellect. he taught that all jews could grow closer to god by a constant focus on him during a person s everyday life, rather than through studying the torah, which is the body of jewish literature and law. for ben eliezer, simple and sincere religious devotion was the true path to god. this meant that the unschooled as well as the intellectual could experience god and redemption, or the forgiven

a new faith that would threaten already established religious beliefs. at about age twenty zarathushtra left his parents house and lived for seven years in a cave, where he practiced meditation, or focused thinking aimed at attaining greater spiritual knowledge and awareness. when he returned he was prepared to preach a new religion, one that placed less emphasis on ritual and more on thought and intellect. zarathushtra declared his religion would be inclusive of all of ahura mazda s people. he also stressed the purity of the earth, which has earned the religion the title the world s first ecological [environmental] religion. in the kingdom of bactria at first zarathushtra met with little success in trying to convert people to his religious beliefs. outside of his immediate family, his fir

SEPHER YETZIRAH WESTCOTT

m or chokmah (3) the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united. the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of intellect, and by the contemplation of faith. the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah (4) magnificence, from which emanates its own proper essence. the ninth path is the pure intelligence, so called because it purifies the numerations, it pro

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

e them, perfecting them until they are ours. however, none of the above principles need be practiced in a heavy handed and destructive manner. as we say, success may be achieved with no more effort than the gentle force of a finger flicking aside a domino. that is why this lesson is placed in the second section instead of the first. think of yourself as a mental martial artist, one who uses their intellect and intuition instead of their hands and feet. that is one of the reasons we taught you to practice seeing and developing all of your senses into one super sense that even includes your sixth sense. the idea was to make you aware so you could open up and accept new ways to do old tricks. we wanted you to practice and overcome your old limitations by clearing your mind and adjusting your

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

se works, which support and supplement each other, one is the contemplation of our actual life through a spiritual medium, the other is designed to show that, without some gleams of the supernatural, man is not man, nor nature nature. in "zanoni" the author introduces us to two human beings who have achieved immortality: one, mejnour, void of all passion or feeling, calm, benignant, bloodless, an intellect rather than a man; the other, zanoni, the pupil of mejnour, the representative of an ideal life in its utmost perfection, possessing eternal youth, absolute power, and absolute knowledge, and withal the fullest capacity to enjoy and to love, and, as a necessity of that love, to sorrow and despair. by his love for viola zanoni is compelled to descend from his exalted state, to lose his et

and anxieties of humanity; and this degradation is completed by the birth of a child. finally, he gives up the life which hangs on that of another, in order to save that other, the loving and beloved wife, who has delivered him from his solitude and isolation. wife and child are mortal, and to outlive them and his love for them is impossible. but mejnour, who is the impersonation of thought, pure intellect without affection, lives on. bulwer has himself justly characterised this work, in the introduction, as a romance and not a romance, as a truth for those who can comprehend it, and an extravagance for those who cannot. the most careless or matterof- fact reader must see that the work, like the enigmatical "faust" deals in types and symbols; that the writer intends to suggest to the mind

er intends to suggest to the mind something more subtle and impalpable than that which is embodied to the senses. what that something is, hardly two persons will agree. the most obvious interpretation of the types is, that in zanoni the author depicts to us humanity, perfected, sublimed, which lives not for self, but for others; in mejnour, as we have before said, cold, passionless, selfsufficing intellect; in glyndon, the young englishman, the mingled strength and weakness of human nature; in the heartless, selfish artist, nicot, icy, soulless atheism, believing nothing, hoping nothing, trusting and loving nothing; and in the beautiful, artless viola, an exquisite creation, pure womanhood, loving, trusting and truthful. as a work of art the romance is one of great power. it is original in

st, in greek, and secondly, in english, some extracts to the following effect "plato here expresses four kinds of mania, by which i desire to understand enthusiasm and the inspiration of the gods: firstly, the musical; secondly, the telestic or mystic; thirdly, the prophetic; and fourthly, that which belongs to love" the author he quoted, after contending that there is something in the soul above intellect, and stating that there are in our nature distinct energies, by the one of which we discover and seize, as it were, on sciences and theorems with almost intuitive rapidity, by another, through which high art is accomplished, like the statues of phidias, proceeded to state that "enthusiasm, in the true acceptation of the word, is, when that part of the soul which is above intellect is exc

a leaf. what is the earth to infinity, what its duration to the eternal? oh, how much greater is the soul of one man than the vicissitudes of the whole globe! child of heaven, and heir of immortality, how from some star hereafter wilt thou look back on the ant-hill and its commotions, from clovis to robespierre, from noah to the final fire. the spirit that can contemplate, that lives only in the intellect, can ascend to its star, even from the midst of the burial-ground called earth, and while the sarcophagus called life immures in its clay the everlasting! but thou, zanoni, thou hast refused to live only in the intellect; thou hast not mortified the heart; thy pulse still beats with the sweet music of mortal passion; thy kind is to thee still something warmer than an abstraction, thou wo

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

er the god in return with ei (thou art, rendering him that designation which is true and has no lie in it, and alone belongs to him and to no other, that of being. the mysteries and mysteriosophy 11 for we really have no part in real being; all mortal nature is in a middle state between becoming and passing-away, and presents but an appearance, a faint unstable image, of itself. if you strain the intellect and wish to grasp this, it is as with water compress it too much and force it violently into one space as it tries to flow through, and you destroy the enveloping substance. even so when the reason tries to follow too closely the clear truth about each particular thing in the world of phase and change, it is foiled and rests either on the becoming of that thing or on its passing-away. it

f tomorrow. no one abides, no one is. we who come into being are many, while matter is driven around, and then glides away about some one appearance and a common mold. else how is it, if we remain the same, that the things in which we find pleasure now are different from those of a former time; that we love, hate, admire, and censure different things? how is it that our look, our bodily form, our intellect are not the same as then? if a man does not change, these various conditions are unnatural; if he does change, he is not the same man. but if he is not the same man, he is not at all. his so-called being is simply change and new birth of man out of man. in our ignorance of what being is, sense falsely tells us that what appears is.11 plutarch repeatedly characterizes himself as an initia

with religious fervor to make images taken to be gods, only to undermine them once more with the realization that they are manufactured by human beings from the material of the sense-perceptible world. to comprehend merely the things of the world around, leads only to a denial of god. 20 christianity as mystical fact on the evidence of the senses, god does not exist any more than he does for the intellect that interprets sensory experience. god lies spellbound in the world. to find god requires a power from god himself. that power must actually be awakened in the candidate for initiation, it was stated in the ancient teaching. so began the great cosmic drama in which the initiand s life was engulfed. the drama consisted of nothing less than the deliverance of the spellbound god. where is

domain of the eternal. and if we immerse 46 christianity as mystical fact ourselves totally in the spirit, we are living totally in the true. the sense-world is simply no longer there for us in its merely sensible form. socrates says: don t you think that the person who is likely to succeed in this attempt most perfectly is the one who approaches each object, as far as possible, with the unaided intellect, without taking account of any sense of sight in his thinking, or dragging any other sense into his reckoning the man who pursues truth by applying his pure and unadulterated thought to the pure and unadulterated object, cutting himself off as much as possible from his eyes and ears and virtually all the rest of his body, as an impediment which by its presence prevents the soul from atta

ed by love, takes its flight into the holy of holies, soaring joyfully on divine wings, it forgets everything else and itself. it holds to and is filled only with the power of which it is the follower platonic mysteries 57 and servant, and to this it offers the incense of the most sacred and chaste virtue.65 for philo there are only two alternatives to follow the way of the senses (perception and intellect, in which case one is confined in the limits of oneself and draws back from the cosmos; or to become aware of the universal power and so, within one s own self, experience the eternal: he who wishes to escape from god falls into his own hands. for there are two things to be considered: the universal spirit, which is god, and one s own spirit. the latter flees to and takes refuge in the u

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

eah! oh, yes! yes, all the time. in fact, see, now this, now i didn't go there in this interview. you start telling wackos, you start discussing things like that. but in the spiritual side, they very much teach things like time travel, traveling out of body, you know, psychic battling, things like that- things that cannot be explained by logic. and i saw things that i cannot explain through human intellect or reasoning, that were highly supernatural, and involved all of that. and more [svali has reported in 2-3 different articles seeing a group of people levitate an animal and choke it to death, though here she seems to refer to more than just that] hp: okay, great. pleasure to speak with you, ma'am, and god bless you. sv: okay, god bless you too. gs: okay, i think we have dave wilcox call

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ecline of a social institution. there is another aspect of the antinomian current and how it is understood. this is the intellectual and analytic aspect. based largely in the filter of philosophical inquiry and rationalism, this methodology is vital to propelling the current of individualism into future creations. these two modalities; romanticist/rationalist, the language of the heart and of the intellect are essential to the order and balance of the anarchic approach encompassed and embraced within the postmodern setian religious resurgence. they are what imposes order within the chaos of syncretism. very simply, methods of transformation must first be seeded through the acquiring of knowledge, and this knowledge must then be perceived in a specific manner- of value to the individual- in

first step into resonance does not require vision, it begins with a question and a mystery. in the unpublished masterpiece the keys of xem, author magus ronald k. barrett states "before the learning process begins, there must be a starting point. there can be no answer to anything unless first there is a question. the question, to give a valuable answer, must come from the heart and not from the intellect. it should also be known that the knowledge gained and the benefit thereof will be limited to the intensity with which it was aspired toward. therefore the significance of the question must be contemplated with wisdom, which also is of the heart. the question must be a quest for knowledge and a question in which the entire will is concentrated and the self is conscious. only an answer ca

y challenge have come as a result of not crossing that threshold of awakened being into the realm of creation that must extend from the awakened state. to know is to do, to do is to know the next step doing is the vital transformative mechanism of the lhp. it comes with its own conditions, e.g, being awake, and it has its own dangers and wonders. it is not the path of the timid, or of the shallow intellect, it is the path for those who are on a self proclaimed quest to understand themselves, their being and the noumenal and energetic environments those selves exist within. inertia is the greatest enemy we can face in the lhp. inertia results eventually in stasis- a stopping and stilling of the "will to do, it is the primary resistance that is mult-formulative. doing can not be the result o

t could be said then, that one of the major functions in the initiatory process is one of separation- separation in order to obtain synchronicity of the triadic nature of the self within the higher ordered relations to the aeonic resonance. once the magical self, the instinctive/emotional self and the intellectual self are separated and then synchronized via aeonic energies (school work-rlw, true intellect, true feeling, and true magic are possible. pure synthesis can occur only if the elements are separated first and then consciously recombined and separated again and again at will. the heart, the intellect and the higher self are all lenses by which we view and capitulate our environment. if these lenses are separated and placed proportionally in the proper position a clearer image will

s of the aeonic resonance. thus the formulaic conception of the synchronicity to resonate is enabled. this extension and retraction of resonant force leads away from and towards its source. extension is a macro-proxemic event and retraction is relevant solely to the individuals inner proxemic space. extension permeates and retraction separates. the synchronicity to resonate begins when the heart, intellect or higher self is resonated into a higher level of activity than the others. this is the first step for it brings recognition of that self. if anyone of these aspects of the self can see itself apart from the totality of the psyche the moment of opportunity has arisen. there are number of points in this extract that need to be examined and more fully explored. the first is what are we ta

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

linois jail on a variety of criminal charges. lying bleeding and desperate, smith's raspy voice could be heard crying out the plaintive, masonic wail, calling on masons to help a brother in dire trouble "is there no help for the widow's son" joseph smith no doubt could not believe that he, a man who claimed to be god's chosen prophet but who secretly worshipped lucifer; he, a man of such superior intellect and endowed with the occult gift of spiritual enlightenment, was about to meet his maker, a victim of a vigilante mob who despised him. jack parsons, american rocket scientist, founder of california's jet propulsion laboratory, and a priest of the o.t.o, was, like mormon joseph smith, a premier servant of satan and a rebel against god. he even fancied himself to be the prophesied antichr

tes that hand signs include the following symbolic meanings: hand on breast submission and the attitude of a servant or slave crossed at wrist (x) binding or being bound hand on neck sacrifice clenched fist threat, aggression raised hand adoration, worship, horror, amazement both hands raised, palm outward weakness, supplication, acknowledgment, adoration, admiration raised to head thought, care, intellect, wisdom numerical hand signs from a renaissance text on mathematics. such usage often combines the teachings of numerology with the secret messages of hand communications. the international secret language is the occult hand sign, in its many forms and varieties, the international secret language of the freemasons and other covert societies? manfred adler, in his german-language book, th

icks loved it" said davis "and found it really a sexual turn-on" some islamic imams (teachers) preach that the hand of fatima, a revered daughter of mohammed, represents the summation of the whole religion of islam, and that fatima's index finger points heavenward to allah. a hand with finger pointed to or touching the lip indicates "be silent" a finger touching or pointing to the head signifies "intellect or wisdom" the pictures and illustrations in this section and the immediately following sections give evidence of the importance the illuminati minions give to the use of hands, either in handshakes and grips, or in various poses. the old phrase "a show concealed messages: the importance of hand signs 51 of hands" certainly has a multiplications of meanings to the members of secret socie

a, considered by many masons to be their "bible" and guide for daily living, has this illustration of an "x" in the form of a crossed gavel and a measuring stick, or rule. pike explains the illustration by suggesting that force (the brute power of the people) must be regulated by the elite "the blind force of the people is a force that must be economized, and also managed. it must be regulated by intellect" 238 codex magica 80 morals and dogma. hour; and hence, in several african dialects, as names of the sun, airo, ayero, eer, uiro, ghurrah, and the like. the royal name rendered pharaoh, was phra, that is, pai-ra, the sun. the legend of the contest between hor-ra and set, or set-nu-bi, the same as bar or bal, is older than that of the strife between osiris and typhon; as old, at least, as

. though jewish and zionist in ambition, the rothschilds were not worshippers of the god of the old and new testaments of the bible. they were sabbatian/frankist (satanic) in theology. they sought (and still today seek) a jewish utopia or kingdom on planet earth. this kingdom would be the new age successor to ancient babylon and egypt. it would be a powerhouse nation that would, through magic and intellect, conquer the world. america would be its proxy. america would be its alter ego. america, then, must be fashioned into a cabalistic, jewish state. all hail the new the riddle of the great seal of the united states 267 egypt, empire of the ages, child of the sun god of the ancients! america, the new jerusalem, must unite with old jerusalem, and the zionist illuminati must reign! rothschild

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

magick the art of magick spells( the colors of magick white purification, truth, monday violet channeling, unity purple ambition, power, wednesday indigo psychic abilities, divination blue, dark impulsiveness, changeability, thursday blue, light tranquility, understanding, patience pink love, friendship, health green finance, fertility, growth, friday green-yellow anger, jealousy, discord yellow intellect, confidence, sunday orange encouragement, energy, attraction brown hearth, home blessing, grounding red strength, vigor, sexual passion, tuesday gold wealth, abundance, prosperity silver discretion, intuition gray neutrality, tranquility black banishing, absorption, protection, saturday you know how to use candles? ya, you light the wick. it s more than that first put on the shirt then p

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ssociate professor of pediatrics at the university of washington, is another nde researcher who has found that certain survivors of the near-death experience return with enhanced abilities. morse, author of such books as transformed by the light, noted that some of the people he interviewed came back to life with an increase in the amount of electrical energy their bodies emit, an acceleration of intellect and/or psychic abilities, and even the power to heal themselves. in one of his investigations, morse spoke to a 45-year-old woman named kathy who said that she had been afflicted with incurable thyroid cancer and had been given six months to live. it was at that awful moment that she also developed pneumonia. after she was rushed to a hospital, her heart stopped; and as doctors worked de

elena petrovna blavatsky (1831 1891) and other high-ranking theosophists were distorting many of the eastern doctrines that they claimed to espouse. in 1913, steiner made a formal break with the theosophical society and set about forming his own group, which he declared would be about the utilization of human wisdom (anthro man; sophy wisdom) to achieve contact with the spiritual world. the human intellect, steiner insisted, could be trained to rise above material concerns and to perceive a greater spiritual reality. the human consciousness had the ability to activate the seed that the great spirit beings had implanted within their human offspring. steiner recognized that while the physical seeds of male and female intermingled to pro- t h e g a l e e n c y c l o p e d i a o f t h e u n u

r views on reincarnation. only a constant series of rebirths of one and the same individual, passing through the circle of necessity, can fully explain the age-old problems of good and evil and the apparent injustices of life, blavatsky argues. only a system wherein one is rewarded or punished for the deeds or crimes committed in a former life can explain the inequalities of birth and fortune, of intellect and capacities. when a person s life is beset by injustice and misfortune, only the blessed knowledge of karma can prevent one from cursing life and men, as well as their supposed creator. those individuals who believe in karma have to believe in destiny, which, blavatsky states in the secret doctrine, from birth to death, every man is weaving, thread by thread, around himself, as a spid

elving deeper stevenson, ian. twenty cases suggestive of reincarnation. 2d ed. charlottesville: university press of virginia, 1974. making the connection anthroposophy a spiritual or religious philosophy that rudolph steiner (1861 1925, an austrian philosopher and scientist, developed, with the core belief centering around the human accessibility of the spiritual world to properly developed human intellect. steiner founded the anthroposophical society in 1912 to promote his ideas that spiritual development should be humanity s foremost concern. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 70 afterlife mysteries clairvoyance the ability to see, visualize, or sense things beyond the normal range of human vision or senses. cosmology the philosophic

yle (1859 1930) when many first learn that sir arthur conan doyle, author of the sherlock holmes mystery series, was fascinated with psychical research and an investigation of life after death, they make the immediate assumption that he may well have been allied with the likes of the great magician harry houdini (1874 1926 (especially when it is learned that the two men were friends, devoting his intellect and his experience to exposing fraudulent spirit mediums. they may visualize the author much like holmes, his famous fictional detective, unveiling the trickery by which a charismatic, but phony, medium has deceived the unwary, then climaxing his explanation of the deception with the casual utterance of, elementary, my dear watson. in fact, nothing could be further from the truth. doyle

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cess of dreaming solutions. creative dreaming simply appears to be a matter of training the mind to do certain things. the subconscious level of the mind does the work, rather than the intellectual level. the subconscious understands symbols far better than words, and, in general, can be likened to an electronic computer. material must be fed into it or it cannot produce effective answers. to the intellect, a particular plan may sound silly, but to the subconscious it may make a lot of sense. the concept of the dream as a creative tool may be somewhat alien to western thought, but numerous eastern writings, including the ancient hindu upanishads, speak of this aspect of the dream. one of the upanishads says that man in his dreams becomes a creator. there are no real chariots in that state

off. she did not succumb to the disease as a child; why should she weaken as an adult? in two days, she is in bed with the annoying rash covering her body. rather than judge this to be a prophetic dream, one might better regard the experience as an example of the subconscious mind being much more aware of the condition of the inner body than the superficial conscious mind. in other cases, a keen intellect and a great awareness of one s environment will enable one to make predictions. much of the affluence of the contemporary economy, from stock market juggling to hemline raising, is based upon the ability of certain knowledgeable people to make predictions concerning the preferences of a mass society. in contrast to these explainable predictions, however, are the many examples of men and

n who is in opposition to or an enemy of jesus christ or his teachings, as well as to those who claim to be christ, but in fact are false and misleading. anthroposophy a spiritual or religious philosophy that rudolph steiner (1861 1925, an austrian philosopher and scientist, developed, with the core belief centering around the human accessibility of the spiritual world to properly developed human intellect. steiner founded the anthroposophical society in 1912 to promote his ideas that spiritual development should be humanity s foremost concern. apocalypse from the greek apokalupsis, meaning revelation. in the bible, the book of revelation is often referred to as the apocalypse. comes from many anonymous, second-century b.c.e. and later jewish and christian texts that contain prophetic mess

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y. then one night the boy claimed to have received a visitation from the blessed virgin, and his intelligence quotient soared thereafter. feeling obliged to devote his life to the clergy when he completed his studies, albertus did so well in the clerical profession that he was made bishop of ratisbon. he held the position only a brief time before he resigned and announced that he would devote his intellect and his energy to science. albertus fs scientific discoveries and his studies in alchemy and magic were always conducted with complete loyalty to the church. in his estimation, magic should be used only for good, and from the modern perspective, albertus was not so much an alchemist as he was one of the most brilliant of the early experimental chemists. it remains a matter of conjecture

ippa (1486.1535) henry cornelius agrippa von nettesheim, author of the occult philosophy,(1531) one of the most influential works in western occultism, was an accomplished physician, soldier, and occultist who traveled widely throughout europe. more commonly known as agrippa, the versatile magus envisioned magic as a blend of scientific knowledge, religious doctrine, and occult secrets. while his intellect brought him fame, wealth, and political favor, the turbulent times in which he practiced his craft also brought him condemnation, poverty, and prison. agrippa became immersed in the supernatural and the occult and sought to develop a synthesis that would unite various magical systems and religious traditions with the kabbalah. while in paris on a mission for the emperor maximilian i (145

neration as did the ancients. zolar, once described as gthe dean of american astrologers, h wrote in the preface to his book it fs all in the stars (new york: zolar publishing, 1962: gastrology, in its purity, though forming a system of divination, is totally unconnected with either fortune telling or mediumship. it is a divine science of correspondences, in the study and application of which the intellect and intuition become t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d prophecy and divination 123 blended in a natural, harmonious manner. they commence to vibrate in unison. when this union becomes complete, the ignorant man becomes the prophetic sage. h joseph goodavage, author of astrology: the space age science (1966, began his book with the f

n who is in opposition to or an enemy of jesus christ or his teachings, as well as to those who claim to be christ, but in fact are false and misleading. anthroposophy a spiritual or religious philosophy that rudolph steiner (1861.1925, an austrian philosopher and scientist, developed, with the core belief centering around the human accessibility of the spiritual world to properly developed human intellect. steiner founded the anthroposophical society in 1912 to promote his ideas that spiritual development should be humanity fs foremost concern. apocalypse from the greek apokalupsis, meaning grevelation. h in the bible, the book of revelation is often referred to as the apocalypse. comes from many anonymous, second-century b.c.e. and later jewish and christian texts that contain prophetic

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

it was the yezidi tribe, who venerated shaitan in the form of malak tauus, the peacock angel. in the meshaf resh10 it presents azazel as the angel created before all others, thus the brightest star. in the jilwa, lucifer is presented as malak tauus existed before all other creatures and was then and now .there is no place devoid of me thus presenting the unnatural concept of self-illumination and intellect, lucifer is the adversary, who is full of life. as lucifer/shaitan is light, he does indeed hold a shadowside. this is present in the god forms or masks of shaitan, being seker, set and ahriman. the egyptian god set11 is a model and neter12 for self-deification, isolation and the adversary. the adversary or opposer is the shadow which reveals light, called the black light of iblis or sha

ersary, who is full of life. as lucifer/shaitan is light, he does indeed hold a shadowside. this is present in the god forms or masks of shaitan, being seker, set and ahriman. the egyptian god set11 is a model and neter12 for self-deification, isolation and the adversary. the adversary or opposer is the shadow which reveals light, called the black light of iblis or shaitan. this light is inspired intellect and creative imagination. set represents self-imposed challenge and individual development, a tester of self. an adept uses this model for self-control and a becoming through the left hand path approach of the adversary, the antichrist which awakens the pscyhe in both light and darkness. set is noted for being a god which was different from all other egyptian gods. he was the neter over

the seker boat. this draws a comparison to the persian-iranian ahriman, who was also an opposing sorcerous daemon of darkness, who by averse practices, became stronger and immortal. set had legions of devils called seba who served the prince of darkness, and were known to hack and devour certain souls. in a modern initiatory context, the magician understands the these god forms represent isolate intellect, and self-deification through antinomian acts. set and seker have an interesting connection. in the xviith chapter of the book of the dead the spirit of the deceased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in thi

THE MAGICIAN S KABBALAH

pper sephiroth. the golden dawn rituals of advancement to the state of tiphareth and the grade of adeptus minor always move the candidate along one side path, then bar them, then move along the opposite path to be barred and forced to return, until at last the "middle way" is walked and the goal attained. xv. devil: the devil atu, partnering death on the other side of the tree, shows how hod, the intellect, can enslave the awareness by being glorified for its own sake. there are many paradoxes which can break the chains of the devil, and zen koans are specifically designed to work on this level, amongst others. it also shows the danger of attempting to make netzach subservient to hod (working on "controlling the emotions) and is a parody of the more appropriate discipline which can be ente

o the beginning of another climb altogether. chapter ten; netzach, the rose in the lamplight the sepher yetzirah deems netzach "the hidden intelligence, for it pours forth a brilliant splendour onto all intellectual virtues which are looked upon with the eyes of the spirit and the ecstasy of faith" in most readings, netzach is described as the seat of the emotions, partnering hod, the seat of the intellect. as the base of the positive pillar, and as the first of the sephiroth in the creative process below the veil of paroketh, netzach functions as nature's dynamo, storing and transmitting the explosion of chockmah sent to it from chesed, the sephirah of expansion above it. as chesed is the chockmah below the abyss, so netzach is the chockmah below the veil. on a psychological level, the tr

the horizon, and is connected with the sphinx, which in turn is symbolic of the four elemental sephiroth. the horizon is that of the veil of paroketh. the sephirah embodies the energies of transmutation through sacrifice, hope and rebirth. this sequence is explored in the appropriate ritual of the sapphire temple given later. chapter eleven; hod, the crystal watercourse in the psyche, hod is the intellect as balanced against the sephirah of the emotions, netzach. the alchemical hermaphrodite is composed of these two sephiroth, as hermes represents the mind, and aphrodite the emotions. thus hod is specifically the power of the mind, the thoughts and the mental will. it acts as a lower arc of chockmah, the divine will, and a lower level of geburah, discrimination, and binah, understanding

by contemplatives. this illuminates the psyche, centred in yesod, through the path of the sun atu. it is interesting to note that this functional triad utilises the devil atu as lucifer, the light-bringer. last judgement (malkuth) the "last judgement" atu shows the resultant flow of energies down the pillar of which hod is the base. from understanding and discrimination, and the processes of the intellect, reflecting the arc of will, comes the decision to act, the judgement from which flows the will into the world of action, malkuth. if the lower sephiroth are harmonised, this will also flow from the emotions (netzach) and unconscious desires (yesod, otherwise conflicts will be set up on the path of the blasted tower, and the action will ultimately result in nothing. imbalance in this tri

mbolic meaning of aries, the generative force in astrology, which is also attributed to the path. on the other side of the tree, the "lovers" card symbolises the "disposing" of occult experience through intuition, which is how the golden dawn saw the card, as the "impact of inspiration on intuition. that is to say, the experience in awareness of that which is above the abyss comes not through the intellect (hod, the emotion (netzach) or the imagination (yesod, but above these faculties (iii) the third triad we are looking at connects chesed, geburah and tiphareth. the paths are paths 19, 20 and path 22, called as follows; path 19: secret intelligence path 20: the will path 22: the faithful intelligence path 19, the second of the paths coming down the tree to run horizontally across, is sai

THE MIDDLE PILLAR

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

tion of jungian psychology was the concept that individuation was a spiritual excursion and it is hghly significant that ths pioneer of psychology phrased his ideas in spiritual terms. thus it is no surprise to find that jung's system complements the mystical qabalah in so many ways. the nature of the psyche jung's definition of the psyche included not only that whch we call the soul but also the intellect, the spirit, and the totality of all psychic processes. the psyche is as real as the body is real-all psychic phenomena are real, since the psyche is indistinguishable from its manifestations. the psyche expresses itself in images that are full of meaning and purpose-it creates reality every day. it has its own peculiar structure and form. for the psyche as it presents ifsey-as if is exp

of self-awareness. it is the seat of personal identity that we organize our field of psychology and magic 125 awareness around. its function is to coordinate the vast amount of interior and exterior information that we acquire and to act as a intermediary between our internal and external realities. experience is processed by the ego through various functions such as the emotions, the senses, the intellect, and the imagination. to carry out these duties, the ego relies on discrimination, reason, and certain defense mechanisms that often conflict with other aspects of the psyche, sometimes posing obstacles to growth and healing. archetypes of the ego include all deities who have "walked between the worlds" of life and death (conscious and subconscious, such as the sumerian inanna and the eg

f "outer" consciousness, where humanity becomes aware of thought-images and is able to fashion thoughts into actions. it is here that human beings use their powers of discrimination as the mind navigates continuously between both secular and transcendent functions. five faculties are to be found in ths pentad of spheres: memory (chesed, will (geburah, imagination (tiphareth, emotion (netzach, and intellect (hod. the two lowest of these functions, corresponding to the spheres of netzach and hod, are quite easy for the average person to understand. the three higher faculties of the ruach, attributed to the fourth through the sixth sephiroth, are somewhat more difficult to access. this is because of a demarcation called the veil of paroketh that exists on the tree between tiphareth and the tw

pentagram 189 sixty-five is also the number associated with the hebrew words hekel( b n, meaning "temple or palace (the zohar tells us that adonai is the palace of yhvh; has (b "to be silent" dumiah (n9i317 "silence; and gam yechad('in ?x "together in unity" the long segment of each line of the pentagram is eight units in length. the number eight corresponds to the sephirah of hod, the sphere of intellect, communication, words of power, and magic. it also corresponds to the hebrew letter cheth (n) which means "fence or enclosure" pointing to further protective qualities. the eighth key of the tarot is titled "strength"-it is a fiery path which leads to the sphere of geburah. through gematria, the number eight is associated with the word agad (tm "to bind" the shorter segment of each line

THE PATH OF KABBALAH

hesion with him. thus, if only one could collect the genuine desires, the appropriate answer would come. the difficulty that faces people, who try to break through the barrier and feel spirituality through intellectual study, is that they do not mind the fact that the mind is but a product of our egoistic nature. that is why they are unsuccessful in their efforts to attain spirituality with their intellect. most beginning students of kabbalah tend to stride that path, because it is customary to think that we can attain spirituality using our intellect. but then when one learns to go above reason one begins to understand that the egoistic vessel is basically a desire to enjoy every kind of pleasure, and not necessarily one that comes from the creator. the spiritual vessel, on the other hand

tuality using our intellect. but then when one learns to go above reason one begins to understand that the egoistic vessel is basically a desire to enjoy every kind of pleasure, and not necessarily one that comes from the creator. the spiritual vessel, on the other hand, is initially directed at pleasing the creator through us. we open a book, read it assiduously and try to understand it with our intellect. but it is impossible to feel what the book speaks of in the intellect. it is impossible to cross the barrier that separates the spiritual world from our own, with mere understanding. all that the students can do is gather around the teacher, dedicate their desires to the collective melting pot and receive a unified desire that is dozens of times greater in return. each member of the gro

ons of a specific education that is needed before he can start his studies. the only thing that is required of him is to read the right books and have a genuine desire for spirituality. meaning, the light is attained only by 190 of 273 the desire for the correction of the desire. the human mind serves as an aid to carry out our egoistic desires. if we try and understand the torah only through our intellect, we will be able to perceive the science of it, but not the light. therefore, people who learn only about the practical laws of the torah and perform them mechanically, without correcting their hearts, are called gentiles. they have the knowledge, but not the light. the torah is the light of the creator that enters one s corrected vessels, while the knowledge is a proficiency in what is

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

ery one of us lies a certain individual desire, which is strictly subjective, in the individual it is called character, in the nation government. the laws of a country are the compilation of a series of individual characterizations, a series of inner reflections of the outer object. in each one of us there is a slight difference of effect, and this variation results in the survival of the fittest intellect. now the essential difference between the spirit of an individual and that of a nation is this: the first acts intuitively, the second mechanically; the former propels the latter, whilst the latter reacts as a drag on the former. if the former is in a healthy state so will the latter be; if the latter becomes corrupt it will then react and contaminate the former. this is the law of all f

the direction of thought. science will say that intelligence is last, and that matter slowly evolves into animal life; in fact, that matter (a) is first, and intelligence (b) is second. the idealists and sankhyas will put intelligence (b) first, and the series will run b,a,b,a,b,a. both, however, are indicating the same chain; but crowley* like the philosophers of the vedanta, strides beyond both intellect and matter to find an gi g (purusha) or self, which is beyond all intellect, and of which intellect is but the borrowed light, as patanjali says in one of his yoga aphorisms: gthe seer is intelligence only, and though pure, sees through the colouring of the intellect. g *this is the earlier fichtean crowley, though he has already passed through schelling to hegel, and grouped this triad

e objects of the sense-world are taken for things in themselves, and not for what they are in reality, namely, mere phenomena, the reader is necessitated thereby again to undertake the deduction of all our knowledge a priori g (p. 96 [and since the noumenon can possess no predicate. what is it then that it does possess? it is the reason itself which is at fault; the delicate time-piece of kant fs intellect has gone wrong, it has ceased to gtick, h and with the terrific blow of an a priori club, he proclaims it mended, and regulates each chiming clock in the house of many mansions by means of its handless face] thus has the great lion of crowleyanity set the little crab of konigsberg and his lunar hut in their appointed niche in the great solar mansion of eternity. at length we have arrived

ar the light *the cloud upon the sanctuary, p. 30. the whole progress of the adept is to speed out of this changing shadowland into the full blaze of the sunlight; in the words of the qabalist, gto attain to the crown, h and those of the christ, gto be one with the father. h now a curious vista opens out before our gaze, and it is this; a man or woman to become an adept need neither possess great intellect, great genius, nor great knowledge, in fact, in many cases the more ignorant and crass have been the aspirants, the more speedy has been their illumination (christ the carpenter; for the less have they had to conquer, and the lower, and therefore less rational, have been their symbols. gmost others, especially hinduism and buddhism, lose themselves in metaphysical speculation only proper

states of consciousness which the ego does not consider as its own, but which it objectivates, and finally, by placing it outside itself, ends by attributing an actual existence independent of its own. h* others attain but a glimpse. maimonides long ago noticed *les maladies de la personalite, p. 110. learn that prophecy is an emanation from god which flows, through the intermediary of the active intellect, upon the rational faculty first, and then upon the imaginative faculty; it is the highest degree of a man, and the term of perfection, to which the species may aspire; and this state is the highest perfection of the imaginative faculty c if the emanation flows into the imaginative faculty only, and if the rational faculty remains behind, either on account of original structure, or from

THE TAROT OF C C ZAIN

pplication of the psychic senses. reason, divorced from intuition, can discern only in the realm of effects; but re-wed to intuition, can remove the obscuring mantle from nature's most secret page and pursue her mysteries at leisure. these mysteries are revealed only in solitude, to the sage who meditates in silence in the full and calm possession of himself. the tiara represents the power of the intellect to penetrate the three realms of existence--physical, astral and spiritual--which are signified by its stories. the lunar crescent, symbolizing the feminine attribute, is above the tiara to indicate that in occult science the intellect should be guided by the intuitional, or psychic powers. that is to say, in the occult sciences the feminine qualities of the mind are often of superior va

at truth is dual, the truth of reality and the truth of appearances, the truth of the practical and the truth of the ideal. the fluid is poured from a silver cup into the sea to indicate that the loving, emotional side of man's nature must be nourished if he is to grasp the inner truth. and it is poured from a golden cup upon the land to denote the necessity of cultivating the positive, reasoning intellect if he is to possess the external truth. the fluid flowing from the golden cup represents the forces of man, and that from the silver cup the forces of woman; together revealing the truth of soul-matehood, and indicating how the finer energies of man rejuvenate woman and how the finer energies of woman rejuvenate man; their forces mutually sustaining each other and making a joint immortal

. this sacred lingha is soaring upward through the wreath, sustained by two wings. the young girl symbolizes purity of life. she is modestly clothed to indicate simplicity of living and moderation in desires. she kneels as she plays the harp to indicate absolute devotion to the higher laws, and prayerful aspirations to live a spiritual life. the harp has three strings, signifying harmony of body, intellect and emotions. the twelve flowers of the wreath above are the twelve zodiacal signs in which all experience is gained. the three blossoms of each flower indicate that both souls, as represented joined in the winged linga, have garnered the flowers of zodiacal experience on all planes, physical, astral and spiritual. the head of the lion signifies the creative forces of the solar sign, leo

THE SECRET RITUALS OF THE OTO

the ninth degree* de homunculo epistola baphomet x o.t.o. rex summus sanctissimus to all his holy and royal brethren of the x upon earth, and to his viceroys in all the britains, greeting and peace. under the seal of the obligation of the ix capitulum primum 1. the homunculus is a living being in form resembling man, and possessing those qualities of man which distinguish him from beasts, namely intellect and power of speech, but neither begotten and born after the manner of human generation, nor inhabited by a human soul. 2. thus, supposing that the re-incarnating ego enters the foetus at the third month of gestation, it would not serve to remove such foetus from the mother, and cause it to live; for it is already human. but a foetus of two months might become homunculus. 3. a human bein

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

but must comprehend infinite duration as if it were one moment, and infinite extent as if it were but a single point.3 hence the ammonian platonics speak of him as concentered in his own unity, and extended through all things, but participated of by none. being of a nature more refined and elevated 1 philo. de leg. alleg. lib. i. jo. damasc. de orth. fid. 2 mosheim. note in sec. xxiv. cdw. syst. intellect. 3 see boeth. de consol. philos. lib. iv. prof. 6. 26 on the worship than intelligence itself, he could not be known by sense, perception, or reason; and being the cause of all, he must be anterior to all, even to eternity itself, if considered as eternity of time, and not as the intellectual unity, which is the deity himself, by whose emanations all things exist, and to whose proximity

TYSON DONALD NEW MILLENNIUM MAGIC

hysics, believed that if the initial position of everything in the universe were known, it would be possible to calculate all subse- quent events. quantum physics and chaos theory have shown that, to the contrary, even when all causes are known in advance it is forever impossible to predict all effects. the universe is inherently uncertain, and the outcome of its uncertainty is conditioned by the intellect that observes it, we are not passive spectators of reali- ty; we create it from moment to moment. one explanation for quantum uncertainty is that each possibility gives rise to its own distinct universe, and that countless branching or parallel realities exist, none of which is less real in an absolute sense than our own everyday reality. the eminent cosmologist stephen hawking has specu

air than the angel, but upon deeper consideration this is not so self- evident. no one who has seen an eagle catch a fish could fail to connect it with water. water is the medium of transmission, the element of formation, and the eagle has long been a symbol for the messenger or herald. air is the element of thought, the product of the impulse begun with fire, and angels are beings of the higher intellect. even with these considerations many occultists still maintain that at some time in the distant past a mistake was made and the eagle and angel were inverted from their rightful places in the zodiac. there is no way to prove or disprove this claim, so it seems best to use the traditional interpretations. in the heavens the four beasts are placed at the corners of the zodiac, each rep- re

anet. in effect, the white light of his or her spirit is refracted through a filter colored with the nature of the planetary being. each chakra is a filter of a different color corresponding to the planet and the sephiroth or sephirah to which it relates. if the magus chooses to enter the crown center he or she will feel a oneness with the light. the brow center will give a feeling of penetrating intellect and clarity of per- ception. the throat center causes a burgeoning of the subtle powers of intuition and symbolism. the heart chakra is the center of balance that controls and regulates the posi- tive and negative forces of the perceived self, even as the heart regulates the sensa- tions through its rate of pulsation. the solar plexus center controls the breathing and nervous impulses of

yne (gemini. the animal signs are all highly aggressive and sexual. the ram, bull, lion, and goat are among the most potent beasts symbolically. the crab and scorpion are both threatening-the crab has its claw and the scorpion its sting. the fish has always been a symbol of generation and fecundity. all three of the air signs appear in the human division. air is traditionally the ele- ment of the intellect and therefore of humanity. of the four higher beasts, two signs are fire and two are earth--opposite elements. au three water signs appear among the lower creatures because water is the element of crawling and hidden things. the symbol of the crab is its claw, which is grasping and enclosing, and thus female; the symbol of the scorpion is its sting, which is thrusting and therefore male

ack magicians may for years rule as kings and queens of the petty worlds they create for themselves, only to find at the last that they stand naked and alone, their words of power ashes in their throats. practitioners of the black arts vainly believe they can deflect the reflux of cos- mic law away from themselves and onto some innocent human or animal. this view betrays an appalling crassness of intellect. no one can blind the eye of god, which sees all and knows all because it is all. innocents never suffer in ways that are outside divine law. without question there is evil in the world, and the black adept can work wickedness that in his or her limited vision leaves the adept better 0% but in the eye of god he or she has gained nothing. the magus should bear these thoughts in mind and r

TYSON DONALD SOUL FLIGHT

he emanations, for it causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united" 7. netzach (victory) divine name: ihvh tzabaoth (lord of hosts) archangelic name: haniel correspondence: venus "the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of the intellect, and by the contemplation of faith" 8. hod (glory) divine name: elohim tzabaoth (god of hosts) archangelic name: michael correspondence: mercury "the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah, magnificence, from which emanates its own pro

TYSON DONALD THE MAGICAL WORKBOOK

oking into the triangle 295 the physical triangle defined in dimes on the floor. the center of the vertical astral triangle is on the level of your heart-center. speak in a clear voice the following evocation to paralda, the king of the air "paralda, king of the sylphs, whose dwelling place is in the east, who governs the spirits of air, who commands the winds of the world and the products of the intellect, i, evoke and summon you into this triangle of art, with the authority of shaddai el chai, the divine ruler of the east and the air, who dwells within me and is the voice of my mouth. i evoke and summon you by the archangel raphael, wise guardian of the east. i evoke and summon you by the angel chassan, the executor of the acts of air. i evoke and summon you by the ruler ariel, swift and

TYSON DONALD THE POWER OF THE WORD

ton it is possible to separate out and refine the gold of our higher being and purge it of dross vices and other impurities. efore the name can be used as an instrument of power for bringing about willed purposes, it is necessary to know the correspondences i of its individual letters to various ideas, symbols, and tools in modern magic. these relationships must be grasped below the level of mere intellect if the letters of the name are to actually become the things they represent during ritual acts. a nominal understanding of the link between letter and symbol is never enough. in magic a thing is not made true because we say it is so; it is true because we know below the level of thought that it actually is so. the most fundamental correspondence with the name is the number four, because

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

VOX SABBATUM

of a beast and an angel. let this invocation be most holy and the solar logos shall manifest through the baphometic wisdom of darkness. this calling should be conducted in the high rite of the celestial or luciferian sabbat, called often empyrean or of the highest aethyr or heavens. this is the self-focused rite of the magician becoming as the adversary, the dragon-angel awakening of the isolate intellect. you are essentially becoming as the prince of darkness through the highest rites of theurgy and magick. invoke with your entire essence, with every fiber of your being. the chthonic conjuration that which raises the self towards the aethyric realms as i rise above the earth, i conjure the circle of ageless being, leviathan to be as my chariot. encircle my spirit o crooked dragon, bring

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

chanically. it seems incredible that we live within the molds of habits and that we do not know those molds that condition our life; we need to study our habits; we need to comprehend our habits. we need to self-observe the way we speak, the way we dress, the way we walk, etc habits belong to the center of movement. games, football, tennis and all sports in general belong to this center. when the intellect interferes with the center of movement, it destroys and damages it because the intellect is too slow and the center of movement is much faster. when a typist works, he works with the center of movement; he can make mistakes on the keyboard if the mind intervenes, a man driving an automobile could suffer an accident if the mind intervenes. instinct there exist various types of instincts:

compon a todos sus venenos. los libros de los grimorios est n llenos de recetas tenebrosas muy propias del arcano xviii. ceremonias m gicas er ticas, ritos para hacerse amar, peligrosos filtros, etc, etc, todo eso es del arcano xviii. 119 we must warn the gnostic students that the most dangerous potion that the tenebrous use in order to take the student off of the path of the razor's edge is the intellect. bluntly we warn our disciples that out of two million people living in this world, only a small handful of souls (which we could count on our fingers) will be worthy of the angelic state! the rest, the great majority, is a lost harvest who will sink into the abyss forever. to be an angel is very difficult, neither time nor the mechanical evolution of nature can ever convert a human bein

nces el yo goza entre el vicio, anda como el loco del tarot de vida en vida con su mochila a la espalda entre la cual carga todos sus vicios y ridiculeces. 133 whosoever wants to annihilate desire, first of all, needs to intellectually analyze the sensations and thereafter profoundly comprehend them. it is impossible to profoundly comprehend the contextual concept within a sensation with the mere intellect, since the intellect is just a small fraction of the mind. therefore, if we want to profoundly comprehend the substantial context of a certain sensation of any kind we then indispensably need the technique of internal meditation. it is urgent to profoundly comprehend the i in all the levels of the mind. the mind has many subconscious and unconscious levels and backgrounds which are norma

WESTERN MANDALAS OF TRANSFORMATION SR AL

hiroth, as well as other forms associated with the planetary spirits. see the chart on page twelve of chapter two for the hebrew letters attributions. following figure 3-p are some elemental shapes that can be used in creating personal talismans, as described on page 31. figure 3-k elemental correspondences fire: power, dominion, authority, prestige, expansion air: health, sickness, disputations, intellect earth: business, money, employment, practical affairs water: pleasure, marriage, fertility, happiness, emotions quintessance: all matters spiritual figure 3-l figure 3-m figure 3-n geomantic attributions puer (fire) initial catalyst; active transmission fortune major (fire) reflective, helping, fortunate for transition acquisitio (fire) movement, pure intellect, expansive cauda draconis

fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon, there was added unto the tree daath, the knowledge, as the eleventh sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and evil should come the saving of mankind, for daath is the priceless gift of knowledge and intellect whereby comes salvation. wherefore also is eleven the key number of the great savior's name (ihshvh=326=l 1 (1972, p. 184. he also noticed that eleven is the number in the tarot of the "wheel of the great law" or kaph, called in qabalah the lord of the forces of life. the normal number of the wheel (rota) is ten, but by this he meant that kaph is the eleventh letter of the hebrew alphabe

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

n has set, and the moon has set, and the fire has gone out, and no sound is heard, what serves then as his light? the self indeed is his light; for by the light of the self man sits, moves about, does his work, and when his work is done, rests. who is that self? the self-luminous being who dwells within the lotus of the heart, surrounded by the senses and sense organs, and who is the light of the intellect, is that self. becoming identified with the intellect, he moves to and fro, through birth and death, between this world and the next. becoming identified with the intellect, the self appears to be thinking, appears to be moving. while the mind is dreaming, the self also appears to be dreaming, and to be beyond the next world as well as this. pure like crystal water is that self, the only

irtue and vice during this very life. devote yourself, therefore, to reaching union with brahman. to unite the heart with brahman and then to act: that is the secret of unattached work. in the calm of self-surrender, the seers renounce the fruits of their actions, and so reach enlightenment. then they are free from the bondage of rebirth, and pass to that state which is beyond all evil. when your intellect has cleared itself of its delusions, you will become indifferent to the results of all action, present and future. at present, your intellect is bewildered by conflicting interpretations of the scriptures. when it can rest, steady and undistracted, in contemplation of the atman (the godhead within every being, then you will reach union with the atman. arjuna: krishna, how can one identif

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

hese as they have a perpetual subsistence are called wholenesses--holotetes in greek. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the monad, unity, or the number one received very numerous meanings. photius tells us that the pythagoreans gave it the following names- mmeeaanni iings of the monad, number one 1. god, the first of all things; the maker of all things. 2. intellect, the source of all ideas. 3. male and female--both together produce all things; from the odd proceed both odd and even. 4. matter, the last development of universality. 5. chaos, which resembles the infinite, indifferentiation. 6. confusion. 7. commixion. 8. obscurity, because in the ineffable principle of things, of which it is the image, all is confused, vague and in darkness. 34. 9. a

wer an d mys tic vir tu es by w. wyn n wes tcott produces less than by multiplication; whilst the dyad, whether added to itself or multiplied by itself, produces the same. 4. fountain of symphony, and harmony. 5. erato, because it attracts the monad, like love, and another is formed. 37. 6. patience, because it is the first number that endures separation from the monad. 7. phanes, or intelligible intellect. 8. it is the fountain of all female divinities, and hence nature, rhea and isis. 9. cupid, just as erato, from desiring its opposite for a partner. in astronomy, we speak of 2 nodes, caput and cauda draconis; and in astrology of 2 aspects of the planets, benefic and malefic. the two pillars ikin and boz at the entrance of king solomon s temple are notable symbols of strength and stabili

in simple bodies, monad-fire, dyad-air, triad-water, tetrad-earth. the 5th is of the figures of bodies, pyramid-fire, octahedron- air, icosahedron-water, cube-earth. the 6th of vegetative life, seed-monad or point; if it increase in length dyad-line; in breadth -triad- superficies; in thickness tetrad solid. the 7th is of communities; as man, house, street and city. the 8th is the judicial power. intellect, science, opinion, sense. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the 9th is of the parts of the animal, the rational, irascible and epithymetic soul, and the body they live in. the 10th tetractys is of the seasons of the year, spring, summer, autumn and winter. the 11th tetractys is of the ages of man, the infant, the lad, the man and the senex. and al

es; but the sun is still said to enter the sign aries at the vernal equinox about march 21st. its actual position in march 1900 was near omega pisces. t. subba row describes the seven primary forces of nature as six powers resumed in a seventh. these are called sakti (mahamaya) and are related to kanya, i.e, virgo, as the 6th zodiacal sign; they are parasakti, force of light and heat; inanasakti, intellect; itchasakti, cause of voluntary movements; kriyasakti, energy of will kundalini sakti, the life force show in attraction and repulsion, positive and negative; mantrika sakti, the power of sounds, vibration, music, words and speech; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott these are summarized in daivi prakriti=the light of the logos. our physical senses

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ic and microcosmic, on every plane, is directly controlled by the "revolution of the name" that name is associated with the thers of the elements and is thus considered as a universal law; it is the power which marshals the creative host, summed up in the demiurgus, hypezokos, or flower of fire. reference may here be made to the psychic anatomy of the human being according to plato. he places the intellect in the head; the soul endowed with some of the passions, such as fortitude, in the heart; while another soul, of which the appetites, desires and grosser passions are its faculties, about the stomach and the spleen. so, the chald an doctrine as recorded by psellus, considered man to be composed of three kinds of souls, which may respectively be called: first, the intelligible, or divine

ead; the soul endowed with some of the passions, such as fortitude, in the heart; while another soul, of which the appetites, desires and grosser passions are its faculties, about the stomach and the spleen. so, the chald an doctrine as recorded by psellus, considered man to be composed of three kinds of souls, which may respectively be called: first, the intelligible, or divine soul, second, the intellect or rational soul, and third, the irrational, or passional soul. this latter was regarded as subject to mutation, to be dissolved and perish at the death of the body. of the intelligible, or divine soul, the oracles teach that "it is a bright fire, which, by the power of the father, remaineth immortal, and is mistress of life" its power may be dimly apprehended through regenerate phantasy

and third, the irrational, or passional soul. this latter was regarded as subject to mutation, to be dissolved and perish at the death of the body. of the intelligible, or divine soul, the oracles teach that "it is a bright fire, which, by the power of the father, remaineth immortal, and is mistress of life" its power may be dimly apprehended through regenerate phantasy and when the sphere of the intellect has ceased to respond to the images of the passional nature. concerning the rational soul, the chald ans taught that it was possible for it to assimilate itself unto the divinity on the one hand, or the irrational soul on the other "things divine" we read "cannot be obtained by mortals whose intellect is directed to the body alone, but those only who are stripped of their garments, arriv

e the bonds of life; but the oracles say "enlarge not thy destiny" and they urge men to "explore the river of the soul, so that although you have become a servant to body, you may again rise to the order from which you descended, joining works to sacred reason" to this end we are commended to learn the intelligible which exists beyond the mind, that divine portion of the being which exists beyond intellect: and this it is only possible to grasp with the flower of the mind "understand the intelligible with the extended flame of an extended intellect" to zoroaster also was attributed the utterance "who knows himself knows all things in himself" while it is elsewhere suggested that "the paternal mind has sowed symbols in the soul" but such priceless knowledge was possible only to the theurgis

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

iffused and unfolded in temporal extension; the one entire in itself, the other composed of parts each of which exists separately in an order of succession. 96 on the basis of this differentiation, three levels of being may be distinguished: the impartible perpetuity (aidiotes ameristos)97 of eternity beyond time; the perpetuity of intransitive intellection (ametabatos noesis)98 attributed to the intellect, the eternal image of eternity, time at rest; and the temporal, which is always in motion and hence is perpetual in a derivative sense.99 proclus speaks of three successive 14 chapter one entities: the one being (to hen on hos, the monad of all being (monas ton onton, which, in virtue of its absolute oneness, is beyond attribution; eternity (aion, the dyad that always is (o aei on; and t

e,101 proclus insists that time s essence is more divine than that of the soul.102 certainly, he accepts the proposition that if something partakes of soul, it partakes of time; but for him the converse is not true, as there are beings without soul that partake of time, and thus one must conclude that time is beyond the soul (chronon epekeina psyches).103 time is engendered from the desire of the intellect, identified as the platonic demiurge, to overflow and to fill all things,104 and in this sense it is the imitation of eternity, though it is actualized in the physical world by the principle of self-motion enacted in the soul. the nature of time appropriate to the intellect is imparticipable (amethektos chronos, that is, the monadic, and consequently motionless, time, for what is truly o

ocession and reversion in relation to its source.107 in his commentary on plato s parmenides, proclus reiterates this point by noting that what is nonreceptive to time applies to the one and not the soul, for all soul partakes in time and uses periods measured by time. the one, indeed, is superior to soul because all soul partakes in time, and the one will be shown now not to partake in time; but intellect thinking time/ hermeneutic suppositions 15 also is different from soul for the same reasons, being pure from all temporal activity, so that by means of these distinctions we are able to discern and recognise the three ruling hypostases. 108 time is understood most elementally as the measure of the motion of the soul s journey, a narratological conception that reiner sch rman traces to th

it, and everything that is rational does not fall under time.69 therefore they say that torah protects forever, as it is appropriate for the thing that is not temporal and does not change, but the commandment [miswah] protects temporarily for it comes to be by the bodily gesture [ma aseh ha-guf. and the body is dependent on and belongs to time. 70 maharal variously describes torah as the absolute intellect (ha-sekhel ha-gamur),71 the supernal intellect (ha-sekhel ha-elyon, or the divine intellect (ha-sekhel ha-elohi)72 that comprises the rational order (seder sikhli) or intelligible order (seder hamuskkal) 73 by means of which the world was created, and thus it belongs to the intelligible matters [ha-inyanim ha-sikhliyyim] whose actions are not in time since 66 chapter two they do not fall

ime. 74 prima facie, the position maharal articulates seems to be at odds with what is implied in the rabbinic dicta and reiterated in rashi s paraphrase. however, if one examines the works of maharal more assiduously, a case can be made that his view, though largely garbed in medieval philosophical language, is a rea rmation of the stance proffered by the rabbis of old: the portrayal of torah as intellect beyond time serves as the ideational basis for the belief that revelation of what is received and reception of what is revealed are ongoing; one can, indeed must, reexperience the sinaitic theophany continuously, for in every moment both text and interpreter are fashioned anew precisely because they were conceived long ago.75 judah loew s periodic statements that torah does not fall unde

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

gardie himself was aware that he had not been given the total knowledge of various divisions of the gd enochian system, such as: xiii sigillum dei aemeth 1. tabula sancta 2. liber scientia auxilii et victoria terrestris 3. heptarchia mystica 4. tablet of nalvage 5. the four elemental tablets 6. liber logeath studying the enochian theory is an interesting and fascinating process. it challenges the intellect and expands the consciousness of the student merely by application of the mind. i believe the true beauty and wonder of the system is its efficacy in the development and evolution of the student on all levels physical, mental, emotional, and spiritual when it is put into practice. all magic is effective in causing these changes, but in my opinion, no system compares with enochian magic

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ration, during which silent study and meditation may be considered as the typical condition. the latter, the grade of adeptus exemptus, being referred to the higher and more exalted rank and attainments of he who founded the rosicrucian order as a new formulation of the occult philosophy or wisdom religion which, we cannot doubt, has never been entirely absent since the manifestation of the human intellect with a capacity for the apprehension of things divine. on comparing the esoteric historical account given in the fama with that contained in our 5=6 ritual, several important divergencies and discrepancies become apparent. the fama was written for the public, and is therefore not absolutely correct. instances of the "blinds" introduced into the fama occur where, in the description of the

and flaming god. a glance at the top half of the pastos shows the descent of a flaming sword which casts out evil, the whole surrounding being with brilliance "and he had in his right hand seven stars. and the seven stars represent the (arch)angels of the seven churches" or abodes in assiah, at his feet. the life of nations is like the life of men: they are born, become intellectual, direct that intellect to black ends, and perish. but every now and then, at the end of certain periods, there are greater crises in the world's history than at other periods. at such times it becomes necessary that sons of gods should be incarnated to lead on the new era of the universe. i do not affirm that christ was necessarily a man who obtained adeptship in that incarnation, but rather one who had obtain

ements, and a rose of 7 times 7 petals, and four rays which go out from it. but at the foot, that which the feet rest on as if they were exalted by it, is the cross exalted on a pedestal of three steps: the obligation cross. this latter is also to an extent represented on the top in the crucified figure, and symbolizes the voluntary sacrifice of the lower will, which is incidental to allaying the intellect with the higher aspirations, and to the establishment of your consciousness therein: thus, if the ordinary consciousness were centered in the ruach, you could touch the neschamah, while if it was in the latter, you could touch the genius. now this transference of consciousness from ruach to neschamah is one object of the ceremony of the 5=6 ritual: it is a thing which will be more readil

1 10 INITIATION CEREMONY

called the gate of death, the gate of tears, and the gate of justice, the gate of prayer, and the gate of the daughter of the mighty ones. it is also called the gate of the garden of eden and the inferior mother, and in christian symbolism, it is connected with the three holy women at the foot of the cross. the tenth path of the sepher yetzirah which answereth to malkuth is called the resplendent intelligence, because it exalts above every head and sitteth upon the throne of binah. it illuminateth the splendor of all the lights, the zohar me-ou roth and causeth the current of the divine influx to descend from the prince of countenances, the great archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an exami

3 8 INITIATION CEREMONY

d, which yet use the synthesis of the rest. the 3 visible triangles represent fire solar, volcanic and astral, while the 4th represents the latent heat. the three words aud, aub, aur refer to the three conditions of heat, aud, active; aub, passive; aur, equilibrated; whilst asch is the name of fire. the 31st path of the sepher yetzirah which answereth unto the letter shin, is called the perpetual intelligence, and it is so called because it regulateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of al

the solar creek cross. hiero: the solar creek cross is formed of 13 squares, which fitly refer to the sun's motion through the zodiac. these signs being further arranged in the arms of the cross according to the four elements with the sun in the center, represent that luminary as the center of the the 30th path of the sepher yetzirah. which answereth unto the letter resh is called the collecting intelligence, and it is so called because from it astrologers deduce the judgement of the stars, and of the celestial signs, and the perfections of their science according to the rules of their revolutions. it is therefore, the reflection of the sphere of the sun, and the path connecting yesod with hod, foundation with splendor. hierophant, theoricus and hegemon come to west of altar. hiero: befor

numbers from 1 to 64 arranged so as to show the same sum each way. its ruling numbers are 8, 84, 260 and 2080. this tablet (indicating it) shows the mystical seals and names drawn from the kamea of mercury. the seals are formed from lines drawn to certain numbers upon the square. the name answering to 8 is asboga, those answering to 64 din, judgement and doni, that answering to 260 is tiriel the intelligence of mercury and lastly, that answering to 2080 is taphthartharath the name of the spirit of mercury. on this tablet (indicating it) is shown the meaning of the symbol of mercury when inscribed upon the tree of life. it embraces all but kether and the horns spring from daath, which is not properly speaking a sephira, but rather the conjunction of chokmah and binah. hiero: resumes his se

the sea, and we shall tremble before thee. speak to us also in the murmur of the limpid waters and we shall desire thy love. o vastness wherein all the rivers of being seek to lose themselves, which renew themselves ever in thee, o thou ocean of infinite perfections, 0 height which reflectest thyself in the depth, o depth which exhalest thyself into the height, lead us into the true life through intelligence, through love. lead us unto immortality through sacrifice, so that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins. amen. hiero: makes banishing circle and pentagrams in the air in front of tablet with his scepter. hiero: depart ye in peace unto your abodes and habitations, may the blessing of el be upon you. be there ev

4 7 INITIATION CEREMONY

represents the zodiac, which embraces the waters of nu, as the ancient egyptians called the heavens; the waters which be above the firmament. it also alludes to the eternal river of eden divided into four heads which finds their correlatives in the four triplicities of the zodiac (places cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called because it formeth every body which is formed beneath the whole order of worlds, and the increment of them. it is there, the reflection of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed fl

n the four triangles are their names, asch, fire; mayim, water; ruach, air; aretz, earth; on the apex is the word eth, composed of the first and last letters of the alphabet and implying essence. the square base represents the material universe, and on it is the word ohlam, meaning world (places pyramid aside) the 28th path of yetzirah, which answereth unto the letter tzaddi is called the natural intelligence, and it is so called because through it is consummated and perfected the nature of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer unto which is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17th key o

f the first order. the grand word is a name of nine letters tetragrammaton tzabaoth, which means the lard of armies. the mystic number is 28 and from it is formed the pass word of the grade which is koch (kaph, cheth) meaning power. it should be lettered separately when given. unto this grade and unto the sephira netzach, the 7th path of the sepher yetzirah is referred. it is called the recondite intelligence and it is so called because it is the refulgent splendor of all the intellectual virtues which are perceived by the eyes of the mind and by the contemplation of faith. the distinguishing badge of this grade, which you will now be entitled to wear, is the sash of a practicus, with the addition of a bright green cross above the violet cross and the numbers 4 and 7 within a circle and a

quare is formed of 49 squares containing the numbers from 1 to 49 arranged so as to show the same sum each way. the ruling numbers are 7, 49, 175 and 1252. this tablet (indicating it) shows the mystical names and seals drawn from the kamea of venus. the seals are formed by lines drawn from and to, certain numbers upon the square. the name answering to 7 is aha, that answering to 49 is hagiel, the intelligence of venus; that answering to 175 is qedemei the spirit of venus and lastly that answering to 1252 is beni seraphim the name of the intelligence of venus. on this tablet is shown the meaning of the symbol of venus on the tree of life. it embraces all the sephiroth, and is therefore the fitting symbol of the isis of nature. hence also its circle is always represented larger than that of

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

is potent for all healing water rituals. because curse tablets as well as offerings have been retrieved from the waters, she is also associated with justice through karma and the banishing of sorrows. deities of wisdom as well as wisdom, these gods and goddesses are for knowledge, truth and justice. athena athena, or athene, daughter of zeus, is goddess of wise counsel, both in peace and war, of intelligence, reason, negotiation and all forms of the arts and literature. the owl is her sacred bird and the olive her symbol representing peace, healing and nourishment. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility godd

o keep away all harm and is still primarily regarded as a herb of protection and peace. ruled by venus. vervain vervain is a natural strengthener of the nervous system, reducing tension and the effects of stress. it eases depression, especially after illness. it also offers protection against all negativity; a sachet hung above an infant's bed drives away nightmares, and brings both happiness and intelligence to the very young. a sprig can be exchanged with a friend or lover as a promise of truth at all times. ruled by venus. yarrow yarrow lowers blood pressure, slows the heartbeat, speeds the healing of wounds and reduces fevers. a herb of love, yarrow is said to keep a couple together for at least seven years, and so should be given to newly-weds and used in love charms. married couples

r craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the goddess in her triple aspects. it is the realm of spirituality and the divine spark within all life. the top left point of the pentagram symbolises air and the fixed sign of aquarius, representing logic, intelligence and the conscious awareness that enables us to reach beyond the material and follow steps to knowledge of what is hidden. the top right point is the element water and the fixed sign of scorpio. it represents the feelings that endow magick with purpose, desire whether for love or spiritual development and the compassion and empathy that make us care about ourselves, others and the worl

ABRAMELIN2

ld employ, seeing that, as for me, i am neither sufficiently learned, nor devout, nor wise? know ye that although in the beginning your prayer be but feeble, it will suffice, provided that ye understand how to demand the grace of the lord with love and a true heart, whence it must be that such a prayer cometh forth. also it serveth nothing to speak without devotion, without attention, and without intelligence; nor yet to pronounce it with the mouth alone, without a true intent; nor yet to read it as do the ignorant and the impious. but it is absolutely necessary that your prayer should issue from the midst of your heart, because simply setting down prayers in writing, the hearing of them will in no way explain unto you how really to pray.27 this is the reason that i have not wished to give

y to signify the same at least by showing your desire by two or three words. and here it is well to observe, that if you use prudence, you can often reason with those persons who be with you in such a manner that the spirits, having however been beforehand invoked by you, will understand what they are to do; but it is necessary to discover your intent unto them by words. for they be of such great intelligence, that from a single word or a single motive, they can draw the construction of the whole matter; and although they cannot penetrate into the inmost parts of the human mind, yet nevertheless by their astuteness and subtlety they be so adroit that they comprehend by perceptible signs the wish of the person in question. but when it is a grave and important matter, you should retire into

ALEE J BOOK OF AIWASS

ld coins, expensive clothes, furniture, rare antiques, a new car, exotic pet, etc. no need to be specific. babalon (isis) grants a protective amulet to be worn about the neck. you must be specific concerning the material the amulet is to be made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increased intelligence. pan (priapus) grants one sexual encounter with whomever you desire. bacchus grants that your unpaid debts shall be brought up to date. aphrodite (venus) grants the perfect male partner shall come to you. harpocrates grants the power of invisibility. hermes grants healing for a friend, loved one or relative. amon grants rain where you reside for two days. thoth grants you clairvoyance

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

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

pression of nature. 5. now what is magick? magick is the science and art of causing change to occur in conformity with the will. how do we achieve this? by exalting the will to the point where it is master of circumstance. and how do we do this? by so ordering every thought, word and act, in such a way that the attention is constantly recalled to the chosen object. 6. suppose i want to evoke the 'intelligence' of jupiter. i base my work upon the correspondences of jupiter. i base my mathematics on the number 4 and its subservient numbers 16, 34, 136. i employ the square or rhombus. for my sacred animal i choose the eagle, or some other sacred to jupiter. for my perfume, saffron- for my libation some preparation of opium or a generous yet sweet and powerful wine such as port. for my magical

ALEISTER CROWLEY ACROSS THE GULF

ess of exotic furs. to roll in them was to gasp for pleasure. in the centre was a tiny fountain of pure gold. the sunlight came through the space between the walls and the roof, while on the other sides i could look through and up into the infinite blue. there was a great python that inhabited the hall; but he was very old, and too wise to stir. but- so i then believed- he watched me and conveyed intelligence to the old magus of the well. page 7 gulf.txt now then the folly of my guardians appeared in this; that while all day i slept and languished and played idly, at night while they supposed i slept, i slept not. but i rose and gave myself to the most violent exercises. first, i would go into my bathing-pool and hold my breath beneath the water while i invoked the goddess auramoth one hun

she served me, unveiled and speaking at her pleasure. and her time being come, she died. then i looked again into my destiny, and perceived that all my work was duly accomplished. nor could any use or worth be found in my body. so therefore i determined to accept my great reward, that was granted unto me as the faithful minister of the god f.i.a.t. that is behind all manifestation of will and of intelligence, of whom isis and osiris and horus are but the ministers. of this, and of my death, i will speak on another occasion. but first i will discourse of the inhabitants of the kingdom that encircleth the world, so that they who fear may be comforted. chapter x but of these matters i am warned that i shall not now become aware, for that there be great mysteries therein contained, pertaining

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

viduals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two years since its publication. l.k. barnes was lured into the magickal childe bookstore in manhattan one day by an incarnated thoughtform we may only refer to by his initials, b.a.k. both were in search of some casual amusement from the slightly distorted version of the supernatural intelligence-dissemination that usually took place on those premises. l.k. barnes, publisher of this tome, has probably come to regret ever setting foot or tentacle inside those clammy precincts, for the crazed proprietor of that institution commenced to wave before him the manuscript copy of this book, thereby securing his soul forever in the service of the elder gods. needless to say, l.k- a lon

nners, a point which cannot be made too often. unfortunately, perhaps, the dread necronomicon falls into this category. crowley's magick was a testimony of what he has found in his researches into the forbidden, and forgotten, lore of past civilisations and ancient times. his book of the law was written in cairo in the spring of 1904, when he believed himself to be in contact with a praeter-human intelligence called aiwass who dictated to him the three chapters that make up the book. it had influenced him more than any other, and the remainder of his life was spent trying to understand it fully, and to make its message known to the world. it, too, contains the formulae necessary to summon the invisible into visibility, and the secrets of transformations are hidden within its pages, but thi

viduals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two years since its publication. l.k. barnes was lured into the magickal childe bookstore in manhattan one day by an incarnated thoughtform we may only refer to by his initials, b.a.k. both were in search of some casual amusement from the slightly distorted version of the supernatural intelligence-dissemination that usually took place on those premises. l.k. barnes, publisher of this tome, has probably come to regret ever setting foot or tentacle inside those clammy precincts, for the crazed proprietor of that institution commenced to wave before him the manuscript copy of this book, thereby securing his soul forever in the service of the elder gods. needless to say, l.k- a lon

become the sky from the part that was to become the earth. his word is anndarabaal and his seal is: the thirty-sixth name is lugalabdubur destroyer of the gods of tiamat. vanquisher of her hordes. chained kutulu to the abyss. fought azag-thoth with skill. a great defender and a great attacker. his word is agnibaal and his seal is this: the thirty-seventh name is pagalguenna possessor of infinite intelligence, and determines the nature of things not yet made, and of spirits not yet created, and knows the strength of the gods. his word is arrababaal and his seal is this: the thirty-eighth name is lugaldurmah the lord of the lofty places, watcher of the skies and all that travels therein. naught traverses the starry element, but that this power is aware. his word is arataagarbal and his seal

ord is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the very gates of the igigi to shake in their stead. can fill the skies with his brightness, even in the darkest hour of the night. his word is kakodammu and his seal is this: the forty-eighth name is asharru knower of the treacherous ways. gives intelligence of the future and also of things past. put the gods in their courses, and determined their cycles. his word is baxtandabal and this is his seal: the forty-ninth name is nebiru the spirit of the gate of marduk, manages all things in their ways, and moves the crossings of the stars after the fashion known to the chaldeans. his word is dirgirgiri and his seal is this: the fiftieth name i

ALEISTER CROWLEY BOOK OF LIES

r we can create nothing that is not god. book of lies get any book for free on: www.abika.com 50 [52] commentary( kappa-alpha) the 21st key of the tarot is called "the universe, and refers to the letter tau, the phallus in manifestation; hence the title "the blind webster. the universe is conceived as buddhists, on the one hand, and rationalists, on the other, would have us do; fatal, and without intelligence. even so, it may be delightful to the creator. the moral of this chapter is, therefore, and exposition of the last paragraph of chapter 18. it is the critical spirit which is the devil, and gives rise to the appearance of evil. book of lies get any book for free on: www.abika.com 51 [53] 22 kappa-epsilon-phi-alpha-lambda-eta kappa-beta the despot the waiters of the best eating-houses

nal meaning. yet its doing, which is no-doing, is simple and yet book of lies get any book for free on: www.abika.com 69 complex, is neither free nor necessary. for all these ideas express relation; and it, comprehending all relation in its simplicity, is out of all relation even with itself. all this is true and false; and it is true and false to say that it is true and false. strain forth thine intelligence, o man, o worthy one, o chosen of it, to apprehend the discourse of the master; for thus thy reason shall at last break down, as the fetter is struck from a slave's throat [72] commentary( lambda-alpha) the number 31 refers to the hebrew word la, which means "not. a new character is now introduce under the title of it, i being the secret, and t being the manifested, phallus. this is

ise the wind "put me in laylah's arms again: the accurst, leaving me that. elsehow may do his worst" doni and din, perceiving me inspired, book of lies get any book for free on: www.abika.com 135 conceived their task was finished: they retired. i turned upon my friend, and, breaking bounds, borrowed a trifle of two hundred pounds [138] commentary( xi-delta) 64 is the number of mercury, and of the intelligence of that planet, din and doni. th moral of the chapter is that one wants liberty, although one may not wish to exercise it: the author would readily die in defence of the right of englishmen to play football, or of his own right not to play it (as a great poet has expressed it "we don't want to fight, but, by jingo, if we do) this is his meaning towards his attitude to complete freedom

sion and of gravitation. it is the sun and its own weight that loosen it. so, also, is the act of the adept "delivered from the lust of result, he is every way perfect" paragraphs 1 and 2. by "devotion to frater perdurabo" is not meant sycophancy, but intelligent reference and imaginative sympathy. put your mind in tune with his; identify yourself with him as he seeks to identify himself with the intelligence that communicates to him the holy books. paragraphs 3 and 4 are explained by the 13th aethyr and the title. book of lies get any book for free on: www.abika.com 176 [179] 85 kappa-epsilon-phi-alpha-lambda-eta pi-epsilon borborygmi i distrust any thoughts uttered by any man whose health is not robust. all other thoughts are surely symptoms of disease. yet these are often beautiful, and

ALEISTER CROWLEY LIBER 777

s, panic-demons 27 muscular system furies, chim ras, boars (as in calydon &c. 28 kidneys, bladder &c. water nymphs, sirens, lorelei, mermaids (cf. f) 29 legs and feet phantoms, were-wolves 30 circulatory system will o the wisp 31 organs of circulation salamanders 32 excretory system ghuls, larv, corpse candles 32 bis excretory organs, skeleton the dweller of the threshold, gnomes 31 bis organs of intelligence [socratic genius] editorial note: the atus of thoth liber al, cap. i, v. 57 includes the statement: all these old letters of my book are aright: but x is not the star. this also is secret: my prophet shall reveal it to the wise. in crowley s new comment on this verse, he observes: i see no harm in revealing the mystery of tzaddi to the wise; others will hardly understand my explanatio

an pit, defile, peril. 30 5 5! of! l inherent in, attached to, docility. 31 6 1 c of e hsien influencing to action, all, jointly. 32 4 3 b of d hbng perseverance, keeping to the path. notes 46 figure. nature. name. divination and spiritual meaning. 33 7 1+ of e thun returning, avoiding, retirement. 34 4 7 b of+ t kwang violence, the great ram. 35 5 0! of 9 tzin to advance (good. 36 0 5 9 of! ming intelligence, wounded. 37 3 5 d of! ki zbn household, wifely duty. 38 5 6! of c khwei disunion, family discord. 39 2 1= of e kien lameness, immobility, difficulty. 40 4 2 b of= kieh unravelling (a knot &c. table of correspondences 47 figure. nature. name. divination and spiritual meaning. 41 1 6 e of c sun diminution. 42 3 4 d of b y addition, increase. 43 6 7 c of+ kw i displacing, strength, comp

classical planets. see also cap. xxii which gives general attributions for the planets and the theory behind all this, and cap. xxxii, what things are under the signs, the fixed stars, and their images. 8 on typographic and chronological evidence this line was an addition in 777 revised. 9 as noted above, this last is a fudge which was probably made necessary by someone miscopying the name of the intelligence of the intelligences of the moon so it no longer added to 3321. 10 the golden dawn lectures give a slightly different attribution of the fingers, based on the points of the pentagram, thus: the thumb to spirit, the index to water, the medius to fire, the third finger to earth and the little finger to air. 11 in the golden dawn diagram (in turn derived from von rosenroth) from which co

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ce of nature, as impersonal, impartial and eternal as gravitation, as patient and irresistible as the tides. his system will not be subject to panic, any more than the law of inverse squares is disturbed by elections. he will not be anxious about his affairs because they will not be his; and for that reason he will be able to direct them with the calm, clear-headed confidence of an onlooker, with intelligence unclouded by self-interest and power unimpaired by passion (28) every man has a right to fulfil his own will without being afraid that it may interfere with that of others; for if he is in his proper place, it is the fault of others if they interfere with him (illustration: if a man like napoleon were actually appointed by destiny to control europe, he should not be blamed for exercis

species. it is no more absolute than the mechanism of our muscles is a complete type wherewith all other systems of transmitting force must conform> but discussions of the details of purely imaginary qualities are frivolous and may be deadly. for the great danger of this magical theory is that the student may mistake the alphabet for the things which the words represent. an excellent man of great intelligence, a learned qabalist, once amazed the master therion by stating that the tree of life was the framework of the universe. it was as if some one had seriously maintained that a cat was a creature constructed by placing the letters c. a. t. in that order. it is no wonder that magick has excited the ridicule of the unintelligent, since even its 6 educated students can be guilty of so gross

impression which the mind combines from the senses can never claim to be accurate or complete. we have indeed learnt that nothing is in itself what it seems to be to us> but when we speak of dealing with the planets in magick, 7 the reference is usually not to the actual planets, but to parts of the earth which are of the nature attributed to these planets. thus, when we say that nakhiel is the "intelligence" of the sun, we do not mean that he lives in the sun, but only that he has a certain rank and character; and although we can invoke him, we do not necessarily mean that he exists in the same sense of the word in which our butcher exists. when we "conjure nakhiel to visible appearance" it may be that our process resembles creation- or, rather imagination- more nearly than it does calli

re by "devout supplication<brother, lest thou bend the knee! liber ccxx teaches the proper attitude. see also liber ccclxx. infra, furthermore, there is special instruction: chapter xv and elsewhere> that he may deign to send the appropriate archangel. he then "beseeches" the archangel to send the angel or angels of that sphere to his aid; he "conjures" this angel or angels to send the intelligence in question, and this intelligence he will "conjure with authority" to compel the obedience of the spirit and his manifestation. to this spirit he "issues commands. it will be seen that this is a formula rather of evocation than of invocation, and for the latter the procedure, though apparently the same, should be conceived of in a different manner, which brings it under another formu

y. the intention of the parents that their son should have a religious career; the inability to make use of very remarkable talents in any regular way; the inexplicable ostracism which afflicted him, and whose authors seemed somehow to be ashamed of themselves; the events relative to marriage<intelligence, and became the prey of an aged and hideous pithecoid. aleister crowley's wife insisted upon doing her own will, as she defined it; this compelled him to stand aside. what happened to mme. constant happened to her, although in a more violent and disastrous form: all these offer surprisingly close parallels. 6. the characters of the two men present subtle identities in many points. bot

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ok "aleister explains everything, and sent the following circular to his friends and disciples asking them to suggest subjects for inclusion. aleister explains everything "much gratified was the author of the book of thoth to have so many letters of appreciation, mostly from women, thanking him for not 'putting it in unintelligible language, for 'making it all so clear that even i with my limited intelligence can understand it, or think i do "nevertheless and notwithstanding! for many years the master therion has felt acutely the need of some groundworkteaching suited to those who have only just begun the study of magick and its subsidiary sciences, or are merely curious about it, or interested in it with intent to study. always he has done his utmost to make his meaning clear to the avera

ree on: www.abika.com 26 frater" is enough. 777 is practically unpurchaseable: copies fetch oe10 or so. nearly all im- 16 portant correspondences are in magick table i. the other 2 books are being sent at once "working out games with numbers" i am sorry you should see no more than this. when you are better equipped, you will see that the qabalah is the best (and almost the only) means by which an intelligence can identify himself. and gematria methods serve to discover spiritual truths. numbers are the network of the structure of the universe, and their relations the form of expression of our understanding of it (he gives the numerical value of the letters of the greek alphabet- not copied here- ed) in greek and hebrew there is no other way of writing numbers; our 1, 2, 3 etc. comes from t

ce of nature, as impersonal, impartial and eternal as gravitation, as patient and irresistible as the tides. his system will not be subject to panic, any more than the law of inverse squares is disturbed by elections. he will not be anxious about his affairs because they will not be his; and for that reason he will be able to direct them with the calm, clear-headed confidence of an onlooker, with intelligence unclouded by self-interest and power unimpaired by passion) 28. every man has a right to fulfill his own will without being afraid that it may interfere with that of others; for if he is in magic without tears get any book for free on: www.abika.com 49 his proper path, it is the fault of others if they interfere with him (illustration: if a man like napoleon were actually appointed by

not know which school prevaileth, or if the three schools be not one" we are now ready to study the philosophical bases of these three schools. we must, however, enter a caveat against too literal an interpretation, even of the parable. it may be suspected, for reasons which should be apparent after further investigation of the doctrines of the three schools, that this parable was invented by an intelligence of the black school, who was aware of his iniquity, and thought to transform it into righteousness by the alchemy of making a boast of it. the intelligent reader will note the insidious attempt to identify the doctrine of the black school with the kind of black magic sic that is commonly called diabolism. in other words, this parable is itself an example of an exceedingly subtle black

sm holds sway, the "medicine-man" personifies this universal evil, and seeks to propitiate it by human sacrifice. the early forms of judaism, and that type of christianity which we associate with the salvation army, billy sunday and the fundamentalists of the back-blocks of america, are sufficiently simple cases of religion whose essence is the propitiation of a malignant demon. when the light of intelligence begins to dawn dimly through many fogs upon these savages, we reach a second stage. bold spirits master courage to assert that the evil which is so obvious, is, in some mysterious way, an illusion. they thus throw back the whole complexity of sorrow to a single cause; that is, the arising of the illusion aforesaid. the problem then assumes a final form: how is that illusion to be dest

ALEISTER CROWLEY MEDITATION

he restraining of the mind to a single act, state, or thought. if we sit down quietly and investigate the contents of our minds, we shall find that even at the best of times the principal characteristics are wandering and distraction. any one who has had anything to do with children and untrained minds generally knows that fixity of attention is never present, even when there is a large amount of intelligence and good will. if then we, with our well-trained minds, determine to control this wandering thought, we shall find that we are fairly well able to keep the thoughts running in a narrow channel, each thought linked to the last in a perfectly rational manner; but if we attempt to stop this current we shall find that, so far from succeeding, we shall merely bread down the banks of the ch

esents a marked contrast with a monkey in a cage. generally speaking, the larger and stronger and more highly developed any animal is, the less does it move about, and such movements as it does make are slow and purposeful. compare the ceaseless activity of bacteria with the reasoned steadiness of the beaver; and except in the few animal communities which are organized, such as bees, the greatest intelligence is shown by those of solitary habits. this is so true of man that psychologists have been obliged to treat of the mental state of crowds as if it were totally different in quality from any state possible to an individual. it is by freeing the mind from external influences, whether casual or emotional, that it obtains power to see somewhat of the truth of things. let us, however, conti

d not do so of its own nature. 75 the ambition of every boy is to be an engine-driver. some attain it, and remain there all their lives. but in the majority of cases the understanding grows faster than the will, and long before the boy is in a position to attain his wish he has already forgotten it. in other cases the understanding never grows beyond a certain point, and the will persists without intelligence. the business man (for example) has wished for ease and comfort, and to this end goes daily to his office and slaves under a more cruel taskmaster than the meanest of the workmen in his pay; he decides to retire, and finds that life in empty. the end has been swallowed up in the means. only those are happy who have desired the unattainable. all possessions, the material and the spirit

th a little of this and a little of that, a few kind thoughts and a few unkind thoughts; nothing really gets done. body and mind are changed, changed beyond recall by nightfall. but what "meaning" has any of this change? how few there are who can look back through the years and say that they have made advance in any definite direction? and in how few is that change, such as it is, a variable with intelligence and conscious volition! the dead weight of the original conditions under which we were born has counted for far more than all our striving. the unconscious forces are incomparably greater than those of which we have any knowledge. this is the "solidity" of our pantacle, the karma of our earth that whirls us will he nill he around her axis at the rate of a thousand miles an hour. and a

ngs which have complexity, which have dimension, which change and may be changed. when the eyes of the magus are fixed upon this lamp naught else exists. the instruments lie idle on the altar; that light alone burns eternally. the divine will that was the wand is no more; for the path has become one with the goal. the divine understanding that was the cup is no more; for the subject and object of intelligence are one. the divine reason that was the sword is no more; for the complex has been resolved into the simple. and the divine substance that was the pantacle is no more; for the many has become the one. eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and sempiternal, is this light. it is not

ALEISTER CROWLEY SEPHER SEPHIROTH

wqm a water-pipe; channel rwnc the will (i.r.q. 90; delight, favour, grace (i.z.q. 102) nwcr 347 palanquin (ct. 3:9; bridal bed; nuptial chariot( gwedlock, or the artificial sky under which they are joined in wedlock h) nwyrp) 348 five; to set in array #mx 350 a sapphire (ex. 28:18) ryps ophir; a young mule; dust of the earth rp( the horn; head; to send out rays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artificer at the temple of solomon in the legend) pyb) mryx 352 the exalted light hl(m rw) long of nose (i.e. merciful: a title of the supreme god (cf. 362) myp) kr) lightnin

ntx 460 holiness unto hwhy (ex. 39:30) hwhyl #dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets twnd) firm, strong, rigid, hard; rough; protruding nty) 462 the supernal earth [is binah] hnwyl( cr) a path btyn the abyss of height mwr qmw( 463 the pillar of mildness: the paths gimel, samekh and tau (cf. 26& 48) t s g crystal; glass tykwkz a rod of almond dq#h h+m the special intelligence (i.z.q. 264, et seq) hnwbt caps, crowns, diadems nygt prayer hnxt 464 constant, perpetual ydymt 465 a kiss; a little (or, sweet) mouth hqy#n 466 the goddess nuit (cf. 75) tywn the world of yetzirah (formation; referred to the ruach) hrycyh mlw( skull tlglg kidneys twylk autumn wts 467 path hbytn 469 fillets (i.e. bindings [of the pillars] mhyqw#x 470 eternity (lit. ga cycle of cycles

ALEISTER CROWLEY TAO TEH KING

ment to one's environment. finally, even sammasamadhi is a defect, so long as it is an experience instead of a constant state. so long as there are two to become one, there are two) 2. in his dealing with individuals and with society, let him move without lust of result. in the management of his breath, let him be like the mother-bird((i.e, brooding like the spirit, quiet, without effort) let his intelligence((binah) comprehend every quarter; but let his knowledge((daath) cease((he must absorb (or understand) everything without conscious knowledge, which is a shock, implying duality, like flint and steel, while understanding is like a sponge, or even like ocean absorbing rivers) 3. here is the mystery of virtue((of the tao and of him that hath it. virtue- the teh) it createth all and nouri

must be perfect, and silence made absolute with tireless strength. all things pass through the period of action; then they return to repose. they grow, bud, blossom and fruit; then they return to the root. this return to the root is this state which we name silence; and this silence is witness of their fulfilment. 2. this cycle is the universal law. to know((and acquiescence in) it is the part of intelligence; to ignore it((or to rebel against it) bringeth folly of action, whereof the end is madness. to know it bringeth understanding and peace; and these lead to the identification of the self with the not-self. this identification maketh man a king; and this kingliness groweth unto godhood. that godhood beareth fruit in the mastery of the tao. then the man, the tao permeating him, endureth

ALEISTER CROWLEY THE HEART OF THE MASTER

much from external hindrance, but most of all from the interference of illcontrolled parts of their own instruments, the body and mind. for freedom is not found in looseness and lack of governance, but in the right ruling of each individual of the common weal so as to assure his own well-being no less than that of the whole. and this effect is to be won by perfect organization under the eye of an intelligence adequate to comprehend the general and the particular need together. the way of perfection is thus twofold: first, the true will must be consciously grasped by the mind, and this work is akin to that called the attainment of the knowledge and conversation of the holy guardian angel. second, as it is written "thou hast no right but to do thy will" each particle of energy which the inst

ALEISTER CROWLEY THE I CHING

yoni- zin: to advance- when thou hast won folk ease, thy lord shall give thee gifts and dignities. firm, patient and great hearted, wait thy day! move with regret- the royal mother's way! confidence thus begotten- why delay? advance by stealth; the marmot guide thee yet; woo not success; the games's the game to play. use power with caution or beware regret! 36 the ming hexagram yoni of sun- ming: intelligence sore hurt; reflect on the position rigidly correct. hurt? droop thy wings and fast, while critics leaguer. a horse may save one wounded in the thigh. thy great foe taken, be thou not over eager! escape from night by mind's propriety. think how the court of ki met destiny. at last earth swallows him that trod the sky. 37 the kia zan hexagram air of sun- kia zan: the household: this rig

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

-paar-kraat" the old comment 7. aiwass- see introduction. he is 78, mezla, the "influence" from the highest crown, and the number of cards in the tarot, rota, the all-embracing wheel. hoor-paar-kraat- see ii, 8. aiwass is called the minister of hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, w

would throw us back on the dilemma of manichaeism. the idea of incarnations "perfecting" a thing originally perfect by definition is imbecile. the only sane solution is as given previously, to suppose that the perfect enjoys experience of (apparent) imperfection (there are deeper resolutions of this problem appropriate to the highest grades of initiation; but the above should suffice the average intelligence) al i,9 "worship then the khabs, and behold my light shed over you" the old comment 9. that khabs is declared to be the light of nu. it being worshipped in the centre, the light also fills the circumference, so that all is light. the new comment we are to pay attention to this inmost light; then comes the answering light of infinite space. note that the light of space is what men call

works out a theory of a "rational state" on precisely these lines: weh note: warning to those intending publication of the commentaries. besides obtaining o.t.o. permission to use the o.t.o. copyright material, it may be necessary to obtain permission from the owner(s) of the following quoted material "mr. scogan waved away the interruption 'there's only one thing to be done, he said 'the men of intelligence must combine, must conspire, and seize power from the imbeciles and maniacs who now direct us. they must found the rational state "the heat that was slowly paralyzing all denis's mental and bodily faculties seemed to bring to mr. scogan additional vitality. he talked with an ever-increasing energy, his hands moved in sharp, quick precise gestures, his eyes shown. hard, dry, and contin

on to cutting one another's throats, will be replaced by a new sort of madman, still externally the same, still bubbling with seemingly spontaneous enthusiasm, but, ah, how very different from the madman of the past! for the new man of faith will be expending his passion, his desire, and his enthusiasm in the propagation of some reasonable idea. he will be, all unawares, the tool of some superior intelligence "mr. scogan chuckled maliciously: it was as though he were taking a revenge, in the name of reason, on the enthusiasts 'from their earliest years, as soon, that is, as the examining psychologists have assigned them their place in the classified scheme, the men of faith will have had their special education under the eye of the intelligences. moulded by a long process of suggestion, th

sonable projects of the directors from above. when these projects are accomplished, or when the ideas that were useful a decade ago have ceased to be useful, the intelligences will inspire a new generation of madmen with a new eternal truth. the principal function of the men of faith will be to move and direct the multitude, that third great species consisting of those countless millions who lack intelligence and are without valuable enthusiasm. when any particular effort is required of the herd, when it is thought necessary, for the sake of solidarity, that humanity shall be kindled and united by some single enthusiastic desire or idea, the men of faith, primed with some simple and satisfying creed, will be sent out on a mission of evangelization. at ordinary times, when the high spiritua

ALEISTER CROWLEY THE OTO GNOSTIC MASS

. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previous speeches the priestess has, if necessary, as in savage co

ALEISTER CROWLEY THE QABALAH

these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting link of the sephiroth is the ruach, spirit, from mezla, the hidden influence. i will now add a few more remarks on the qabalistical meaning of the term alqtm, metheqela, balance. in each of the three trinities or triads of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the beam which joins them. thus, then, the term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower an

ple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we here purposely avoid dwelling on the mere silliness of many gematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle. only an adept can understand the qabalah, just as (in buddhism) sakyamuni said, only an arahat can understand the dhamma. 33 diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth

t i the universe as it is section i 0. the negative the infinite the circle, or the point. 1. the unity the positive the finite the line, derived from 0 by extension. the divine being. 2. the dyad the superficies, derived from 1 by reflection 11, or by revolution of the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quarternary, the solid existing in time, matter as we know it. derived from 2 by multiplication. the divine repose. 5. the quinary, force or motion. the interplay of the divine will with matter. derived from 2 and 3 by addition. 6. the senary, mind. derived from 2 and 3 by multiplication. 7. the septenary, desire. derived from 3 and 4 by addition (there is however a secondary

elf of the normal man. reflex actions, circulation, breathing, digestion, etc, all pertain here. 10. the illusory physical envelope; the scaffolding of the building. section iv having compared these attributions with those to be found in 777, studied them, assimilated them so thoroughly that it is natural and needs no effort to think binah, mother, great sea, throne, saturn, black, myrrh, sorrow, intelligence, etc. etc. etc, in a flash whenever the number 3 is mentioned, we may profitably proceed to go through to the most important of the higher numbers. for this purpose i have removed myself from books of reference; only those things which have become fixed in my mind (from their importace) deserve place in the simplicity of this essay. 12. awh, he, a title of kether, identifying kether w

suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit \yhla jwr= 300. descending into the midst of hwhy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty, a name of god attributed to yesod. 325. a mystic number of mars. labxrb, the spirit of mars, and layparg, the intelligence of mars. 326. hwchy, jesus see 300. 333. wznwrvj, see liber 418, 10th thyr. it is surprising that this large scale 3 should be so terrible a symbol of dispersion. there is doubtless a venerable arcanum here connoted, possible the evil of matter summ. 333= 37 9 the accurs d. 340 \c the name. 341. the sum of the 3 mothers, aleph, mem, and shin. 345. hcm, moses. note that by transpositio

ALEISTER CROWLEY THE SWORD OF SONG

entional standards edmund, goneril, and regan appear angels. even on the moral point, the sisters, instead of settling down to an enlightened and by no means overcrowded polygamy, prefer to employ poison. this is perhaps true, of goneril at least; regan is, if one may distinguish between star and star, somewhat the finer character. this criticism is perhaps true in part; but i will not insult the intelligence of my readers. i will leave it to them to take the obvious step and work backwards to the re-exaltion of lear, cordelia, edgar and company, to the heroic fields of their putty elysium (putty, not 1 this may merely mean despite the fact that i am dying though i am almost too weak to speak. if so, the one phrase in the play which seems to refute our theory is disposed of. execution of s

ll appeared a perfect chrysolite. most of this was done, while the weary hours of the summer (save the mark) of 1902 rolled over camp misery and camp despair on the chogo ri glacier, in those rare intervals when one s preoccuption with lice, tinned food, malaria, insoaking water, general soreness, mental misery, and the everlasting snowstorm gave place to a momentary glimmer of any higher form of intelligence than that ever necessarily concentrated on the actual business of camp life. the rest, and the final revision, occupied a good deal of my time during the winter of 1902- 1903. the ms. was accepted by the s. p. r. t. in may of this year, and after a postfinal revision, rendered necessary by my irish descent, went to press. 618. each life bound over to the wheel.72 cf. whatley, revelati

rite philosophical essays on the splendour of eastern thought. if he confines his strictures to the translators of that well-known eastern work the old testament i am with him; any modern biblical critic will tell him what i mean. it took a long time, too, for the missionaries (and tommy atkins) to discover that budd was not a great gawd. but then they did not want to, and in any case sympath and intelligence are not precisely the most salient qualities in either soldiers or missionaries. but nothing is more absurd than to compare men like sir w. jones, sir r. burton, von hammer-purgstall, sir e. arnold, prof. max m uller, me, prof. rhys davis, lane, and the rest of our illustrious orientalists to the poor notes 63 and ignorant hindus whose letters occasionally delight the readers of the s

r, then our reason is valid, and we should seek out the right path and pursue it. the question therefore need not trouble us at all. here then we see the use of morals and of religion, and all the rest of the bag of tricks. all these are methods, bad or good, for extricating ourselves from the universe. closely connected with this question is that of the will of god. people argue that an infinite intelligence must have been at work on this cosmos. i reply no! there is no intelligence at work worthy of the name. the laws of nature may be generalised in one the law of inertia. everything moves in the direction determined by the path of least resistance; species arise, develop, and die as their collective inertia determines; to this law there is no exception but the doubtful one of freewill;

o the agnostic, and fortiori to the buddhist, position. 2 see h. spencer, first principles, the knowable, for a fair summary of the facts underlying this generalisation; which indeed he comes within an ace of making in so many words. it may be observed that this law is nearly if not quite axiomatic, its contrary being enormously difficult if not impossible to formulate mentally. as to an infinite intelligence, all philosophers of any standing are agreed that all-love and all-power are incompatible. the existence of the universe is a standing proof of this. the deist needs the optimist to keep him company; over their firesides all goes well, but it is a sad shipwreck they suffer on emerging into the cold world. this is why those who seek to buttress up religion are so anxious to prove that

ALEISTER CROWLEY EQ I 1

d are chosen, and that as soon as they become fit for entrance. 12 any man can look for the entrance, and any man who is within can teach another to seek for it; but only he who is fit can arrive within. unprepared men occasion disorder in a community, and disorder is not compatible with the sanctuary. thus it is impossible to profane the sanctuary, since admission is not formal but real. worldly intelligence seeks this sanctuary in vain; fruitless also will be the efforts of malice to penetrate these great mysteries; all is indecipherable to him who is not ripe; he can see nothing, read nothing in the interior. he who is fit is joined to the chain, perhaps often where he though least likely, and at a point of which he knew nothing himself. to become fit should be the sole effort of him wh

sult, or as inhibiting it, or as sources of error. 4. the a. a. will not take official notice of any experiments which are not thus properly recorded. 5. it is not necessary at this stage for us to declare fully the ultimate end of our researches; nor indeed would it be understood by those who have not become proficient in these elementary courses. 6. the experimenter is encouraged to use his own intelligence, and not to rely upon any other person or persons, however distinguished, even among ourselves. 25 7. the written record should be intelligibly prepared so that others may benefit from its study. 8. the book john st. john published in this first number of the "equinox" is an example of this kind of record by a very advanced student. it is not as simply written as we could wish, but wi

this face was coarsened past all description; that face sharpened and made hideous with greed; and the other brutalized with lust. one recognized, so to speak, the dominant passion in each person. something moved me to turn my glasses on the merchant; if i was astounded before, i was now lost in wonder: the glasses transfigured him. the grey beard was tinged with gold, the blue eyes luminous with intelligence; all the features ennobled; the countenance irradiated sincerity and kindliness. i pulled off the glasses hastily and the vision passed away. mr. penry was looking at me with a curious little pleased smile of anticipation: involuntarily, i put out my hand to him with a sort of reverence "wonderful" i exclaimed "your face is wonderful and all the others grotesque and hideous. what does

ever gain the ear of the world. i expect that ten centuries hence the "nominal crowleians" will be as pestilent and numerous a body as the "nominal christians" are to-day; for (at present) i have been able to devise no mechanism for excluding them. rather, perhaps, should i seek to find them a niche in the shrine, just as hinduism provides alike for those capable of the upanishads and those whose intelligence hardly reaches to the tantras. in short, one must abandon the reality of religion for a sham, so that the religion may be universal enough for those few who are capable of its reality to nestle to its breast, and nurse their nature on its starry milk. but we anticipate! my message is then twofold; to the greasy "bourgeois" i preach discontent; i shock him, i stagger him, i cut away ea

h the fearlessness of disdain in his eyes, so does the king walk with bowed head, finding love and beauty wherever he goeth, and whatever he doeth is true and lovely, for having conquered his self, he ruleth over his self by love alone, and not by the laws of good and evil, neither proudly nor disdainfully, neither by justice nor by mercy. good and evil is not his, for he hath become as an higher intelligence, 216 as an art enshrined in the mind; and in his kingdom actions no longer defile, and whatever his heart inclineth him to do, that he doeth purely and with joy. and as the countenance of a singer may be ruddy or white, fair or dark, nevertheless, the redness or the whiteness, the fairness or the darkness, affect not the song of his lips, or the rapture of his music; similarly, neithe

ALEISTER CROWLEY EQ I 5

tion" through the equinox and all booksellers six shillings net- a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist "this page is reserved for official pronouncements by the chancellor" of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 124 victoria street, s.w. telephone 3210 victoria, or to call at that address by appointment. a r

h. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting-link of the sephiroth is the ruach, spirit, mezla, the hidden influence. i will how add a few more remarks on the qabalistical meaning of the term mthqla, metheqla, balance. in each of the three trinities or triads of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the beam that joins them. thus, then, the term balance maybe said to symbolise the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower, and

ple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we hare purposely avoid dwelling on the mere silliness of many gematria correspondences "e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as achd, unity, 13= ahbh, love, 13. the argument is an argument in a circle "only an adept can understand the qabalah" just as (in buddhism) sakyamuni said "only an arahat can understand the dhamma" in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing

universe as it is section i 0. the negative- the infinite- the circle, or the point. 1. the unity- the positive- the finite- the line, derived from 0 by extension. the divine being. 2. the dyad- the superficies, derived from 1 by reflection 1/1, or by revolution of the line around its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. the divine intelligence. 4. the quaternary, the solid existing in time, matter as we know it. derived from 2 by multiplication. the divine repose. 5. the quinary, force or motion. the interplay of the divine will with matter. derived from 2 and 3 by addition. 6. the senary, mind. derived from 2 and 3 by multiplication. 7. the septenary, desire. derived from 3 and 4 by addition (there is 97 however a secondar

elf of the normal man. reflex actions, circulation, breathing, digestion, etc, all pertain here. 10. the illusory physical envelope; the scaffolding of the building. section iv having compared these attributions with those to be found in 777, studied them, assimilated them so thoroughly that it is natural and needs no effort to think "binah, mother, great sea, throne, saturn, black myrrh, sorrow, intelligence, etc. etc. etc" in a flash whenever the number 3 is mentioned or seen, we may profitably proceed to go through the most important of he higher numbers. for this purpose i have removed myself from books of reference; only those things which have become fixed in my mind (from their importance) deserve place in the simplicity of this essay. 12. hva "he" a title of kether, identifying ket

ALEISTER CROWLEY EQUINOX EQ I 1 2

tinue our conquest of matter; and we are getting pretty expert. it took much longer to perfect the telescope than the motor-car. and though, of course, there are limitations, we know enough to be able to predict them. we know in what progression the power to speed coefficient of a steamboat rises and so on. but in our conquest of nature, which we are making principally by the use of the rational intelligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. 4 there are countles

n now in preparation" through all booksellers six shillings net a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist. mr. w. northam "robe maker and tailor" 9 henrietta st. covent garden, w.c. begs to inform those concerned that he has been entrusted by the a. a. with the manufacture of the necessary robes and other appurtenances of members of the society. the lesser key of solomon (goetia)"with full instructions and illustrations" price 1 1s. th

ALEISTER CROWLEY EQUINOX EQ I 2 2

r, volcanic and astral; while the fourth represents latent heat. the three words: hb:dalet hb:vau hb:aleph hb:bet hb:vau hb:aleph hb:resh hb:vau hb:aleph refer to three conditions of heat: aud, active; aub, passive;12 aur, the equilibrated; while hb:shin hb:aleph (ash) is the name of fire "the thirty-first path of the sepher yetzirah, which answereth to the letter hb:shin, is called the perpetual intelligence; and it is so called because it regulateth the motions of the sun and moon in their proper order; each in an orbit convenient for it. it is, therefore, the reflection of the sphere of fire; and the path connecting the material universe, as depicted in malkuth, with the pillar of severity and the side of geburah through the sephira hod" 11 this introduction of the samothracian mysterie

sephiroth of the qliphoth."14 the "hierophant" then confers on the theoricus the title of the thirty- first path, which ends the first part of the ceremony of 3= 8. the second part consists of the ritual of the thirtieth path. the "hierophant" explains the solar greek cross, and then says "the thirtieth path of the sepher yetzirah, which answereth unto the letter 'resch' is called the collecting intelligence; and it is so called because from it astrologers deduce the judgment of the stars, and of the 272 celestial signs, and the perfections of their science, according to the rules of their resolutions. it is therefore the reflection of the sphere of the sun; and the path connecting yesod with hod, the foundation with splendour" 13 "see 777" cols. xciii, xciv, xcv, pp. 21, 20. 14 "see 777"

to he higher! its heart be lucid-luminous! the temple of its own desire the temple of the rosy cross! as horus sped the flame, harpocrates receive the flame, and set the soul at ease. i who was one am one, all light balanced within me, ordered right, as it was ever to the initiate's ken, is now, and shall be evermore. amen. the ascent unto da th come unto me, ye, the divine lords of the forces of intelligence: whose abode is in the place of the gathering of the waters. come unto me, ye in whom the secrets of truth have their abiding. come unto me, o tzaphqial, aralim, qashial, by the white threefold star, and in the name of ihvh elohim. 330 cause ye the paths of wrath to be opened unto me; that i may advance over the tree of life unto the place of the river. i stand upon the northern quart

ALEISTER CROWLEY EQUINOX EQ I 2 3

iend or master has disappeared in the wreck. from the middle of his face gushed a sad tune, and from his eyes many a bitter tear; but, as i said before, he addressed me not. i was not a little surprised, as he is the only one with me to know the secrets of the box. but i respected his silence. the two others were more suitable for my purpose. one was a strongly built fellow, with a certain air of intelligence 369 about him; but he was yet too besotted with fear or moral distress to be made the recipient of my plans. so i had only one expedient left to me, and turned all my faculties towards the last of my companions. he is not young by any means. his temples are already crowned with the grey silver of at least fifty years and his nose with the carmine of many gallons. but his remarkable ac

of truth! how he delights with apish malice to write "in england" wishing his hearers to understand "great britain; and when taxed with the malignant lie against his brother which he had thus cunningly insinuated, to point out gleefully that "england" does not include "scotland" indeed a triumph of the reason! and why all this pother? to reduce all men to their own lumpishness. these louts of the intelligence! these clods- clodds! my good fellows, it is certainly necessary to plough a field sometimes. but not all the year round! we don't want the furrows; we want the grain. and (for god's sake) if you must be ploughmen, at least let us have the furrows straight! do you really think you have helped us much when you have shown that a horse is really the same as a cow, only different? 388 qui

ALEISTER CROWLEY EQUINOX EQ I 2

cience. in column xlv, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its lineal figures the octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake &c &c. 3. you would then prepare your place of working according

ALEISTER CROWLEY EQUINOX EQ I 3 2

h hb:lamed hb:aleph the gods of the armies of the hb:mem-final hb:yod hb:heh hb:lamed hb:aleph hb:yod hb:nun hb:bet by and in the name of: hb:lamed hb:aleph hb:koph hb:yod hb:mem great archangel of god, that ruleth in the sphere of kokab, by and in the name of: hb:lamed hb:aleph hb:peh hb:resh great angel of mercury; by and in the name of: hb:lamed hb:aleph hb:yod hb:resh hb:yod hb:tet the mighty intelligence of kokab; by and in the name of the sephira hod and in the name of that thy sphere kokab that thou come forth here now, in this present day and hour, and appear in visible form before us; in the great magic triangle without this circle of art. hb:taw i bind and conjure thee anew: by the magical figures which are traced upon the ground: by the magic seal of mercury i bear upon my breas

all the names, powers and rites already rehearsed, i conjure thee thus unto visible apparition: khabs am pekht. konx om pax. light in extension [saith the magus of art] as the light hidden in darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation [the magus of art takes up the sigil, stands at east of altar facing west, and says "the conjuration of the intelligence tiriel" tiriel, angel of god, in the name of iahdonhi i conjure thee send thou unto us this spirit taphthartharath. do thou force him to manifest before us without this circle of art. tiriel, in the name of elohim tzebaoth, send to us in form material this spirit taphthartharath. tiriel, in the name of beni elohim, send to us in form material this spirit taphthartharath. tiriel, in th

f that supreme glory which is neither the shrine nor the flame, but the life of the master. from the commencement of this history we have ever found frater p. valiantly battling with the elemental forces. as a hoodwinked neophyte he was led into the colossal darkness of malkuth to become a zelator in the hidden mysteries of earth. here he found a kingdom seemingly so balanced in its scintillating intelligence that he little suspected that its overwhelming glory was but the reflection of the supernal flame on the dark face of the waters in which slept the invisible coils of the drowsing serpent of human will. here, on account of its intense darkness, all became to him clear as crystal, in which he could read his own thoughts mirrored in the wavelets of the ever-dancing waters of life. here

upplicate him "that in time to come he may be willing and pleased to regard you with pity and grant you his grace and goodness to send unto you his holy angel, who shall serve unto you as a guide."34 in the above exercise by prayer the one great point to observe, as abramelin himself impresses in the following words, is "it serveth nothing to speak without devotion, without attention, and without intelligence. it is absolutely necessary that your prayer should issue from the midst of your heart, because simply setting down prayers in writing, the hearing of them will in no way explain unto you how really to pray."35 at sunset the same invocation, confession and prayer is to be repeated. 241 during this first period the points to be observed are (1) that both the bed-chamber and oratory are

mine twenty-two members of 261 the r.r. and a.c. and the few remaining sleepy constables that the lightning flash had not destroyed. five days later we find d.d.c.f. writing to one of the brothers of the order as follows. i admit that i "have" committed one great though unavoidable fault, which is this: in giving these persons so great a knowledge i have not also been able to give them brains and intelligence to comprehend it, for this miracle the gods have not granted me the power to perform. you had better address your reproaches to the gods rather than to me, unless some spark of returning wisdom can make you recognise in such "critics" the swine who trample the divine teaching under foot. with all this we entirely agree, and so eventually did p; but d.d.c.f. had also failed, the bow ha

ALEISTER CROWLEY EQUINOX EQ I 3 3

hat in this one instance frank harris has emulated nelson at copenhagen. he will forgive us for dwelling on the one point of disagreement where the points of agreement are so many, where we gladly welcome his book as the sole real light that has ever been shed upon the life and thought of shakespeare, the light of frank harris's soul split up by the prism of his mind 324 into wit, style, insight, intelligence, pathos, history, comedy, tragedy, that adorn his book. as for staunton, sidney lee, raleigh, garrett, bradley, haliwell- phillips, fleay and the rest, their learning is lumber and their theories trash. a. c. the "english review" was enlivened in november by a brilliant article on the law of divorce from the fascinating pen of mr. e. s. p. haynes. while sympathising to a large extent

he metaphysical doctrines of the great neoplatonic philosopher. contents_ life of plotinus. ancient and modern methods. neoplatonism. matter. the universe. individuality. the problem of evil. providence and the individual. demons and the demonic faculty. concerning love and emotions. substance or corporeal essence. time and eternity. doctrine of the soul. individuality. incarnation or descension. intelligence, and the intelligible world. primal categories or elements of the notion. universal number. number and unity. time and space in eternity. ideal functions of time and space. universal differentiation. intelligence and the one. the one. potential import of the doctrine of unity "for the professed student of philosophy, plotinus still remains the most important of the neo-platonists, and

ALEISTER CROWLEY EQUINOX EQ I 3

tion" through the equinox and all booksellers six shillings net- a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist- 10 reward ten pounds "10) will be paid by the proprietors of the equinox for a copy of the journal containing the following passage, which has been anonymously sent to this office, or for such information as may enable them to trace the perpetrators (torn edge) the circumstances_ cox, box, equinox, mcgregors are coming to town; so

orous than the ordinary_ a not infrequent occurrence? he told me that across the scutcheon of his joy, this supreme delight of feeling oneself full of life and believing oneself full of genius, there had suddenly smitten the bar sinister of terror. at first dazzled by the beauty of his sensations, he had suddenly fallen into fear of them. he had asked himself the question "what would become of my intelligence 74 and of my bodily organs if this state (which he took for a supernatural state "went on always increasing; if my nerves became continually more and more delicate" by the power of enlargement which the spiritual eye of the patient possesses, this fear must be an unspeakable torment "i was" he said "like a runaway horse galloping towards an abyss, wishing to stop and being unable to d

_ in the breathing of the wind_ in the faint odours that came from the forest_ there came a whole universe of suggestion_ a gay and motley train of rhapsodical and immethodical thought" thus expresses himself, by the mouth of his puppets, the master of the horrible, the prince of mystery. these two characteristics of opium are perfectly applicable to hashish. in the one case, as in the other, the intelligence, formerly free, becomes a slave; but the word "rapsodique" which defines so well a train of thought suggested and dictated by the exterior world and the accident of circumstance, is in truth truer and more terrible in the case of hashish. here the reasoning power is no more than a wave, at the mercy of every current and the train of thought is infinitely more accelerated and more "rap

instead of touching by voice they indoctrinate you by form and colour. the understanding of the allegory takes within you proportions unknown to yourself. we shall note in passing that allegory, that so spiritual type of art, which the clumsiness of its painters has accustomed us to despise, but which is realy one of the most primitive and natural forms of poetry, regains its divine right in the intelligence which is enlightened by intoxication. then the hashish spreads itself over all life; as it were, the magic varnish. it colours it with solemn hues and lights up all its profundity; jagged landscapes, fugitive horizons, perspectives of towns whitened by the corpse- like lividity of storm or illumined by the gathered ardours of the sunset; abysses of space, allegorical of the abyss of t

ll enable him to construct such symbols of strength, such appliances of power, such exercises of will and imagination, that by their balanced, chaste and sober use, he must succeed if he will to do so. so we see, it matters very little whether the aspirant, truly the seer, cry "yea" or "nay" so long as he do so with a "will" a "will" that will beget a sorcery within the cry; for as levi says "the intelligence which denies, invariably affirms something, since it is asserting its liberty" let us now inquire what this liberty is, but above all, whatever we write "be not satisfied with what we tell you; and act for yourself" and, if you act with daring and courage, you will indeed outstep the normal powers of life and become a strong man amongst strong men, so that "if we say unto this mountai

ALEISTER CROWLEY EQUINOX EQ I 4 2

that he had every right to crow. with no better basis than the metaphysical absolute of the qabalists he had unthinkably but efficiently formulated infinite space, filled the said space with infinite light, concentrated the light into a smooth-pointed whitehead (not the torpedo) and emanated himself as four hundred successive intelligences all the way from risha qadisha in atziluth down to where intelligence ends, and england begins. 201 he took a final survey and again faintly murmured "very good! beautifully arranged, too" he added "not a hole anywhere" it somewhat surprised him, therefore, when a tiny, tiny silvery little laugh came bell-like in his ear. it was so tiny that he could hardly credit the audacity of the idea, but for all its music, the laugh certainly sounded as if some on

in a rage, he returned before the face of his master and, trembling with passion, cast himself down in wrath and despair "pah" said the great white spirit with a smile "i might have known better than to employ a low material creature like yourself. send graphiel to me" the angry bartzabel, foaming with horrid rage, went off, and graphiel appeared. all glorious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of

n young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue feather of justice, unstirred by the wind of his flight, or the upheaval of the universe. but after five and sixty centuries of toil, though illumined with intelligence almost divine, he had to confess himself defeated. 204 "sir" he cried strongly "this is a task for kamael the mighty and all his host of seraphim "i will employ them on it" said the great white spirit. then the skies flamed with wrath; for kamael the mighty and his legions flew from the south, and saluted their creator. behold the mighty one, behold kamael the strong! his crownless he

ALEISTER CROWLEY EQUINOX EQ I 4

tion" through the equinox and all booksellers six shillings net- a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist- a green garland by v. b. neuburg green paper cover. 1s. 6d. net "as far as the verse is concerned there is in this volume something more than mere promise; the performance is at times remarkable; there is beauty not only of thought and invention- and the invention is of a positive kind- but also of expression and rhythm. there is

of science to "karma k nda" the works of good and evil, that is to say of duality. 64 little by little it eats away the former, as strong acid would eat away a piece of steel, and ultimately when the last atom has been destroyed it ceases to exist as a science, or as a method, and becomes the aim "i.e, knowledge. this is most beautifully described in the above-mentioned work as follows: 34. that intelligence which incites the functions into the paths of virtue and vice "am i" all this universe, moveable and immovable, is from me; all things are seen through me; all are absorbed into me;34 because there exists nothing but spirit, and "i am that spirit" there exists nothing else. 35. as in innumerable cups full of water, many reflections of the sun are seen, but the substance is the same; s

rough me; all are absorbed into me;34 because there exists nothing but spirit, and "i am that spirit" there exists nothing else. 35. as in innumerable cups full of water, many reflections of the sun are seen, but the substance is the same; similarly individuals, like cups, are innumerable, but the vivifying spirit like the sun is one. 49. all this universe, moveable or immoveable, has come out of intelligence. renouncing everything else, take shelter of it. 50. as space pervades a jar both in and out, similarly within and beyond this ever-changing universe there exists one universal spirit. 58. since from knowledge of that cause of the universe, ignorance is destroyed, therefore the spirit is knowledge; and this knowledge is everlasting. 59. that spirit from which this manifold universe ex

as become accomplished in the knowledge of truth. he perceives the working of the inner law of things, and is loving, wise, enlightened. and being loving, wise and (147) enlightened, he does everything with a wise purpose, in the full knowledge of what he is doing, and what he will accomplish. he wastes no drachm of energy, but dies everything with calm directness of purpose, and with penetrating intelligence. this is the stage of masterly power in which effort is freed from strife and error, and perfect tranquility of mind is maintained under all circumstances. he who has reached it, accomplishes everything upon which he sets his mind.232 vii "right thought" so filled with understanding is he now that he becomes, as it were, the actual mind of the universe, nothing remains uncomprehended;

prevails, then i manifest myself. for the protection of the good, for the destruction of the evil, for the firm 272 this is a mere thought-form induced by misunderstanding the instruction of m itr nanda swami as to observing the phenomenon. establishment of the national righteousness i am born again and again!273 "it is a fallacy" wrote p "that the absolute must be the all-good. there is "not" an intelligence directing law; but only a line of least resistance along which all things move. its own selfishness has not even the wit to prevent buddha, and so its own selfishness proves its destruction "we cannot call nature "evil: fatal is the exact word; for necessity implies stupidity, and this stupidity is the chief attribute of nature" illustration on page 168 described "diagram 88. the bodh

ALEISTER CROWLEY EQUINOX EQ I 6 2

ore the greatest of all gods["none obey" mercury. 1. silence. thou hast no followers, brother. sor. gemini. behold thine handmaiden! where thou goest i will go; thy people shall be my people and thy god my god["she walks to the throne" mercury. peace upon thee, beloved. but the brethren say sooth. even mercury liveth not for ever["he recites" the light streams stronger through the lamps of sense. intelligence grows as we go. alas: its icy glimmer shows dimmer, dimmer the awful vaults we traverse. were the sun himself the one glory of space, he would but illustrate the night of fate. are not the hosts of heaven in vain arrayed? their light dismayed 105 before the vast blind spaces of the sky? o galaxy of thousands upon thousands closely curled, your golden world incalculably small, its clos

ALEISTER CROWLEY EQUINOX EQ I 6

tion" through the equinox and all booksellers six shillings net= a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist "this page is reserved for official pronouncements by the chancellor of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 3 great james street, w.c. telephone: city 8987, or to call at that address by appointment. a repr

ords. 5. but they heard him not, for they were not ready to receive them. 6. but certain men heard and understood, and through them shall this knowledge be made known. 7. the least therefore of them, the servant of them all, writeth this book. 8. he writeth for them that are ready. thus is it known if one be ready, if he be endowed with certain gifts, if he be fitted by birth, or by wealth, or by intelligence, or by some 5 other manifest sign. and the servants of the master by his insight shall judge of these. 9. this knowledge is not for all men; few indeed are called, but of these few many are chosen. 10. this is the nature of the work. 11. first, there are many and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from o

ALEX SANDERS THE KING OF THE WITCHES

t maxine insisted that they would never. have acted on such flimsy evidence. the.london covens attracted their share ofmisfits; youngsters who had left home only to find there was no fortune awaitiilg themin the capital; social outcasts ofone sort or another; and many who were just lonely. as he extended his areaof lectures and public appearances to include universities, specialist clubs and high-intelligence groups, alex recruited many who had natural gifts similar to those enjoyed by some hereditary witches. one of these nearly succeeded in wrecking the coven. ben had come from mauritius to study at london university, but he had become a successful singer and had exchanged. the academic life for the student world of pop. a roman catholic, he first heard alex speak at a. college lecture a

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ollows [there's a diagram in the non-computer version which i can't reproduce. it shows the priestess with the points of the third degree sigil marked on her body. the points are: 1. genitals/womb; 2. right foot; 3. left knee; 4. right knee; 5.left foot; 6. genitals/womb; 7. lips; 8. left breast; 9. right breast; 10. lips] and then lays his body gently over hers, saying: hp: make open the path of intelligence between us; for these truly are the five points of fellowship- foot to foot, knee to knee, lance to grail, breast to breast, lips to lips. by the great and holy name cernunnos; in the name of aradia; encorage our hearts, let the light crystalize itself in our blood, fulfilling of us resurrection. for there is no part of us that is not of the gods. hp rises and goes to each quarter in

from out thy cauldron of rebirth [kiss] here may we see in vision clear thy secret strange unveiled at length, thy wondrous twin pillars rear erect in beauty and in strength [kisses on the breasts] altar of mysteries manifold, the sacred circle's central point thus do i sign thee as of old; with kisses of my lips anoint [kisses of the third degree sigil] open for me the secret way, the pathway of intelligence beyond the gates of night and day, beyond the bounds of time and sense. behold the mystery aright; the five true points of fellowship, here where the lance and grail unite, and feet and knees and breast and lip. notes l this replaces the priest's declamation in the standard great rite. l it was published in janet and stewart farrar's the witches' way. l they say it was written by dore

limiting and constraining any of the senses serves to increase the concentration of another. shutting the eyes aids the hearing. so the binding of the initiate's hands increases the mental perception, while the scourge increaseth the inner vision. so the initiate goeth through it proudly, like a princess, knowing it but serves to increase her glory. but this can only be done by the aid of another intelligence and in a circle, to prevent the power thus generated being lost. priests attempt to do the same with their scourgings and mortifications of the flesh. but lacking the aid of bonds and their attention being distracted by their scourging themselves and what little power they do produce being dissipated, as they do not usually work within a circle, it is little wonder that they oft fail

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ion that the man who is only interested in the scientific aspect, and who confines himself to the study of those manifestations which are purely material, is just as much occupied with the study of the divine as is his frankly religious brother who only concerns himself with the spiritual side; and that the philosopher is, after all, occupied in emphasising for us the very necessary aspect of the intelligence which links the matter aspect and the spiritual, and blends them into one coherent whole. perhaps by the union of these three lines of science, religion, and philosophy we may get a working knowledge of the truth as it is, remembering at the same time that "truth lies within ourselves" no one man's expression of the truth is the whole expression, and the sole purpose of thought is to

the purely material, forms existing in subtler substance, such as forms of thought, and the racial forms, and the forms of organisations. in this dual study, one of the aspects of deity will be emphasised, should you choose to use the term "deity" or one of the manifestations of nature, should you prefer that less sectarian expression. we shall then be led to the consideration of the evolution of intelligence, or of the factor of mind which is working out as ordered purpose in all that we see around us. this will reveal to us a world which is not blindly going on its way, but which has back of it some plan, some co-ordinated scheme, some organised concept which is working itself out by means of the material form. one reason why things appear to us so difficult of comprehension is involved

, and another little bit there, but the whole grandeur of the idea is not apparent to us. we may have a vision, we may have a high moment of revelation, but when we contact the reality on every side, we question the possibility of the ideal materialising, for the intelligent relationship between the form and that which utilises it seems so far from adjustment. the recognition of the factor of the intelligence will inevitably lead us to the contemplation of the evolution of consciousness in its many forms, ranging all the way from those types of consciousness which we consider sub-human, through the human, up to what may be logically posited (even if it may not be demonstrated) to be superhuman consciousness. the next question which will face us will be, what lies back of all these factors?

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

of action in order to benefit the group to which he belongs, and rejects that which is purely selfish. we might finally define evolution as ordered change and constant mutation. it demonstrates in the ceaseless activity of the unit or the atom, the interaction between groups, and the endless play of one force or type of energy upon another. we have seen that evolution, whether it is of matter, of intelligence, of consciousness, or of spirit, consists in an ever-increasing power to respond to vibration, that it progresses through constant change, by the practice of a selective policy or the use of the discriminative faculty, and by the method of cyclic development or repetition. the stages which distinguish the evolutionary process might be broadly divided into three, corresponding to the s

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

n- 2- initiation, human and solar copyright 1998 lucis trust chart the seven planes of our solar system, the constitution of man the constitution of man, as considered in the following pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. will or power..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual will..atma. 2. intuition..buddhi, love-wisdom, the christ principle. 3. higher or abstract mind..higher manas. the ego begins to make its pow

sets of service, sacrifice, and renunciation, and through the constant streams of light (occultly understood) which emanate from it. the hierarchy might be considered as the aggregate on our planet of the forces of the fifth kingdom in nature. this kingdom is entered through the full development and control of the fifth principle of mind, and its transmutation into wisdom, which is literally the intelligence applied to all states through the full conscious utilisation of the faculty of discriminative love. to develop consciousness in the three lower kingdoms. as is well known, the five kingdoms of nature on the evolutionary arc might be defined as follows: the mineral kingdom, the vegetable kingdom, the animal kingdom, the human kingdom, and the spiritual kingdom. all these kingdoms embod

be so inadequately expressed) are to be found of the first aspect, or embryonic will and purpose; we may call it hereditary instinct, but it works out in fact as purpose in nature. it has been wisely stated by h. p. blavatsky that man is the macrocosm for the three lower kingdoms, for in him these three lines of development are synthesised and come to their full fruition. he is verily and indeed intelligence, actively and wonderfully manifested; he is incipient love and wisdom, even though as yet they may be but the goal of his endeavour; and he has that embryonic, dynamic, initiating will which will come to a fuller development after he has entered into the fifth kingdom. in the fifth kingdom, the consciousness to be developed is that of the group, and this shows itself in the full flowe

e has entered into the fifth kingdom. in the fifth kingdom, the consciousness to be developed is that of the group, and this shows itself in the full flowering of the love-wisdom faculty. man but repeats on a higher turn of the spiral- 15- initiation, human and solar copyright 1998 lucis trust the work of the three lower kingdoms, for in the human kingdom he shows forth the third aspect of active intelligence. in the fifth kingdom, which is entered at the first initiation, and which covers all the period of time wherein a man takes the first five initiations, and that wherein he works as a master, as part of the hierarchy, the love-wisdom, or second aspect, comes to its consummation. at the sixth and seventh initiations the first, or will, aspect shines forth, and from being a master of co

all evolution, stands the king, the lord of the world, sanat kumara, the youth of endless summers, and the fountainhead of the will (showing forth as love) of the planetary logos. co-operating with him as his advisers are three personalities called the pratyeka buddhas, or the buddhas of activity. these four are the embodiment of active intelligent loving will. they are the full flowering of the intelligence, having achieved in an earlier solar system that which man is now striving to perfect. in earlier cycles in this system they began to demonstrate intelligent love, and from the standpoint of the average human being they are perfect love and perfect intelligence, though from the standpoint of that existence who embraces even our planetary scheme in his body of manifestation, that love

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

itself triple. this triple solar system can be described in terms of three aspects, or (as the christian theology puts it) in terms of three persons. electric fire, or spirit. 1st person..father. life. will. purpose. positive energy. solar fire, or soul. 2nd person..son. consciousness. love-wisdom. equilibrised energy. fire by friction, or body, or matter. 3rd person..h. oly spirit. form. active intelligence. negative energy. each of these three is also triple in manifestation, making therefore a. the nine potencies or emanations. b. the nine sephiroth. c. the nine causes of initiation. these, with the totality of manifestation or the whole, produce the ten (10) of perfect manifestation of the perfect man. these three aspects of the whole are present in every form. a. the solar system is

ities. they are known as a. the seven planetary logoi. b. the seven spirits before the throne. c. the seven rays. d. the seven heavenly men. the seven logoi embody seven types of differentiated force, and in this treatise are known under the names of lords of the rays. the names of the rays are ray i..ray of will or power..1st aspect ray ii..r. ay of love-wisdom..2nd aspect ray iii..ray of active intelligence 3rd aspect these are the major rays. ray iv..ray of harmony, beauty and art. ray v..ray of concrete knowledge or science. ray v..ray of devotion or of abstract idealism. ray vii..ray of ceremonial magic or order. ii. there is a basic law called the law of periodicity. 1. this law governs all manifestation, whether it is the manifestation of a solar logos through the medium of a solar

and similar terms.9,(9)10,11(10) it is the sumtotal of that which is active, animated, or vitalized, and of all that concerns itself with the adaptation of the form to the needs of the inner flame of life. it might here be useful to point out that magnetism is the effect of the divine ray in manifestation in the same sense that electricity is the manifested effect of the primordial ray of active intelligence. it would be well to ponder on this for it holds hid a mystery. the fires of the mental plane also demonstrate in a twofold manner: first, as the fire of mind, the basis of all expression and in one peculiar occult sense the sumtotal of existence. it provides the relation between the life and the form, between spirit and matter, and is the basis of consciousness itself. second, as the

e cosmic entity. in the same way, the seven planetary entities, the seven heavenly men, are seven logoi (likewise cosmic beings) who in their totality form the body of the threefold logos. we have, therefore: 1. the undifferentiated logos a cosmic entity. 2. the logos, threefold in manifestation: a. the cosmic lord of will power. b. the cosmic lord of love and wisdom. c. the cosmic lord of active intelligence. 3. the triple logos, sevenfold in manifestation, i.e. the seven planetary logoi.18,(17)19,20(18) each of these cosmic entities is, in his essential essence, fire; each manifests as fire in a threefold manner. in point of time the cosmic lord of active intelligence, considered from the standpoint of cosmic evolution, is more evolved than his two brothers. he is the life of matter, its

mental, and rules over them not only on this planet, called the earth, but on the three planes in all parts of the system. he is one of the seven brothers (to use an expression familiar to students of the secret doctrine) who each embody one of the seven principles, or who are in themselves the seven centres in the body of the cosmic lord of fire, called by h. p. b "fohat" he is that active fiery intelligence, who is the basis of the internal fires of the solar system. on each plane one of these brothers holds sway, and the three elder brothers (for always the three will be seen- 37- a treatise on cosmic fire copyright 1998 lucis trust and later the seven, who eventually merge into the primary three) rule on the first, third and the fifth planes, or on the plane of adi, of atma22(20) and o

ALICE A BAILEY05 THE LIGHT OF THE SOUL

heart of each of us. the word "heart" is- 30- the light of the soul copyright 1998 lucis trust here used in its occult connotation. the following correspondences may be found illuminating and should be studied with care. aspect quality centre macrocosm spirit. father. monad. will. head. central spiritual sun. soul .s on .e go .l ove. heart. heart of the sun. body. holy spirit. personality. active intelligence. throat. physical sun. ishvara is the second aspect, and therefore the real meaning of this sutra is that through intense devotion to, and love of ishvara, the christ in manifestation, that christ or soul may be contacted or known. ishvara is god in the heart of every child of god; he is to be found in the cave of the heart; he is to be reached through pure love and devoted service, a

rity of thought is to be achieved: i. spiritual essence. i i. the sound or word. iii. the object. 1. spirit. 1. the soul. 1. body 2. pneuma. 2. the psyche. 2. form 3. the father. shiva 3. the son. vishnu. 3. the holy spirit. brahma 4. the monad. the one. 4. the cosmic christ. 4. the vehicle of life and of incarnation. 5. the eternal will or purpose. 5. eternal love-wisdom. 5. eternal activity and intelligence. 6. one great breath. 6. the aum. 6. the worlds. 7. life. 7. consciousness aspect. 7. activity aspect. 8. synthesising energy. 8. attractive force. 8. matter. 9. first aspect. 9. second aspect. 9. third aspect. in the mind of man these three aspects are confused and that which is outward and objective is usually recognized as reality. this is the great maya or illusion and can only be

e "light of the intuition" is one of the terms which can be applied to this type of illuminative knowledge. it results from the treading of the path and the overcoming of the pairs- 174- the light of the soul copyright 1998 lucis trust of opposites, and is the forerunner of complete illumination and the full light of day. ganganatha jha in his brief commentary touches on all these three. he says "intelligence is the emancipator the forerunner of discriminative knowledge, as the dawn is of sunrise. on the production of intuitional insight, the yogi comes to know everything" these flashes of intuition are at first simply vivid flashes of illumination, breaking forth into the mind consciousness and disappearing almost instantaneously. but they come with increasing frequency as the habit of me

of science are reached, the flashes of discovery and genius. but this higher power need not work in subordination to the so-called rational mind, it may act directly, as full illumination 'the vision and the faculty divine" 34. understanding of the mind-conscious comes from one-pointed meditation upon the heart centre. the sons of men are distinguished from the animal kingdom by the possession of intelligence, of the rational reasoning mind. hence in the ageless wisdom, the secret doctrine of the world, human beings are frequently called "sons of mind" it is this which gives them their sense of individuality, of their separate identity; it is this which makes them egos. in the centre of the brain, seated in the pineal gland, we are told is the home of the soul, an- 175- the light of the so

vehicle. this life of god is triple and combines the energy of the father, the son and the holy ghost, and is therefore responsible for the full functioning of all the parts of man's nature on all planes, and for all states of consciousness. one strand of this triple thread or path, the first, is the giver of life, of spirit, of energy. another, the second, is responsible for the consciousness or intelligence aspect, for the power of spirit to respond to contact and to evolve response. the third concerns the life of the matter or body aspect. the first aspect via the monad reaches to the pineal gland the point where spirit resides in man. the second or consciousness aspect, via the ego, makes a point of contact with the heart centre, whilst the third aspect or third part of the sutratma li

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ither a light shining before men's eyes, or a hidden thing and, therefore, of no use to others. we are assured in that basic text book on meditation, the yoga sutras of patanjali, of which an english paraphrase and commentary is furnished in my book the light of the soul, that through right discipline and meditation "that which obscures the light is gradually removed" and that "when the spiritual intelligence..reflects itself in the mind-stuff then comes awareness of the self."8(43) at one point in the history of every human being there comes a momentous crisis when the light must be sensed, through a rightly used intelligence, and the divine inevitably contacted. this patanjali emphasizes when he says "the transfer of the consciousness from a lower vehicle into a higher is part of the cre

book, the soul and its mechanism, will be found true that "there will emerge a new race, with new capacities, new ideals, new concepts about god and matter, about life and spirit. through that race and through the humanity of the future there will be seen not only a mechanism and a structure, but a soul, an entity, who, using the mechanism, will manifest its own nature, which is love, wisdom and intelligence."4(116) it is interesting here to note the uniformity of the teaching of all religions and races as to the technique of entrance into the kingdom of the soul. at a certain point on the path of evolution, it would appear as if all ways converge and all pilgrims arrive at the same identical position on the way. from this point of junction, they travel the same way, and employ the same m

solated unity (withdrawn into the true nature of the self) is the reward of the man who can discriminate between the mind stuff and the self, or spiritual man "the state of isolated unity becomes possible when the three qualities of matter (the three gunas or potencies of nature) no longer exercise any hold over the self. the pure spiritual consciousness withdraws into the one "when the spiritual intelligence which stands alone and freed from objects, reflects itself in the mind stuff, then comes awareness of the self..the mind then tends towards..increasing illumination."13(125) here again the same idea. the use of the mind, final withdrawal from the mind consciousness, and the realization of unity. this tends to steady illumination. the method of sufism the writings of the sufis are much

o the sum-total of spiritual endeavor as any effects which may be noted in the world of organized religious effort. confucius taught us, centuries ago, that implements of civilization were highly spiritual in nature, for they were the results of ideas, and hu shih tells us in that interesting symposium, whither mankind..that civilization which makes the fullest possible use of human ingenuity and intelligence in search of truth in order to control nature and transform matter for the service of mankind, to liberate the human spirit from ignorance, superstition, and slavery to the forces of nature, and to reform social and political institutions for the benefit of the greatest number such a civilization is highly idealistic and spiritual."1(129) our idea as to what constitutes spirituality h

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

outer nature or quality) of a life. these springs of action lie hid in the purpose of any life, whether it be a solar life, a planetary entity, a man, or that being who is the sum total of the states of consciousness and of the forms of any kingdom in nature- 8- a treatise on white magic copyright 1998 lucis trust 2. laws. a law presupposes a superior being who, gifted with purpose, and aided by intelligence, is so coordinating his forces that a plan is being sequentially and steadily matured. through a clear knowledge of the goal, that entity sets in activity those steps and stages which when carried forward in order will bring the plan to perfection. the word "law, as usually understood, conveys the idea of subjection to an activity which is recognised as inexorable and undeviating, but

o a glorious consummation. 3. psychic. there are two types of the above force in manifestation as far as the human kingdom is concerned, and these must be clearly grasped. there is the force which animates the subhuman kingdoms in nature, the ensouling energy which, brought into conjunction with the energy of matter and self, produces all forms. the effect of this junction is to add to the embryo intelligence of substance itself a latent sentiency and responsiveness that produces that subjective something we call the animal soul. this exists in four degrees or states of sentient awareness: a. the consciousness of the mineral kingdom. b. the consciousness of the vegetable kingdom. c. the consciousness of the animal kingdom. d. the consciousness of the animal form through which the spiritual

of which all the above are differentiations. those again who are interested in the more metaphysical approach and in the soul-life more than in the form aspect express their concept in terms of soul manifestation and passing beyond the personal selfish reactions of the body nature think in terms of life, in terms of quality, of group will or power, group coordination or love-wisdom, and of group intelligence or knowledge, covering all by the generic term of brotherhood. but even that is found to be separative, through the separation into larger units than the lower is capable of grasping. therefore the initiate, especially after the third initiation, begins to think even more synthetically and to express truth to himself in terms of spirit, life, the one. these terms mean to him something

in the plan and purpose of the great life in which he has his being. there is also the second soul quality which is spiritual love, the quality of group consciousness, of inclusiveness, of mediatorship, of attraction and of unification. this is the paramount soul characteristic, for only the soul has it as the dynamic factor. the spirit, or monad is primarily the expression of will with love and intelligence as secondary principles, and the body nature, the personality, is paramountly distinguished by intelligence, but the soul has outstandingly the quality of love which demonstrates as wisdom also when the intelligence of the body nature is fused with the love of the soul. the following tabulation may make the thought clearer. monad. will. purpose 1st aspect. will, enabling the monad to

outstandingly the quality of love which demonstrates as wisdom also when the intelligence of the body nature is fused with the love of the soul. the following tabulation may make the thought clearer. monad. will. purpose 1st aspect. will, enabling the monad to participate in the universal purpose. 2nd aspect. love, the energy which is poured forth into the soul, making it what it is. 3rd aspect. intelligence, transmitted via the soul and brought into manifestation through the medium of the body. soul. love .t he method 1st aspect. will, held in abeyance but expressing itself through the mind aspect of the personality and through kundalini, which when aroused correctly makes possible the final initiations into the consciousness of the monad. 2nd aspect. love, the dominating force of the so

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

oming seven, in their turn produce the forty-nine types of force which express themselves through all the forms in the three worlds and the four kingdoms in nature. you have therefore: a. three monadic groups of energies. the essential unity expresses, through these three, the- 11- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust qualities of will, love and intelligence. b. seven groups of energies which are the medium through which the three major groups express the divine qualities. c. forty-nine groups of forces to which all forms respond and which constitute the body of expression for the seven, who in their turn are reflections of the three divine qualities. in some mysterious ways, therefore, the differentiations which manifest in nature are fo

we go so that we shall tread the path of selflessness, leading to group awareness, and not the path of individualism, leading eventually and inevitably (as the mind aspect becomes organised) to the left hand path of black magic. those strong souls who consciously and knowingly enter into the realms of spiritual force and take thence that which they need and that which they choose, must work with intelligence, so that there may be a subsequent wise distribution of force within a chosen area. those who know themselves to be in the rank and file of aspirants, but who possess the persistence which will drive them forward to the goal, need to remember that theirs is the responsibility of adding their quota to the sum total, and that this is done every time they think of the group, correspond w

third initiation as i earlier said are swinging as a pendulum between the pairs of opposites, spirit and matter. i speak not here of the pairs of opposites of the astral or emotional plane, which are illusory reflections of the true pairs of opposites, but of the basic duality of manifestation. i seek to deal with that material which is of practical value and which can be grasped by the illumined intelligence of the average man. it is necessary for all students who seek illumination and a right apprehension of truth to drop the emphasis so often laid upon certain aspects and presentations of truth being spiritual and others being mental. it is in the realm of so-called mind that the great principle of separateness is found. it is also in the realm of mind that the great at-one-ment is made

re material manifestation of desire, and is the attractive principle in nature and the custodian of the law of attraction, which is the life-demonstration of pure being. this lord of love is the most potent of the seven rays, because he is on the same cosmic ray as the solar deity. he expresses himself primarily through the planet jupiter, which is his body of manifestation. 3. the lord of active intelligence. his work is more closely linked to matter and he works in cooperation with the lord of the second ray. he is the motivating impulse in the initial work of creation. the planet saturn is his body of expression within the solar system, and through the medium of matter (which beneficently obstructs and hinders) he provides humanity with a vast field of experiment and experience. i shoul

a very large number of sixth ray egos, for it will be about two hundred years before all the sixth ray egos pass out of incarnation. as to the first ray egos, there are no pure first ray types on the planet. all so-called first ray egos are on the first subray of the second ray, which is in incarnation. a pure first ray ego in incarnation at this time would be a disaster. there is not sufficient intelligence and love in the world to balance the dynamic will of an ego on the ray of the destroyer. just as the human family has a relation to the planetary logos of our earth which is best expressed by stating that it constitutes his heart and brain, so does the sum total of analogous evolutions within the entire solar system constitute the heart and brain of the solar logos. intelligent activi

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

to the intelligent men and women of today, who pride themselves on their reasoning powers and upon their independence of ancient mental trammels and of old and dusty traditions? as to the perfection of the portrayed character of christ there is never any question. the enemies of christianity admit his uniqueness, his basic profundity and his understanding of the hearts of men. they recognise the intelligence of his ideas and sponsor them in their own philosophies. the developments which the carpenter of nazareth brought about in the fabric of human life, his social and economic ideals, and the beauty of the civilisation which could be founded upon the ethical teaching of the sermon on the mount are frequently emphasised by many who refuse to recognise his mission as an expression of divin

ant manner they worked together for the eventual benefit of the race. their two systems are interdependent, and buddha prepared the world for the message and the mission of christ. both embodied in themselves certain cosmic principles, and by their work and sacrifice certain divine potencies poured through and upon mankind. the work done by the buddha, and the message which he sounded, stimulated intelligence into wisdom. wisdom is a cosmic principle, and a divine potency. this the buddha embodied. but love came to the world through christ, and he, through his work, transmuted emotion into love. as "god is love" the comprehension that christ revealed the love of god makes clear the magnitude of the task he undertook a task far beyond the powers of any teacher or messenger who had preceded

e the requirements and the possibilities which confront us? if a study of these five developments in the life of christ are of no profit to us, and if they concern an unfoldment which can have no possible human interpretation, then all that has been written and taught, down the centuries, proves futile and unavailing. the ordinary theological applications no longer make an appeal to the developed intelligence of man. christ himself is ever powerful to attract human interest, and to draw to himself those who have the vision to see truth as it is and to hear the gospel message in terms which each new age demands. it is a waste of time to go on elaborating this ancient story of the living christ if it contains for us no specific message, if all that is required of us is the attitude of the on

sonality. it is that soul or self which opens to man the door of inspiration and reveals to him the nature of his divine consciousness, attuning his ear to catch the sound of that "voice which speaks in the silence" when a man has quieted all the outer voices. the attainment of the faculty of inspiration is essential to any progress upon the path of initiation, and it presupposes a development of intelligence which will enable a man to make the necessary differentiations. true inspiration is not in any sense the welling-up of the subconscious self or mind; nor is it the releasing in man of the flood of ideas and thoughts which are his racial, national or family; it is not the tuning in on the world of thought which can so easily be done by those in whom a certain quality of telepathic rapp

n so easily be done by those in whom a certain quality of telepathic rapport is developed. nor is it listening to the many voices which can make themselves heard when a man succeeds in becoming so utterly negative and so emptied of all intelligent thought that the sounds, the ideas and the suggestions of the world of psychic phenomena very easily intrude. this happens usually when the standard of intelligence is of a relatively low order. inspiration is something entirely different. it is a penetration into the world of thought and ideas to which christ listened when he heard a voice, and the father spoke to him. it is the intuitive response of an intelligent mind to impressions coming from the soul and from the world of souls. the speech of the kingdom then becomes familiar to us. we are

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

condition is the determining factor- 5- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust disciples have the problem of expressing the duality of love and will through the personality. this statement is a true enunciation of the goal for the disciple. the initiate has the objective of expressing the will of god through developed love and a wise use of the intelligence. the above preamble lays the ground for the definition of the three stages of egoic growth. what, therefore, is individualisation from the standpoint of the psychological unfoldment of man? it is the focussing of the lowest aspect of the soul, which is that of the creative intelligence, so that it can express itself through the form nature. it will eventually be the first aspect of di

to the final process which we have considered briefly, namely the stage in the liberation of the spirit which we call identification. all that is possible, even in the case of initiation, is to give the elementary stanzas which convey to accepted disciples some of the significance of the first initiation. as regards identification, the reactions of the illumined initiate are made available to his intelligence in symbolic form, but if- 28- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust these forms were described, they would be completely misunderstood. when the third initiation takes place and the wider open door looms before the initiate, he will then discover the meaning of that type of realisation which is here called (for lack of a better name

gained. the word goes forth 'i tread the way of love. i love the plan. unto that plan, i surrender all i have. unto the whole, i give my heart's deep love. i serve the plan; i serve the whole with love and understanding" ray three "the angel of the presence stands within the centre of the whirling forces. for ages long, thus has he stood, the centre of all energies from above and from below. with intelligence, the angel works to make the one who is above and the one who is below to blend and be as one. with twelve clear notes, the hour sounds forth, and then the two are one. the angel stands entranced. ear to ear, breast to breast, right hand to left, the two (who are the three) produce the merging of their lives. glory shines forth. truth is revealed. the work is done. then man, who is th

hat we are engaged in is the development of those qualities and virtues which will "clear our vision, because they produce the purification of the vehicles so that the real significance of divinity can begin to emerge in our consciousness. b. certain basic premises with this preamble, we will pass on to the consideration of the mechanism and of that which infuses it and motivates it with life and intelligence. certain basic premises are recognised and can, therefore, be very briefly mentioned: 1. the soul informs the mechanism in two ways and through two points of contact in the body: a. the "thread of life" is anchored in the heart. the life principle is there to be found, and from that station it pervades the entire physical body through the medium of the blood stream, for "the blood is

ed and can, therefore, be very briefly mentioned: 1. the soul informs the mechanism in two ways and through two points of contact in the body: a. the "thread of life" is anchored in the heart. the life principle is there to be found, and from that station it pervades the entire physical body through the medium of the blood stream, for "the blood is the life. b. the "thread of consciousness" or of intelligence is anchored in the head, in the region of the pineal gland, and from that station of perception it orders or directs the physical plane activities, through the medium of the brain and the nervous system. 2. the directive activity of the soul, or its authoritative grasp upon the mechanism of the body, is dependent for its extent upon the point of development, or upon the so-called "age

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

e are to be found as well as the forms themselves. these seven rays produce the seven major psychological types. these seven rays or emanations are: 1. the first ray of will or power. many great world rulers are found on this ray, such as julius caesar. 2. the second ray of love-wisdom. the christ and the buddha are to be found on this ray. it is the great teaching ray. 3. the third ray of active intelligence. the mass of intelligent humanity are found on this ray. 4. the fourth ray of harmony through conflict. aspirants. struggling, well-meaning people. workers for unity emerge along this line. 5. the fifth ray of concrete knowledge or science. scientists and people who are purely mental and governed only by the mind. 6. the sixth ray of devotion or idealism. many christian people. fanati

ration, unity and inclusiveness which impels deity itself to action. love is a hard thing to cultivate such is the inherent selfishness of human nature; it is a difficult thing to apply to all conditions of life and its expression will demand of you the utmost you have to give and the stamping out of your selfish personal activities. disciples in the group of a master have to love each other with intelligence and an abiding strength and thus release that light and power which will eventually make the group of effective value in the world. as i work with you in the future, i shall not wait to wrap up the truths i have to say to each of you in such a way that they cannot hurt. i shall not in the future consider your personality feelings and reactions because i count upon the sincerity of you

ognised their plans taking shape before your eyes? have you grasped the essentials of what the great white lodge has done during the past twenty-five years and the extent of the work in which disciples and aspirants everywhere have been permitted to share? i would like briefly to enlarge somewhat upon this so as to make the picture clearer to your eyes in order that you may cooperate with greater intelligence, for this is above everything else group work. slowly and gradually, as far as you are all concerned, i have gathered together a band of disciples upon the outer plane. as the group thoughtform integrated and disciples responded to my call, found each other and began to work together, it became possible for me to go forward with my chosen work and carry forward the plans which i set m

eventually at your goal. your major difficulty, at this time, is your fifth ray mind. is this not true, my brother? you have a third ray (the ray of intelligent activity) physical body. this is largely controlled, interiorly, by your fifth ray mind. again you see the dominance of this type of energy in your equipment of expression. your rays are, therefore: 1. the soul ray the third ray of active intelligence. 2. the personality ray the sixth ray of devotion. 3. the ray of the mind the fifth ray of concrete science. 4. the ray of the astral body the sixth ray of devotion. 5. the ray of the physical body the third ray of activity. this analysis should throw much light upon your problem for you will note the dominance of the third major ray and the sixth minor ray of devotion. january 1938 m

the work which you are endeavouring to do in the particular field wherein you are forcing yourself to remain. it should be the other way round and the personality with all its unified powers should be at the service of the soul. all the forces of your lower nature should be at the disposal of the higher self, working through an illumined mind and sensitive brain. ponder on this. the energy of the intelligence and two intelligent forces the soul, the mind and the physical nature serve your devoted personality. you should reverse this, my brother, and let the intelligent soul control your devoted personality. there lies your problem. the need of every disciple is ever to develop a closer and more direct alignment between soul and personality and that is, therefore, your problem, even if it s

ALICE A BAILEY13 PROBLEMS OF HUMANITY

gnition of the difficulty of daily living, upon sensitivity to a child's normally affectionate response, and upon the conviction that love always draws forth what is best in anyone. 2. an atmosphere of patience. it is in such an atmosphere that the child can learn the first rudiments of responsibility. the children being born in this period and who are now to be found everywhere are of high grade intelligence; without knowing it, they are spiritually alive and the first indication of this aliveness is a sense of responsibility. they know they are their brother's keeper. the patient inculcation of this quality, the effort to make them shoulder small duties and to share responsibility will call for much patience on the part of the teacher but it is fundamental in determining a child's charac

regarded as the foundation for a better system and a wiser approach to the goal of world citizenship. it might be of value at this point to define what education can be, if it is impulsed by true vision and made responsive to sensed world need and to the demands of the times. education is the training, intelligently given, which will enable the youth of the world to contact their environment with intelligence and sanity, and adapt themselves to the existing conditions. this is of prime importance and is one of the signposts in the world today. education is a process whereby the child is equipped with the information which will enable him to act as a good citizen and perform the functions of a wise parent. it should take into consideration his inherent tendencies, his racial and national at

in the background and to see the emerging problem in the light of the biblical statement that there is "one god and father of all who is above all and through all and in us all. let us regard that statement as a scientific one and not as a pious, religious hope. god has made us all of one blood and that god under some name or aspect, whether transcendent or immanent, whether regarded as energy or intelligence, whether called god, brahma, the abstract or the absolute is universally recognized. again, under the great law of evolution and the process of creation, men are subject to the same reactions to their environment, to the same pain, to the same joys, to the same anxieties, to the same appetites and the same urges towards betterment, to the same mystical aspiration, to the same sinful t

l call for the same objective and for the same process of adjustment: the establishing of right human relations. the technique or method to bring this about remains everywhere the same: the use of the spirit of goodwill. goodwill is the simplest expression of true love and the one most easily understood. the use of goodwill in connection with the problems with which humanity is faced releases the intelligence along constructive lines; where goodwill is present, the walls of separation and of misunderstanding fall- 68- problems of humanity copyright 1998 lucis trust love and understanding will eventually follow upon a practical expression of goodwill as a factor in every type of human relation and as a mode of contact between groups, between nations and their minorities, between nation and

possible and the door into the kingdom of god was opened. man learned that the way into the holy place could be entered through love. to the mental principle was added again by the force of invocation and responsive evocation another divine attribute or principle, the principle of love. these two great approaches made it possible for the human soul to express or manifest two aspects of divinity: intelligence and love. intelligence today is flowering through knowledge and science; it has, however, not yet unfolded on any large scale its latent beauty of wisdom; love today is only just beginning to engross human attention; its lowest aspect, goodwill, is only now being recognized as a divine energy and is still a theory and a hope. the buddha came embodying in himself the divine quality of

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ly demonstrate) can come into being, the education of the masses in cooperative statesmanship, in economic stabilisation through right sharing, and in clean, political interplay is imperatively necessary. the long divorce between religion and politics must be ended and this can now come- 8- the reappearance of the christ copyright 1998 lucis trust about because of the high level of the human mass intelligence and the fact that science has made all men so close that what happens in some remote area of the earth's surface is a matter of general interest within a few minutes. this makes it uniquely possible for him to work in the future. the development of spiritual recognition is the great need today in preparation for his reappearance; no one knows in what nation he will come; he may appear

on to monadic "destiny" and to the widespread universal influence a son of god can exert makes itself felt in the consciousness of the christ as it will in the consciousness of all those who obey his injunction and arrive at the perfection which he pointed out as possible. the highest divine quality or aspect now makes itself felt in the life of the progressing son of god; he knows the meaning of intelligence; he realises the significance of love and its attractive quality. now because of these two recognitions he becomes aware of the potency of will and of the reality of the divine intention which that will must (at any cost) implement. this was the major crisis of the christ. there are in the gospel story (as testimony to this divinely progressing unfoldment) four recorded moments wherei

now had a new objective. the only place of complete "peace (which is the meaning of the name "jerusalem) is the "centre where the will of god is known" the spiritual hierarchy of our planet (the invisible church of christ) is not a centre of peace but a very vortex of loving activity, the meeting place of energies coming from the centre of the divine will, and from humanity, the centre of divine intelligence. christ had oriented himself to that divine centre which has, in the ancient scriptures, been called the "place of serene determination and of poised, quiescent will" this statement marked a point of crisis and of determination in the life of christ, and proved his progress towards divine fulfilment. 3. then in the garden of gethsemane he said "father, not my will but thine be done" t

he emphasis will be upon the livingness of the christ nature in every human being, and upon the use of the will in bringing about this living transfiguration of the lower nature. the proof of it will be the risen christ. this "way of resurrection" is the radiant way, the lighted way which leads from one great expression of divinity in man to another; it is the way which expresses the light of the intelligence, the radiant substance of true love, and the inflexible will which permits of no defeat or withdrawal. these are the characteristics which will be declarative of the kingdom of god. today, humanity stands at a peculiar and unique middle point, between an unhappy past and a future which is full of promise if the reappearance of the christ is recognised and preparation for his coming is

e god immanent in all faiths and not just in his own particular brand of religious belief, and also by his capacity to live his life in the light of the divine presence. all mystics have been able to do this to a greater or less degree, but the modern mystic differs from those in the past in that he is able clearly to indicate to others the techniques of the path; he combines both head and heart, intelligence and feeling, plus an intuitive perception, hitherto lacking. the clear light of the spiritual hierarchy now illumines the way of the modern mystic, and not simply the light of his own soul; this will be increasingly the case. thirdly, both of these groups the general public and the world aspirants in their varying degrees have, among them those who stand out from the general average a

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

understand what is today taking place we must recognise that these energies are seven in number. they are called by many names in many different lands, but for our purposes the following seven names will be used: 1. the energy of will, purpose or power, called in christian lands the energy of the will of god. 2. the energy of love-wisdom, called frequently the love of god. 3. the energy of active intelligence, called the mind of god. 4. the energy of harmony through conflict, affecting greatly the human family. 5. the energy of concrete knowledge or science, so potent at this time. 6. the energy of devotion or idealism, producing the current ideologies. 7. the energy of ceremonial order, producing the new forms of civilisation- 1- copyright 1998 lucis trust these energies are ceaselessly p

of the second ray, which is always basically present in our solar system, that of love-wisdom, to which many of the egos now in incarnation belong and will increasingly belong. the next one hundred and fifty years will see them coming into incarnation. the reason is that it is to this type of human being that the work of reconstruction, and of re-building is naturally committed. 4. the energy of intelligence, actively displayed in creative activity. the creative ability of the future will emerge on a relatively large scale in the realm of creative living and not so much in the realm of creative art. this creative living will express itself through a new world of beauty and of recognised divine expression; through the outer form, the "light of livingness (as it is esoterically called) will

large scale in the realm of creative living and not so much in the realm of creative art. this creative living will express itself through a new world of beauty and of recognised divine expression; through the outer form, the "light of livingness (as it is esoterically called) will show. the symbol and that for which it stands will be known and seen. this is the energy of the third ray of active intelligence, working towards the manifestation of beauty. 5. the energy of the will aspect of divinity. this has been but little expressed and understood by humanity up to the present, but the time has now come when it must be better comprehended. the demand from our innumerable planetary forces has not hitherto been adequate to invoke it and for its invocation the great lord of the world has pat

those events which cause the present state of affairs. i deal with energies; they are concerned with resultant forces. i would remind you here that these effects which are