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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

the name, its purport, and the superstition lying at the bottom of it (see suppl. i started with assuming that the worship of this divinity was common to all the teutonic races, and foreign to none, just because we must recognise him as the most universal and the supreme one. wuotan so far as we have succeeded in gleaning from the relics of the old religion an idea of his being wuotan is the most intellectual god of our antiquity, he shines out above all the other gods; and tlierefore the latin writers, when they speak of the german cultus, are always prompted to make mention first of mercury. we know that not only the norsemen, but the saxons, thuringians, alamanns and langobards worshipped this deity; why should franks, goths, and the rest be excluded from his service? at the same time t

hese lionours paid him in the 8tli century, if the capitulare of 743 thought it needful expressly to enjoin an' ec forsacho thunarc' and much that related to his service remained uneradicated a long time after; it cannot well be doubted, that at a still earlier time he was held by our forefathers to be a real god, and one of their greatest. if we compare him with wuotan, though the latter is more intellectual and elevated, donar has the advantage of a sturdy material strength, which was the very thing to recommend him to^ etwas iibcr die elisten, pp. 13-4. 192 thunar. the peculiar veneration of certain races; prayers, oaths, curses retained his memory oftener and longer than that of any other god. but only a part of the greek zeus is included in him. chapter ix. zio (tiw, tyr. the on, name

3 8 INITIATION CEREMONY

o: hear thou the voice of axieros the first kabir. the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which yet are they connected with the father, according to alternating life, through varying vehicles. but they were divided asunder, being by intellectual fire distributed unto other intellectuals. for the king of all previously placed before the polymorphous world, a type intellectual, incorruptible, the imprint of whose form is sent forth through the world, by which the universe shone forth decked with ideas all various of which the foundation is one, one and alone. from this the others rush forth distributed and separated through the

ectual, incorruptible, the imprint of whose form is sent forth through the world, by which the universe shone forth decked with ideas all various of which the foundation is one, one and alone. from this the others rush forth distributed and separated through the various bodies of the universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation. they are intellectual conceptions from the paternal fountain, partaking abundantly the brilliance of fire in the culmination of unresting time. but the primary self-perfect fountain of the father poured forth these primogenial ideas. these being many ascend flashingly into the shining worlds, and in them are contained the three supernals. because it is the operator, because it is the giver of life-bearing

uid, winding and coruscating through the firmament. i am the life of beings, the vital heat of existence. by what sign dost thou seek to pass by? hiereus: prompts theoricus and then returns to his. hiereus (for theoricus) by the symbol of the pyramid of flame. heg: hear thou the voice of axiokersa the third kabir. the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power. all things are sprung from that one fire. for all things did the father of all things perfect, and delivered them over unto the second mind, whom all races of men call first. the mind of the father riding on the subtle girders which glitter with the tracings of inflexible and relentless fire. the soul being a brilliant fire, by the power of the father remaineth immortal, and is

e and facing the pillars. hiero (knocks) frater xyz (sorer) before you in the east are the portals of the 30th, 25th, and 26th paths, leading from the grade of theoricus to those grades which are beyond. of these the only one now open to you is the 30th which leads to the grade of practicus. take in your right hand the solar greek cross, and follow your guide through the path of the sun. unto the intellectual whirlings of intellectual fire all things are subservient, through the will of the father of all. heg: leads theoricus between pillars turns to right and halts at foot of hierophant's throne. hiero: rises and takes red lamp in his hand. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the sun in greatest elevation, bringing upon the earth the ripening heat

4 7 INITIATION CEREMONY

with a garment floating and hovering between earth and heaven. i am the giver of the mist veil of autumn, the successor of the dew clad night. heg: replaces lamp and seats practicus west of and close to the altar facing hierophant, then returns to his own seat. hiero: where the paternal monad is, the monad is enlarged and generateth two. and beside him is seated the duad, and both glittereth with intellectual sections, also to govern all things and to order everything not ordered. for in the whole universe shineth the triad, over which the monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three whose will assented, and then all things were so divided. for the mind of the eternal father said into three, go

th, 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 square respectively left and right of its summit, and below the number 37, the nu

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

than direct action, to overcome injustice. thoth thoth was the ancient egyptian god of the moon, wisdom and learning. he was also god of time, languages, law and mathematical calculations, who invented the calendar and hieroglyphic writing. he is often depicted with the head of an ibis although he was worshipped as a baboon in hermopolis. appeal to him for all matters of magical wisdom, learning, intellectual pursuits, examinations and better time management. wise woman deities these goddesses are for transformation rituals, for endings that become beginnings and for accepting what cannot be changed. cailleach cailleach, meaning' the veiled one, is the celtic name for a number of hag goddesses. these are powerful crone goddesses, who have retained their early associations with the winter

edicine and also became patron of tricksters and thieves. yellow candles therefore encourage clear communication and activity of all kinds, improving memory, concentration and learning, and are good for overcoming mental stagnation and blocks in ideas or assimilation of facts. use them in rituals when you wish to gain another person's confidence and approval or to win someone round in business or intellectual matters; to sharpen logic; for succeeding in examinations and tests; also for good luck, for short journeys or to initiate a house move within the same area. yellow is also a healing colour, especially for conditions needing surgery or concerning the mind. yellow is good for careers in business, medicine, technology, communication or the media and also for job changes. yellow candles

ADEPTUS MINOR INITIATION

is done, aspirant remains kneeling, and officers rise) third "think not, o aspirant, that the trial of humility through which thou hast passed was ordained but to jest with thy feelings. far from us be any such design, but it was intended to point out to thee that the truly wise man is but little in his own eyes, however great his attainments may appear to the ignorant, and that even the highest intellectual achievements are but as nothing in the sight of the lord of the universe, for he looketh at the heart. it is written 'when i consider the heavens, the work of thy fingers, the moon and stars which thou hast ordained, what is man that thou art mindful of him, or the son of man that thou visiteth him' and couldst thou even attain unto the height of a god upon this earth, how small and i

ALEE J BOOK OF AIWASS

ss, i become ill and die. my companion visits the child and whispers "aiwass" the child awakens. like a bad penny, i keep coming back) notice, i'm the one who doesn't have a secret name because my mission is to reveal all. this is the aeon of lucius (light) and aiwass is the appointed messenger. plain talk. straightforward. no more shrouding truth in cryptic, cabalistic, ambiguity. no more pseudo-intellectual book of the law number games with mental masturbators. daemonic poseurs here's a surefire method to detect the veracity of a human claiming to possess a daemonic form; find a recent photo of the individual. stare him straight in the eyes and keep repeating this phrase to him, like a hypnotic command "you have the wisdom to tell a daemon from a mortal" do this for twenty minutes, then

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

on proteron- at the same time producing the effect of transcendental sublimity. i find that i cannot even begin to think of a proper definition, although i know in my own mind perfectly well what the hindus mean; if one soaks oneself in oriental thought for a sufficient number of years, one gets a spiritual apprehension which it is quite impossible to express in terms applicable to the objects of intellectual apprehension; it is therefore much better to content ourselves with the words as they stand, and get down to brass tacks about the practical steps to be taken to master these preliminary exercises. 2. it will hardly have escaped the attentive listener that in my previous lectures i have combined the maximum of discourse with the minimum of information; that is all part of my training

as never skated the nature of the pleasure of executing a difficult figure on the ice? he has in himself the whole apparatus ready for use; but experience, and experience only, can make him aware of the results of such use. 7. at the same time, in a general exposition of yoga, it may be useful to give some idea of the functions on which those peaks that pierce the clouds of the limitations of our intellectual understanding are based. i have found it very useful in all kinds of thinking to employ a sort of abacus. the schematic representation of the universe given by astrology and the tree of life is extremely valuable, especially when reinforced and amplified by the holy qabalah. this tree of life is susceptible to infinite ramifications, and there is no need in this connectin to explore i

orce the powers of saturn when they agonise; success is not for self but for all; one might acquiesce in one's own failure, but one cannot be unworthy of the universe. jupiter, too, represents the vital, creative, genial element of the cosmos. he has ganymede and hebe to his cupbearers. there is an immense and inaccessible joy in the great work; and it is the attainment of the trance, of even the intellectual foreshadowing of that trance, of joy, which reassures the yogi that his work is worth while. jupiter digests experiences; jupiter is the lord of the forces of life; jupiter takes common matter and transmutes it into celestial nourishment. 10. the next planet is mars. mars represents the muscular system; it is the lowest form of energy, and in niyama it is to be taken quite literally a

fference made among you between any one thing and any other thing, for thereby there cometh hurt' venus represents the ecstatic acceptance of all possible experience, and the transcendental assumption of all particular experience into the one experience. oh yes, by the way, don't forget this. in a lesser sense venus represents tact. many of the problems that confront the yogi are impracticable to intellectual manipulation. they yield to graciousness. 13. our next planet is mercury, and the niyama which correspond to him are as innumerable and various as his own qualities. mercury is the word, the logos in the highest; he is the direct medium of connection between opposites; he is electricity, the very link of life, the yogic process itself, its means, its end. yet he is in himself indiffer

d night, without a moment's cessation, is probably as useful a method as one could find of preparing the current of thought for the assumption of a rhythmical form, and rhythm is the great cure for irregularity. once it is established, no interference will prevent it. its own natural tendency is to slow down, like a pendulum, until time stops, and the sequence of impressions which constitutes our intellectual apprehensions of the universe is replaced by that form of consciousness (or unconsciousness, if you prefer it, not that either would give the slightest idea of what is meant) which is without condition of any kind, and therefore represents in perfection the consummation of yoga. love is the law, love under will *1) in coitu, of course- ed *2) one yeats-brown. what *are* yeats? brown

ALEISTER CROWLEY BOOK OF LIES

book of lies get any book for free on: www.abika.com 153 "but the commissariat camel, when all is said and done 'e's a devil and an awstridge and an orphan-child in one" paragraph 1 may imply a dogma of death as the highest form of initiation. initiation is not a simple phenomenon. any given initiation must take place on several planes, and is not always conferred on all of these simultaneously. intellectual and moral perception of truth often, one might almost say usually, precedes spiritual and physical perceptions. one would be foolish to claim initiation unless it were complete on every plane. paragraph 2 will easily be understood by those who have practised asana. there is perhaps a sardonic reference to rigor mortis, and certainly one conceives the half-humorous attitude of the expe

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

f mankind by virtue of their power to put their thoughts on the subject in musical and eloquent language. again, cleopatra and other people in authority moulded the fortunes of many other people by allowing love to influence their political actions. the magician, however well he succeed in making contact with the secret sources of energy in nature, can only use them to the extent permitted by his intellectual and moral qualities. mohammed's intercourse with gabriel was only effective because of his statesmanship, soldiership, and the sublimity of his command of arabic. hertz's discovery of the rays which we now use for wireless telegraphy was sterile until reflected through the minds and wills of the people who could take his truth, and transmit it to the world of action by means of mechan

ity<christian trinity are of a nature suited only to initiates of the ix degree of o.t.o, as they enclose the final secret of all practical magick> an immeasurable abyss divides it from all manifestations of reason or the lower qualities of man. in the ultimate analysis of reason, we find all reason identified with this abyss. yet this abyss is the crown of the mind. purely intellectual faculties all obtain here. this abyss has no number, for in it all is confusion. below this abyss we find the moral qualities of man, of which there are six. the highest is symbolised by the number four. its nature is fatherly<venus; so that the mother-idea is included. again, the sephira of 4 is ches

, as you fill up the files. as your business increased, each letter and number would receive fresh accessions of meaning for you; and by adopting this orderly arrangement you would be able to have a much more comprehensive grasp of your affairs than would otherwise be the case. by the use of this system the magician is able ultimately to unify the whole of his knowledge- to transmute, even on the intellectual plane, the many into the one. the reader can now understand that the sketch given above of the magical hierarchy is hardly even an outline of the real theory of the universe. this theory may indeed be studied in the article already referred to in no. v of the equinox, and, more deeply in the book of the law and the commentaries thereon: but the true understanding depends entirely upon

sing the related abilities for several years. this was without benefit of initiation> the point of view of the initiate helps one immensely. as soon as one has passed this pons asinorum, the practice becomes much easier. it is much less trouble to reach the life before the last; familiarity with death breeds contempt for it. it is a very great assistance to the beginner if he happens to have some intellectual grounds for identifying himself with some definite person in the immediate past. a brief account of aleister crowley's good fortune in this matter should be instructive. it will be seen that the points of contact vary greatly in character. 1. the date of eliphas levi's death was about six months previous to that of aleister crowley's birth. the reincarnating ego is supposed to take po

tanding both of the differences and harmonies of the planes upon the tree of life. for this reason frater perdurabo has never dared to use this formula in a fully ceremonial manner, save once only, on an occasion of tremendous import, when, indeed, it was not he that made the offering, but one in him. for he perceived a grave defect in his moral character which he has been able to overcome on the intellectual plane, but not hitherto upon higher planes. before the conclusion of writing this book he will have done so< the practical details of the bloody sacrifice may be studied in various ethnological manuals, but the general conclusions are summed up in frazer's "golden bough, which is strongly recommended to the reader. actual ceremonial details likewise

ALEISTER CROWLEY MAGICK WITHOUT TEARS

was really pertinent to the time when there were actual secrets. but i have published openly all the secrets. all i can do is to train you in a perfectly exoteric way. my suggestion about the weekly letter was intended to exclude this question, as you would be getting full commercial value for anything paid. your questions about the spirit of the sun, and so on, are to be answered by experience. intellectual satisfaction is worthless. i have to bring you to a state of mind completely superior to the mechanism of the normal mind. a good deal of your letter is rather difficult to answer. you always seem to want to put the cart before the horse. don't you see that, if i were trying to get you to do something or other, i should simply return you to the kind of answer which i thought would sat

and masters. the documents did not come to me as they should have done; they were seized by his wife who had an idea that she could sell them for a fantastic price; and we did not feel inclined to meet her views. i don't think the matter is of very great importance, the work being done by members of the order all over the place is to me quite sufficient. iii. the ruach contains both the moral and intellectual worlds, which is really all that we mean by the conscious mind; perhaps it even includes certain portions of the subconscious. iv. in initiation from the grade of neophyte to that of zelator, one passes by this way. the main work is to obtain admission to, and control of, the astral plane. your expressions about "purifying the feelings" and so on are rather vague to enter into a scien

subject in musical and eloquent language. again, cleopatra and other people in authority moulded the fortunes of many other people by allowing love to influence their political actions. the magician, however well he succeeds in making contact with the secret sources magic without tears get any book for free on: www.abika.com 46 of energy in nature, can only use them to the extent permitted by his intellectual and moral qualities. mohammed's intercourse with gabriel was only effective because of his statesmanship, soldiership, and the sublimity of his command of arabic. hertz; discovery of the rays which we now use for wireless telegraphy was sterile until reflected through the minds and wills of the people who could take his truth, and transmit it to the world of action by means of mechani

s- or even platitudes. what's that noise. i think i hear sir ausbruch! and in full eruption too! and hasn't he the right? for all this time we've bluffed our way breezily ahead over the sparkling seas, oblivious of that very chinese chinese-puzzle that we started with, the paradox (is it) of the chinese gamut (we shan't get into doldrums; there's always the way out from" to" as with any and every intellectual problem whatsoever: it's the only way. otherwise, of course, we get to a is a, a is not- a, not-a is not-a, not-a is a, as is inevitable "the more certain i am of anything, the more certain it is that i am only asserting a limitation of my own mind" very good, but what am i to do about it? some at least of such certainties must surely be "of all truth. the test of admission to this cl

in the end "curiouser and curiouser" she arrived at a practically identical conclusion: she believed, but what she believed in was nothing! as to our old criterion of what we imply in practice when we say that we believe, she began by saying that if we "helped" god in his mysterious plan, he would in some fashion or other look after us. but about this she was even more vague than in the matter of intellectual conviction "helping god" meant behaving decently according to one's own instinctive ideas of what "decently" means. it is very encouraging that she should have seen, without any prompting 51 on my part, to what a muddle the question necessarily led; and very nice for me, because it lets me out, cara soror! love is the law, love under will. yours fraternally, 666 p.s. i thought it a go

ALEISTER CROWLEY MEDITATION

re subsequently in presence of the dead body that no one had passed. none of them had seen the postman. the thieves who stole the "gioconda" from the louvre were probably disguised as workmen, and stole the picture under the very eye of the guardian; very likely got him to help them. it is only necessary to believe that a thing must be to bring it about. this belief must not be an emotional or an intellectual one. it resides in a deeper portion of the mind, yet a portion not so deep but that most men, probably all successful men, will understand these words, having experience of their own with which they can compare it. the most important factor in dhyana is, however, the annihilation of the ego. our conception of the universe must be completely overturned if we are to admit this as valid;

d if (on the whole) ordinary life is something, how much more must that be by whose light ordinary life seems nothing! the ordinary man sees the falsity and disconnectedness and purposelessness of dreams; he ascribes them (rightly) to a disordered mind. the philosopher looks upon waking life with similar contempt; and the person who has experienced dhyana takes the same view, but not by mere pale intellectual conviction. reasons, however cogent, never convince utterly; but this man in dhyana has the same commonplace certainty that a man has on waking from a nightmare "i wasn't falling down a thousand flights of stairs, it was only a bad dream" similarly comes the reflection of the man who has had experience of dhyana "i am not that wretched insect, that imperceptible parasite of earth; it

tings of "k"wang tze: s.b.e. xxxix, xl. 8. the spiritual guide, by miguel de molinos. 9. rituel et dogme de la haute magie, by eliphas levi, or its translation by a. e. waite. 10. the goetia of the lemegeton of solomon the king. these books should be well studied in any case in conjunction with the second part- magick- of this book iv. 45 study of these books will give a thorough grounding in the intellectual side of their system. after three months the student is examined in these books, and if his knowledge of them is found satisfactory, he may become a probationer, receiving liber lxi and the secret holy book, liber lxv. the principal point of this grade is that the probationer has a master appointed, whose experience can guide him in his work. he may select any practices that he prefer

ALEISTER CROWLEY SEPHER SEPHIROTH

ns, firmament, sky (always pl; referred to ruach) mym# oil nm# 391 salvation, help h(w#y the inscrutable height: a title of kether hl(m mwr 392 spices mym#b dwelling, habitation nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n 396 intellectual (ar; idea, concept (m.h) lk#wm 397 the inner light: a title of kether ymynp rw) 398 book y#px pride (esp. of gait) cx# 400 to use magic or witchcraft; a witch p#k sage, intellectual: a title of yesod lyk#m the literal sense (of scripture, etc; see 247& 510) h+w#p horns mynrq sack q# women, wives my#n straw, chaff #q intelligences mylk# years; two myn# 401 cursing; to curse rr) thou (f

wlsm a white cloak hnbl tyl+ 537 emanating; nobility; atziluth: the archetypal world twlyc) the marrow, or innermost part of the spine hrd#h +wx the opening of the uterus mxr r+p 538 daughter of the voice: echo (a method of divination by use of the ark of the covenant) lwq tb 540 loins; the upper part myntm creeping thing #mr 541 israel l)r#y towards, to thee *kyl) 542 the world of mevshekal (the intellectual world; referred to the supernals) lk#wm mlw( 543 existence of existences: the name of the highest god hyh) r) hyh) 544 apples (ct. 2:5) myxwpt 545 a boar of the wood r(ym ryzx 546 sweet qwtm preserves; a watchman rmw# guards rwm# the head that is not: a title of kether )ld)#yr thy god (deut. 4:24, 28:58 *kyhl) 548 lord god of knowledge: the divine name of tiphareth t(dw hwl) hwhy 549

natural world (referred to netzach- hod-yesod*(b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h *mybwrk 839 the ancient among the ancient *nybsd )bs 840 pearl: a title of malkuth *nynp 841 praises, psalms twlht face, countenance *nypn) 842 aralim, mighty ones: the angelic choir of binah *myl)r) spirit of lives *myyx xwr 843 that goes on foot *mylgr 844 intellectual virtues mylk#h twxkh 845 flowing oil (p#h nm# neptune (referred to kether *nw+pn 846 high, lofty *mwrm 847 most high god *nwyl( l) 849 the end of the sabbath (i.e. saturday evening) tb# y)cwm 850 violet (blue/purple; perfection tlkt my perfect one( gnot h read. ct. 5:2. see 857& i.z.q. 713) ytmt archetypal *nwmdq mary, mother of jesus *myrm to rule *k#ym 851 souls (i.r.q. 1052 et seq)

ALEISTER CROWLEY TAO TEH KING

t that the apparent triviality and folly of many passages in these so-called sacred writings might owe their appearance to our ignorance of the historical and religious circumstances, a knowledge of which would render them intelligible. during my solitary wanderings among the mountainous wastes of yun nan, the spiritual atmosphere of china penetrated my consciousness, thanks to the absence of any intellectual impertinences from the organ of knowledge. the tao teh king revealed its simplicity and sublimity to my soul, little by little, as the conditions of my physical life, no less than of my spiritual, penetrated the 3 sanctuaries of my spirit. the philosophy of lao tze communicated itself to me, in despite of the persistent efforts of my mind to compel it to conform with my preconceived n

omena and not others; that we reflect upon them as we do, and not otherwise. but even deeper than this, part of the reality of the inscrutable energy which determines the form of our experience, consists in determining that experience should take place at all. it should be clear that this has nothing to do with any of the platonic conceptions of the nature of things. the least abject asset in the intellectual bankruptcy of european thought is the hebrew qabalah. properly understood it is a system of symbolism infinitely elastic, assuming no axioms, postulating no principles, asserting no theorems, and therefore adaptable, if managed adroitly, to describe any conceivable doctrine. it has been my continual study since 1898, and i have found it of infinite value in the study of the tao teh ki

ents. it is therefore not altogether without confidence that i present this translation of the tao teh king to the public. i hope and believe that careful study of the text, as elucidated by my commentary, will enable serious aspirants to the hidden wisdom to understand with fair accuracy what lao tze taught. it must however be laid to 10 heart that the essence of his system will inevitably elude intellectual apprehension unless it be illuminated from above by actual living experience of the truth. such experience is only to be attained by unswerving application to the practices which he advocates. nor must the aspirant content himself with the mere attainment of spiritual enlightenment, however sublime. all such achievements are barren unless they be regarded as the means rather than the

ALEISTER CROWLEY THE LAW OF LIBERTY

r death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" it all depends on your own acceptance of this new law, and you are not asked to beleive anything, to accept a string of foolish fables beneath the intellectual level of a bushman and the moral level of a drug-fiend. all you have to do is to be yourself, to do your will, and to rejoice "dost thou fail? art thou sorry? is fear in thine heart" he says again "where i am, these are not" there is much more of the same kind; enough has been quoted already to make all clear. but there is a further injunction "wisdom says; be strong! then canst thou

ALEISTER CROWLEY THE LOST CONTINENT

ool, objecting strongly to the sex-process "which must be transcended as the lemurians overcame gemmation" vivisected men and women, taking various parts of the brain, especially the cerebellum, the pineal gland, and the pituitary body, and cul tivated them in solutions of zro under the invisible rays of black phosphorus. the best results of this work was a race of translucent jelly-folk of great intellectual development; but so far from being able to travel through space, they could hardly move in their own element. another school argued that as zro in vapour combined the virtues of the liquid and the solid zro, so a fiery state might be produced which would so impregnate their bodies as to make them 'mates of the aether. this school held that fiery zro already existed in nature "in the h

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

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 written when crowley had not yet joined o.t.o. and before he chartered o.t.o. lodges the new comment it would be improper to make extended commentary on this verse, since the nature of the ordeals is not to be written. it is only necessary to say t

ulse on a priori grounds. we must recognize that the lesbian leanings of idle and voluptuous women whose refinement finds the grossness of the average male repugnant, are as inexpungably entrenched in righteousness as the parallel pleasures of the english aristocracy and clergy whose aesthetics find women disgusting, and whose self-respect demands that love should transcend animal impulse, excite intellectual intimacy, and inspire spirituality by directing it towards an object whose attainment cannot inflict the degradation of domesticity, and the bestiality of gestation. every one should discover, by experience of every kind, the extent and intention of his own sexual universe. he must be taught that all roads are equally royal, and that the only question for him is "which road is mine" a

aeval morality, or religious prejudice would wish he were otherwise. the oyster stays shut in his shell for all darwin may say about his "low stage of evolution, or puritans about his priapistic character, or idealists about his unfitness for civic government. the advocates of homosexuality "primus inter pares, john addington symonds- hammer away like hercules at the spiritual, social, moral, and intellectual advantages of cultivating the caresses of a comrade who combines apollo with achilles and antinous at the expense of escaping from a chimaera with circe's head, cleopatra's body, and cressida's character. why can't they let one alone? i agree to agree; i only stipulate to be allowed to be inconsistent. i will confess their creed, so long as i may play the part of peter until the cock

more human, and more truly moral than those of marriage as it is. al i,52 "if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit" the old comment 52. but distinctions must not be made before nuit, either intellectually, morally, or personally. metaphysics, too, is intellectual bondage; avoid it! otherwise on falls back to the law of hoor from the perfect emancipation of nuit. this is a great mystery, only to be understood by those who have fully attained nuit and her secret initiation. the new comment it is not true to say either that we are separate stars, or one star. each star is individual, yet each is bound to the others by law. this freedom under law

from the east, nor from the west; for from no expected house cometh that child. aum! all words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. but thou hast all in the clear light, and some, though not all, in the dark" the old comment 56. from the word "aum. all religions have some truth. we possess all intellectual truth, and some, not all, mystic truth. the new comment all previous systems have been sectarian, based on a traditional cosmography both gross and incorrect. our system is based on absolute science and philosophy. we have "all in the clear light, that of reason, because our mysticism is based on an absolute scepticism. but at the time of this writing i had very little mystic experien

ALEISTER CROWLEY THE QABALAH

, 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 first triad being placed above, the second an

he pleroma of which our individuality is the monad: the all-self. 1. the self the divine ego of which man is rarely conscious. 2. the ego; that which thinks i a falsehood, because to think i is to deny not-i and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. liber lviii 27 4-9. the intellectual self, with its branches: 4. memory. 5. will. 6. imagination. 7. desire. 8. reason. 9. animal being. 6. the conscious self of the normal man: thinking itself free, and really the toy of its surroundings. 9. the unconscious self of the normal man. reflex actions, circulation, breathing, digestion, etc, all pertain here. 10. the illusory physical envelope; the scaffolding of the building

almond. 3+ 60+ 400, the paths of the middle pillar. 474. tud, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.55 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmu, ommo satan, the satanic trinity of typhon, apophis and besz;56 also hwchy \c, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to d

70, 401, 306, 434, 474, 666, 671, 741, 913, were for me numbers of peculiar importance and sanctity. most of them are venerable, referring to or harmonious with the one. only a few e.g. 120 refer to the means. there are many others any others just as good; but not for me. god in dealing with me would show me the signs which i should have intelligence enough to understand. it is a condition of all intellectual intercourse. now i preferred to formulate the practical problem in this shape: how shall i unite the 5 and the 6, the microcosm and macrocosm? and these are the numbers which seemed to me to bear upon the problem. 1. is the goal not the means. too simple to serve a magician s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a

ALEISTER CROWLEY THE SWORD OF SONG

f those scriptures, in the divine authority of which he firmly believed, philo borrowed from the stoics (who had been in like straits in respect of greek mythology) that great excalibur which they had forged with infinite pains and skill the method of allegorical interpretation. this mighty two handed engine at the door of the theologian is warranted to make a speedy end of any and every moral or intellectual difficulty, by showing that, taken allegorically, or, as it is otherwise said poetically or in a spiritual sense, the plainest words mean whatever a pious interpreter desires they should mean (huxley, evolution of theology. a.c. introduction 3 if the student has advanced spiritually so that he can internally, infallibly perceive what is truth, he will find it equally well symbolised i

ize all mortals snap at, he- roic guerdon of srotapatti ?35 195 with calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we ll state the problem, and investigate in purely scientific mood 200 the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door-post may in vain ring. we ll examine, to be plain, 205 by logic s intellectual prism the spiritual syllogism. we know what fools (only) call divine and supernatural and what they name material 210 are really one, not two, the line by which divide they and define being a shadowy sort of test; a verbal lusus at the best, at worst a wicked lie devised 215 to bind men s thoughts; but we must work with our own instruments, nor shirk discarding what we erstwhile prize

he sky, holy up thy servant, lest he die! we have all possible respect for mr. crowley s religious symbols, and we do not object to his calling upon shu at any hour of the night. only it would be unreasonable of him to complain if his religious exercises were generally mistaken for an effort to drive away cats. moreover, the poets of mr. crowley s school have, among all their merits, some genuine intellectual dangers from this tendency to import religions, this free trade in gods. that all creeds are significant and all gods divine we willingly agree. but this is rather a reason for being content with our own than for attempting to steal other people s. that affectation in many modern mystics of adopting an oriental civilisation and mode of thought must cause much harmless merriment among

chieved) and therefore can never touch it: this i see, and this will i hope be patent to those ardent and spiritually-minded agnostics of whom huxley and tyndall are for all historytime the prototypes. know or doubt! is the alternative of the highwayman huxley; believe is not to be admitted; this is fundamental; in this agnosticism can never change; this must ever command our moral as well as our intellectual assent. but i assert my strong conviction that ere long we shall have done enough of what is after all the schoolmaster work of correcting the inky and ill-spelt exercises of the theological dunces in that great class-room, the world; and found a little peace while they play in the intimate solitude of the laboratory and the passionless rapture of research research into those very mys

first cause 1 by the phrase: from 0 to 1, as the circle opening out into the line. the christian dogma is really identical, for both conceive of a previous and eternally existing god, though the qabalists hedge by describing this latent deity as not. later commentators, notably the illustrious2 mac- gregor-mathers, have explained this not as negatively-existing. profound as is my respect for the intellectual and spiritual attainments of him whom i am proud to have been permitted to call my master,2 i am bound to express my view that when the qabalists said not, they meant not, and nothing else. in fact, i really claim to have re-discovered the long-lost and central arcanum of those divine philosophers. i have no serious objection to a finite god, or gods, distinct from men and things. in

ALEISTER CROWLEY EQ I 1

one takes to win their love and by all the plans one weaves for their future! but all this is common human experience and will only bore you. a man's happiness is not interesting to other people, and i don't know that much happiness is good for a man himself; at any rate, during the ten or fifteen years in which i was happiest, i did least; made least progress, i mean, as a workman and the least intellectual advantage as a man. but when my girls began to grow up and detach themselves from the home, my intellectual nature began to stir again. one must have some interests in life, and, if the heart is empty, the head becomes busier, i often think "one day i had a notable visit. a man came in to get a pair of spectacles made: a remarkable man. he was young, gay and enthusiastic, with an asto

ations of it reminded me of my fault; the daily requirements of it grew irksome to me "about this time, too, i began to miss rossetti and the vivifying influences of his mind and talk. he went into the country a great deal and for long periods i did not see him, and, when at length we met, i found that the virtue was going out of him: he had become moody and irritable, a neuropath. of course, the intellectual richness in him could not be hidden altogether: now and then, he would break out and talk in the old magical way: and conjure wonder out of emptiness, till mean things put on beauty like a dress and all the world was an enchanted place. but, more often, he was gloomy and harassed, and it saddened and oppressed me to meet him. the young artists who came 70 to my shop did not fill his p

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

fact and mixed them with their religion, that we should therefore leave off being religious at all. by being religious we establish ourselves in possession of ultimate reality at the only points at which reality is given us to guard. our responsible concern is with our private destiny after all."7 "we must next pass beyond the point of view of merely subjective utility, and make inquiry into the intellectual content itself "first, is there, under all the discrepancies of the creeds, 155 a common nucleus to which they bear their testimony unanimously "and second, ought we to consider the testimony true "i will take up the first question first, and answer it immediately in the affirmative. the warring gods and formulas of the various religions do indeed cancel each other, but there is a cer

ALEISTER CROWLEY EQ I 5

, 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, formed; the first triad being placed above, the 80

ii 0. the pleroma of which our individuality is the monad: the "all-self" 1. the self- the divine ego of which man is rarely conscious. 2. the ego; that which thinks "i- a falsehood, because to think "i" is to deny "not-i" and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. 4-9. the intellectual self, with its branches: 4. memory. 98 5. will. 6. imagination. 7. desire. 8. reason. 9. animal being. 6. the conscious self of the normal man: thinking itself free, and really the toy of its surroundings. 9. the unconscious self of the normal man. reflex actions, circulation, breathing, digestion, etc, all pertain here. 10. the illusory physical envelope; the scaffolding of the build

vth, weh note: sic, should be doth in the substitutions used in text knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth head of the stooping dragon, raised up when the tree of life was shattered, and macroposopus set cherubim against microposopus. see 4= 7 ritual "supra" also, and very specially, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. lilith, the demon-queen of malkuth. 543. ahih ashr ahih "i am that i am" 666. last of the mystic numbers of the sun. svrth, the spirit of sol. also ommv sthh, ommo satan, the satanic trinity of typhon, apophis, and besz; also shm ihshvh, the name of jesus. the names of nero, napoleon, w. e. gladston

406, 434, 474, 666, 671, 741, 913, were for me numbers of peculiar importance and sanctity. most of them are venerable, referring to or harmonious with the one. only a few "e.g" 120- refer to the means. there 112 are many others- any others- just as good; but not for me. god in dealing with me would show me the signs which i should have intelligence enough to understand. it is a condition of all intellectual intercourse. now i preferred to formulate the practical problem in this shape "how shall i unite the 5 and the 6, microcosm and macrocosm" and these are the numbers which seemed to me to bear upon the problem. 1. is the goal, not the means. too simple to serve a magician's purpose. 2 "vide supra" 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a gre

ALEISTER CROWLEY EQ I 5

gram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, gr

he education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, grace, and terror in its emblems; it civilized greece to the music of orpheus; it concealed the principles of all the sciences and of all human intellectual progress in the bold calculations of pythagoras; fable abounded in its miracles, and history, attempting to appreciate this unknown power, became confused with fable; it shook or strengthened empires by its oracles, caused tyrants to tremble on their thrones, and governed all minds, either by curiosity, or by fear' yoga or transformation: a comparative statement of the various religio

ALEISTER CROWLEY EQUINOX EQ I 1 2

of sinai we have the sleeping babe of bethlehem. a fulfilment, not a destroying, of the law. 4.45. am at home again. i will lie down in the position of the hanged man, and await the coming of my lord. 6.00. arisen again to go out to diner. i was half-asleep some of the time. 6.15. dinner hors d'oeuvre tripes la mode de caen filet de porc glace 1/2 graves. oh, how the world 81 hath inflexible intellectual rulers! i eat it in a semi-yogin manner. 6.20. i am wondering whether i have not made a mistake in allowing myself to sleep. it would be just like me, if there were only one possible mistake to make, to make it! i was perfect, had i only watched. but i let my faith run away with me. i wonder. 6.45. dinner over, i go on as i am in calm faith and love. why should i expect a catastrophic

ALEISTER CROWLEY EQUINOX EQ I 2

"the intelligible is the principle of all section "the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform; which flying forth from that one fountain issued; for from the father alike was the will and the end (by which are they connected with the father according to alternating life, though varying vehicles. but they were divided asunder, being by intellectual fire distributed into other intellectuals. for the king of all previously placed before the polymorphous world a type, intellectual, incorruptible, the imprint of whose form is sent forth through the world, by which the universe shone forth decked with ideas all-various, of which the foundation is one, one and alone. from this the others rush forth distributed and separated through th

ctual, incorruptible, the imprint of whose form is sent forth through the world, by which the universe shone forth decked with ideas all-various, of which the foundation is one, one and alone. from this the others rush forth distributed and separated through the various bodies of the universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation "they are intellectual conceptions from the paternal fountain partaking abundantly of the brilliance of fire in the culmination of unresting time "but the primary self-perfect fountain of the father poured forth these primogenial ideas "the soul, being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world- zoroast

f a rose) becomes a cloudless light; a static, no longer a dynamic conception. one has somehow got behind the veil of the universe. here live the mystic and the true artist. the buddhist, however, does not stop here, for he alleges that even this consciousness is false; that like all things it has the three characteristics of sorrow, change, and unsubstantiality. now all this analysis is a purely intellectual one, though perhaps it may be admitted that few philosophers have been capable of so profound and acute a resolution of phenomena. it has nothing to do with mysticism as such, but its rational truth makes it a suitable basis for our proposed classification of the mystic states which result from the many religious and magical methods in use among men. 59 xii "the vast sun, and the bril

its anguish is the proof of its selfhood, and the earnest of its resurrection from the abyss. such a mystic state may last through several days, perhaps through weeks. i should not care to assert limitations. the slightest error in the process would almost certainly result in permanent and hopeless melancholia; suicide might be the most fortunate termination. xvi "o how the world hath inflexible intellectual rulers" zoroaster "sankhara- the reader will notice- i trust with pained sympathy- the increasing difficulty of expressing these results of meditation in language. at this point one almost desires to exclaim with fichte that if it were only possible to start all over again, one would begin by inventing a totally new scheme of symbolism. here in sankhara, hashish-analogy is somewhat at

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> enumeration and analysis of the text, a certain preamble in the fruitful fields of that science will become necessary. the evolution of the numbers is the e

ALEISTER CROWLEY EQUINOX EQ I 3 3

tudies, not of the phenomena alleged to be produced by mediums, but of the mental make-up of those investigators who allege them to be genuine. we must be understood to refer only to material phenomena; we have no doubt concerning the mental and moral phenomena. spiritualism leads in every case that we have yet investigated to mental spermatorrhoea, culminating in obsession and complete moral and intellectual atony. aleister crowley. 286 the brighton mystery the mind of the wise easily shunts to strange speculations before taking again to the main line of severely controlled thoughts. associations of ideas_ your name is harpy. how you do catch unheralded the mortal uncautious! the wise knows you; he is aware of your jumpy step; he makes ready; he fights and "vae victis" he yokes you. but t

whatever on earth_ at least among human beings. i happen to know that the so- called relation was a spiritualist. this sounds bad enough. was mrs. ridley in agreement with him or was she not? it is nothing more than a question. suppress the query, give the mere words another place in the sentence and you have two affirmations "she was" or "she was not" how 290 infinitely clearer is the point! any intellectual bloodhound ought to find out which is "the" affirmation. that is, if the so-called relation was the murderer. i say he is, though i have no human proofs whatever to offer. the police_ that is, my friend inspector bennet_ tell me he is not, but he may know something. one of our great dailies has (alone) come very near the truth on the matter. it was given as an editorial opinion that t

. dhammaloyu. john dee. by charlotte fell smith. constable and co. 10"s" 6"d" net. it is only gracious to admit that this book is as good as could possibly have been produced on the subject_ the publishes are cordially invited to quote the last fourteen words, and now i can finish my sentence_ by a person totally ignorant of the essence thereof. dee was an avowed magician; miss smith is an avowed intellectual prig. so she can find nothing better to do than to beg the whole question of the 9 to "take pansil" is to vow obedience to these precepts. 10 i do not propose to dilate on the moral truth which ibsen has so long laboured to make clear: that no hard and fast rule of life can be universally applicable. also, as in the famous case of the lady who saved (successively) the lives of her hus

t. i. uniacke. a drama in five acts. crown 8vo. 3s. 6d "this is one of the most remarkable books that i have read for many a long day. a daring book, a puzzling book, one that suggests more than it says, and raises questions innumerable to which it supplies no answers" w.t.stead in the review of reviews "a thoughtfully written novel, and one that dips a little deeper than most into spiritual and intellectual matters" t.p.'s weekley. this story of a spiritual marriage presents strange possibilities of union between those who are of necessity separated in the physical body. the tarot of the bohemians: the most ancient book in the world, for the exclusive use of initiates. by papus. translated from the french by a. p. morton. new edition, revised throughout, with introduction by a. e. waite

gram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, gr

ALEISTER CROWLEY EQUINOX EQ I 3

r important articles. considerations of space were imperative* two days after the bound advance copies of this number were delivered by the printer, an order was made restraining publication, continued by mr. justice bucknill, and dissolved by the court of appeal. 1 notes of the semester mr. sheridan-bickers held a large meeting at cambridge in november, as successful as one would expect from the intellectual preeminence of our great university. we beg to extend our warmest sympathies to brother aloysius crowley. it seems possible that some gang of swindlers, fearing exposure, and having failed to frighten mr. aleister crowley, decided to assassinate him. their hired ruffians seem to have been knaves as clumsy as themselves, and brother aloysius suffered in his stead, escaping death by a m

e the bird itself. suppose, again, you are seated smoking; your attention will rest a little too long upon the bluish clouds which breathe forth from your pipe; the idea of a slow, continuous, eternal evaporation will possess itself of 82 your spirit, and you will soon apply this idea to your own thoughts, to your own apparatus of thought. by a singular ambiguity, by a species of transposition or intellectual barter, you feel yourself evaporating, and you will attribute to your pipe, in which you feel yourself crouched and pressed down like the tobacco, the strange faculty of smoking you! luckily, this interminable imagination has only lasted a minute. for a lucid interval, seized with a great effort, has allowed you to look at the clock. but another current of ideas bears you away; it wil

ys believed that those persons on whom is laid the task of stirring us must be endowed with a most calm temperament. but if the poetic delirium resembles that which a teaspoonful of hashish confection procured for me i cannot but think that the pleasures of the public cost the poets dear, and it is not without a certain well-being, a prosaic satisfaction, that i at last find myself at home, in my intellectual home; i mean, in real life" there is a woman, evidently reasonable; but we shall only make use of her story to draw from it some useful notes, which will complete this very compressed summary of the principal feelings which hashish begets. she speaks of supper as of a pleasure arriving at the right moment; at the moment where a momentary remission, 88 momentary for all its pretence of

ary sceptre. concerning love, i have heard many persons feel a school-boy curiosity, seeking to gather information from those to whom the use of hashish was familiar, what might not be this intoxication of love, already so powerful in its natural state, when it is enclosed in the other intoxication; a sun within a sun. such is the question which will occur to that class of minds which i will call intellectual gapers. to reply to a shameful sub-meaning of this part of the question which cannot be openly discussed, i will refer the reader to pliny, who speaks somewhere of the properties of hemp in such a way as to dissipate any illusions on this subject. one knows, besides, that loss of tone is the most ordinary result of the abuse which men make of their nerves, and of the substances which

ven and of earth will never gain the thousandth part of them by working for them. can you imagine to yourself a state of which all the citizens should be hashish drunkards? what citizens! what warriors! what legislators! even in the east, where its use is so widely spread, there are governments which have understood the necessity of proscribing it. in fact it is forbidden to man, under penalty of intellectual decay and death, to upset 107 the primary conditions of his existence, and to break up the equilibrium of his faculties with the surroundings in which they are destined to operate; in a word, to outrun his destiny, to substitute for it a fatality of a new kind. let us remember melmoth, that admirable parable. his shocking suffering lies in the disproportion between his marvellous facu

ALEISTER CROWLEY EQUINOX EQ I 4 2

c. fuller and george raffalovich the eyes of st. ljubov i "tell it us! o tell us it" elph nor pistouillat de la ratiboisi re, the master magician, hearkened unto his disciples, who sat cross-legged around his incense-bowl. his lips parted in that unapeable grin of his, and he stopped his nostrils awhile with his two forefingers. then he blew on the charcoal and began "yes, i will tell it to you, intellectual infants, i will. listen. two hundred and one years ago- when i was thin and thirty- i chanced upon a couple, living in south russia. boy and girl they were still; but, as it were, they unwittingly founded a strange sect of self-mutilated followers, and, being the only man alive who witnessed the beginnings thereof, i will undertake to keep you interested for more than sixteen minutes

ALEISTER CROWLEY EQUINOX EQ I 4 3

gram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, gr

he education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, grace, and terror in its emblems; it civilized greece to the music of orpheus; it concealed the principles of all the sciences and of all human intellectual progress in the bold calculations of pythagoras; fable abounded in its miracles, and history, attempting to appreciate this unknown power, became confused with fable; it shook or strengthened empires by its oracles, caused tyrants to tremble on their thrones, and governed all minds, either by curiosity, or by fear' frank hollings, 7 great turnstile, holborn (near the inns of court hot

ALEISTER CROWLEY EQUINOX EQ I 4

erest in him. his shyness was apparent, but tempted them. in this eyes they met an eager hungry expression, a longing infinite for all things human, which tickled their desires. he seemed to be ever staring at an invisible goal. the goal was the tree of the 30 full knowledge. lionel felt within himself a tenacious longing, a perpetual desire. his lack of physical courage as counterbalanced by his intellectual daring; he meant to collar the angel, and to re-enter the paradise of that first victim of womanhood, adam of the bent shoulders, adam of the foolish resignation to the self-preserving decree of the frightened divinities. his errors of tactics were caused by the fact that he hoped to test the apple without the help of woman. often enough, lionel tabard unwittingly repelled the advance

e involved and intricate sum of our inner perceptions, is all merely the form under which the essential reality presents itself to a consciousness such as ours, but is not the form in which it may subsist outside of our consciousness and independent of it; that, in other words, the sum total of external and internal experience always an only tells us how things are constituted for us, and for our intellectual capacities, not how they are in themselves and apart from intelligences such as ours.8 here is the whole of the world's philosophy in a hundred words; the undying question which has perplexed the mind of man from the dim twilight of the vedas to the sweltering noon-tide of present-day scepticism, what is the "ding an sich; what is the alpha upsilon tau omicron chi alpha theta alpha up

s, regulated in sleeping and waking.64 this balancing of what is vulgarly known as virtue and vice,65 and which the yogi philosophy does not always appreciate, is illustrated still more forcibly in that illuminating work "konx om pax" in which mr. crowley writes: as above so beneath! said hermes the thrice greatest. the laws of the physical world are precisely paralleled by those of the moral and intellectual sphere. to the prostitute i prescribe a course of training by which she shall 81 comprehend the holiness of sex. chastity forms part of that training, and i should hope to see her one day a happy wife and mother. to the prude equally i prescribe a course of training by which she shall comprehend the holiness of sex. unchastity forms part of that training, and i should hope to see her

mpared as the three supernals or the sahas ra chakkra [compare with the essay "science and buddhism" in the "sword of song" by a. crowley, and the writings of ananda metteya. here are then three men weh note: counting crowley twice! who have worked both severally and collectively, who yet apparently hold irreconcilable views as to what buddhism is. what better proof is needed of the fact that all intellectual study ultimates in mental chaos] the writings of truth234 the seeker after wisdom, whose bliss is non-existence, the devotee of the most excellent bh vani,235 the wanderer in the sams ra c kkra, the insect that crawls on earth, on seb beneath nuit, the purusha beyond ishwara: he taketh up the pen of the ready writer, to record those mysterious happenings which came unto him in his sea

ALEISTER CROWLEY EQUINOX EQ I 6 2

her hands in mute appeal to "c.i.c.t] c.i.c.t. 1. i heed not the passion, or the reason, or the soul of man. mother of mystery, declare my will [sphinx "plays the most exalted (passionless because beyond passion) piece that she may<hermanubis. this means nothing to me. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my mind [sphinx "plays a cold, passionless, intellectual piece<hermanubis. ah! ah! this is music; this is the secret of jupiter. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my heart [sphinx "plays an intensely sensual passionate piece<typhon. ah! ah! this is music; this is the secret of jupiter. 28 hermanubis. accursed! accursed! be the soul of impurity, the body of sin! c.i.c.t. 1. ir

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

teach their students to centre their attention upon physical organs or centres. those who follow these methods are heading towards disaster, and apart from the physical dangers involved, and the risk of insanity and nervous disorders, they are occupying themselves with the form, which is limitation, and not with the spirit, which is life. the goal will not be achieved that way. for most of us the intellectual concentration which results in mind control, and the ability to think clearly and to think only that which we wish to think, must precede true meditation, which is a thing few people know much about. this true meditation. which it is impossible for me to enlarge upon here, will result in a definite change of polarisation, will open up to man ranges of experiences undreamt of hitherto

fferent grades and types of men at different stages of evolution to respond to contact and vibration. it simply means that certain people are at a stage where they can be reached by an emotional appeal, and dealt with along the line of their own personal salvation, being in the earlier atomic stage as yet. there is another stage which includes that, but which enables one to respond also to a more intellectual appeal, which gives one a certain amount of interest and satisfaction in such discussions as we have pursued, and which means investigation of those matters which concern the group, for instance. but both stages are equally right. we can look at this matter from another angle: it is quite possible for us to meet great people, wonderful men and women, and fail to be impressed by them;

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

racter, the development of the microcosm along cosmic lines. the man is taught the meaning of himself; he comes to know himself as a complex, complete unit, a replica in miniature of the outer world. in learning the laws of his own being, comes comprehension of the self, and a realisation of the basic laws of the system. secondly: instruction is given as to the macrocosm, the amplification of his intellectual grip of the working of the cosmos. information as to the kingdoms of nature, teaching as to the laws of those kingdoms, and instruction as to the working of those laws in all kingdoms and on all planes is given him. he acquires a deep fund of general knowledge, and when he reaches his own periphery he is met by those who lead him on to encyclopaedic knowledge. when he has attained the

will not be (as is the case with those created by the mass of men) disjointed, unconnected, and uncorrelated, but will attain a fair measure of synthesis. hard and ceaseless must the work be before this can be done, but when the desire nature has been stabilised and purified, then the control of the mind-body comes more easily. hence the path of the devotee is easier in some ways than that of the intellectual man, for he has learnt the measures of purified desire, and progresses by the requisite stages. the personality has now reached a point where its vibrations are of a very high order, the matter in all three bodies relatively pure, and its apprehension of the work to be done in the microcosm, and the share to be taken in the work of the macrocosm is very advanced. it is apparent, there

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ligion, of that interpretation of the processes of nature which has been formulated for us by the master minds of all time. it should tend to bring about a reaction in favor of a system of philosophy which will link both spirit and matter, and demonstrate the essential unity of the scientific and religious idea. the two are at present somewhat divorced, and we are only just beginning to grope our intellectual way out of the depths of a materialistic interpretation. it must not be forgotten, however, that under the law of action and reaction, the long period of materialistic thought has been a necessary one for humanity, because the mysticism of the middle ages has led us too far in the opposite direction. we are now tending to a more balanced view, and it is hoped that this treatise may fo

out to the world making no claims as to its source, its infallibility or the correctness in detail of its statements. no book gains anything from dogmatic claims or declarations as to the authoritative value of its source of inspiration. it should stand or fall solely on the basis of its own intrinsic worth, on the value of the suggestions made, and its power to foster the spiritual life and the intellectual apprehension of the reader. if this treatise has within it anything of truth and of reality, it will inevitably and unfailingly do its work, carry its message, and thus reach the hearts and minds of searchers everywhere. if it is of no value, and has no basis in fact, it will disappear and die, and most rightly so. all that is asked from the student of this treatise is a sympathetic a

ogression and thus burn up tissue; this will result then (if in nothing worse, in a setting back for several lives of the clock of his progress, for he will have to spend much time in rebuilding where he destroyed, and with recapitulating on right lines all the work to be done. if a man persists from life to life in this line of action, if he neglects his spiritual development and concentrates on intellectual effort turned to the manipulation of matter for selfish ends, if he continues this in spite of the promptings of his inner self, and in spite of the warnings that may reach him from those who watch, and if this is carried on for a long period he may bring upon himself a destruction that is final for this manvantara or cycle. he may, by the uniting of the two fires of matter and the du

tre in its turn finds ultimate expression in the gorgeous twofold centre above the top of the head and surrounding it. equally so, beyond the above named constellations is still another cosmic centre. the name of this centre is one of the secrets of the final initiation, the seventh. these are the only correspondences that may as yet be imparted. what lies beyond the solar ring-pass-not may be of intellectual interest,78(67) but, for the purposes of microcosmic evolution it is a matter of no vast import. 3. the centres and kundalini. as stated, it is not possible to impart much about kundalini, or the serpent fire. it might be of value, however, briefly to enumerate what has been said: a. kundalini lies at the base of the spine, and, in the normal average man, its main function is the vita

few egos (or the leaders of the many races who are necessarily in place and position owing to their egoic polarisation) and many personalities, who are swept into the vortex through group association; it is necessarily terrific, and forces the destruction of the form. the struggle in the fifth round, being on mental levels, will be between egos and egoic groups, each working consciously, and with intellectual application, to bring about certain group results. it will result in the triumph (the ultimate triumph) of spirit over matter, in the driving out of certain groups as yet unable to shake themselves free from the trammels of matter, and who prefer captivity to the life of the spirit; it will mark the beginning of the obscuration of our scheme, and the gradual passing into pralaya, duri

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ue of the memory of a gluttonous man, for instance, and his latent image of a satisfactory dinner, and the memory of the orthodox saint, based upon his picture making of a joyous heaven. 3. that memory activity which is the result of mental training, the accumulation of acquired facts, the consequence of reading or of teaching, and which is not purely based upon desire, but which has its basis in intellectual interest. 4. all the various contacts which the memory holds and recognises as emanating from the five lower sense perceptions. 5. those mental images, latent in the memory making faculty, which are the total of the knowledge contacted and the realisations evoked by the right use of the mind as a sixth sense. all these forms of the memory faculty have to be dropped and no longer held;

en seated upon the twelve petalled lotus of the heart, holding in his hands the "jewel in the lotus" thus the devotee finds ishvara. when the devotee becomes the raja yogin then ishvara will reveal to him the secret of the jewel. when christ is known as king upon the throne of the heart, then he will reveal the father to his devotee. but the devotee has to tread the path of raja yoga, and combine intellectual knowledge, mental control and discipline before the revelation can be truly made. the mystic must eventually become the occultist: the head qualities and the heart qualities must be equally developed, for both are equally divine. 24. this ishvara is the soul, untouched by limitation, free from karma and desire. here we have the picture of the spiritual man as he is in reality. his rel

to the control of that new ruler. it should be noted here that the eventual complete removal of all obstacles transpires after the- 38- the light of the soul copyright 1998 lucis trust initial flash of realization. the sequence of happenings is as follows: 1. aspiration after knowledge of the soul, 2. realization of the obstacles, or an understanding of the things which prevent true knowledge. 3. intellectual comprehension as to the nature of those obstacles, 4. determination to eliminate them, 5. a sudden flash or vision of the soul reality, 6. fresh aspiration and a strong determination to make that fleeting vision a permanent reality in the lower plane experience, 7. the battle of kurukshetra, with krishna, the soul, heartening arjuna, the aspirant, on to steady and continuous effort. t

l body and to the heavy rate of rhythm found in most people. that is the reason why raja yoga necessarily makes a greater appeal to mental types than to pure devotees, and it accounts for the fact that those whose mental bodies are well equipped and actively used can more quickly be trained in this sacred science. for the majority of people, the awakening of the mental body, the development of an intellectual interest, and the substitution of mind control in place of control by the emotions has to precede any later realisation of the need of soul culture. the apparatus of thought must be contacted and used before the nature of the thinker can be intelligently appreciated. when this is realised, the contribution to human development by the great schools of thought we call mental science, ch

en described as the "mind's tendency to flit from one object to another" see book iii, sutra 11. obstacle v. laziness. all the commentators agree as to this translation, employing the terms, sloth, languor or laziness. this refers not so much to mental inertia (for it may accompany acute mental perception) as to that slothfulness of the entire lower man which prevents him from measuring up to the intellectual recognition and the inner aspiration. the aspirant has been told what he has to do, the "means of yoga" have been clear to him. he has glimpsed the ideal and is aware of the obstacles; he knows theoretically just what steps he has to take but there is no correspondence between his activity and his knowledge. there is a gap between his aspiration and his performance. though he longs to

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

wn laws, its own phenomena and its own intimate relationships. it is the kingdom of the spirit. we have found it and you too can ascertain its nature. these witnesses fall into two groups; the purely mystical and emotional quester who sees the vision and falls down in an illuminated rapture before the beauty that he has sensed, and secondly, the knowers, who have added to the emotional rapture an intellectual achievement (an orientation of the mind) which enables them to do more than sense and enjoy. they understand; they know, and have become identified with that new world of being towards which the pure mystic reaches. the line of demarcation between these knowers of divine things and those who sense the vision is very slight. there is, however, a no-man's ground between the two groups o

lds, is as yet but the privileged knowledge of a few pioneers. if professor h. wildon carr is right, in his definition of the intuition, then our educational methods do not tend to its development. he defines it as "the apprehension by the mind of reality directly as it is, and not under the form of a perception or a conception, nor as an idea or object of the reason, all of which by contrast are intellectual apprehension."2(14) we rate the science of the mind or the modifications of the thinking principle (as the hindu calls it) as strictly human, relegating man's instinctual reactions to qualities he shares in common with the animals. may it not be possible that the science of the intuition, the art of clear synthetic vision, may some day stand to the intellect as it, in its turn, stands

) it is interesting to note that the same ideas are expressed by bhagavan das at the first all-asia educational conference. he says "the rules of religion, i.e, of the larger science, enable us..to discharge all these wider debts and duties. religion has been described as the command or revelation of god. this only means, in other words, the laws of god's nature, as revealed to us by the labours, intellectual, intuitional, inspirational, of the seers and scientists of all religions and all nations..we have heard of the three r's long enough. this fourth r, of genuine religion, is more important than them all..but it has to be carefully discovered and thought out first. it behooves all sincere educators to help in this work by applying the scientific method of ascertaining agreements amidst

chapter three the nature of the soul "philosophers say the soul is double-faced, her upper face gazes at god all the time and her lower face looks somewhat down, informing the senses; and the upper face, which is the summit of the soul, is in eternity and has nothing to do with time: it knows nothing of time or of body" meister eckhart in detailing the technique whereby it is claimed the educated intellectual can become the intuitional knower it might be well to state the hypotheses upon which the science of meditation is based. in the process the various aspects (in nature, or of divinity, whichever is preferred) of which man is the expression have to be recognized, but the basic connection which holds him together as an integrated unity must never be forgotten. man is an integrated being

ld of physical life. this soul expresses itself through two forms of energy, that which we call the vital principle or fluid, the life aspect, and the energy of pure reason. these energies are focussed during life in the physical body. the life stream centres itself in the heart, utilizing the blood stream, the arteries and the veins, and animating every part of the organism; the other stream, of intellectual energy, centres itself in the brain, and utilizes the nervous apparatus as its medium of expression. in the heart, therefore, is the seat of the life-principle; in the head is the seat of the reasoning mind and of the spiritual consciousness, which latter is attained through a right use of the mind. dr. c. lloyd morgan says in connection with this word "soul "in any case what is curre

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

whether the path for some is not to serve because they know rather than love god, who, after all, is but their innermost selves. is this not the path of the occultist and of the sage rather than of the mystic and the saint? when all is said and done, is it not a question, primarily, of the ray one is on and the master under whom one serves one's apprenticeship? is not true knowledge a species of intellectual love? if a poet can pen an ode to intellectual beauty why may not we express appreciation of a unity that is conceived of the head rather than of the heart? hearts are well enough in their way but they are not suited to the world's rough usage "can one do aught but accept his present limitation while seeking such transcendence as is his by the divine law of evolution? is there not suc

is, men and women who really know they are disciples and know what their work is and are doing it. there are nevertheless many hundreds (out of the present generation of young people) who stand on the verge of acceptance, and thousands are upon the probationary path- 96- a treatise on white magic copyright 1998 lucis trust in all truly esoteric groups, there should be forming a group in which an intellectual understanding of this mechanism of heart, throat, and eye, will be found. it should be constituted of those who are submitting themselves to a discipline and a training which will make its use a demonstrated fact in nature to them. i would call attention to those words, and request their careful study. a mechanism in the natural body comes into use in two ways: first, its use is invol

tre between the eyebrows. 2 petals. 7. head centre. 1000 petals. next, let the student remember two important facts, which may be regarded as elementary and preliminary but which nevertheless have to be worked out into conscious realisation and become part of the purposed intent of the aspirant's training. it is easy to generalise. it is difficult to realise. it is simple to grasp the informative intellectual data regarding the centres of force; it is most difficult to bring about the rearrangement of the forces flowing through these vortices, and to learn to function consciously through the higher centres, subordinating the lower ones. this has to be done also without laying the emphasis upon the form aspect as is the case in many practices used to vitalise the centres. the two facts of i

ers, so that the mental apprehension and ability to reason logically and sanely may parallel the growth of the intuition and of spiritual perception. many schools are simply forcing schools, prematurely developing the higher faculties and leading the aspirant (if i might express it in mystical language) directly out of the realm of feeling and of desire into that of the intuition, but leaving the intellectual faculties and the mental apparatus totally undeveloped and latent. when this is the case then again speaking mystically an hiatus or a gap occurs, in part of the equipment which the soul must perforce use in the three worlds of its endeavour. the interpreting, organising, understanding mind is unable to play its part. where there is lack of understanding and of mental ability, there i

this thought form grows in power as we pay attention to it, for "energy follows thought" till we become dominated by it. second ray people are peculiarly a prey to this. for the majority of them it constitutes the "dweller on the threshold, just as ambition and love of power, backed by frantic desire and unscrupulousness form the "dweller" for the first ray types. the crystallized thought form of intellectual achievement for selfish ends, and the use of knowledge for personality objectives stand before the portal of the path in the case of the third ray person, and unless broken up and destroyed will dominate him and turn him into a black magician. you oft have been told that fear is an illusion. yet this statement does not help. it is a generalisation that one can admit, yet which remains

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

of the rays will be to clarify our knowledge as to the nature of man. modern psychology, experimental and academic, has done much to gather information as to how a man functions, what is the nature of his reactions, the calibre of his thought apparatus and the quality of his physical mechanism, the mode of his thinking and the sum total of complexes, psychoses, neuroses, instincts, intuitions and intellectual fixations which he undoubtedly is. medical psychology has also given us much, and we have learnt that the human being is entirely conditioned by his instrument of expression and can express no more than his nervous system, brain and glands permit. we find, however, that some of the theories, even the best proven, break down, given varying conditions. the field covered by psychology to

eory is formulated, truth distinguished and deity apprehended. when we are more advanced upon the path, we shall see naught but spirit everywhere, and the aphorism, enunciated by that great disciple, h.p.b, that "matter is spirit at the lowest point of its cyclic activity" and "spirit is matter on the seventh plane" or the highest, will be a realised fact in our consciousness. it is as yet but an intellectual phrase which means little except the enunciation of a truth, incapable of proof. everything is an expression of a spiritual consciousness, which spiritualises by its inherent life all matter-forms. a grub or worm working out its little life in a mass of decaying substance is as much a spiritual manifestation as an initiate working out his destiny in a mass of rapidly changing human fo

loped, and much that is latent in the forms of both kingdoms will be brought into expression through the freer flow and the more intelligent manipulation of the energies which create and constitute all forms. the world has been changed beyond belief during the past five hundred years, and during the next two hundred years the changes will be still more rapid and deep-seated, for the growth of the intellectual powers of man is gathering momentum, and man, the creator, is coming into possession of his powers. the seventh purpose of deity ray vii. ceremonial order or magic "let the temple of the lord be built, the seventh great angel cried. then to their places in the north, the south, the west and east, seven great sons of god moved with measured pace and took their seats. the work of buildi

dy and consideration of the attitude of the personality towards life, and of the measure of success of the solar angel at any given point in time and space (which is all that the personality is, in the last analysis) as it builds and qualifies its phenomenal appearance? here we can see the scientific value of the study of ideals, of concentration upon the virtues and divine qualities, and upon an intellectual analysis of the divine attributes of any of the great sons of god. again, the second proposition states that the seven rays, being each the recipient and custodian of energies coming from the universe, bring in the basic concept of inter-relation, of inter-communication, of inter-dependence, of cooperative responsibility, and of service. these relationships, as we well know, underlie

e second ray man, would be to learn thoroughly the temperament of the patient as well as to be thoroughly conversant with the nature of the disease, so as to use his will power on the case to the best advantage. the characteristic method of approaching the path would be by close and earnest study of the teachings till they become so much a part of the man's consciousness as no longer to be merely intellectual knowledge, but a spiritual rule of living, thus bringing in intuition and true wisdom. a bad type of the second ray would be bent on acquiring knowledge for himself alone, absolutely indifferent to the human needs of others. the foresight of such a man would degenerate into suspicion, his calmness into coldness and hardness of nature. the third ray of higher mind special virtues- 128

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

cesses in their connection with his outer life as a human being. these two go on together, but the inner reality eventually comes into manifestation through the sacrifice of the human to the divine. the initiate is not simply a good man. the world is full of good men who are probably a long way from being initiates. neither is the initiate a well-meaning devotee. he is a man who has added a sound intellectual understanding to the basic qualifications of a sound moral character and devotion. through discipline he has coordinated his lower nature, the personality, so that it is a "vessel meet for the master's use,"14 that master being his own soul. he knows that he walks in a world of illusion, but is training himself whilst doing this to walk in the light of the soul, realising that in serv

ite purpose and to choose, was under test. such temptations do not come to the little-developed, and because of the strength of the character involved they are of the fiercest kind and the most difficult to handle. the call of the devil was to christ's ambition. ambition is, par excellence, the problem of the developed aspirant and disciple personal ambition, love of popularity, worldly ambition, intellectual ambition, and the dictatorship of power over others. the subtlety of this temptation consists in the fact that appeal is made to right motive. it would such is the implication be good for the world of human affairs if it all belonged to christ. by simply recognising the power of the devil, the material force in the world, as being supreme, that control over the kingdoms of the world c

s he studies the history of the race and- 95- from bethlehem to calvary copyright 1998 lucis trust the religious inheritance of the ages, and above all when he is brought face to face with the transcendent goodness and wonder which christ revealed. from this realisation he passes on to the discovery of the divine in himself, and starts on that long struggle which carries him through the stages of intellectual awareness of possibility, and of intuitive perception of truth, to that illumination which is the prerogative and the gift of all the perfected sons of god. the radiant inner body of light is present both in the individual and in the race, unseen and unrevealed, but slowly and surely emerging. at the present hour a large number of mankind are engaged in the activities of the six days

ery one of the great experiments undertaken by the various nations, will show that they are based, in essence, upon some definitely christlike concept. that their method of application and the techniques employed are frequently un-christlike is sadly true, but the foundational concepts will bear with equanimity the light which christ can throw upon them. the principal difficulty has been that our intellectual grasp of the concepts runs ahead of our own personal development, and therefore colours disastrously our application of them. when these basic ideas are transmuted into world ideals by the consecrated thinkers of the race, and applied in the spirit in which christ conceived of them, then we shall indeed inaugurate a new world order- 105- from bethlehem to calvary copyright 1998 lucis

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

less consciously, by the race of another vehicle of expression. the following tabulation shows the appropriations marking the five racial crises. 1. in the lemurian civilisation .t he appropriation of the physical body, with its five senses. 2. in the atlantean civilisation. the appropriation of the astral body. 3. in the present aryan world. the appropriation of the mental body, with consequent intellectual unfoldment. 4. in the coming race. conscious appropriation and integration of the threefold personality. 5. in the final race. the expression, in fullest measure, of the soul and its vehicles, plus some- 33- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust measure of spiritual manifestation. here, therefore, we have five points of crisis in th

lous channel of communication is established between the higher nature and the lower, between the world of the soul and the worlds of human affairs. each month, at the time of the full moon, the masters are intensifying their efforts, and men and women are being prepared for the process of initiation with as much rapidity as is safely possible. remember that understanding must always parallel the intellectual grasp of a subject, and it is this that holds back some disciples from this great step forward. in the performance of the next duty, in the establishing of the dedicated life tendency towards reality, in the dispelling of illusion, and in the performance of service with love and understanding, thus is the work carried forward. is this effort beyond the reach of any of us? or are its i

which we live, and of the forces of nature. today we talk in terms of air mastery just as five hundred years ago (when such a thing was deemed impossible) they talked in terms of the mastery of oceans. we are offsetting the gravitational pull of the earth so that we can "fly into the face of the sun" 6. from the instinctual life of sense consciousness in material forms, we have progressed to the intellectual life of self-conscious human beings and to the intuitive realisations of those who are beginning to function as superhuman entities. all this has been brought about as the result of the determined, conditioned activity of a great life, which chose to make a major sacrifice and to be crucified upon the cardinal cross of the heavens, and thereby pass through a cosmic initiation; which

the subhuman kingdoms is not possible here, and we must confine our attention to the world of human living and consciousness. b. the work of salvage or salvation the law of sacrifice means also salvage and underlies all the evolutionary processes and particularly does this emerge into clear significance in the human family. the instinct to betterment, the urge to progress (physical, emotional and intellectual, the effort to ameliorate conditions, the tendency to philanthropy which is so rapidly taking hold of the world, and the sense of responsibility which does make men realise that they are their brother's keeper, are all expressions of this sacrificial instinct. this factor, though not unrecognised by modern psychology, is of far wider significance than has yet been realised. this insti

ognition of the law of magnetic impulse, and a desire to understand it, and to cooperate with those who wield it. through its medium and the right understanding of the law, it should be possible to establish the needed union between the liberated souls (who are in themselves the symbol of the soul in all forms) and the souls in prison. much of the success of this planned endeavor depends upon the intellectual grasp of the members of the new group of world servers in connection with the necessary technique. it will depend also upon their willingness to accept the idea of the opportunity, and upon their readiness to work along the indicated lines. they have no guarantee as to the accuracy of claims made regarding the importance of this period, nor have they any personal knowledge of the situ

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

something that the disciples of the new age need to learn. there is no such thing as occult obedience as usually taught by the current occult schools. in the olden days in the east, the master exacted from his disciple that implicit obedience which actually made the master responsible and placed upon his shoulders the destiny or the karma of the disciple. that condition no longer holds good. the intellectual principle in the individual is now too much developed to warrant this type of expectancy. therefore, this condition no longer holds good. in the coming new age, the master is responsible for the offering of opportunity and for the right enunciation of the truth but for no more than that. in these more enlightened days, no such position is assumed by the teacher as in the past, and i d

nvoked and in which work potent in results may be achieved in the calm of silence and the rest of what the- 9- discipleship in the new age- volume i copyright 1998 lucis trust hindu calls samadhi complete detachment from the calls of the body and the emotions. the work has to go forward in clamour. the point of peace must be found in the midst of riot. wisdom must be attained in the very midst of intellectual turmoil and the work of cooperation with the hierarchy on the inner side of life must proceed amidst the devastating racket of modern life in the great cities. such is your problem and such is my problem as i seek to aid you. for me, there is also the problem of excessive expenditure of force as i attempt to reach each of you and to study each of you at certain intervals. there is the

he way of the heart, the mystical way; such were shri krishna, st. francis of assisi, and all those knowers whose way was the way of love. to these can be added milarepa of tibet and lao tze of china. such also have been many of the saints of the church in the west. the bhagavad gita has been the book which has embodied this way superlatively. others emerged along the way of the mind and were the intellectual knowers. theirs is the more strictly occult way and it has become increasingly the way of our present day aspirants. the reason for this is that the polarisation of the race is shifting ever more steadily on to the mental plane. some of the individuals on this way of the mind were sankaracharya, the apostle paul, and meister eckhart. today, many are coming out along this way under the

ther, how earlier you lived so much in the consciousness which is focussed in the mind that your brother's problems were to you more important than he himself? do you not now realise that your mental ability to grasp his situation interested you more than his troubled soul? do you not also realise that your deep desire to find the master and to have with him a definite contact has its basis in an intellectual doubt? the satisfaction of your mental longing to verify the existence of the masters and to ascertain your own position upon the ladder of evolution was in those days stronger than your love of humanity and of service. this condition is now largely remedied and any- 80- discipleship in the new age- volume i copyright 1998 lucis trust thinking along the old lines is more in the nature

ough a dual process of psychic detachment and, at the same time, of psychic unfoldment. you need to remember that the phases of detachment are many and varied. some of them imply a detachment from the world of outer sensuous attachment or they may imply (as in your own case) a temporary and relative detachment from the world of- 82- discipleship in the new age- volume i copyright 1998 lucis trust intellectual contacts. this is a detachment based on an inner attitude and not on any outer condition or state of affairs. this is taking place in order to round out and enrich your psychic and emotional life. there is a real danger to the earnest student in the widespread attitude of mind which regards the world of the emotions and of sensitive response to subtle psychic phenomena as necessarily

ALICE A BAILEY13 PROBLEMS OF HUMANITY

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 as to the nature of the soul of man. france has in the past revealed the nature of the human soul in its stage of intensest individualism and selfishness. through fire and pain, france will later demonstrate the qualities of the spirit of man. the accent upon the material values and the intense emphasis upon the

iers to progress are only spurs to renewed endeavour. they will thus seek to "lead him out (the true meaning of the word "education) from any limiting condition and train him to think in terms of constructive world citizenship. growth and still more growth will be emphasized. the educator of the future will approach the problem of youth from the angle of the children's instinctual reaction, their intellectual capacity and their intuitional potentiality. in infancy and in the earlier school grades, the development of right instinctual reactions will be watched and cultivated; in the later grades, in what is equivalent to the high schools or the secondary schools, the intellectual unfoldment and control of the mental processes will be emphasized; whilst in the colleges and universities the u

, in what is equivalent to the high schools or the secondary 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

eps towards modern civilization and culture, but are taking others with an almost frightening rapidity. the undesirable aspects of civilization are present, but the benefits conferred far outweigh these, and the negro, in spite of his natural and understandable antagonism, should recognize them as a debt he owes to the aggressive and acquisitive white nations. contact with them has stimulated his intellectual perception; the white man's way of living has lifted the negroes of africa out of their primitive state into a more modern one; education and modern ways of thinking and planning are rapidly fitting the negroes to take their place in a modern world; science, transportation and knowledge brought to them through the medium of the white races are tying them closely into the developing sc

poral power is the goal and not the welfare of the little people. the present program of the catholic church has definite political implications; their attitude to communism has in it the seeds of another world war. the political activities of the catholic church have not built for peace, no matter under what guise they are presented. c. a planned policy whereby the mass of the people are kept in intellectual ignorance and, through this ignorance, are naturally to be found among the reactionary and conservative forces which are so powerfully at work resisting the new age with its new civilization and more enlightened culture. blind faith and complete confidence in the priest and in the vatican are regarded as spiritual duties. the roman catholic church stands entrenched and unified against

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

od and evil and possesses a far more sensitive response apparatus than did humanity in those earlier times. if there was a quick response to the messenger when he came before, it will be more general and quicker now, both in rejection and in acceptance. men are more enquiring, better educated, more intuitive and more expectant of the unusual and the unique than at any other time in history. their intellectual perception is keener, their sense of values more acute, their ability to discriminate and choose is fast developing, and they penetrate more quickly into significances. these facts will condition the reappearance of the christ and tend to a more rapid spreading of the news of his coming and the contents of his message- 7- the reappearance of the christ copyright 1998 lucis trust today

prove the scope of his mission. he will gather round him, in the flesh, his chosen associates and advisors; these will not be the ones who gathered around in those earlier simpler days but those members of our human family who today recognise him and are preparing to work with him as far as in them lies. it is a different world to which he is now planning to return and this is largely due to the intellectual development of the mass of men. this presents him with stupendous difficulties, for the intellects of men must now be reached and not just their hearts (as in the earlier days) if the will of god is to be intelligently carried out on earth. his major task is surely the establishing of right human relations in every department of human living. i would ask you to use your imagination an

ll of god is to be intelligently carried out on earth. his major task is surely the establishing of right human relations in every department of human living. i would ask you to use your imagination and endeavour to think out what must be the implications of the task which confronts him; i would ask you to ponder on the difficulties which he must inevitably face the difficulty, above all, of mass intellectual wrong emphasis- 29- the reappearance of the christ copyright 1998 lucis trust he, the representative of the love of god, is asked to work again in the world arena wherein his earlier message has been negated, forgotten or misinterpreted for two thousand years, and wherein hate and separativeness have distinguished all men everywhere. this will plunge him into a foreign atmosphere and

and man and man. if we can succeed in presenting these four ideas to the world at large, and thus in overcoming the intelligent criticism that all that is said is too vague, prophetic, and visionary, we shall have done much. it is possible surely that the ancient truism that "the mind is the slayer of the real" may be fundamentally true 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 im

to evoke from humanity a response to spiritual influence and an unfoldment (on a large scale) of intuitive perception a faculty which is, at present, rare indeed. when he came before, he evoked from humanity a gradual response to truth and mental understanding. that is why, at the end of the cycle which he inaugurated two thousand years ago, we have formulated doctrines and a widespread mental or intellectual development. iii. christ as the releaser of energy during the first three months of the period of crisis through which christ and the hierarchy passed and which was ended by his announced decision, certain great energies, or fundamental streams of force were made available to christ and his disciples. today, the fact that energy is the basic substance in the universe, that all forms o

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult by inclination, aggressive, full of grandeur, interest in law and in laying the emphasis upon race and empire. but they are more inclusive and think in wider terms than the feminine aspects of divine manifestation. national relationships and the major intellectual cleavages are based also upon the governing ray influences. spain, austria and france, being governed by the seventh, fifth and third rays, have a close inter-relation. this worked out in a most interesting manner in the middle ages, and the destinies of these three nations were closely related. the newly forming country of the united states is likewise spiritually and intimately asso

n the capacity to think abstractly and synthetically will pour floods of light upon the most difficult and complex of problems. when the world again settles down to a cycle of peace and with opportunity for further conscious unfoldment, it will be found that that embryonic factor which we call the intuition will flower forth into as recognisable an expression of human consciousness as the present intellectual grasp and mental perception of the race. until this time comes, the searching astrologer must proceed hopefully but cannot yet expect full understanding of what i here impart. 4. an analysis of certain countries. the horoscope of a country can, therefore, be either that of the soul of the nation or of the personality of the nation, based on the form aspect; there are no means, as yet

france comes before the world. the lesson france has to learn today is that the salvation of others is the goal of her piscean soul and in this the self-interest of leo precipitates conflict one to which france is slowly awakening. the egoic ray of france is that of concrete science and this, working in conjunction with the energy of the fifth zodiacal sign, leo, has given the french people their intellectual brilliance and their scientific bias. the forces of crystallisation pour through paris which is ruled by capricorn in its personality and yet the soul of the french nation is nurtured in that great capital through the soul of the city, energised by virgo and, forget not, that virgo is the polar opposite of pisces and the infant christ in virgo comes to full flower in pisces. here lies

s which determine any nation and make it for the first time what it is. the combination of piscean power in the piscean age, plus a potent leo nature, enabled france at one time to express quite phenomenally its innate subjective tendency to save the world (for france is essentially on the path of a world saviour; this was aided by the brilliant clear vision of the fifth and third rays with their intellectual bias, plus the opportunity offered by saturn, ruling paris- 40- the destiny of the nations copyright 1998 lucis trust this enabled france to stage the great french revolution and strike one of the major blows for the release of humanity from bondage. this has twice occurred during the piscean ages: once at the signing of the magna charta at runnymede and again at the french revolution

ificing herself for the common good and of relinquishing her dreams for france in the vision of the whole and so tread again more fully the path of a world saviour? there are as yet no signs of this; when the time to make peace treaties arrives, it will become clearer which way france will go and whether she will work for peace and security of the whole in love and with wisdom, or for france with intellectual brilliance and selfishness. let us briefly look at one or two other countries, so enabling students to make comparisons and understand relationships and future possibilities. germany is ruled by aries, bringing in the powerful influences of this first sign in combination with its fourth ray soul (the ray of harmony through conflict. the simple interpretation of this is that we are wat

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ead you into the realm of concepts. we have consequently the following stages in the analysis of a symbol: 1. its exoteric consideration: line, form and colour. 2. a comprehension in the astral or emotional body of its quality, the reaction of a sensitive response to the impact of its qualitative nature. 3. a conceptual consideration of its underlying idea, of what it is intended to teach, of the intellectual meaning it is intended to convey. 4. the stage of the synthetic grasp of the purpose of a symbol, of its place in an ordered manifesting plan, of its true unified intent. 5. identification with the quality and purpose of the symbol as it is illuminated by the mind "held steady in the light" this final stage brings into activity the brain as well as the mind. the study of symbols viewe

light may shine upon the vertical way of the disciple is my prayer and aspiration for you. section one the nature of glamour in the preceding pages we dealt with certain definitions of the words (frequently used interchangeably) dealing with illusion and glamour. we found that: 1. illusion is primarily of a mental quality and was characteristic of the attitude of mind of those people who are more intellectual than emotional. they have outgrown glamour as usually understood. it is the misunderstanding of ideas and thoughtforms of which they are guilty, and of misinterpretations. 2. glamour is astral in character, and is far more potent at this time than illusion, owing to the enormous majority of people who function astrally always- 17- glamour: a world problem copyright 1998 lucis trust 3

onal comfort. e. that which brings to them spiritual comfort in the realm of religion and religious desire. note the phrasing. 2. those who are more definitely aryan in their consciousness. this means that the mind factor is awakening and thus constituting a difficulty and that the illusions of the mental plane are now added to the glamours of the astral plane. these illusions are theoretical and intellectual in nature. 3. a group of people who are emerging out of those subject to glamour and illusion, and who are alive to the voice of the silence and to the demands of the soul. the complexity of the modern psychological problem lies in the fact that our race and period sees the synthesis of all the glamours and the emergence of the illusions of the mental plane. today we have aspirants at

istence. they become part of him; they condition his reactions and activities; they feed his desire nature and consequently assume undue importance, creating a barrier (of varying density, according to the extent of the identification) between the man in incarnation and the reality which is his true being. there is no need for me here to itemise any of these prevailing thoughtforms and aspects of intellectual and mental illusion. i would not have you think for a moment that the embodied idea, which we call an ideal, is in itself an illusion. it only becomes so when it is regarded as an end in itself instead of being what it essentially is, a means to an end. an ideal, rightly grasped and used, provides a temporary aid towards the attainment of immediate and imminent reality which it is the

erience. it produces understanding just as the light of soul produces knowledge, through the medium of that experience. knowledge is not a purely mental reaction but is something which is found on all levels and is instinctual in some form in all kingdoms. this is axiomatic. the five senses bring physical plane knowledge; psychic sensitivity brings a knowledge of the astral plane; the mind brings intellectual perception, but all three are aspects of the light of knowledge (coming from the soul) as it informs its vehicles of expression in the vast threefold environment in which it chooses to imprison itself for purposes of development. on a higher turn of the spiral, the intuition is the expression of the threefold spiritual triad, placing it in relation to the higher levels of divine expre

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

comes to scientific investigation by trained minds, physical phenomena has predominated and not the more subtle forms of psychism. where the more subtle forms of super- or extra-sensory perception have been involved, the subjects have been either adolescent or in their early twenties and have been primarily and rightly focussed in the emotional-feeling body. this is true even when they are highly intellectual. this form of telepathic communication is therefore of two kinds, with the solar plexus always involved: a. it will be from solar plexus to solar plexus between two people who are ordinary, emotional, governed by desire, and primarily centred in the astral and animal bodies. b. it will be between such a "solar plexus" person, if i may so call him, and a higher type whose solar plexus

he matter as simple as i can, for much of the abstract formulations of the occult sciences and the academic psychologists are incident to the over-activity of men's minds and emotional natures. if you can grasp certain broad and relatively simple facts and recognise that you possess the key or the clue in your already developed capacities, then you will go forward with simplicity, making no undue intellectual difficulties when dealing with these more subtle phases of your ever-existent environment. it is, in the last analysis, just a question as to what "impresses" you at any given moment, and then in what manner it conditions you- 32- telepathy and the etheric vehicle copyright 1998 lucis trust you will see, therefore, how much that i have already said links up with the teaching i have gi

h the solar plexus activity of the personality and this when the love nature or second aspect is unfolded or unfolding becomes the "seed or germ" of the intuitive faculty. the entire process is, therefore, astral-buddhic and involves the lower aspects of the universal mind as an agent. 2. mental telepathy or the interplay of transmitted thought. though this is a constant phenomenon among advanced intellectual people, it is still scarcely recognised, its laws and modes of expression are as yet unknown, and the best minds and interpreters on subjective levels still confuse it with solar plexus reactions. it is a relatively new and unexplored science, but the- 62- telepathy and the etheric vehicle copyright 1998 lucis trust range of its activities is not astral and, therefore, related to the

he hierarchy. frequently the masters have deplored the technique of the theosophists and other occult groups. when the new presentation of the occult teaching made its appearance through the inspired activity of h.p.b, a number (an increasing number as the years slipped by) of theosophical members presented the occult teaching in such a manner that it travestied the true teaching and outraged the intellectual perception of the mass of enquiring and intelligent men. the teaching on the etheric body is an instance of this. h.p.b. was largely responsible, because of utilising the word "astral" to cover a mass of information anent the etheric as well as the astral. this was due to the realisation of the fact that the astral body was doomed in a few generations (relatively speaking) to disappea

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

to the impact, and this statement is true of the solar logos, the planetary logoi, and of all forms in all the kingdoms upon our planet. unconscious reaction will of course exist, but it will be on a general or mass scale, and much of it pours through to us from these distant constellations, via the fifth creative hierarchy. this hierarchy, being on the verge of liberation, is to be found on the intellectual level of consciousness and can, therefore, be used as a focal point and a transmitter of the higher energies to our solar system and to the planet. if you make a careful study of the chart of the twelve- 20- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust creative hierarchies, page 34, you will note that this hierarchy is influencing, and is inf

ed heart, and are (as we are told in the secret doctrine) the prototypes of the monads. they are the source of monadic life, but they are not the monads; they are far higher. this hierarchy, which is literally the seventh, is the influx into our system of those lives who in the first solar system remained on their own plane, being too sinless and holy to find opportunity in that very material and intellectual evolution. even in this, they will find it impossible to do more than influence the incarnating jivas, imparting to them ability to realise the nature of group consciousness, the quality of the seven heavenly men, but not being able to express themselves fully. some clues to this mystery will come if the student carefully bears in mind that in our solar system and our seven planes, we

ough the ruling activity of the first ray, both strengthens the will of the man (no matter what his ray) and ends cycle after cycle with the "word of destruction" again and again, he enters into the sign pisces and finds his way around the great wheel until the experience of change and of mutability and the establishing of the transmutation process carry his consciousness from the instinctual and intellectual stages to the faint beginnings of the intuitive processes in gemini. then comes a great process of polarisation and a moment of transference, after which the influence of the fixed cross causes reversal and the lessons gained upon the mutable cross have to be worked out and the effects demonstrated upon the fixed cross. it must not be thought that, in the early stages of unfoldment, e

in relation to this cross, the cross of the planetary christ, just as the fixed cross is that of the individual christ in each human being, and the cardinal cross is that of the cosmic christ. it might here be noted that the cross with which we are here concerned is that of the mass, and that the consciousness which it exemplifies is that of the instinctual consciousness and its merging into the intellectual consciousness; it is the cross of the anima mundi and of the human soul before the consciousness of duality is clear in the mind of the man and before transfer is made on to the fixed cross. it is consequently more closely allied to the cardinal cross of the heavens, for the mass consciousness, which is the significant consciousness of the mutable cross, becomes the group consciousnes

. 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 extended and his consciousness expanded by the new energies, but all the time the effects and conditioning achieved and

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

science (though not man's use of these revelations) are a major modern spiritual factor; the struggle that is going on between political ideologies, between capital and labour and the breakdown of our past educational systems are all indicative of a divine and spiritual ferment which is leavening humanity. and yet the mystic way of introspection and of divine union must precede the occult way of intellectual realisation and divine perception. it always has in the life of the individual and of humanity as a whole. the mystic and the occult way, the way of the heart and the head, must fuse and blend and then humanity will know god and not just "feel after him if haply they may find him" this personal knowledge of god will, however, come by living normally and as beautifully as possible, by

st of all, a practicing mystic (or do i mean a practical mystic perhaps both) and the development of the heart response and the power to feel (and to feel accurately) should naturally and normally precede the mental approach and the power to know. surely spiritual instinct must precede spiritual knowledge, just as the instincts of the animal, the child and of the undeveloped person always precede intellectual perception. surely vision must come before the mode to make the vision a reality is mastered. surely questioning and a blind feeling after god must antedate the conscious treading of "the way" which leads to revelation. perhaps the time will come when our adolescent boys and girls will receive some attention along the lines of capitalising on their normal, mystical tendencies. these t

e basic untrustworthiness of what he wrote. it is a book that outlines the future and the work of the hierarchy of the future, and the curious and arresting thing to me was that the majority of the people slated to hold high office in the hierarchy and in the future coming civilisation were all mr. leadbeater's personal friends. i knew some of these people worthy, kind, and mediocre, none of them intellectual giants and most of them completely unimportant. i had travelled so widely and had met so many people whom i knew to be more effective in world service, more intelligent in serving the christ, and more truly exponents of brotherhood that my eyes were opened to the futility and uselessness of this kind of literature. owing to all these various causes many people were leaving the theosop

nad and the personality. it also gives the fourteen rules which those in training for initiation have to master*(1) again, i would call your attention to this last theme, reminding you that a.a.b. has never made the slightest claim, either privately or publicly, to be an initiate, nor will she. she knows it is against the occult law and has seen too many people of no particular spiritual focus or intellectual capacity make these claims and the consequent harm which has ensued, lowering the idea of the hierarchy and the nature of adeptship in the eyes of the watching public. i am, therefore, entirely responsible for the fourteen rules and their elucidation and application. a.a.b. has never claimed to be more than a working disciple, occupied with world work (which no one can deny) and has r

that the hierarchy of masters is not all powerful, else there would be little left of human freedom, and we would all be destined to become spiritual robots. what they can do depends on how we respond to spiritual stimuli in the hour of crisis. it is abundantly clear that god's plan for man is for humanity to achieve its own destiny in the light of its own soul, by the power of its own developing intellectual capacity, and by its deepening awareness and consecration to the fulfilling of its divine destiny. it is in this light that we can understand how it is that from the position of greater knowledge and wisdom of the hierarchy certain things are known to be inevitable for the human family and certain other things are subject to our responses to developing events. what we call the second

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

nality contact, there is then little problem. but this is rare to find. nevertheless i have here given you a hint. there should also be as little definite thought process as possible on the part of the watcher. all that is required and possible at present is simply to carry the dying person forward on an ever-deepening stream of love. through the power of the creative imagination, and not through intellectual concepts (no matter how high, must the dying man be aided to discard the outer garment in which he has been encased and in which he has laboured during life. this involves an act of pure self-forgetfulness, of which few as yet are capable. most people are swept by fear, or by a strong desire to hold the beloved person back, or are sidetracked in their aim by the activities involved in

of conditional immortality. this theory is still held by certain fundamentalist and theologically narrow schools of thought and also by a few of the intelligentsia, primarily those of egoistic tendency. it posits that only those who reach a particular stage of spiritual awareness, or who accept a peculiar set of theological pronouncements, can receive the gift of personal immortality. the highly intellectual also argue at times that the crowning gift to humanity is a developed and cultured mind, and that those who possess this gift are likewise endowed with eternal persistence. one school dismisses those who are what they regard as spiritually recalcitrant or negative to the imposition of their particular theological certainties, either to complete annihilation as in the materialistic sol

mits imposed upon departed human souls between incarnations on the physical plane and the return to physical rebirth so many years of absence are proclaimed, dependent upon the age of the departed soul and its place upon the ladder of evolution. if, we are told, the soul is very advanced, absence from the physical plane is prolonged, whereas the reverse is the case. advanced souls and those whose intellectual capacity is rapidly developing come back with great rapidity, owing to their sensitive response to the pull of obligations, interests and responsibilities already established upon the physical plane. people are apt to forget that time is the sequence of events and of states of consciousness as registered by the physical brain. where no physical brain exists, what humanity understands

one exit concerns the spiritual and highly evolved man, whilst the other concerns the low grade human being who has scarcely advanced beyond the animal stage. what then of the average man? a third exit is now in temporary use; just below the apex of the heart another etheric web is found covering an orifice of exit. we have, therefore, the following situation: 1. the exit in the head, used by the intellectual type, by the disciples and initiates of the world. 2. the exit in the heart, used by the kindly, well-meaning man or woman who is a good citizen, an intelligent friend and a philanthropic worker. 3. the exit in the region of the solar plexus, used by those whose animal nature is strong. this is the first point in the new information which will slowly become common knowledge in the wes

numbers, achieved initiation and entered the ashrams of the masters, and through the decision of these successful aspirants, and subject to their continued activity, it was decided by them but for humanity that the rapid hard way was to be tried. since that time three factors have been present: 1. the factor of tremendous progress in raising the consciousness of mankind, en masse, to much higher intellectual levels. to this the growth of education, the discoveries of science and the control of the material plane and of the air bear testimony. 2. the factor of worldwide distress, of economic disaster, of world wars, of natural cataclysms- 393- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust and of the myriad occurrences and difficulties which make indiv

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

s are laid the elements of the arts and crafts, of drawing and of music. in the next ten years the mind is definitely trained to become dominant. the child is taught to rationalise his emotional and desire impulses, and to discriminate the right from the wrong, the desirable from the undesirable, and the essential from the nonessential. this can be taught him through the medium of history and the intellectual training which the cycle of his life makes compulsory under the laws of the country in which he lives. a sense of values and of right standards is thus established. he is taught the distinction between memory training and thinking; between bodies of facts, ascertained by thinkers and tabulated in books, and their application to the events of objective existence, plus (and here lies a

directions. first, to ascertain the natural trend of his impulses: are they towards physical expression, towards manual labor, in which one would include such a wide range of opportunity as that of the mechanical factory worker and the trained skill of the electrician? is there a latent capacity for one or other of the arts, a reaction to colour and form, or a response to music and rhythm? is the intellectual calibre one that should warrant a definitely mental training in analysis, deduction, mathematics or logic? then perhaps as life goes on our young people will be graded into two groups: the mystical, under which heading one would group those with religious, artistic and the more impractical tendencies; and the occult, which would include the intellectual, scientific and mental types. b

ith the impartation of informative facts, and so to the registration, through the memory, of these facts; thus are developed interest, correlation, synthesis and application to the exigencies of the life. 6. response to the innate need to search. this leads to experiment on the physical plane, to- 14- education in the new age copyright 1998 lucis trust introspection on the emotional plane, and to intellectual study and a love of reading or of listening, thus bringing the mind into some condition of activity. 7. response to economic and sex pressure or to the law of survival. this forces him to use his equipment and knowledge and so take his place as a factor in the group life, and to promote group welfare by some aspect of active work and by the perpetuation of the species. 8. response to

lectual study and a love of reading or of listening, thus bringing the mind into some condition of activity. 7. response to economic and sex pressure or to the law of survival. this forces him to use his equipment and knowledge and so take his place as a factor in the group life, and to promote group welfare by some aspect of active work and by the perpetuation of the species. 8. response to pure intellectual awareness. this leads to a conscious free use of the mind, to individual thinking, to the creation of thoughtforms, and eventually to the steady orientation of the mind to a wider and wider field of realisation and awareness. these expansions of consciousness finally bring a new factor into the field of experience. 9. response to the thinker or the soul. with the registration of this

to the stages of growth and consequent ability to become the agent of ever increasing powers, tapping the resources of dynamic energy in the three worlds: lower types of humanity use the sutratma as it passes through the etheric body. average men utilise almost entirely that part of the sutratma which passes through the astral plane. their reactions are largely based on desire, and are emotional. intellectual men utilise the sutratma as it passes through the lower levels of the mental plane, down through the astral to the physical in its two sections. their activities are energised by mind and not by desire, as in the earlier cases- 25- education in the new age copyright 1998 lucis trust aspirants of the physical plane use the sutratma as it passes through the two lower subplanes of the ab

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ction in due time. then third, i have to enter into that meditative condition, and that extraverted attitude which will enable me to pour out in a steady stream of constructive sentences which will express, to the mind of the amanuensis, the thoughtform as i see it and build it. putting it otherwise, i become creative with deliberation and endeavour to convey to the vision, to the mind and to the intellectual perception of a.a.b. an ordered presentation of the thoughtform which embodies the lesson i desire the students to learn. all this necessitates an expenditure of force and of time on my part which i feel is well warranted if the students on their side will prepare their minds, give the needed time, respond to the few requests i may make, and eventually cooperate with the work of bring

o the intelligence, possess a love of their fellowmen; these, in their turn, work through the idealists who seek a better world and those who respond to the inspiration of goodwill. this last group, in its turn, works with all who are emotionally implicated in the desire to help humanity change its living conditions for the better. these people are not open to direct spiritual impression, but the intellectual approach and the presentation of ideas appeal to them, and they constitute the active creative group who act as the dynamic inspiration to the seventh group, which is 7. humanity itself. men everywhere are, if they only knew it, always in a state of unconscious meditation, dreaming of better things, fighting for desired material benefits, longing for that which lies beyond their prese

d respond practically to the greater spiritual laws which take the place of those which have been transcended. in this last sentence i have given you the seventh hint. it is through the medium of a hint that the master in any particular group conveys to a disciple his desire for the disciple. in past times, the hint given was obvious and clearly stated by the master. today, owing to man's greater intellectual perception, the hint is still obvious, but it is contained in group instructions, given not to the individual but to the members of an ashram at some particular stage of development as is the case with all of you who receive these teachings. you now have seven hints which are capable of a dual interpretation, of individual reception, and of group conditioning. it is with the aspect of

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

y comparison of methods and of techniques, by criticism and defamation, by warning and the cult of fear, and the insistence on exclusiveness. it is these attitudes and methods which at this time are hindering the entrance of the pure light of truth. aspirants in these schools present a different problem from that of ordinary psychism and mediumship. these men and women have offered themselves for intellectual training and have subjected themselves to a forcing process which is intended to bring the full flower of the soul into premature blossoming, and this in order more rapidly and effectively to serve the race, and to cooperate with the plan of the hierarchy. such students thereby lay themselves open to dangers and difficulties which would have been avoided had they chosen to go the slow

scientific hypotheses, they will formulate those forms of service on the physical plane which will precipitate with rapidity the plan for the immediate present. they will release through this blend of scientific knowledge and intuitive idealism, those energies which will further human interests, relate the subhuman to the human through a right interplay of forces, and thus clear the way of those intellectual impediments which will (and always have) blocked man's approach to the superhuman world. i doubt that it will be possible to do much in connection with the forming of this group, and this for several reasons. the first is that such a group cannot be formed until a certain scientific discovery has been made of such moment that our present scientific inhibition in recognising the fact o

rasp that which he has, it must and will inevitably disappear. reflect upon this law. the method whereby the forces of separation and of selfishness work are by competitive cooperation. throughout the world, groups are already formed (or are in process of forming) to bring about the attainment of various materialistic goals, the achievement of personal or national ambitions, and the imposition of intellectual plans and concepts (the so-called ideologies) upon the mass of the people. parties, organisations, groups, societies, associations and alliances exist for the furtherance of political and sociological aims and to carry forward the projects of many peoples and the many and differing points of view, plus the many attitudes toward life and its arrangement and re-arrangement. i am not her

faced. just as in the life of the individual a man is confronted with the opportunity to function as a disciple in training with a view to initiation, so today humanity is faced in the same way with a similar situation and possibilities. the higher correspondence with which the hierarchy is occupied at this time, and of which the outline just given is an inadequate analogy, is as follows: 1. the intellectual centre, humanity, receptive, ready and expectant. 2. the spiritual centre, the hierarchy, positive, deliberate and munificent ready and waiting to bestow that which is desired, reached for and claimed. 3. the new group of world servers. they are the more advanced members of the human family, sensitive to hierarchical inspiration and to human need and to spiritual unfoldment as a deter

in the "seeds" which fructified after implantation and development in animal-man, producing the living self-conscious individual and, in their totality, the fourth kingdom in nature. the first point has reference to the quality of the implanted seed, and the second to the method of its implantation. the quality of the "seed of the sons of god" which was effectual in producing the human family was intellectual, and the self-conscious self-directed man was the result. the fruit of this quality, plus the livingness of the seed itself, can be seen today in the more advanced and cultured thinking people and in those who are in any sense of the word personalities. the method employed was the gift of mind to the more advanced among the animal-men in a majority of cases, the stimulation of the ins

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

nds the door. before them opens out the way. together let the band of brothers onward move out of the fire, into the cold, and toward a newer tension. it will be profitable if we take this rule i sentence by sentence and try to wrest from each its group significance. 1. within the fire of the mind, focussed within the head's clear light, let the group stand. in this sentence, you have the idea of intellectual perception and of focussed unity. intellectual perception is not mental understanding, but is in reality the clear cold reason, the buddhic principle in action and the focussed attitude of the spiritual triad in relation to the personality. i would call your attention to the following analogies: head monad a tma p urpose heart soul b uddhi p ure reason base of spine p ersonality m ana

from discontent to discontent he passes, driven by an inner something which constantly reveals to him an enticing vision of that which is more desirable than his present state and experience. at first this is interpreted by him in terms of material welfare; then this divine discontent drives him into a phase of the struggle which is emotional in nature; he craves emotional satisfaction and later intellectual pursuits. all the time this struggle to attain something ever on ahead creates the instruments of attainment, gradually perfecting them until the threefold personality is ready for a vision of the soul. from that point of tension the urge and the struggle become more acute, until rule one for applicants is understood by him and he steps upon the path. once he is an accepted disciple a

ve as yet no- 77- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust words as they lie beyond the scope of human consciousness, being utterly unknown even to advanced human beings. they only begin to manifest as tendencies between the second and the third initiations, in the same way as the instincts in a small child are, in reality, the germs of later intellectual attitudes and activities. it is needless, therefore, for me to enlarge upon them; unless you are an initiate of the third degree, my words would be meaningless to you and would convey naught. the clue lies for you in understanding the three words happiness, joy, bliss. do you, as you speak of bliss, understand wherein it differs from happiness and joy? bliss is associated with complet

ruth 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 lucis trust advanced humanity of the time. these distinctions had always been known to the hierarchy, but now human beings were faced with them and recognised them: the great potency of intellectual choice confronted humanity and the aryan race (as that name is correctly used to denote modern intelligent humanity) came into being. as the ages slipped away, men contributed more and more both to the problem and to the solution of maya, of glamour and of illusion. the potency of human thought began to make itself felt; men in increasing numbers sought the path of liberation and so p

rganisational angle, they again hinder the true type of triangle being created. disciples need to be aware of the true proposed plan and find ways to make clear the middle position between the difficulties brought forward and the simplicities which distort. perhaps i may help to clarify somewhat the minds responsible for the initial steps in this deeply esoteric enterprise. it is different to the intellectual and practical work which the men and women of goodwill are asked to do and will do; it is not what some earnest people regard as goodwill work or a phase of the goodwill work. the forming of triangles of light and of goodwill concerns the reservoir of energy upon the inner and etheric side of life which will automatically and with full circulatory effect enable the exoteric work of th

ALICE BAILEY THE LABOURS OF HERCULES

is reached, the great labors start, and the warfare is consciously in progress. the man is torn in two directions. habit entices him to identify himself with form. the new understanding impels him to identify himself with the soul. a reorientation then takes place, and a new and self-directed effort is initiated, which is portrayed for us in the story of hercules, the sun-god. the moment that the intellectual altitude has been achieved, the "silent beholder" awakens into activity. hercules starts upon his labors. the human being, hitherto swept along on the urge of the evolutionary tide, and governed by desire for experience and for material possession, comes tinder the control of the divine indweller. he emerges as the aspirant, reverses himself, and begins to work through the twelve sign

h the sun god, and, yearly, we are told, the sun god, as the zodiacal horse, was supposed by the vedic aryans to die to save all flesh. the sun chariot of apollo is depicted as drawn by horses, and the "princely sign of the ram" is closely connected with the horse symbology, a fact to which this first labor bears witness. reference to books on symbology will show us that the horse [35] stands for intellectual activity. the white horse symbolizes the illumined mind of the spiritual man, and so we find in the book of revelations that christ comes forth riding upon a white horse. black horses represent the lower mind, with its false ideas and erring human concepts. the brood mares, such as we meet in this first labor, indicate the feminine aspect of the mind as it gives birth to ideas, to the

the cell life, the mode of awareness of the form, and, therefore, artemis, the moon, who rules over the form, claims the sacred hind. in its own place, animal instinct is as divine as those other qualities which we regard as more strictly spiritual. but man is also a human being; he is rational; he can analyze, criticise, and he possesses that something which we call the mind, and that faculty of intellectual perception and response, which differentiates him from the animal, which opens up to him a new field of awareness, but which is, nevertheless, simply an extension of his response apparatus and the development of the instinct into intellect. through the one he becomes aware of the world of physical contacts and of emotional conditions; through the other he becomes aware of the world of

ippling effect of this form of mental distortion is self-centeredness. the individual suffering from this affliction too often wishes to receive everything and to give nothing. the state of the universe is determined for him by what he succeeds in acquiring. he regards himself as a terminal point, and acknowledges no responsibility to confer on others the benefits he himself has received. are not intellectual riches and spiritual treasure aspects of wealth that should claim our efforts? they may be shared with all, and he who gives away all he has, finds himself richer than he was before. the urge to acquire material goods may some day be transmuted into the desire to amass knowledge and the will to acquire the jewels of the spirit. 4. fear. in countless ways the phantoms of fear torment t

in the field of human experience, but it will be the truth which is felt and known and not the truth which is enforced through authoritarianism and ancient tradition; for truth, as bernard shaw tells us, is "what you know by your experience to be true and feel in your soul to be true. such renewals of the spiritual life of the race are [207] recurrent and cyclic; they can be of an emotional or an intellectual nature but they serve to lead the subjective life of the race into a new and richer phase of experience, and to offset, and sometimes to interpret, the more material and scientific paralleling trends which can be seen. the problem of every writer and teacher today is to discover new ways in which to express the same foundational truths, and so to present the ancient formulas and rules

AN INTRO TO STUDY OF THE KABALAH

l with the kabalistic doctrine of all things being but emanations from a divine source, and matter but an aspect. other philosophers have discussed the same theory in the controversy of nominalism versus realism: does anything exist except in name? is there any substratum below the name of anything? need we postulate any such basis? all is spirit--says the kabalah--and this is eternal, uncreated; intellectual and sentient on our plane; inhering are life and motion; it is self-existing, with succesive waves of action and passivity. this spirit is the true deity, or infinite being, the "ain suph" the cause of all causes, and of all effects. all emanates from "that" and is in "that" the universe is an immanent offspring of the divine, which is manifested in a million forms of differentiation

abalah demonstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them: these may also be associated with the three mother letters, a, m, sh; aleph, mem and shin. then again by two horizontal lines we may form three groups and consider these sephiroth to become types of the three divisions of man's nature, the intellectual, moral, and sensuous (neglecting malkuth, the material body, thus connecting the kabalah with mental and moral philosophy and ethics. by three lines again we consider the sephiroth to be divisible into four planes, upon each of which i have already said you must conceive the whole ten sephiroth to be immanent. by a series of six lines we group them into seven planes referable to the w

ant 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 proportions. the highest principle overshadows the others, and the central ones may reach up to the higher; or by neglect of opportunities, or by vicious actions, may fall lower and lower, so as to approximate to the seeming matter of the body. as the neshamah

is, indeed, no sharp line of cleavage between the western mystic doctrines, the kabalism of the middle ages related to the egyptian hermeticism, and the indian esoteric theosophy. they differ in language nomenclature, and in the imagery employed in the effort to represent spiritual ideas to mankind; but there is no sufficient reason for any condemnation of either school by any other. the world of intellectual culture is wide enough for both to exist side by side, and the mere fact that they are philosophic systems in any way comprehensible to men is evidence that either can be composed of pure and unveiled truth, for we are still only able to see as in a glass darkly, and must make much further progress before we can hope to see god face to face and know him as he is. we must be content to

ANTINOMIANISM

antinomianism is to dissent from established religious, cultural and social ideas that are often not the result of personal experience. the purpose of this spiritual dissent is to come to conclusions and ideas about the objective and subjective environment- on a personal level- that are your own. the antinomian spirit dissents from faith that is not arrived at through a careful introspection via intellectual and creative means. it does not deny faith, it denies blind faith and obedience to ideas that you are not your own through experience or developed contemplation and philosophical inquiry. it is fully possible to have a rational faith in very large ideas (such as the essential nature of human consciousness) without having to simply "accept" it because religion, cultural ideology or soc

upon that known- into the unknown. this personal projection will have a very different form than what is possible through the undeveloped constructs that are and never were your own in the first place. compare this idea to those of plato regarding dianoia and noesis, you will find that they are similar. divine inspiration can only result from the use of the truly divine gift- the full use of the intellectual faculties- it cannot, and never has occurred as the result of the sublimation of consciousness. when you begin to disperse ideas that are not your own, and replacing them with what you do know the entire world as you view it will change. wisdom comes from ideas that help free you from that which is not your own. thus opening the floodgate to what can be yours through the divine gift

ARADIA GOSPEL OF THE WITCHES

. 229, but much enlarged, or developed to a cosmogonic-mytholog-ic sketch. and here a reflection occurs which is perhaps the most remarkable which all this witchevangel suggests. in all other scriptures of all races, it is the male, jehovah, buddha, or brahma,who creates the universe; in witch sorcery it is the female who is the primitive principle. wheneverin history there is a period of radical intellectual rebellion against long-established conservatism,hierarchy, and the like, there is always an effort to regard woman as the fully equal, which meansthe superior sex. thus in the extraordinary war of conflicting elements, strange schools of sorcery,neo-platonism, cabala, heretic christianity, gnosticism, persian magism and dualism, with theremains of old greek and egyptian theologies in

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

n 1665; in gurther's latin historia tempiarsorum of 1691; and in yet other publications prior to 1750. there is not a little evidence of one impression which was produced by these memorials, the notion, namely, of an unexplored realm of mystery extending behind the charges. it was the day of voltaire, and it happened that a shallow infidelity was characterised by the kind of licence which fosters intellectual extravagance, by a leaning in directions which are generally termed superstitious- though superstition itself was pilloried- and in particular by attraction towards occult arts and supposed hidden knowledge. advanced persons were ceasing to believe in the priest but were disposed to believe in the sorcerer, and the templars had been accused of magic, of worshipping a strange idol, the

BALANONES TEMPLE OF SET FAQ

- copyrighted material almost all of the temple of set's internal documents are copyrighted and intended for internal distribution only. we do release some material for public consumption from time to time, but other material is not released. we have problems from time to time with people copying or publishing our copyrighted material. we'd appreciate anyone and everyone who helps us maintain our intellectual property rights. see the ref document for comments concerning the _book of coming forth by night _crystal tablet of set, and other publications. 7.2 informal contact "my name is. and i wish find a setian priest in my area to inquire as to joining the temple" information on how to join the temple of set is readily available at the temple's web site, by following the general information

BLAVATSKY H P ANTHROPOGENESIS

this day was hidden. nature being mingled with the heavenly man (elohim, or dhyanis, brought forth a wonder. seven men, all males and females (hermaphrodite. according to the nature of the seven governors- book ii. v. 29- or the seven hosts of the pitris or elohim, who projected or created him. this is very clear, but yet, see the interpretations of even our modern theologians, men supposed to be intellectual and learned! in the "theological and philosophical works of hermes trismegistus, christian) neoplatonist" a work compiled by john david chambers, of oriel college, oxford, the translator wonders "for whom these seven men are intended" he solves the difficulty by concluding that, as "the original pattern man (adam kadmon of ch. i. genesis) was masculine-feminine, the seven may signify

reover there are two "falls" in theology: the rebellion of the archangels and their "fall" and the "fall" of adam and eve. thus the lower as well as the higher hierarchies are charged with a supposed crime. the word "supposed" is the true and correct term, for in both cases it is founded on misconception. both are considered in occultism as karmic effects, and both belong to the law of evolution: intellectual and spiritual on the one hand, physical and psychic on the other. the "fall" is a universal allegory. it sets forth at one end of the ladder of evolution the "rebellion" i.e, the action of differentiating intellection or consciousness on its various planes, seeking union with matter; and at the other, the lower end, the rebellion of matter against spirit, or of action against spiritua

processes in the kosmos itself, producing periodic agencies which, acting from without, affect the earth and all that lives and breathes on it, from one end to the other of any manvantara. causes and effects are esoteric, exoteric, and endexoteric, so to say. in isis unveiled we wrote that which we now repeat "we are at the bottom of a cycle and evidently in a transitory state. plato divides the intellectual progress of the universe during every cycle into fertile and barren periods. in the sublunary regions, the spheres of the various elements remain eternally in perfect harmony with the divine nature, he says 'but their parts' owing to a too close proximity to earth, and their commingling with the earthly (which is matter, and therefore the realm of evil 'are sometimes according, and so

a different race of men externally and internally, and on different zones. this polygenistic claim is considered elsewhere (vide stanza vii. but who are "they" who create, and the "lords of the flame "who do not? occultism divides the "creators" into twelve classes; of which four have reached liberation to the end of the "great age" the fifth is ready to reach it, but still remains active on the intellectual planes, while seven are still under direct karmic law. these last act on the man-bearing globes of our chain. exoteric hindu books mention seven classes of pitris, and among them two distinct kinds of progenitors or ancestors: the barhishad and the agnishwatta; or those possessed of the "sacred fire" and those devoid of it. hindu ritualism seems to connect them with sacrificial fires

rdinary sense "rebellious to the divine passive law" these are then those "flames (the agnishwatta) who, as shown in sloka 13 "remain behind" instead of going along with the others to create men on earth. but the true esoteric meaning is that most of them were destined to incarnate as the egos of the forthcoming crop of mankind. the human ego is neither atman nor buddhi, but the higher manas: the intellectual fruition and the efflorescence of the intellectual self-conscious egotism- in the higher spiritual sense. the ancient works refer to it as karana sarira on the plane of sutratma, which is the golden thread on which, like beads, the various personalities of this higher ego are strung. if the reader were told, as in the semi-esoteric allegories, that these beings were returning nirvanee

BLAVATSKY H P COSMOGENESIS

t too often under the venerable but frequently misleading name of hermetic philosophy. as real occultism had been prevalent among the mystics during the centuries that preceded our era, so magic, or rather sorcery, with its occult arts, followed the beginning of christianity. however great and zealous the fanatical efforts, during those early centuries, to obliterate every trace of the mental and intellectual labour of the pagans, it was a failure; but the same spirit of the dark demon of bigotry and intolerance has perverted systematically and ever since, every bright page written in the pre-christian periods. even in her uncertain records, history has preserved enough of that which has survived to throw an impartial light upon the whole. let, then, the reader tarry a little while with th

an. it is on this plane that the manvantaric manifestations begin; for it is in this soul that slumbers, during the pralaya, the divine thought* wherein lies concealed the plan of every future cosmogony and theogony[[footnote(s* it is hardly necessary to remind the reader once more that the term "divine thought" like that of "universal mind" must not be regarded as even vaguely shadowing forth an intellectual process akin to that exhibited by man. the "unconscious" according to von hartmann, arrived at the vast creative, or rather evolutionary plan "by a clairvoyant wisdom superior to all consciousness" which in the vedantic language would mean absolute wisdom. only those who realise how far intuition soars above the tardy processes of ratiocinative thought can form the faintest conception

on had not awakened yet for the new wheel* and his pilgrimage thereon (b (a "darkness is father-mother: light their son" says an old eastern proverb. light is inconceivable except as coming from some source which is the cause of it; and as, in the instance of primordial light, that source is unknown, though as strongly demanded by reason and logic, therefore it is called "darkness" by us, from an intellectual point of view. as to borrowed or secondary light, whatever its source, it can be but of a temporary mayavic character. darkness, then, is the eternal[[footnote(s* that which is called "wheel" is the symbolical expression for a world or globe, which shows that the ancients were aware that our earth was a revolving globe, not a motionless square as some christian fathers taught. the "gr

r manifested iswara, which is the osiris of the egyptians, the ahura-mazda of the zoroastrians, the heavenly man of the hermetic philosopher, the logos of the platonists, and the atman of the vedantins* by the action of the manifested wisdom, or mahat, represented by these innumerable centres of spiritual energy in the kosmos, the reflection of the universal mind, which is cosmic ideation and the intellectual force accompanying such ideation, becomes objectively the fohat of the buddhist esoteric philosopher. fohat, running along the seven principles of akasa, acts upon manifested substance or the one element, as declared above, and by differentiating it into various centres of energy, sets in motion the law of cosmic evolution, which, in obedience to the ideation of the universal mind, br

of all figures. the most perfect figure of a motion. must be the perpetually circular, that is to say, it must proceed from the centre to the periphery and from the periphery to the centre (quoted from principia rerum naturalia) this is occultism pure and simple[[vol. 1, page] 119 the evolution of the principles. of thought) reflects itself in chhayaloka (the shadowy world of primal form, or the intellectual) the first garment of (the) anupadaka (c (a) this tracing of "spiral lines" refers to the evolution of man's as well as nature's principles; an evolution which takes place gradually (as will be seen in book ii, on "the origin of the human races, as does everything else in nature. the sixth principle in man (buddhi, the divine soul) though a mere breath, in our conceptions, is still so

BLUE EQUINOX

quinox] 18 a.a. curriculum do what thou wilt shall be the whole of the law in order to facilitate the study of the official instructions and other publications of the a.a, the pr monstrator of the order now issues a series of courses corresponding to the various grades. the grades themselves represent magical and mystical progress, corresponding to which will be grades of studentship representing intellectual progress, and an examination in each grade must be passed before the equivalent magical grade is officially conferred. it must be understood that the highest occult attainments are possible even to people who have no intellectual knowledge whatever. but this has been in the past a source of great iniquity, as it represents an overdevelopment of one organ of the nature at the expense o

iber gaias. a handbook of geomancy. gives a simple and fairly satisfactory system of geomancy. liber lxxviii. a description of the cards of the tarot, with their attributions, including a method of divination by their use. liber cdxii. a vel armorum. an instruction for the preparation of the elemental instruments. the equinox 32 liber cdlxxiv. liber os abysmi vel daath. an instruction in a purely intellectual method of entering the abyss. liber dcccxi. energized enthusiasm. this course is specially adapted to the task of this grade, the attainment of control of the body of light, development of intuition, et cetera. course iv the zelator will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of th

ters of the temple. the equinox 38 liber lxvi. liber stell rub. a secret ritual, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi. liber clvi. liber cheth vel vallum abiegni sub figur clvi. this book is a perfect account of the task of the exempt adept, considered under the symbols of a particular plane, not the intellectual. liber xliv. the mass of the phoenix. a ritual of the law. liber xli. thien tao. an essay on attainment by the way of equilibrium. liber dccclxviii. liber viarum vi. a graphic acccount of magical powers classified under the tarot trumps. course viii publications are specially suited to the grade of major adept, whose task is the attainment of the full magical power. it is highly desir

or death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. it all depends on you own acceptance of this new law, and you are not asked to believe anything, to accept a string of foolish fables beneath the intellectual level of a bushman and the moral level of a drug-fiend. all you have to do is to be yourself, to do your will, and to rejoice .dost thou fail? art thou sorry? is fear in thine heart. he says again .where i am, these are not. there is much more of the same kind; enough has been quoted already to make all clear. but there is a further injunction .wisdom says: be strong! then canst thou

exceptions. things in daily use, and the like.must be vested in the o.t.o. property may be enjoyed in accordance with the liber clxi 237 dignity of the adept of such grade, but he cannot leave it idle or sequestrate it from the common good. he may travel, for instance, as a railway magnate travels; but he cannot injure the commonwealth by setting his private car athwart the four main lines. even intellectual eminence and executive ability are at a certain discount in the order. work is invariably found for persons possessing these qualifications, and they attain high status and renown for their reward; but not advancement in the order; unless they exhibit a talent for government, and this will be exhibited far more by nobility of character, firmness and suavity, tact and dignity, high hon

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

an trouble, and if the break occurs in both hands it can be fatal unless great care is taken. if, however, a new line begins outside the break, or is parallel to the life line and continues unbroken along the mount of venus, the trouble will not be too drastic. the head and the heart note the relative lengths of the head and heart lines, for this will tell whether the subject tends towards things intellectual or whether she leans on the emotions and their very useful adjunct, intuition. for many people these lines are nearly equal in length; for others there will be more or less difference. here the palmist should use her or his own judgement as to how important this difference will be. the line of the head the line of the head shows, by its length and depth, the intellectual capability of

ogical sign and is an indicator of the good, or bad, aspects of that sign. at the base of the finger is the mount associated with the sign of the finger (e.g. index finger= mount of jupiter. the fullness or thinness of the mount shows how strongly that particular sign affects the individual. as the diagram shows, each finger is, in turn, divided into three sections to show the relative spiritual, intellectual and material development under each of the astrological signs: jupiter, saturn, apollo (the sun) and mercury. if, for example, the lowest digit of the small finger (mercury) is noticably larger and more developed than the finger's other two digits, then there would be strength especially in management and salesmanship. similar traits can be derived, using judgement and intuition with

er. jupiter sextile with mercury would be good, showing determination and knowledge with judgement. the planets themselves have certain qualities: air, water, fire and earth. traditionally, gemini, aquarius and libra are the air signs; cancer, scorpio and pisces are the water signs; aries, leo and sagittarius the fire signs and taurus, virgo and capricorn the earth signs. air signs are supposedly intellectual, enlightened and articulate; water signs emotional; fire signs zealous and fervent; earth signs cautious, basic and practical. in more detail, the signs again, by tradition, as is almost all interpretation of astrology are associated with particular attributes: aries is very much a leader or pioneer. there is a certain amount of impatience in this sign, due to ambition. taurus is the

anguages, diplomacy and tact, but is somewhat superficial. cancer is extremely sensitive, a follower of tradition, a great home lover. leo is the extrovert, full of self-confidence, with an abundance of personality, a great sense of the dramatic, and a great capacity to love. virgo is the critic; tidy and conservative, yet always charming and popular. virgo is the best of planners and organizers; intellectual and extremely analytical. libra has intuition and foresight, is peace-loving and has a great sense of justice. scorpio has tenacity and determination, great self-control, but a rather too fine opinion of the self. at times seems a contradiction to her/himself jealous and demanding. sagittarius knows no fear. kind and can be gentle, is also direct and outspoken. capricorn is ambitious

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

than direct action, to overcome injustice. thoth thoth was the ancient egyptian god of the moon, wisdom and learning. he was also god of time, languages, law and mathematical calculations, who invented the calendar and hieroglyphic writing. he is often depicted with the head of an ibis although he was worshipped as a baboon in hermopolis. appeal to him for all matters of magical wisdom, learning, intellectual pursuits, examinations and better time management [insert pic p081- wise woman deities these goddesses are for transformation rituals, for endings that become beginnings and for accepting what cannot be changed [insert pic p082- cailleach seite 45 wicca01.txt cailleach, meaning' the veiled one, is the celtic name for a number of hag goddesses. these are powerful crone goddesses, who h

me patron of tricksters and thieves. seite 53 wicca01.txt yellow candles therefore encourage clear communication and activity of all kinds, improving memory, concentration and learning, and are good for overcoming mental stagnation and blocks in ideas or assimilation of facts. use them in rituals when you wish to gain another person's confidence and approval or to win someone round in business or intellectual matters; to sharpen logic; for succeeding in examinations and tests; also for good luck, for short journeys or to initiate a house move within the same area. yellow is also a healing colour, especially for conditions needing surgery or concerning the mind. yellow is good for careers in business, medicine, technology, communication or the media and also for job changes. yellow candles

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

addressed in various theological debates and formulations. who governed the forces that could endanger and destroy life or preserve it? for equiano and this band of helpless travelers, fate rested either with the benevolence of the christian god, or in the hands of a few shipboard witches, for both forces were real, and both were powerful. equiano's narrative draws together some of the disparate intellectual currents that were present in the modern era, such as providentialism, or the belief in the manifestation of divine purpose, and older entrenched notions of spiritual contingency such as maleficia, also known as witchcraft. the account illustrates how easily and spontaneously both blacks and whites integrated these diverse perspectives into their lived experiences. as was also true fo

en viewed as the "neo-puritanization" of the south.[4] when african americans were declared an emancipated people, their "invisible" traditions.the practices, beliefs, and values of the slave quarters.were detached and analyzed apart from the insular world that fostered them. as whites were exposed to the customs and habits of the freedpersons, many reacted to what they perceived as the moral and intellectual deficiencies of blacks. in the religious arena, clergy attacked the indecorous, enthusiastic styles of worship that were common in many southern black churches. teachers and administrators assailed spiritual practices like conjure as evil and irrational superstitions. the ex-slaves f traditions became part of the contested terrain on which missionaries, clergy, and educators waged a s

may be worthwhile to mention an old custom of southern negroes" stated the folklorist louis pendleton, referring to the persistence of conjure practices in the latter nineteenth century "the origin perhaps\ 130\ may be traced to the fetichism or worship of guardian spirits dwelling in inanimate objects of their african ancestors" african american writers such as daniel webster davis, a prominent intellectual from virginia, shared their opinion of conjure as barbarous.the antithesis of all that the new generation of uplifted black americans were striving for. davis called the conjure practices of southern blacks "a relic, no doubt, of barbarism brought from their native african home [15] concerning african american supernatural practices, members of both races reserved their most uncharita

s of the twentieth. no longer possessing the black magic page 85 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 power and meaning they once had, the spirituals were "altered, supplemented, and replaced" as new types of black american sacred music developed. the white schoolteacher elizabeth kilham commented on this shift in 1870, attributing it to the intellectual progress that had been attained by blacks "the distinctive features of negro hymnology are gradually disappearing" she noted "and with another generation will probably be obliterated entirely. the cause for this, lies in the education of the younger people" a 1875 report in the new york times supported kilham's observations "as the negroes are emancipated and become educated" it state

and american methodism (grand rapids, mich: zondervan, 1956; and on its social sources see timothy smith, revivalism and social reform in mid-nineteenth century america (baltimore: johns hopkins university press, 1980, esp. pp. 103.47. 36. vinson synan, the holiness-pentecostal movement in the united states (grand rapids, mich: eerdmans press, 1971, p. 80. according to synan (p. 58, several major intellectual developments in this period, including darwinism, higher criticism, natural science, the social gospel and the rationale underlying the ecumenist restructuring of the federal council of churches were seen as "false doctrines" see also robert mapes anderson, vision of the disinherited: the making of american pentecostalism (new york: oxford university press, 1979, pp. 31.32. 37. althou

CHRONOLOGIA RORISPERGIUS

in. crata repoa. oder einweihungen in der alten geheimen gesellschaft der egyptischen priester. 1779 sefer yetzirah published in korzec, by moses ben jacob, zozec. the primitive rite of philadelphians was founded in narbonne by marquis de chefdebien d'armisson, a member of the grand orient and of the amis reunis, under the tutelage of savalette de langes. 1779-1860 franz joseph molitor. christian intellectual advocated the establishment of the jewish school at frankfort: philanthropin, and was one of its first teachers. member of freemasonic jewish lodge, zur aufgehenden morgenroethe. 1780-1860 giovanni d'anastasi greek diplomat and collector of papyri graecae magicae 1780 alliette (etteilla) collection sur les hautes sciences 1781 court de gebelin (antoine gebelin) le monde primatif 1783

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

lieve in. someone else we are actively discouraged from thinking constructively and questioningiy, and once an individual has accepted the numb acquiescence so encouraged, an insidiously vicious circle has successfully been promoted. another rather convenient result of such a situation is that people who don't think constructively and questioningiy don't even realise it. michael timothy, the anti-intellectual ethic 1 chapter 1 the veil of tears e have all, at some time, looked at the world around us and asked the same questions. why does life have to be such a struggle? why do we know so little about who we are and the purpose of our lives? why is there so much conflict and suffering in a world of such beauty and such riches? in search of the answers to these and so many other questions, i

ntioning a factor which has unnecessarily puzzled some western commentators on my case. that was the liberal smokescreen behind which i concealed my real opinions. one writer who knew me in beirut has stated that the liberal opinions i expressed in the middle east were 'certainly' my true ones. another comment from a personal friend was that i could not have maintained such a consistently liberal-intellectual framework unless i had really believed in it. both remarks are very flattering. the first duty of an underground worker is to perfect not only his cover story, but his cover personality."1 when we look at the apparently 'different' political views, we are so often looking at a facade. a series of people wearing masks to hide their real intentions and opinions. behind the mask are the

st opinions. the business of the journalist is to destroy truth, to lie outright, to pervert, to vilify, to fawn at the feet of mammon, and to sell himself, his country, and his race, for his daily bread. we are tools and vassals of rich men behind the scenes. we are jumping jacks; they pull the strings, we dance; our talents, our possibilities, and our lives are the property of these men. we are intellectual prostitutes" but here again, we come back to the same theme. the media is our creation. it reflects the collective mind of humanity and if it did not, it could not survive and prosper as it does. we can debate which came first, the collective mind's attitudes or the programming of those attitudes, but if you read the average tabloid newspaper and then spend an hour in the average bar

DAVID ICKE CHILDREN OF THE MATRIX

reptilians have controlled the world for thousands of years, as he explains in his book, humanity's extraterrestrial origins (a. and l. horn, po box 1632, mount shasta, california, 1994. the reptilians, or this manipulating faction of them anyway, have an undeveloped emotional level, along the lines of a crocodile or lizard. they don't feel in the same way as mammals. they have a sharp mind in an intellectual sense and that makes them very efficient in creating and using technology. the computer is a very good example of the reptilian mind at work. it operates very efficiently up to a point, but it does not have emotion and is therefore limited in its possibilities. it is the same with these reptilian manipulators. they cannot evolve without developing emotionally and they want the dna of

sorcery, or black magic [in egypt..the black magicians of atlantis continued to exercise their superhuman the unholy alliance 105 powers until they had completely undermined and corrupted the morals of the primitive mysteries..they usurped the position formerly occupied by the initiates, and seized the reigns of spiritual government "thus black magic dictated the state religion and paralysed the intellectual and spiritual activities of the individual by demanding his complete and unhesitating acquiescence in the dogma formulated by the priest craft. the pharaoh became a puppet in the hands of the scarlet council- a committee of arch-sorcerers elevated to power by the priesthood."32 this is exactly what happened in the latter era of atlantis and what happens today with the puppet politicia

lene and became the "true" royal bloodline. yawn. the veil only lifts when you realise that most of the bible is pure invention. the symbolic made literal. no matter how you seek to interpret the words, it will almost always end up as bollocks because you are trying to literally interpret texts that were bollocks to start with. only when we have a blank sheet of paper in our minds, free from this intellectual and spiritual pollution, can we possibly have the clarity to see through the game. religion has been a curse on the world, and humanity will never know freedom until this curse has been exorcised. it is the curse of ignorance, which has cast its dark shadow over thousands of years of human suppression by the anunnaki and their bloodlines. more than anything, religion has been the driv

anic culture people are addicted to demonic power. calling the demons 281 "satanism has pervaded western civilization..it has been growing for thousands of years, quietly weaving its way through the very fabric of the culture and the power structures of the nations in the west. it has adherents in all walks of life, in all incomes, and all social strata. it has exerted a profound influence on the intellectual life of the west for the past several hundred years..satanism has influenced politics, economics, art and music, through the spiritual-psychological process called dissociation, and dissociation is as old as human culture itself."4 satanic rituals are also performed to connect with and often manifest otherdimensional demonic entities. whenever these manifestations are described to me

ritual. equally obviously, the reptilians understand the r-complex better than anyone and how it can be manipulated. predictably, therefore, it is through the reptilian part of the brain that humanity is most controlled and directed. the human brain is in two parts or hemispheres, the right brain and the leftbrain, connected by a mass of nerve fibres. the left side is the rational, logical, and "intellectual. it works closely with the physical senses and can be summed up by can i touch it, see it, hear it, smell it, or taste it? ok, it must exist. it communicates through spoken words and written language. the right brain is where we manifest imagination, intuition, instincts, dream-states, the sub-conscious. it is the artist, musician, creative inspiration. it communicates through images

DAVID ICKE THE BIGGEST SECRET

that they arewrong. the idea is not to educate, but to indoctrinate. anyone who doesnt conform tothe official line of history is isolated by their fellow historians and archaeologists whoeither know their jobs, reputations and funding are safer when they stick to the officialversion, or, frankly, they cannot see beyond the end of their noses. the same can be saidof most people in the teaching and intellectual professions.all over the planet are fantastic structures built thousands of years ago which couldonly have been created with technology as good as, often even better than, we havetoday. at baalbek, north east of beirut in the lebanon, three massive chunks of stone,each weighing 800 tons, were moved at least a third of a mile and positioned high up ina wall. this was done thousands of

sion several false schools of sorcery, or black magic (in egypt. the blackmagicians of atlantis continued to exercise their superhuman powers until they hadcompletely undermined and corrupted the morals of the primitive mysteries. they usurpedthe position formerly occupied by the initiates, and seized the reins of spiritual government.thus black magic dictated the state religion and paralysed the intellectual and spiritualactivities of the individual by demanding his complete and unhesitating acquiescence inthe dogma formulated by the priestcraft. the pharaoh became a puppet in the hands ofthe scarlet council- a committee of arch-sorcerers elevated to power by the priesthood.22the black magicians that hall says were formerly in atlantis were, for me, thereptilian-human hybrids of what i ca

exodus is asmokescreen to hide the fact that the hebrew knowledge was stolen from the egyptianmystery schools after they were infiltrated by the babylonian brotherhood. the82egyptians considered the jehovah revelation to be a robbery committed against thesacred sciences.2 manly p. hall, the freemasonic historian and initiate, said that blackmagic dictated the state religion in egypt and that the intellectual and spiritual activitiesof the people were paralysed by complete obedience to the dogma formulated by thepriestcraft. what a perfect description of the levite-babylonian mode of manipulationand of all the religions, like christianity, which were to emerge from the lies theypeddled. and thats a crucial point to remember. judaism, christianity and islam allbase their beliefs on these sa

off and become the sheep they are encouraged to be, drifting throughtheir lives in numb subservience.but the manipulation of the human mind and emotions, and the disconnection fromthe infinite ocean, goes much, much, deeper than this. remember that while thereptilians of the lower fourth dimension are spiritually and emotionally unplugged, theyare very mentally sharp and come from a high level of intellectual knowledge. thisknowledge has been hoarded in the brotherhood secret society network since theancient world while being sucked out of the public domain by the destruction of nativecultures, the horrors of the inquisition, and the burning of great esoteric libraries likethe one in alexandria. balance= harmony. imbalance= disharmony. if you want dis-harmony you need imbalance. it is a si

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

s, governments, and religious systems that currently plague the planet with perversions of truth and fascist agendas not becoming of the truly enlightened. below are quotes written by high level masons praising lucifer with references "the mysteries of magic' by eliphas levi "what is more absurd and more impious than to attribute the name of lucifer to the devil, that is, to personified evil. the intellectual lucifer is the spirit of intelligence and love; it is the paraclete, it is the holy spirit, while the physical lucifer is the great agent of universal magnetism" page 428 'the book of black magic' by arthur edward waite 33 "first conjuration addressed to emperor lucifer. emperor lucifer, master and prince of rebellious spirits, i adjure thee to leave thine abode, in what-ever quarter

DEITUS

eon of set ended in the year 2000. the bright, glorious, and unconquered child had been reborn. it had grown from an infant to a child and then into a teenager. crowley celebrated its birth. lavey sent the child out to play with its friends. aquino called the child in to study for its finals. the years of the church of satan were a carnival, followed by those of the temple of set and its focus on intellectual pursuits. at the end of the 20th century, the child approached manhood. the year 2000, and the declaration of deitus as the word of the aeon of lucifer, marked the beginning of the child s adult years. the focus now is no longer on intellectual development but on personal responsibility and the pursuit of power. a child thinks only of itself and immediate gratification of its needs. a

DEMONIC BIBLE

account of man's belief in and worship of them as such? if this is, in fact, the case then the magician may use telepathic (and vocal) communication to communicate with (summon) all manner of gods, angels, and demons as well as to control the minds of other men. having given you a completely rational explanation for magic, i must now point out that magic will not work if it is approached from an intellectual perspective. the reason for this is that magical art is the domain of the right-side of the brain, the part responsible for artistic talent, and not the left-side of the brain, the part responsible for logic and reason. it is the subconscious mind, the irrational mind, the artistic mind with its dreams, fantasies, and intuitions which is responsible for the "reception" and "transmissi

ristianity the earliest christians approached christianity as a philosophy compatible with other philosophical beliefs. the gnostic christians saw no conflict between the christian religion and the mystery schools of greece and rome. among the celts, christianity was adopted by the druids and was practiced alongside the earlier pagan religion. the greeks and romans approached christianity from an intellectual perspective. the scriptures were accepted within the context in which they had been written and were not interpreted as the literal word of god. the acceptance of christianity as the official religion of rome (and creation of the roman catholic church) signaled the end of this intellectual christianity and the start of a new authoritarian christianity. in its rise to dominance, the ch

y as the official religion of rome (and creation of the roman catholic church) signaled the end of this intellectual christianity and the start of a new authoritarian christianity. in its rise to dominance, the church proclaimed earlier pagan religions to be forms of devil-worship and condemned millions of innocent men, women and children to death. various gnostic sects were among those executed. intellectual freedom was suppressed and obedience to the church was demanded. with the age of enlightenment and the eventual separation of church and state, a new emotional christianity took the place of the authoritarian christianity. the new christianity espoused faith in jesus, the person, as the savior of man and the redeemer of the world. the bible was accepted as the living word of god by th

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ly 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, hauntings o

DION FORTUNE MYSTICAL QABALA

the lord of books, and the mistress of witchcraft; in other words, subconsciousness and super- consciousness correlate in psychism. 29. anyone who is familiar with practical mysticism knows that there are three paths of superconsciousness-devotional mysticism, which correlates with tiphareth; nature mysticism, of the inebriating dionysian. type, which equates with the venus sphere of netzach; and intellectual mysticism of the occult type, which equates with hod, the sphere of thoth, lord of magic. tiphareth, as will be seen by reference to the diagram of the tree, belongs to a higher plane than any member of the third triangle; yesod, on the other hand, is drawing very near to the sphere of earth. 30. to yesod are assigned all the deities that have the moon in their symbolism: luna herself

ation of unbalanced force that is met with in either pillar, but it confers no magical powers save those of sacrifice in tiphareth and psychism in yesod. mystical qabala page 40 16. we have noted the three trinities of the tree in our preliminary discussion of the ten sephi roth. let us recapitulate 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

erial world for the trinity [page 60] of netzach, hod, and yesod 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

of the peoples, the earth-spirit. into communion with this earth-soul the adept enters by means of meditation on the prescribed symbols. this 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 misl

experiment, it can yield some very fruitful results and cut out many leagues of weary wandering in the dark. 6. the personification and deification of the natural forces was man's first crude and shrewd attempt to evolve a monistic theory of the universe and save himself from the destructive and crippling influence of an unresolved dualism. as age by age extended his knowledge and elaborated his intellectual processes, he read more and more significance into the first simple classifications. nevertheless, he did not discard his original classifications, because they were fundamentally sound and represented actualities. he mystical qabala page 58 simply elaborated and extended them, and finally, when he fell on evil times, overlaid them with superstition. 7. we should not, therefore, regar

DION FORTUNE PSYCHIC SELF DEFENSE

but the actual facts are such that they were unsuitable for a work supposedly designed to amuse. at that time i was doing the tutorials in abnormal psychology at the clinic i have spoken of, and supervising the work of the other students; one of them took counsel with me concerning a case that had come to her in private practice, the case of a youth in the late 'teens, one of those degenerate but intellectual and socially presentable types that not infrequently crop up in old families whose blood is too blue to be wholesome. this lad was taken as boarder in a flat which the student shared with another woman, and they soon began to be troubled with curious phenomena. about the same time every evening the dogs in a neighbouring mews began a furious outcry of barking and howling, and a few mo

ver, and conjecture alone can work upon the case. one detail only can i add to the brief but comprehensive report of the occult review. the body bore marks of scratches. i knew miss fornario intimately, and at one time we did a good deal of work together, but some three years before her death we went our separate ways and lost sight of each other. she was half italian and half english, of unusual intellectual calibre, and was especially interested in the green ray elemental contacts; too much interested in them for my peace of mind, and i became nervous and refused to co-operate with her. i do not object to reasonable risks, in fact one cannot expect to achieve anything worth while in life if one will not take risks, but it appeared to me that "mac" as we called her, was going into very de

hey all agreed that there was nothing organic the 92 of 103 matter with her, and after trying in vain to get her better, they generally united in saying that it was pure hysteria. she suffered from a chronic condition of exhaustion, indigestion, attacks of vomiting, blinding headache and palpitation of the heart. she was, however, not in the least of a neurotic disposition, but a quiet, sensible, intellectual woman, bearing her sufferings with fortitude. i made a psychic diagnosis and came to the following conclusion. that for many past lives she had been upon the path, and that in her last life, a male incarnation, in order to speed up her progress she had travelled in the east, and eventually took initiation into one of the thibetan orders, which unfortunately turned out to be upon the l

DONALDTYSON DEMON

possibility of changing your concept of what a demon is. demons in one form or another have been a constant fixture of folklore and myth in all cultures around the world since the dawn of history. while this is not proof that these folk beliefs are literally true, it suggests that a core of truth exists that has sustained and defined the myths of demons over the centuries. it is nothing short of intellectual arrogance to leave unexamined so universal an aspect of human experience. return hcehome resources demons bios fiction tyson the truth about elementals (salamanders were believed to be invulnerable to flames) elementals are spirits connected with the four elements of ancient philosophy and traditional western magic. the ancient greeks and romans thought that everything in the world wa

EMPERORS NEW RELIGION CHURCH OF SATAN

r social recognition reflects. the satanic bible provides a salt water injection to such people s egos with the assertion that satanists are intrinsically superior people. church of satan literature, such as the black flame, bulge with racist, fascist, and nazi-oriented essays and imagery, all of which are recurring themes among people whose self-esteem is out of proportion with their physical or intellectual abilities. organizations promising religious or similar emotionally gratifying compensation for lacking achievements thrive on such people. the church of satan acknowledges an emotional link between its ideology and nazism: barton: it s an unholy alliance the anti-christian strength of national socialist germany is part of the appeal to satanists. lavey: the aesthetics of national soc

flects the dimness of an almost forgotten past. 7. the satanic baptisms baptism rituals for children and adults. rituals 4, 5, and 6 have no clear purpose. michael aquino, the author of rituals 5 and 6, explains that the fledgling organization s theory regarding rituals was not all that deep or thought-through, and that the purpose of some rituals was only to act as a vehicle for the emotional or intellectual stimulation or pleasure of the participants [11. given no explanation of their purpose in the satanic rituals, it is likely that these three rituals fall into that category. rituals actualize ideology, that is, they are physical manifestations of the abstract thoughts expressed by the ideology. like birthdays are times where the birthday celebrant may think ahead or back, rituals typi

and the intolerance of sloppy science does not explain why the church of satan insists on outdated and rejected scientific theories, such as those of herbert spencer and sigmund freud. if satanists are inherently scientists, it is bizarre that not a single scientist ranks among the individuals usually featured in the church of satan s self-promotion. at best, the church of satan has developed an intellectual beer gut caused by lack of mental training, leaning back comfortably in a chair upholstered with ignorance. the emperor s new religion copyright 2002 ole wolf page 12 of 30 2.2 new age style from a sociological perspective the less active followers of the church of satan the interested followers and the periphery can best be classified as new age religious people and people with no ac

y conflicting statements by the church of satan became very clear. it is inconsequential whether the church of satan s methods morally objectionable. it is also inconsequential that the church of satan s religion is inconsistent and tends towards hypocrisy, because from a sociological point of view such incongruences do not disqualify an ideology or a religion if they are accidental or results of intellectual shortcomings. the noteworthy conclusion is that the church of satan today intentionally provides a rubbery religion and claims to be the foundation of nearly any ideology that (paying) followers happen to agree with. the church of satan is yet a young organization that has had very limited time to formulate an ideology. it is an unfinished product, which will either evolve (for exampl

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ather the supernatural was merely the misobserved natural. furthermore, neither angels nor spirits communicated with humans; and, in turn, prayer did not reach god. religious spokespersons responded, of course, and popularized a new definition of miracle .the breaking by god of his own natural laws to intervene in the lives of his creatures. deist thought was largely confined to a small number of intellectual circles, among them some very powerful and influential people, including most of the founding fathers of the united states.benjamin franklin, thomas jefferson, and george washington. in the nineteenth century, the skeptical view of the supernatural became the cornerstone of the freethought movement. this minority movement impacted every level of intellectual and theological thinking a

began their courses with proofs of the existence of god; preachers debated village atheists; evangelists strengthened their efforts to reach the godless masses. in the midst of the debate between traditional religionists and freethinkers, a few people (known as spiritualists) proposed a different viewpoint in which the distinction between this life and the life beyond became a somewhat artificial intellectual construct; everything was part of one larger natural world. to demonstrate and prove scientifically the existence of this larger universe, spiritualists turned to mediums.people with special access to those realms once called the supernatural. entering a trance-like state, these mediums would bring forth messages containing information that seemingly could not have been acquired by no

ation of the psychic duplication; the elements of personality overstep the limits of the body up to the point of complete externalisation and objectification. 3. under the name spiritism we include phenomena resembling both personalisation and animism but which we much ascribe to some extra-mediumistic and extra-terrene cause. they differ from the phenomena of personalisation and animism in their intellectual content which affords evidence of an independent personality. spiritualism and science (der spiritualismus und die wissenschaft [1872] was another of aksakof s important works. his literary output was considerable, and during his lifetime he translated or wrote over 30 books relating to spiritualism and psychic research. in 1874, he started a german monthly journal psychische studien

pparitions of the virgin mary one characteristic type of apparition is the appearance of the virgin mary, who is usually seen by young girls in catholic countries. such appearances involve messages for mankind as a whole, usually admonitions against sin and exhortations to repentance. the apparitions are not sought by the children and youths concerned, and often the messages are well beyond their intellectual capacity. the visions occur in an ecstatic state. typical of such apparitions were those at lourdes, in southern france, fatima in portugal, and garabandal in spain. such apparitions have reinforced the faith of thousands of catholics, though many have pointed out that similar visitations have been recorded widely within non-catholic christianity and among most or all of the world s r

faivre, a senior professor of the religious studies faculty at the university of paris (the sorbonne) has been holding the only academic chair devoted primarily to the study of esotericism in the world, the chair in the history of western esoteric and mystical currents in modern and contemporary europe. through the 1980s and 1990s, faivre wrote and edited a series of books that have explored the intellectual currents and tradition formed by the esoteric thinkers from the sixteenth century to the present. these books have attempted to distinguish the various currents of esoteric thought and to define criteria for approaching and studying the form of thought proper to these currents. aries was founded in 1985 with faivre, r. e. deghaye, and pierre deghaye serving as its three co-directors

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

h human reason does not penetrate. annihilation he considered unthinkable and impossible: we are the prisoners of an infinity without outlet, wherein nothing perishes, wherein everything is dispersed but nothing lost. survival without consciousness of today is inconceivable, as the change of death and the casting aside of the body must bring about an enlarged understanding and an expansion of the intellectual horizon. survival without any consciousness amounted to the same thing as annihilation. the only solution that appealed to him was survival with a modified consciousness. he argued that since we have been able to acquire our present consciousness, why should it be impossible for us to acquire another in which our present consciousness is a mere speck, a negligible quantity: let us acc

e occultists (see secret tradition, the most celebrated of which were cazotte, ganneau, comte, wronski, baron du potet de sennevoy, hennequin, comte d ourches, baron de guldenstubbe, and eliphas levi. modern revivals of magic during the 1890s there was a revival of interest in ritual magic in europe among both intellectuals and traditional occultists. this occult underground permeated much of the intellectual life and progressive movements in europe, in contrast to the more popular preoccupation with spiritualism and table turning. symbolic of this magic revival was the founding of the famous hermetic order of the golden dawn, which numbered among its members such individuals as annie horniman (sponsor of the abbey theatre, dublin, florence farr (mistress of george bernard shaw, s. l. macg

more sinister aspect of magic was the current of occult thought that flowed into and undergirded adolf hitler and nazism. during the 1930s there was an outbreak of public interest in the occult in britain and europe, and a number of significant books on magic were published. their influence was limited only by the relatively smaller influence of mass media at that time and by the conservatism of intellectual life. exceptional individuals like aleister crowley flourished in the 1920s and 1930s, but were deplored by polite society, which regarded such occultists as scandalous misfits. a second wave of popular occultism flared up in the 1950s in britain and north america, fueled largely by reprints of key books published during the 1930s. this modern interest in magic, however, had little in

re, instancing the herb cinquefoil, which by the power of the number five exorcises devils, reduces fever, and forms an antidote to poisons. he also points to the virtue of seven, as in the power of the seventh son to cure the king s evil. one was the origin and common measure of all things. it is indivisible, not to be multiplied. in the universe there is one god; one supreme intelligence in the intellectual world, man; in the sidereal world, one sun; one potent instrument and agency in the elementary world, the philosophers stone; one chief member in the human world, the heart; and one sovereign prince in the nether world, lucifer. two was the number of marriage, charity, and social communion. it was also regarded sometimes as an unclean number; in the bible, beasts of the field went int

s the number of marriage, charity, and social communion. it was also regarded sometimes as an unclean number; in the bible, beasts of the field went into noah s ark by twos. three had a mysterious value as shown in time s trinity. past, present and future; in that of space.length, breadth, and thickness; in the three heavenly virtues.faith, hope, and charity; in the three worlds of man.brain (the intellectual, heart (the celestial, and body (elemental. four signifies solidity and foundation. there are four seasons, four elements, four cardinal points, four evangelists. five, as it divides ten, the sum of all numbers, is also the number of justice. there are five senses; the stigmata, the wounds of christ, were five; the name of the deity, the pentagram, is composed of five letters; it also

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ly from that planet but had gone through many earthly incarnations so that he could lead the earth as it entered a period of turmoil and destruction before the ships from landa arrived to save the elect. over the years i monitored keith s emerging beliefs and sat in on a few to me unimpressive channeling sessions during which the all-wise david, his father on landa, spoke on a level of verbal and intellectual sophistication that exactly matched keith s. introduction xiii though i never for a moment believed in the literal reality of those of landa, as they called themselves in their characteristically stilted syntax, i was struck by a number of things. one was the almost staggering complexity of the cosmos keith had conjured up in his imagination the only place that i could believe such a

that they developed space flight half a million years ago. they are also able to revive the dead. one critic has written, clearly, sitchin is a smart man. he weaves a complicated tale from the bits and pieces of evidence that survive from ancient sumeria to the present day. just as clearly, sitchin is capable of academic transgressions (fracturing quotes, ignoring dissenting facts. and flights of intellectual fancy. worst of all, he is almost utterly innocent of astronomy and other assorted fields of modern science (hafernik, 1996. see also: greater nibiruan council further reading hafernik, rob, 1996. sitchin s twelfth planet. h t t p/ w w w. g e o c i t i e s. c o m/ a re a 5 1/ c o r r i d o r/ 8148/hafernik.html schultz, dave. the earth chronicles: time chart. h t t p/ w w w. g e o c i

st dummies that were carried aloft by u.s. air force high altitude balloons for scientific research (the roswell report, 1997. the problem with this theory was that tests involving such dummies did not occur until 1953, leaving the air force with the rationalization unpersuasive to many that the informants simply had their time mixed up. still, many ufologists, as much out of fru stration as firm intellectual conviction, accepted the mogul explanation, whatever its i m p e rfections. the ro s well incident had spawned an industry and generated a huge body of often confusing, contradictory (and sometimes demonstrably false) testimony. it e ven generated documents (most notably the notorious and deeply suspect mj-12 papers, purportedly from the supersecret pro ject overseeing the ufo cover-u

ating, and they also engage in the loathsome practice of sexual intercourse. men dominate women, even though the latter are superior to the former, because of sexual desire and painful, nonparthenogenetic birth. even when they think they are worshipping god, they are worshipping satan. only those human beings who abstain from sex, meat, caffeine, alcohol, and tobacco can hope to restore moral and intellectual order to their existence. flying saucers will rescue them at the last moment. on their arrival on mars, men and women will be separated and will live chaste, segregated lives. in this new paradise, they will go beyond vegetarianism and learn to subsist on air and the perfume of certain flowers. in his book, bernard urged readers to come to san francisco island, off the coast of brazil

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

been obscurated and overshadowed by the preponderant visibility of the magical or practical qabalah, whose disciples pursue power as a tool of their own will. the wonderful possibilities for deep spiritual awakening, intensified devotion, and selfless service to the divine will offered by the mystical qabalah have also been made difficult to access by the strict halachic barriers and obfuscating intellectual hurdles erected by rabbinical jewish kabbalists. 3' 8: h" 2: 2 2:e 8% the formal prohibition against the study and practice of the qabalah was lifted in 1540 ce through the efforts of the medieval jewish kabbalist abraham azulai. the prohibition had been instituted largely in reaction to the disastrous consequences of the false messiah shimeon bar kochba, who led a revolt in 135 ce th

their souls and to secure a place in heaven in the company of the righteous. from a qabalistic perspective, this would correspond to ascending the tree via the column of the right way of the angels of elohim) to become like angels and gain access to the lower heavens. while many contemporary religious students of the jewish kabbalah make pretense to mystical aspirations, it has become more of an intellectual exercise than the active pursuit of mystical awakening for most of them. the small minority who do aspire to mystical awakening are an eclectic group. they range from mainstream orthodox jews to the sect of chasidus founded by israel ben eliezer (1698-1760, known as the baal shem tov( master of the good name, and nachman of bretzlav.14 the bulk of the mainstream orthodox jewish kabbal

his movement gained momentum from speculation among florentine platonists that the qabalah contained a lost revelation that explains the secrets of the catholic faith. this cross-pollination led to the emergence of a distinctly christian cabala founded by giovanni pico della mirandola (1463-1494. pico s writings, and subsequently those of john reuchlin (1455- 1522, caused a sensation in christian intellectual circles and ignited an interest in this previously unknown esoteric jewish tradition that spread across italy, germany, and france. in the sixteenth century ce, the appearance of qabalistic texts in latin translation enhanced attempts to draw further parallels between esoteric jewish doctrines and christianity. guillaume postel translated and published the zohar and sefer yetzirah int

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

highly organised and at peace. the pax romano, was at the height of its efficiency and the mixed populations of the empire were governed by an efficient bureaucracy. communications along the great roman roads were excellent. the educated classes had absorbed the graeco-roman type of culture, based on the seven liberal arts. the mental and spiritual condition of this world was curious. the mighty intellectual effort of greek philosophy was exhausted, had come to a standstill, to a dead end, perhaps because greek thinking never took the momentous step of experimental verification of its hypotheses a step which was not to be taken until fifteen centuries later with the birth of modern scientific thinking in the seventeenth century. the world of the second century was weary of greek dialectic

his commentary on the plotinus passage would be if he thinks that such images are in some way organically related to those "seminal reasons" or "reason principles" in the soul of the world which are the reflection in that "middle place" of the ideas in the divine mind. hence such images would become forms of the ideas, or ways of approaching the ideas at a stage intermediary between their purely intellectual forms in the divine mens and their dimmer reflection in the world of sense, or body of the world. hence it was by manipulating such images in this intermediary "middle place" that the ancient sages knew how to draw down a part of the soul of the world into their shrines. there is, further, in ficino's words, the notion that the material forms in the world of sense can be, as it were

fts from mercury, you should make his image on tin or silver, with the sign of virgo and characters of virgo and mercury; and the decan image for the first face of virgo may be added "if this is to be used. this talisman would thus consist of the image of mercury, some signs and characters, and perhaps the virgo image with the child. note that the talisman is not a medical talisman, but to obtain intellectual "gifts" from mercury. to obtain long life, you may make the image of saturn on a sapphire in this form "an old man sitting on a high throne or on a dragon, with a hood of dark linen on his head, raising his hand above his head, holding a sickle or a fish, clothed in a dark robe" homo senex in altiore cathedra sedens uel dracone, caput tectus panno quodam lineo fusco, manus supra caput

if so, ficino's magic was a religious magic, a revival of the religion of the world. 1 francesco da diacceto, opera omnia, ed. bale, 1563, pp. 45-6; cf. walker, pp. 32-3. on diacceto, see kristeller, studies, pp. 287 ff. 2 see above, p. 71. in this passage, the talismanic image of the sun is almost reverting to a "statue, worshipped with rites as in the asclepius. 3 "the sun of that sphere. is an intellectual-principle, and immediately upon it follows the soul depending from i t. the soul borders also upon the sun of this sphere, and becomes the medium by which it is linked to the over-world; plotinus, ennead, iv, 3, xi; mckenna's translation, p. 270. 82 1(a) the zodiacal sign aries with its three decans. i (b) the first decan of aries. francesco del cossa, palazzo schifanoja, ferrara (p

h the archangels, in an ecstasy so intense that it sometimes results, accidentally, in the death of the body, a way of dying called the death of the kiss. pico was greatly preoccupied with this experience and mentions the mors osculi in his commentary on benivieni's poem.2 non potest operari per puram cabalam, qui non est rationaliter intellectualis.3 the operations of pure cabala are done in the intellectual part of the soul. this immediately marks them off from the operations of natural magic, which are done only with the natural spiritus. 1 ibid, pp. 108-9. 2 commentary on benivieni's canzona de amore, lib. i l l, cap. 8 (pico, p. 753; de hominis dignitate, etc, ed. garin, p. 558) 3 pico, p. 109. 99 pico della mirandola and cabalist magic qui opcratur in cabala. si errabit in opere aut

FRATER TENEBROUS CULTS OF CTHULHU

ly interesting case of the transmission of occult knowledge via dream, in that he was one of the few authors to write effectively on the supernatural without conscious belief in the material which he was conveying. on the contrary, he violently denied the possibility of the existence of occult phenomena, though he was willing to employ their manifestation as a fictional device. nevertheless, this intellectual denial, expressed in his letters and in conversations with friends, is belied by the subjective certainty with which he wrote of such matters, as evidenced in his fiction indicating a dynamic dichotomy between the rational and intuitive aspects of his psychology. with the appearance of subsequent stories, an underlying pattern began to appear in lovecraft s work. in the central theme

FRATER U D PRACTICAL SIGIL MAGIC

us publications after the turn of the century, he remained practically unnoticed until the late sixties. he was born in 1886, the son of a london police officer, and we know very little about his childhood. he claimed to have experienced while a child an initiation of sorts by an elderly witch, one mrs. paterson who, as far as we know, must have been quite a wiccan-like character. spare found his intellectual and creative vocation as an artist and illustrator, and he attended the royal college of art where he soon was celebrated as a forthcoming young artist. but he rebelled against a bourgeois middle-class career in the arts. disgusted by commercialism, he retreated from the artistic scene soon afterwards, though he still continued editing various magazines for quite a while. austin osman

e ap h towards something essentially to start with, we should keep in mind that s the nconsci s, vide the effects of positive thinking, antra usage. our antric sigils work he same principle. by the eloped the sigil for the desire. this m here described. moreover, symbol-logical thinking is of importance in any magician fs work, regardless which system s/he uses12 by working with images instead of intellectual concepts (even if our glyphs might stand for these concepts, we activate our unconscious and the source of our personal magis. two different qualities of energy that exist while weusing it. both e accept the following remarks as nothing mte proac ineffable. repetition of certain techniques rarely fails to impresuautosuggestion, autohypnosis and mm ou on t alphabet of desire, we create

charge sigils further or to start magical operations. for example, a talisman charged while one is in a greptile consciousness h will work more powerfully than a talisman charged while in a state of normal magical trances of course, we must bear in mind that all of these atavistic states of consciousness have their own shortcomings and strong points. it would be downright foolish to demand highly intellectual work from a reptile with its small, barely developed brai won ft be suitable to give us a lot of knowledge about life underwater, and the karma of a fish is not responsible for problems of hunting in the steppes or buying a car (though it may be excellent for buying a submarine. we have to learn to choose and to employ these specialists in the optimal manner. working with atavistic no

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

pirit is no longer obscured by the coarse coating which now hides it from view. they therefore regarded the body as a laboratory and spoke of the spiritual processes in chemical terms. they noted that these processes have their inception and their particular field of activity in the spinal cord that forms the link between the two creative organs, the brain, which is the field of operation for the intellectual mercurians, and the genitals, which are the vantage ground of the sensuous and passionate lucifer spirits. this tripartite spinal cord was to the alchemists the crucible of consciousness; they knew that in the sympathetic section of the cord which governs the functions that have to do particularly with the upkeep and welfare of the body, the lunar angels were specially active and this

FULLER J F C SECRET WISDOM OF THE QABALAH

ymbols; that is in finite, or rational, terms. if in the place of god we write greality h, gnature h, gunknowable h, or gzero h, it matters not one whit; the equation is just as obscure; for all we have done is to replace a by b, c, d, or e, not knowing what these letters mean. the symbol has changed, but what it symbolizes remains as inscrutable. granted that this is so, then it follows that our intellectual lives are purely symbolical existences. all our thoughts are nothing more than symbols of a mystery, whether it embraces god- the ultimate source of all things- or reality- the tangible world in which we live. all are, in fact, equidistant from what they represent and are, consequently, of equal value from the point of view of the represented. if say that ggod is ineffable h, ggod is

ble h, ggod is inscrutable h, or ggod is omnipotent h, though the words differ we are saying no more than that ggod is h. all these word symbols are of equal value, because they in no way uncover this mystery. yet, though equidistant from the represented, these symbols are by no means equidistant from the mind of man, which is not archetypal but protean; that is to say it is for ever changing its intellectual forms. whilst at one time one set of symbols keeps it in tune with the mystery, at another time a different set of symbols can alone do so. consequently, though a, b, c, d, and e are all of equal value to the represented, they are by no means of equal value to the representer- ourselves. granted that this is so, then it follows that symbols, to remain potent, must change as intellectu

dge in ciphers and cryptograms; now they stride into their laboratories seeking to transmute knowledge into gold, and when the people cannot understand their jargon they fall back upon the pen of the novel-writer, transforming scientific fact into romantic fiction. why has science thus failed us? because the wisdom of the few has been cast like pearls before the swinish ignorance of the many. the intellectual evolution of the masses has not kept pace with the physical evolution of the scientists. a new body has been built, a body of titanic power, yet it is still inhabited by a mind which belongs to a far less powerful instrument. the result is a moral disintegration- a throwing out of balance, out of focus, out of equilibrium. chaos surrounds us, because the mysteries have been communicat

iel and the four animals which are also mentioned in the apocalypse. out of this magical qabalah much of the magic of the middle ages was developed. the speculative, or metaphysical, qabalah is the more important branch. it forms, as adolph franck says: gthe heart and life of judaism h.1 it covers the evolution, involution, and devolution of the universe in every conceivable spiritual, moral, and intellectual form; and under such symbolism as gthe spirit clothes itself to come down and unclothes itself to go up h; and again in ecclesiastes, gwho knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? h2 all these doctrines are wrapped up in the most complete secrecy. they form, in fact, the ancient sod; or mystery, of the hebrews. woe to t

rial becomes even more spiritual and sublime! as each succeeding curtain is lifted we are transported to ever-higher planes of sublimity until the highest is reached!22 the curtains are the divisions (abysses) between the superconscious thought of god and the conscious thought of man. the ultimate curtain is the shell of the egg- materiality; but before this final curtain can be lifted, a host of intellectual curtains- the white of the egg- have to be dissolved by transmutation into spiritual energy. spiritual deliverance, or attainment, is consequently an act of creation. finally we come to this conclusion: it is not god, or the universe, which is the supreme mystery, but man, man himself, the link between god and the universe. the zohar says: as soon as man appeared, all was achieved, bo

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

ing: when solon, wishing to acquaint himself with the history of the oldest times, inquired of an egyptian priest concerning the time of the flood, and the age of deucalion or phroneous or noah, this functionary replied "o solon, solon, you greeks are always children, nor is there an old man among you! having no ancient traditions nor any acquaintance with chronology, you are as yet in a state of intellectual infancy. the true origin of such mutilated fables as you possess is this. there have been and shall again be in the course of many revolving ages, numerous destructions of the human race; the greatest of them by fire and water, but others in an almost endless succession of shorter intervals"[47 [47] quoted by plato; also by clement of alexandria. we have observed that the symbol of th

ontrol not only human action, but human thought as well, have these contentions subsided.[48 [48] at the present time, through causes which are not difficult to understand, the question of the relative importance of the two sexes is again assuming a degree of importance indicative of the changes which are taking place in human thought, and for the reason that we are just witnessing the dawn of an intellectual age, the problems to be solved will admit of no answers other than those based upon a scientific foundation. that religious wars have not been confined to more modern times, and that among an early race the attempt to exalt the male principle met with obstinate resistance which involved mankind in a conflict, the violence of which has never been exceeded, are facts which seem altogeth

t cause" she represented the past and the future. she was the source whence all that was and is had proceeded. in its earliest representations, the sphinx is figured with the head of a woman and the body of a lion. by various writers it is stated that the sphinxes which were brought as spoils from asia, the very cradle of religion, were thus represented. the lion, which symbolizes royal power and intellectual strength, is always attached to the chariot of cybele. the sphinx is supposed to typify not only cybele, but the great androgynous god of africa as well. however, as cybele and muth portrayed the same idea, namely, female power and wisdom, we are not surprised that they should have been worshipped under the same emblem. neither is it remarkable, when we recall the fact that the female

ge, sufficient evidence would be found in the fact that, notwithstanding the growing tendency of mankind in all the nations of the globe to suppress the female instincts and to reject, conceal, or belittle the woman element in the deity, still isis, the gracious mother, retained a prominent place in the god-idea of that country. i am not unmindful of the remarks which a reference to a past age of intellectual and moral greatness will call forth; indeed, i can almost hear some devotee of the present time remark "so we are asked to regard as a sober fact the existence in the past of a golden age; also to believe that man was created pure and holy, and that he has since fallen from his high estate; in other words, we are to have faith in the ancient tradition of the 'fall of man" if by the fa

sensualized faiths which everywhere prevailed they manifested a decided "repugnance to the worship of images, beasts, or symbols, while they sought to establish the worship of the only true creative force, or god--holy fire" from the facts to be gleaned concerning this people during the seventh and eighth centuries b.c, it is quite probable that they still had a faint knowledge of a former age of intellectual and moral greatness, and that it was their object, at that time, to return to the purer principles which characterized it. that their efforts were subsequently copied by surrounding nations is shown in the facts connected with their history. soon leading syrians and jews began to learn from their eastern neighbor that the worship of images could scarcely be acceptable to a god which t

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

beenfreedoftheirpolitical disabilities. onlyso recently as 1829, andtheestablishmentofthecatholichierarchy in 1851 still aroused passionate debate.waitehimselfneverunderstoodwhatled hismotherto take a stepthatalienatedherstillfurtherfromherfamily.mymotherwas not in any considerable sense awomanled by emotions, even a woman of_'thechurchofromeifoundwouldsuit'21sentiment, and still less a person of intellectual life.idonotknowhow she came to change her form of so-called faith; andwheni saw him once on a day in my first twenties it didnotstrike me that father rooke could be called a persuasiveman, or onewhowould awaken personal devotion, even in susceptible girls.(sly,p.20)beforeherreception she hadwatchedthelayingofthefoundationstoneofthedominicanprioryat haverstockroad,and itmaybethatthespl

n long procession; there his' eyes met mine,40a.e. waite-magicianofmanyparts_he and his eccentricities, his .rampantprejudices, his love .of hisownway and his generous heart are lively and precious memories'(slt,p.60).allofwhich describes a personality the very antithesisofthe gauche and naive youngman he befriended, for'thetruthisthatiwasnotmuchmore than twelve at sixteen years and hadnotreached intellectual pubertywhenilived to he twenty-one'(slt,p.52).butfor all his self-perceivedimmaturitywaite was drifting into emotionalturmoilinthe shapeofa'romanticfrienship'and he. would need allofchester's sympathetic and experienced guidance to draw'himback from a potentially destructive relationship. fromthebeginningofhis career as a poet waite had attempted verse dramas,butthey had been invariab

thatestinmercurioquicquidquaeruntsapientesibut the talismanicseedof this romance of alchemyfellunawares in receptive soilandbecameaplant which iwas destinedto tend long afterin my own garden of the mind'(sly,p.28).beforethisalchemicalplantfloweredwaitehaddiscoveredboth spiritualism and theosophy-and found both of them wanting. spiritualism had been a necessary personal quest, but theosophy was an intellectual pursuit to which he had been introduced by h.267p.blavatsky'sisisunveiled(1877).he found this curious book 'helpful as anomniumgatherumof esotericclaimsand pretences, a miscellany of magic and its connections, with the sole exceptionofalchemy,in which1cannotrecallthat h.p.b.everevinced any personal interest'(sly,p.68).nonetheless, although he 'hated its anti-christian bias',isisunveil

eater, knowledge (issue of may1893).lightwas perplexed by the book and concluded that 'to treatofit properlywouldrequire the hand of onewhohadgotsomewhere near the perfection described in it as being attainable (issue of 8july1893, while the secular presstheend in view is identicalwithhermetists, theurgists, andwiththe ancient greek mysteries alike. it is the conscious and hypostatic union of the intellectual soulwithdeity, and its participation in the life of god;butthe conception included in this divine name is one infinitelytranscendental,and in hermetic operations, above all, it must ever be remembered that god iswithinus(lives,p. 16).94 a. e.waite-magicianofmanyparts_on parallel physical and psychical processes (although he never made their precise nature clear; that the alchemists ha

ferent from its predecessors: firstly, it arose in a country where it would not be persecuted by either church or state; secondly, it displayed remarkable staying power (it is still active today; and thirdly, it confined its membership to freemasonswhowere alsoprofessedchristians. by 1880it was well establishedas a thoroughly respectablebodywhose members engaged in nothing more nefarious than the intellectual pursuit of the occult sciences; and in that year the society gained a new member whose inventive genius in the field of occultism was second to none:drwilliamwynnwestcott.1westcott was, as befitted a rosicrucian, a medicalpractitioneras well as being an active freemason and an enthusiastic believer inthereality of the rosicrucian myth. he was also a kabbalist, a keen theosophist, and

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

d in the golden dawn, and certainlynonewho entered the second order, werenotfully convinced that what they learned there concerned a reality: beyond nature,buta reality nonetheless.theirprogress in occultism and magic depended on such a belief. in the firstorderthat progress was by meansofexaminations into the student's divinatory ability and knowledgeofthe kabba255 lah,butthey didnotrequire much intellectual power. aleister crowley was disappointed when he received his first knowledge lecture:'andnow i was entrusted with someofthese devastating though priceless secrets.theyconsisted of thehebrewalphabet, the names of the planets with their attribution to the daysofthe week, and the ten sephirothofthe cabbala. i had known it all for months; and, obviously, any schoolboy in the lower fourth

the hierophantofthis temple, who is the emblemofthat dawning golden light which shall illuminate the pathwayofthe unknown and shall, in fine, lead us even unto the attainmentofthe quintessence, the stoneofthe wise,truewisdom and perfect happiness.appendixdthe condition needed for entry into the second orderbys[apere] a[ude]your instructions in the several grades of the'g.d.in the outer' have been intellectual exercises in the symbolismofmedieval and ancient occult science: they have been to manyofyou apparently barbarous and without use. permit me to assure you that the knowledge lectures contain only such information as is truly valuable and indeed quite necessary, before further progress is made. as one passes on into higher grades every statement made in them and all the wisdom partiall

osophy. you have been informed that the chiefs have invited you to make further progress,butlet me beg of you not to accept that invitation until you feel confident that not only the facts as arrayed have been appreciated by you, but that in addition, you have in your mind, sorted and recorded them, and have found a certain coherence between the many symbols laid before you. but it is not only an intellectual study of these pages which is needed; it is hoped that you have, to some extent, clothed the dry bones with life and force and have been able to spiritualize and idealize the names and forms and symbols laid before you; for it is especially to the psychic and then to the spiritual placesofthought and formation that you will be in future led. intellectual graspalone,will provebuta brok

GILBERT THE MAGICAL MASON

sicrucians of medieval germany formed a group of mystic philosophers, assembling, studying and teaching in private the esoteric doctrines of religion, philosophy and occult science, which their founder, christian rosenkreuz, had learned from the arabian sages, who were in their turn the inheritors of the culture of alexandria. this great city of egypt, a chief emporium of commerce and a centre of intellectual learning, flourished before the rise of the imperial power of rome, falling at length before the martial prowess of the romans, who, having conquered, took great pains to destroy the arts and sciences of the egypt they had overrun and subdued; for they seem to have had a wholesome fear of the magical arts, which, as tradition had informed them, flourished in the nile valley; which sam

me explan255 ation of the outcry against rosy cross was a form of protest against another possible attempt at the conversion of men, like the reformation of catholicism which had preceded it, and had, while making great improvements, greatly unsettled men's minds, and had shaken european religious and social life to its foundations. the narrative, then, of christian rosenkreuz created a veritable intellectual panic among the learned, and it was a ferment which did not complete its work for several generations. that its effect was on the whole a good one, need not be doubted by us, for whatever may be the merits or demerits of rosicrucianism as a system of philosophy or ethics, its promulgation certainly tended to widen men's intellectual conceptions, to show that the prevailing standards a

onstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them; these may also be associated with the three mother letters, a, m, sh, aleph, mem and shin.thenagain by two horizontal lines we92themagical masonmay form three groups and consider these sephiroth to become types ofthethreedivisions of man'snature,the intellectual, moral,andsensuous (neglecting malkuth the material body)thusconnectingthekabalah with mental and moral philosophyandethics. by three lines again we consider a single groupofthe sephirothtobe divisible intofourplanes, corresponding to thefourplanesuponeach of which i have already said youmustconceive the wholetensephiroth to be immanent.byaseries of six lines we group them into seven

cal with the kabalistic doctrine of all things being but emanations from a divine source, and matter but an aspect. other philosophers have discussed the same theory in the controversy of nominalismversusrealism; does anything exist except in name? is there any substratum below the name of anything? need we postulate any such basis? all is spirit, says the kabalah, and this is eternal, uncreated; intellectual and sentient on our plane; inhering are life and motion; it is self255 existing, with successive waves of action and passivity. this spirit is the true deity, or infinite being, the ain suph, the cause of all causes, and of all effects. all emanates from that, and is in that. the universe is an immanent offspring of the divine, which is manifested in a million forms of differentiation

comes neshamah, the buddhi, the spiritual soul. from yay, thevofjehovah, comes ruach, the manas, intellect and mind. from the finalhe,theahof jehovah, is derived nephesh, the kama of the theosophist, the appetites and passions. these are all implanted in the astral shell, which moulds the physical body. these four principles function in chief upon the four108themagical masonworlds, divine, moral, intellectual and emotional respectiv255 ely: and either of these essences may dominate a man, and they do in fact exist in constantly varying proportions. the highest principle overshadows the others, and the central ones may reach up to the higher, or, by neglect of opportunities or by vicious actions, may fall lower and lower, so as to approximatetothe seeming matter of the body. as the n eshama

GILBERT THE SORCERER AND HIS APPRENTICE

ofthesidhe",and of their own experiences. here it was thatimet with a girl who had more knowledge of elementals thananyonei have since met. half-witted she was, so the schoolmaster told me; it had been utterly impossibletoteach her anything at school; he doubted whether she could even read or write intelligibly,buthe was a lowlander from the border country, and rather fancied himself on a certain intellectual agnosticism. anyhow this girl had a certain sweet wisdom of her own, which was perhaps beyond anything that was taught in the school. she told me that whenever any of the kings of the elements came across the island, anyone who knew could see their footprints, and know what was coming. one day she showed me a mark in the soft ground at the edge of a peat moss.'that'sthe foot of the se

ay life of modem times. a witch, so most people think, was a poor woman, ugly and ill-favoured, solitary, probably soured and ill-tempered, possibly mad. how could sane people take her seriously enough to be afraid of her, above all to torture andbumher. we say 'gross ignorant superstition, and think we have accounted for the whole problem, forgetting that some of the acutest intellects in a very intellectual age- men moreover who were decidedly sceptical in their views- such as the scottish lord advocate mackenzie, to name only one example, gave much time and thought to the investigation of the subject, and declared their conviction that there was something genuine, and not mere madness in the pretensions of thewitches,ifwe will but for a moment lay aside prejudice, and look at the subjec

;'betweenparabrahm and humanity there canbeno intercourse whatsoever: the one is totally incompre255 hensibletotheother, therefore prayer is an absurdity. the buddhist says that heinvokes-hishigher self, and he is quite right; that is the highest heknows,andhe is quite right to invoke the highest he can reach. buddhi, the vehicle of the ineffable supreme, is undeveloped and unknown; therefore the intellectual abstraction which the buddhist calls his higher self istheonly thing which he can recognise above himself. buddhi, the christ soul, is undeveloped. now the hermetist, the western, on the other hand, has developed that principle, and by means of the vehicle he can comprehend.'iam the way, the path, and the light' thisidearuns through the whole of the bible, and referstothechristsoul,th

ne single iota of his faith, so far as it is pure that is to say; but, on the same lines, he can be led on by the hermetic philosophy to take another step. and seeing that the buddhist is more highly developed in both the higher and lower manas than we in the west, he can give us valuable assistance there. consider also the way in which both systems look atthe:body. the buddhist merely gets to an intellectual abstraction;164thesorcerer and his apprenticetherefore to him the body is a hindrance. so the good buddhist is nothing but an ascetic; he must deny his body in every possible way, he must prevent itfunctionising,but for the hermetist who understands the whole of the seven principles, the body is a vehicle; and therefore, as a vehicle, to be raised, to be cherished; to be subordinated

hing else. and in this sphere the tatwic currents operate; now here comes a pointc.,it is a doctrine of the tatwic philosophy, that the aura of each man is therealman. the physical body which we see is merely the stula sharira, but everybody knows quite well that the physical human body is not all summed up in the mere material flesh and bones which we share with all animals- there is much of our intellectual and emotional nature which is as physical as the body. now how does the aura make itself felt to others without. as some mystical philosophers have said, the difference lies entirely within, the difference between the man who is a saint,212 the sorcerer and his apprenticeand the man who is a depraved and sensual animal is such that it can be felt directly he enters a room.ifthat be th

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

at many of the hauts grades of the later eighteenth century were heavily influenced by swedenborg and his theology. and then, towards the end of the text, comes the startling announcement that the swedenborgian rite had been revived in america. beswick s account of the recent history of the rite is guarded at best the author is not very clear in this part of the book commented the reviewer in the intellectual repository (june 1870, p. 791) although he is surprisingly forthcoming in describing the structure and teaching of the rite. even this failed to attract any but dismissive reviews in the masonic press18[18, and derision from his co- religionists: 17[17] beswick to george c. longley, 22 august 1876 (quoted in voorhis, op. cit, p. 226. 18[18] freemason s magazine, boston, vol. 39, no. 7

GLOBAL FREEMASONRY

nd positive sides of religion but save themselves from its vain beliefs and dogmas.55 in order to understand what is meant here, we have to analyze it carefully. isindag says that repression of religion will make religious people more highly motivated and will strengthen religion. therefore, in order to prevent religion from being strengthened, isindag thinks masons should destroy religion on the intellectual level. what he means by "positive science and principles of logic and wisdom" is not really science, logic or wisdom. what he means is merely a humanist, materialist philosophy that uses these catch-phrases as camouflage, as in the case of darwinism. isindag asserts that, when these ideas are disseminated in society "only the humanist elements in religion will gain respect" that is, w

terpreted all the discoveries made in the course of his voyage in terms of materialist thought, and sought to explain the living things he investigated without reference to divine creation. he developed these ideas over the ensuing years, refined them, and ultimately published his theory. his theory was proposed in 1859, in a book entitled origin of the species, which was not well received by the intellectual world of the nineteenth century, though which would finally provide the socalled scientific basis that atheism had been seeking to find for centuries. was the theory of evolution an original discovery of darwin? did he alone develop a theory that opened the way to one of the greatest deceits in the history of the world? actually, darwin did nothing other than to retouch an idea whose

masonic organizations such as the rosicrucians or the ikhwan as-safa, expressed secretly, but most often symbolically, became more open as the catholic church's social power weakened in europe. as a result, these pagan teachings, which had gone underground for about 1,000 years because of the politi- dej the theory of evolution revisited revolution: france was turned into a sea of blood. cal and intellectual dominance of christianity, came into vogue again among thinkers in seventeenthand eighteenth-century europe. that period in which materialist and evolutionist ideas gained widespread acceptance in european society, and influenced it in distancing itself from religion, is known as the enlightenment. surely, those who selected this word (that is those who characterized this change of id

ies, titles and in different positions of power, but they impose a commonly espoused philosophy they adopted through masonry, on society. one of turkish masonry's master masons, halil mulkus, explained this matter in an interview a few years ago: masonry as masonry does not do anything. masonry guides individuals and individuals who are trained here, and masons who contribute to the production of intellectual development are at various levels in their careers in the places where they live in the world. they are rectors of universities, professors, ministers of state, doctors, head administrators in hospitals, lawyers, etc. wherever they live they are zealous to spread to society the masonic ideas in which they have been trained.140 however, these ideas, which masonry persistently studies a

GNOSTIC HANDBOOK

physical works show a great mind which can see to the very heart of esotericism. certainly his writing on symbolism are hard going, titles such as the symbolism of the cross (1931, fundamental symbols (1962) and multiple states of being (1932) are not easy reading. they demand a concentration which, i am afraid, many modern minds fed on computer games and tv will find difficult. however the sheer intellectual exhilaration one can gain from mastering them cannot be easily forgotten. guenon also published hundreds of book reviews in such journals as le voile d isis and etudes traditionnelles, spewing forth venom mixed with insight in such a form that it has never been repeated again. while his critiques of modern forms are noteworthy and relevant, at times there is a tendency to turn a moleh

ng to evola) a wasteland, it is the final stage in the decay of truth, rather than its pinnacle. history from this perspective is a series of "steps down-ward" whereby new religious and esoteric systems are fragments of the truth rather than being new innovations or developments. evola s magnum opus "revolt against the modern world, slices through the false theosophies, new age visions and pseudo-intellectual systems so prevalent today and offers insight into the real nature of man, his history and his goals. the approach of evola is elitist in the sense that it is intellectually and spiritually demanding, evola demands maximum concentration from his readers, however, in return he offers a worldview, a weltanschauug that challenges the foundations of currently held beliefs. the nexus of ev

ricism, the el tradition (canaanite paganism, various strands of el and yahweh worship and then later, the priestclass of the pharisees, one can start to get the picture of how distorted and confused the old testament really is. it is a sign of extreme credulity if not stupidity for christians to try and interpret the whole old testament as a coherent early revelation and it does little for their intellectual integrity. bible narratives biblical criticism has shown that there are at least four intermingled narratives within the old testament, most of which specifically seem to be in conflict. the epic tradition seems to date from the original exodus while the priestly tradition dates from the babylonian captivity. this second narrative was probably written by a literalist priestclass who h

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

arvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception of all secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been the nurse or godmother of all intellectual forces, the key to all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. transcendental magic, eliphas levi. x gnostic theurgy page 13 the timeline where to begin? that is the question. the logical place might be at the beginning, but that opens the biggest can of worms within the gnostic syst

ntire nature field, by confluence with another life-spirit, and by the genesis of another existence adapted to this other life-spirit. this is the purpose of the gnosis! unmasking, j.van rijckenborgh, 1958. x gnostic theurgy page 60 the mind is central to the spiritual system that we know as gnosis. indeed, the word gnosis, in some sense, means knowledge and hence emphasises the importance of the intellectual path within the esoteric tradition. when we contemplate our earlier model of the nature of man, we can see what a central role the psyche has. if the brain-mind complex is the matrix that radiates energy into the various physical and etheric bodily systems, then its importance cannot be underplayed. at the same time, we must be cautious. in the twentieth century there has been a tende

and other related systems) fall into place. however, since we are in a fallen system, there 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 o

olution. both verbs concern the immersing of vegetables in a solution. but the first is temporary. the second, the act of baptising the vegetable, produces a permanent change. when used in the new testament, this word more often refers to our union and identification with christ than to our water baptism. e.g. mark 16:16 'he that believes and is baptised shall be saved. christ is saying that mere intellectual assent is not enough. there must be a union with him, a real change, like the vegetable to the pickle! gnostic theurgy page 142 living the life of a gnostic: overcoming the dialectic system in fact, everyone who wants to live a godly life in christ jesus will be persecuted, 2 timothy 3:12 another facet of the path of transfiguration is living the life. the dialectic system is an enemy

king on a number of manuals outlining the advanced processes of the psychogenesis approach. however, for the meantime, we will include various introductory articles and processes within the courses presently available. x gnostic theurgy page 159 definitions ceremony. a formal act to emphasise a specific occasion. ritual. a formal act to achieve a specific purpose. ritual and ceremony are forms of intellectual decompression. they lower the resistance of the conscious mind and unconscious filters (engrams, so that a gateway can be formed within the ritual environment. this gateway can lead to the upper or lower facets of the human psyche, or to external dimensions and their related hierarchies and denizens. it is important to realise that ritual can work in both a subjective and objective ma

GOLDEN DAWN RITUALS U1

. in the crown of the head is placed the faculty of the neschamah, which is the power of aspiration unto that which is beyond. this power of the neschamah is especially attributed 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

GOLDEN DAWN RITUALS ZAM8

the star of f and is applicable to her nature. the lineal figure of the seven planets is the heptagram, which is representative of f gates or entrances. it is also a fitting symbol of the isis of nature, as well as the seven lower sephiroth of the bride. this is a powerful symbol when f or jxn energy needs to be employed. it is extremely effective in the use of talismans for those who are overly intellectual in their thinking. it becomes a fitting symbol for concentration and meditation for those who are overly influenced by b. the eighth sephira of dwh is represented by the octangle. the power of the ogdoad and the octagon are naturally represented in the octangle. it is this symbol that naturally shows the dispersal of the rays of the elements in their dual aspects. remember that there

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

tarctica was last completely free of ice, then all the evidence of human evolution, painstakingly accumulated by distinguished scientists from darwin on, must be wrong. it seems inconceivable that this could be the case: the fossil record makes it abundantly clear that only the unevolved ancestors of humanity existed millions of years ago low-browed knuckle-dragging hominids incapable of advanced intellectual tasks like map-making. are we therefore to assume the intervention of alien cartographers in orbiting spaceships to explain the existence of sophisticated maps of an ice-free antarctica? or shall we think again about the implications of hapgood s theory of earth-crust displacement which allows the southern continent to have been in the ice-free condition depicted by buache as little a

s, have come down to us from the olmec era. but the mayas, justifiably regarded as the greatest ancient civilization to have arisen in the new world, left behind a wealth of calendrical records. expressed in terms of the modern dating system, these enigmatic inscriptions convey a rather curious message: the fifth sun, it seems, is going to come to an end on 23 december, ad 2012.17 in the rational intellectual climate of the late twentieth century it is unfashionable to take doomsday prophecies seriously. the general consensus is that they are the products of superstitious minds and can safely be ignored. as i travelled around mexico, however, i was from time to time bothered by a nagging intuition that the voices of the ancient sages might deserve a hearing after all. i mean, suppose by so

learn if we could examine this very old jewel today? and how old was it really? we shall never find out because fr. benito, the first missionary of achiotlan, seized the stone from the indians: he had it ground up, although a spaniard offered three thousand ducats for it, stirred the powder in water, poured it upon the earth and trod upon it. 8 equally typical of the profligate squandering of the intellectual riches concealed in the mexican past was the shared fate of two gifts given to cortez by the aztec emperor montezuma. these were circular calendars, as big as cartwheels, one of solid silver, and the other of solid gold. both were elaborately engraved with beautiful hieroglyphs which may have contained material of great interest. cortez had them melted down for ingots on the spot.9 mo

rked, above all else, by ferocious freezing and flooding. the many millennia during which the ice was remorselessly expanding must have been terrifying and awful for our ancestors. but those final 7000 years of deglaciation, particularly the episodes of very rapid and extensive melting, must have been worse. let us not jump to conclusions about the state of social, or religious, or scientific, or intellectual development of the human beings who lived through the sustained collapse of that tumultuous epoch. the popular stereotype may be wrong in assuming that they were all primitive cave dwellers. in reality little is known about them and almost the only thing that can be said is that they were men and women exactly like ourselves physiologically and psychologically. it is possible that the

age (linked to a number of badly misunderstood references to the four corners of heaven, the quadrangular earth, and so on) is only one among many that seem to have been designed to serve as thought tools for precession. archetypal among these is, of course, the mill of santillana s title hamlet s mill. it turns out 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 b

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

her thing for thereby there cometh hurt. aleister crowley, book of the law another major theorem of enochian magick is that man is capable of being and/or using, anything that he encounters, because everything that can be encountered by man is a part of his being. you will probably not fully realize this theorem until you enter the higher aethyrs (especially the third aethyr, zom) but at least an intellectual understanding of it should be obtained at the beginning of your practice.this theorem is the underlying principie behindall operations of enochian magick.it explains how these operations work. this theorem is directly related to the hermetic axiom "as aboye so below" and the magical axiom that man is a microcosm. the outer world is a macrocosm of man the microcosm. whatsoever is in th

for this reason, grades should remain an entirely personal matter. let your own conscience (but not your ego) guide you. table vi. aethyrs and magical grades magical correspondin aethyrs experiencesl grade* sephiroth (up to) abilities neophyte zelato enter therealzas beyond the physi- malkuth tex cal in the etheric enter the lower regions of the astral plane. theoricus yesod bag gata hall use of intellectual practicas hod des capabilities. travel in time and space. philosophus netzach nia adeptas miinor enter regiionsof tiphareth asp mental lower plane (miinor adept) and gain knowledge of past lives. enter the vault of preparation. adeptos mayorr geburah zen (major adept) 150 table vi. aethyrs and magical grades magical corresponding aethyrs experiences/ grade" sephiroth( u p t o) abiliti

ust be tempered by the love and respect for others that you learned in deo. as a magical dragon, you will have a great deal in common with nemo. however, nemo remains in the 13th aethyr, zim, preferring to wait for candidates to come to him. as a vovin you are mobile, and roam the cosmic sub-planes to establish your word wherever you can. you can breathe forth fire (your spiritual word, air (your intellectual word, and water (your emotional word, as well as earth (your literal or physical word. 266 addmonal notes on vovin. the earliest initiates and adepts, or the "wise men" for whom it is claimed that they were initiated into the mysteries of nature by the universal mind, represented by the highest angels, were named the "serpents of wisdom" and "dragons. h.p. blavatsky, the secret doctri

, friend, etc) 3. feminine influences (mother, daughter, wife, sister, friend, etc) 4. harmonious aspects-the best that can be hoped for under the present circumstances. 5. discordant aspects-the worst that can be expected under the present circumstances. 6. creative aspects-creative potential of the questioner at present. 7. emotional aspects-emotional atmosphere of the questioner at present. 8. intellectual aspects-conscious/mental atmosphere of the questioner at present. 9. hidden/repressed aspects-influences present but not consciously known to the questioner at present. 10. the likely outcome of the question under the present circumstances. 11. general past influences and tendencies. 12. general present influences and tendencies. 13. general future influences and tendencies. note. as

e r_ at t r ibut ions a male, spiritual, wings. b male, active. c,k male, big, strong. d female, beautiful, attractive. e female, fierce, fiery. f male, heavy, clumsy. g female, beautiful, changing. h female, undefined. i,j,y female, delicate. l female, graceful. m female, reflective,dreamlike. n male, dark, determined. o male, mechanical. p female, fierce, resolute, strong. q female, thoughtful, intellectual. r male, heavy. s male, proud, dominant. t male, fierce, active. u, v, w male, dark. x male, expressive, thin. z male, thin, intelligent. 293 telesmatic figures know, then, that if thou essay in the imagination to form an astral image from the names, the first letter shall be the head of the figure or form, and the final letters shall be its feet. the other letters shall be, and repre

GREY W G CONDENSATION OF KABBALAH

looking for god emotionally and artistically. they dislike hard and fast rules and regulations, preferring to follow what they consider natural impulses and inner instincts. they tend to associated with the white pillar side of the tree. 2. the hermetic way. after hermes trismegistus, patron of the hermetic 11 figure 4 keshet the bow, and chetz the arrow mysteries. these concern ordered rituals, intellectual pursuits, sciences, and exact procedures governed by definite rules and calculated formulae. often regarded as the opposite of orphic procedures. rationality and logic is the control here. hermetic people usually associate with the black pillar, the pillar of severity, of the tree. 3. the mystic way or the middle way is the most difficult way of approaching divinity. it is by sheer de

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

o we suggest to our members to aid them in attaining this ultimate goal? that, above all else, they be loyal and devoted to the ideals of the rosicrucian teachings and maintain every physical contact with the physical organization known as amorc in the worldwide jurisdiction (the americas, australasia, europe, africa, and asia) and by similar names in other lands. benefits of our lessons the mere intellectual study and comprehension of the specialized monographs and lessons issued to student members is not sufficient. of and by itself, such study is but a third of the work of preparation leading to readiness and worthiness. the monographs are designed to accomplish two things:(a) train the brain and augment the knowledge of the mind in regard to fundamental laws and principles leading up t

ir chambers of the lungs, or of the solar plexus, or the plexus around the aortic arch of the heart, or a thousand other places?[147] very often the most devoted student and the most regular applicant of the tests and experiments feels that he is making little progress because he senses no particular development from within. he is likely to become discouraged, knowing that he is familiar, from an intellectual standpoint, with each law and principle he has studied, with no apparent manifestation of unusual abilities. but if he is persistent, and patient, there comes a time when, having need of the laws in a practical way, and not merely in a test, he finds a sudden impulse of power, a sudden quickening of a faculty.and there is a marvelous demonstration! or he may go back over some experime

blished a sect which he called the illuminati. it had no connection with the older movement, concerned itself greatly with politics, and came into bad repute. some historians have confused the true illuminati with this latter movement. illumination.in the rosicrucian and mystical sense in particular, it refers to the enlightenment of the mind. this enlightenment, however, is not restricted to the intellectual. it means as well noetic experience, that is, a kind of intuitive knowledge imparted to the individual directly from transcendental sources such as the cosmic. rosicrucians also distinguish illumination from knowledge. the former is apperception or clear understanding as well as a mere accumulation of ideas gained from experience. imaging.imaging is the power of the mind to reproduce

is always a true student of essential theology. but aside from uniting with sectarian churches in order to assist in the great work they are doing, the rosicrucian is broad and tolerant in his religion and ends god in everything and every one of his creatures. ritual.ritualistic ceremonies are a combination of acts and symbols designed to induce a psychic and emotional experience. they are not an intellectual presentation of ideas intended to convey knowledge. every mystical ritual is a well-organized psychological plot designed and tested to produce particular psychic and emotional experiences upon the part of the individual. rituals are prescribed patterns of action to discipline and impress the mind with certain experiences to which importance has been attached. rosy cross.an abstract o

HAMIL THE ROSICRUCIAN SEER

the spiritual body is in the form of the corporeal body, as that of angels might be in the shape of a man; still purer, but preserving the shape and form. proposition5-'thatthe spirit entering the spirit world is drawn by spiritual attraction to such society as corresponds to his or her mental and moral condition -similessimilibus-and the enjoyment of all is in just proportion to their moral and intellectual elevation.'c.a.-whenthey have lost all that feeling which binds them to earth and to those that were there known to them, they can appreciate all that is within their knowledge; but still there are sympathies existing between them when in the lower spheres. proposition6-'thatall, even the lowest, entering the spirit world, may progress for ever, rising higher in the scale of being, an

standard of truth.'c.a.-theyare entirely wrong in that supposition. nature entirely obeys the laws of god; and so far it is truth. but nature of itself is powerless without god.itceases toexist,-itis nothing. proposition2-'thatman is a progressivebeing,-becom255ing, by a law of his nature, better, nobler, and more god-like, and will in time as a race become pure and righteous.'c.a.-man'smoral and intellectual faculties are becoming more and more developed through every generation,-but they are not getting more god-like. man in his outward and physical form is not so perfect as when first created. he isweaker,-noteven capable of sustaining life for a lengthened period, which he then did. but that in some measure can be attributed to the development of his intellectual faculties.therace of m

pt was in some places wrong, and that is much altered now.thematerial points were quite right, and now remain so. proposition2-'abeing exists, the antagonist of god, and all righteousness, called the "devil "satan "beelzebub &c' ca.-abody of evil does exist in direct opposition to god, and that evil is the enemy of mankind. proposition3-'manwas, at, and sometime after his creation, perfect in his intellectual, moral, and physical nature.'c.a.-hewas perfect in his physicalnature, but his mind was undeveloped, even as a child's; he was to attain knowledge by intercourse with his creator and the rest of creation. proposition4-'manbeing thus perfect, he yielded to the counsels and the persuasions of the devil, and violated a divine command, and in consequence fell down from his high estate, cu

man is separated from his body for ever and in his spiritual form commences his new life, possessing precisely the same mental and moral attributes which he possessed before. 5.thatthe spirit entering the spirit world is drawn by spiritual attraction to such society as corresponds to his orhermental and moral conditions, similissimilibus-andthe enjoyment of all is in just proportion to moral and intellectual elevation. 6.thatall, even the lowest, on entering the spirit world mayprogress-forever rising higher in the scale and becomingpurerand lovelier and grander. observations by the c.a: they depend upon others for many things, they progress with them, they show each other kindness, they have their differences of opinion concerning things unknown to them, but when they rise they are perfe

HANDBOOK OF EGYPTIAN MYTHOLOGY

scholarly arguments about the definition of a myth have been going on for more than 2,000 years. many definitions have been proposed. among the most common are that myths are stories about gods, myths are sacred stories, myths are stories that explain the way the world is, or myths are simply traditional stories that hand on collective knowledge or experience. writers from various disciplines and intellectual movements have interpreted myth in different ways. myths have been seen as a disease of language, as garbled memories of historical events, as a mode of prelogical thought, as expressions of the subconscious mind, as symbolic descriptions of the natural world or symbolic statements about the social order, and as the spoken part of ritual.1 as theories to explain the whole of world myt

the wands, such as the griffin, feature in egyptian animal fables known from much later periods. the wands suggest an almost lost world of oral traditions concerning the gods. they were also among the first private objects to include depictions of deities, although most of these are not in the formal style found in temples. the late middle kingdom and the second intermediate period were times of intellectual and religious change. at the height of the twelfth dynasty, the power and influence of the provincial elites had been suppressed by the crown. this seems to have been one of the factors that led to a decline in the use of the coffin texts. by the thirteenth dynasty royal authority was also in decline, and this may have led to greater freedom of expression in religious art and literatu

dead person to return to earth to visit temples and take part in the festivals of osiris99 the scholar-priests who compiled these books were presumably drawing on ancient texts preserved in temple libraries, 100 but there is evidence that such priests were also open to influences from outside egyptian culture. demotic literature under the roman administration, greek remained the chief language of intellectual and literary life. huge numbers of roman period papyri have survived, particularly from the fayum region and the town of oxyrhynchus. among these are literary papyri in greek and demotic from temple libraries or priests houses. much of this literature may originally have been composed in the ptolemaic period. some of the demotic literature shows foreign influence. a fragmentary tale o

, and the return to chaos. chaos summary: before creation there was a state of chaos that contained the potential for all life. this inchoate state was imagined as a dark watery domain of unlimited depth and extent. elements and qualities of chaos could be personified as gods and goddesses. some of these deities had to change or die to begin the creative process. the origin of the universe was an intellectual problem that came to fascinate the egyptians. texts that allude to the unknowable era before creation define it as the time before two things had developed. 1 the cosmos was not yet divided into pairs of opposites such as earth and sky, light and darkness, male and female, or life and death. the egyptians speculated that the primeval substance was watery and dark and had no form and n

h one original force was gradually mythical time lines 61 figure 12. plaque with a wedjat (sacred eye. the eye of ra and the eyes of horus could all be shown in this way (british museum) divided (without necessarily diminishing itself) into the diverse elements that made up the universe. the ways in which this could have happened were the subject of much speculation. the heart and the tongue. the intellectual powers that enabled the creator to bring himself/herself into existence and to create other beings were sometimes conceptualized as deities. the most important of these were the gods sia, hu, and heka. sia was the power of perception or insight, which allowed the creator to visualize other forms. hu was the power of authoritative speech, which enabled the creator to bring things into

HEKAS

ut own flesh. from an etymological perspective we may trace back certain key words in craft terminology and by deduction and interference attempt to form ideas regarding the origin of practices and the evolution of symbols. this will only reach back into the time when names were first given and thus to the edge of mythic time, beyond this our practices alone may reveal that which is veiled to the intellectual acuity of academia..for between the histories that we may trace there is a hidden story uncharted by mere books of paper and the memories of civilisation; this secret history is that of the wandering few who exchanged knowledge at the isolate cross-roads where-ever their peregrination of chance might cross paths with another "return to the circle for there the ghosts of old still trea

HELENA BLAVATSKY NIGHTMARE TALES

. he never resented myimpatient sarcasms, even when they were, to say the least, of equivocal propriety, and generally limited hisreplies to the "wait and see" kind of protest. nor could he be brought to seriously believe in the sincerity ofmy denial of the existence of any god or gods. the full meaning of the terms "atheism" and "scepticism"was beyond the comprehension of his otherwise extremely intellectual and acute mind. like certainreverential christians, he seemed incapable of realizing that any man of sense should prefer the wiseconclusions arrived at by philosophy and modern science to a ridiculous belief in an invisible world full ofgods and spirits, dzins and demons "man is a spiritual being" he insisted "who returns to earth more thanonce, and is rewarded or punished in the betw

radise. man can create such ablissful existence for himself between two births, by the gradual transference on to that plane of all thefaculties which during his sojourn on earth manifest through his organic body and, as you call it, animalbrain "how absurd! and how can man do this "contemplation and a strong desire to assimilate the blessed gods, will enable him to do so "and if man refuses this intellectual occupation, by which you mean, i suppose, the fixing of the eyes on thetip of his nose, what becomes of him after the death of his body" was my mocking question "he will be dealt with according to the prevailing state of his consciousness, of which there are many grades.at best- immediate rebirth; at worst- the state of avitchi, a mental hell. yet one need not be an ascetic toassimila

HELENA BLAVATSKY THE KEY TO THEOSOPHY

l science in all its forms: to men and women of education generally, of fundamental orthodox faith: to deists, arians, unitarians, swedenborgians, and other defective and ungrounded creeds, rationalists, and skeptics of every kind: to just-minded and enlightened mohammedans, jews, and oriental patriarch-religionists: but especially to the gospel minister and missionary, whether to the barbaric or intellectual peoples, this introduction to theosophy, or the science of the ground and mystery of all things, is most humbly and affectionately dedicated. in the following year (1856) another volume was issued, royal octavo, of 600 pages, diamond type, of theosophical miscellanies. of the last-named work 500 copies only were issued, for gratuitous distribution to libraries and universities. these

d and lost, yet, on account of the positiveness and non-receptivity of its physical envelope and brain, no recollection, or a very dim, dream-like remembrance, lingers in the memory of the person once awake. q. this means that you reject the philosophy of spiritualism in toto? a. if by "philosophy" you mean their crude theories, we do. but they have no philosophy, in truth. their best, their most intellectual and earnest defenders say so. their fundamental and only unimpeachable truth, namely, that phenomena occur through mediums controlled by invisible forces and intelligences-no one, except a blind materialist of the "huxley big toe" school, will or can deny. with regard to their philosophy, however, let me read to you what the able editor of light, than whom the spiritualists will find

since although the reform (in its present shape) may be called new, the men and women to be reformed are the same human, sinning natures as of old. as already said, the earnest working members are few; but many are the sincere and well-disposed persons, who try their best to live up to the society's and their own ideals. our duty is to encourage and assist individual fellows in self-improvement, intellectual, moral, and spiritual; not to blame or condemn those who fail. we have, strictly speaking, no right to refuse admission to anyone-especially in the esoteric section of the society, wherein "he who enters is as one newly born" but if any member, his sacred pledges on his word of honor and immortal self notwithstanding, chooses to continue, after that "new birth" with the new man, the v

in order not to perplex them more. what he meant was the difference between the personal temporary ego and the higher self, which sheds its light on the imperishable ego, the spiritual "i" of man. q. this refers to gautama, but in what way does it touch the gospels? a. read history and think over it. at the time the events narrated in the gospels are alleged to have happened, there was a similar intellectual fermentation taking place in the whole civilized world, only with opposite results in the east and the west. the old gods were dying out. while the civilized classes drifted in the train of the unbelieving sadducees into materialistic negations and mere dead-letter mosaic form in palestine, and into moral dissolution in rome, the lowest and poorer classes ran after sorcery and strange

e principles. this divine soul, or buddhi, then, is the vehicle of the spirit. in conjunction, these two are one, impersonal and without any attributes (on this plane, of course, and make two spiritual principles. if we pass onto the human soul, manas or mens, everyone will agree that the intelligence of man is dual to say the least: e.g, the high-minded man can hardly become low-minded; the very intellectual and spiritual-minded man is separated by an abyss from the obtuse, dull, and material, if not animal-minded man. q. but why should not man be represented by two principles or two aspects, rather? a. every man has these two principles in him, one more active than the other, and in rare cases, one of these is entirely stunted in its growth, so to say, or paralysed by the strength and pr

HINE PHIL ASPECTS OF EVOCATION

oped by the psychologist abraham maslow, to show how the various levels of .need. influence behaviour and motivation. his hierarchy of human needs is a pyramid of desires, ranging from biological survival needs (food, shelter, etc) to more complex needs: biological hunger, thirst, warmth safety i.e. freedom from fear affiliative to be given consideration esteem status, praise, belonging cognitive intellectual stimulation aesthetic culture, art self-actualization self-knowledge according to maslow, the needs at one level must be at least partially fulfilled before those on the next level become important- so aesthetic needs are not usually high on the list when one is starving. one can become .possessed. by one.s survival demons, and consequentially able to perform actions one would otherwi

HINE P OVEN READY CHAOS

roots in a powerful formative experience. timothy leary calls this process imprint susceptibility, where 44 phil hine the imprint forms a baseline response to experience, and establishes the parameters within which any subequent learning takes place. leary s 8-circuit model of metaprogramming can be employed as an aid to deconditioning. be mindful that the deconditioning process is not merely an intellectual experience. it is relatively easy to intellectually accept some experience or belief which you have previously rejected or dismissed. it takes more resilience to take action from your new position, and risk the emotional upheaval that may result afterwards. for example, a young male magician of my acquaintance examined his own beliefs about his sexuality, and decided that he would foc

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

the war, not to see houghton but, rather, a german refugee bookseller whom houghton allowed to occupy a corner of the ramshackle premises and who, much to houghton's irritation, regularly sold me books that had no connection with occultism. at that time my lack of interest in arcane knowledge was total; indeed, it still is except in relation to the history of ideas or, if one likes, the study of 'intellectual underworlds' or sub-cultures. my preoccupation with the latter began in 1960 when i commenced the research for urania's children: the strange world of theastrologers; which was eventually published in 1967. in the course of investigating the extraordinary expansion of interest in astrology that began in great britain during the 1890s i discovered a. e. waite's shadows of life and thou

HP LOVECRAFT A DARK LORE

on the one hand highly abstract elements were concerned, or where on the other hand there was a dominance of the basic, unspecialised urges common to all organic life. a few added likenesses came through conscious adoption as the great race probed the future and copied what it liked. industry, highly mechanised, demanded but little time from each citizen; and the abundant leisure was filled with intellectual and aesthetic activities of various sorts. the sciences were carried to an unbelievable height of development, and art was a vital part of life, though at the period of my dreams it had passed its crest and meridian. technology was enormously stimulated through the constant struggle to survive, and to keep in existence the physical fabric of great cities, imposed by the prodigious geo

ing investigation, however little it might have to do with the fantastic causes he assigned. later on i received from him certain material proofs which placed the matter on a somewhat different and bewilderingly bizarre basis. i cannot do better than transcribe in full, so far as is possible, the long letter in which akeley introduced himself, and which formed such an important landmark in my own intellectual history. it is no longer in my possession, but my memory holds almost every word of its portentous message; and again i affirm my confidence in the sanity of the man who wrote it. here is the text- a text which reached me in the cramped, archaic-looking scrawl of one who had obviously not mingled much with the world during his sedate, scholarly life. r.f.d #2, townshend, windham co, v

uring them on behalf of monstrous powers from other dimensions. it is against these aggressors- not against normal humanity- that the drastic precautions of the outer ones are directed. incidentally, i learned that many of our lost letters were stolen not by the outer ones but by the emissaries of this malign cult. all that the outer ones wish of man is peace and non-molestation and an increasing intellectual rapport. this latter is absolutely necessary now that our inventions and devices are expanding our knowledge and motions, and making it more and more impossible for the outer ones necessary outposts to exist secretly on this planet. the alien beings desire to know mankind more fully, and to have a few of mankind s philosophic and scientific leaders know more about them. with such an e

alled upon to make any trip outside just yet, though i shall probably wish to do so later on- employing special means and transcending everything which we have hitherto been accustomed to regard as human experience. my house will be besieged no longer. everything has reverted to normal, and the dogs will have no further occupation. in place of terror i have been given a rich boon of knowledge and intellectual adventure which few other mortals have ever shared. the outer beings are perhaps the most marvellous organic things in or beyond all space and time-members of a cosmos-wide race of which all other life-forms are merely degenerate variants. they are more vegetable than animal, if these terms can be applied to the sort of matter composing them, and have a somewhat fungoid structure; tho

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

by means of spores- like vegetable pteridophytes, as lake had suspected- but, owing to their prodigious toughness and longevity, and consequent lack of replacement needs, they did not encourage the large-scale development of new prothallia except when they had new regions to colonize. the young matured swiftly, and received an education evidently beyond any standard we can imagine. the prevailing intellectual and aesthetic life was highly evolved, and produced a tenaciously enduring set of customs and institutions which i shall describe more fully in my coming monograph. these varied slightly according to sea or land residence, but had the same foundations and essentials. though able, like vegetables, to derive nourishment from inorganic substances, they vastly preferred organic and especi

HP LOVECRAFT BEYOND THE WALL OF SLEEP

ds wholly inadequate to convey them, a circumstance which drove me to the conclusion that if a dream world indeed existed, oral language was not its medium for the transmission of thought. could it be that the dream soul inhabiting this inferior body was desperately struggling to speak things which the simple and halting tongue of dullness could not utter? could it be that i was face to face with intellectual emanations which would explain the mystery if i could but learn to discover and read them? i did not tell the older physicians of these things, for middle age is skeptical, cynical, and disinclined to accept new ideas. besides, the head of the institution had but lately warned me in his paternal way that i was overworking; that my mind needed a rest. it had long been my belief that hu

re to probe into the dream-life of joe slater, i sought these instruments again, and spent several days in repairing them for action. when they were complete once more i missed no opportunity for their trial. at each outburst of slater's violence, i would fit the transmitter to his forehead and the receiver to my own, constantly making delicate adjustments for various hypothetical wave-lengths of intellectual energy. i had but little notion of how the thought-impressions would, if successfully conveyed, arouse an intelligent response in my brain, but i felt certain that i could detect and interpret them. accordingly i continued my experiments, though informing no one of their nature. it was on the twenty-first of february, 1901, that the thing occurred. as i look back across the years i re

HP LOVECRAFT HERBERT WEST REANIMATOR

th haeckel that all life is a chemical and physical process, and that the so-called "soul" is a myth, my friend believed that artificial reanimation of the dead can depend only on the condition of the tissues; and that unless actual decomposition has set in, a corpse fully equipped with organs may with suitable measures be set going again in the peculiar fashion known as life. that the psychic or intellectual life might be impaired by the slight deterioration of sensitive brain-cells which even a short period of death would be apt to cause, west fully realised. it had at first been his hope to find a reagent which would restore vitality before the actual advent of death, and only repeated failures on animals had shewn him that the natural and artificial life-motions were incompatible. he t

mental limitations of the "professor-doctor" type- the product of generations of pathetic puritanism; kindly, conscientious, and sometimes gentle and amiable, yet always narrow, intolerant, custom-ridden, and lacking in perspective. age has more charity for these incomplete yet high-souled characters, whose worst real vice is timidity, and who are ultimately punished by general ridicule for their intellectual sins- sins like ptolemaism, calvinism, anti-darwinism, anti-nietzscheism, and every sort of sabbatarianism and sumptuary legislation. west, young despite his marvellous scientific acquirements, had scant patience with good dr. halsey and his erudite colleagues; and nursed an increasing resentment, coupled with a desire to prove his theories to these obtuse worthies in some striking an

ting; but when he had gone to ottawa and through a colleague s influence secured a medical commission as major, i could not resist the imperious persuasion of one determined that i should accompany him in my usual capacity. when i say that dr. west was avid to serve in battle, i do not mean to imply that he was either naturally warlike or anxious for the safety of civilisation. always an ice-cold intellectual machine; slight, blond, blue-eyed, and spectacled; i think he secretly sneered at my occasional martial enthusiasms and censures of supine neutrality. there was, however, something he wanted in embattled flanders; and in order to secure it had had to assume a military exterior. what he wanted was not a thing which many persons want, but something connected with the peculiar branch of

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

to do anything with it, but it's there if you want it. on your number eight day, which is a mars day, you don't necessarily have to be in an angry mood or have arguments with everyone around you. things are very dynamic and forceful. forceful people tend to run into a little bit of aggravation occasionally. it's a very dynamic day, when you can assert yourself, unite your physical, emotional and intellectual capacities, almost to the point of being dynamite in your environment. this doesn't mean it's an explosively bad day, but if you take your potential and put it to good use it can make a tremendous dent in your destiny in any direction you want. so number eight is a good day when you want to be very strong. it's also a good day for sexual contacts. number nine is a day of inspiration

azed up at a bright blue sky, and let his eyes sweep over the jade and maroon horizon studded with mauve-tone rosemary bushes. unlike william wordsworth, however, the greek's heart did not "leap up" when he beheld a rainbow in the sky. colour awareness became a sophisticated development only in mankind's most recent history. the colour vibrations always existed somewhere, but man did not have the intellectual capacity to distinguish between the colours. youngsters of today can handle colour perception with more aplomb than most educated early royalty could have maintained. however, in earlier moments, as is still true today, an occasional "freak" was born. he may have been frightened by unusual "sensations" his modern eyes detected. and he probably remained silent most of the time rather t

ck in b.c, who had experienced extra sensory perception, now sigh in relief at their own vindication, and straighten their persimmon-tinted halos! it has only been in the last hundred years or so that the aware and hungry eye was given the chemical conditions needed to transform fantasy into reality. the dutch masters, with their monochromatic paintings, may not have been suffering from a lack of intellectual understanding, but rather, from a lack of the chemically produced "prussian blue" gainsborough's "blue boy" was not only a charming portrait, but also a unique colour experiment that was the most successful of its kind at the time. as the vague longings of man took on a definite form, he was able to create the proper environment needed to perpetuate his particular "freakishness" and c

INITIATION INTO HERMETICS

ledge; on the contrary, knowledge and wisdom must go hand in hand. the adept will therefore endeavor to get on in knowledge as well as in wisdom, for neither of the two must lag behind in development. if knowledge and wisdom keep the same pace in development, the adept is enabled to grasp all the laws of the microcosm and the microcosm, not only from the point of view of wisdom, but also from the intellectual side, that is, in a bipolar way, to perceive and utilize them for his own development. in al the planes, we have already learned how to know one of the numerous laws, the first main key, the secret of the tetragrammaton or the four-pole magnet. being a universal key, it can be used to solve all problems, all laws, all kinds of truth in sort, everything, provided that the adept knows h

but beware of any exaggeration. somebody doing hard physical work would, indeed, be very foolish to deprive the body of substances absolutely necessary for its preservation, just because he is privately interested in yoga or mysticism. such extremes would doubtlessly end up with serious and dangerous injuries to the health. vegetarianism is not implicitly important for the mental progress or the intellectual development, unless it is supposed to be a remedy to clean the body from slag. a temporary abstinence from meat or animal food is indicated only for very specific magic operations as a sort of preparation, and even then only for a certain period. all this is to be considered with respect to sexual life. the idea that by eating the meat of an animal, the animal powers or faculties coul

in the interest of his mago-mystic development, the magician must be moderate in eating and drinking, and observe a reasonable mode of life. it is impossible to fix precise rules or prescriptions, the magic way of life being quite individual. each and all must know best what agrees or disagrees with them. it is a sacred duty to keep the balance everywhere. there are three kinds of asceticism (1, intellectual or mental asceticism (2) psychic or astral asceticism, 93) physical or material asceticism. the first kind has to do with the discipline of thoughts, the second kind is engaged in ennobling the soul through control of passions and instincts, and the third kind is concerned with harmonizing the body through a moderate and natural way of life. without these three kinds of asceticism, wh

required perseverance, patience, persistence and toughness to cope with the enormous difficulties of the task. but those scholars who master them will be very satisfied with the powers they won through these concentration exercises. the next step will teach them how to deepen these powers. such concentration exercises do not only strengthen the willpower and the concentrative faculty, but all the intellectual and mental forces, lifting the magic capabilities of the mind on a higher level, and besides, they are indispensable as a preliminary practice for thought-transference, telepathy, mental wandering, television, clairvoyance, and other things more. without these faculties, the magic disciple will never get on. therefore you ought to make every effort to work carefully and conscientiousl

ective. the scholar is spared from many illnesses producing an effect of balance on his own karma and thus on his fate; he becomes more resistant against any dangerous influence. he is cleaning his mental and astral aura, strengthening his mental and astral matrix, he is reviving his magical faculties, and his intuition will become of universal character. his astral senses will be refined and his intellectual capacities will rise. magical physical training (iv) the exercises of the first step should have become a habit by now. those of the second step have to be enforced and deepened according to time and opportunity. one ought to have the capacity of sticking firmly to any asceticism one has imposed upon oneself without having to fight temptations or even to succumb to any of them. the ex

IRISH WITCHCRAFT AND DEMONOLOGY

er than the famous michael scot, reputed a wizard of such potency that "when in salamanca's cave him listed his magic wand to wave the bells would ring in notre dame" scot had studied successively at oxford and paris (where he acquired the title of "mathematicus; he then passed to bologna, thence to palermo, and subsequently continued his studies at toledo. his refusal of the see of cashel was an intellectual loss to the irish church, for, he was so widely renowned for his varied and extensive learning that he was credited with supernatural powers; a number of legends grew up around his name which hid his real merit, and transformed the man p. 53 of science into a magician. in the border country traditions of his magical power are common. boccaccio alludes to "a great master in necromancy

the back of his mind there p. 250 exists almost unconsciously the belief that such a thing will help to keep him from the troubles and annoyances that beset the path of the motorist. the connection between cause and effect is unknown to him; he cannot tell you why a teddy bear will keep the engine from overheating or prevent punctures--and in this respect he is for the moment on exactly the same intellectual level as, let us say, his brother-man of new zealand, who carries a baked yam with him at night to scare away ghosts. the truth of the matter is that we all have a vein of superstition in us, which makes its appearance at some period in our lives under one form or another. a. will laugh to scorn b.'s belief in witches or ghosts, while he himself would not undertake a piece of business

ISIS UNVEILED

f the hebrew kabaliats, the ten hindfi prajdpatu the ain-soph of the former, answering to the great unknown, expressed by the mystic a u m of the latter. says franck, the translator of the kabala "the ten sephiroth are divided into thr^ dasaes; each of them presenting to us the divinity utider a different aspect, the whole still remaining an iridwmliu trinity "the first three sephiroth are purely intellectual or metaphysical; they express the absolute identity of existence and thought, and form what the modem kabalists called the intelligible world which is the first manifestation of god "the three that follow make us conceive god in one of their as- pects, as the identity of goodness and wisdom; in the other they show to us, in the supreme good, the origin of beauty and magnificence [in t

rs, the influence of the new platonic philosophy is conspicuous in the subsequent adoption of dogmas, the origin of which can very easily he traced to that remarkable school [of neo-platonism. though mutilated and disfigured, they still preserve a strong family hkeness, which nothing can obliterate. but if the knowledge of the occult powers of nature opens the spiritual sight of man, enlarges his intellectual faculties, and leads him unerringly to a profounder veneration for the creator, on the other hand ignorance, dogmatic narrow-mindedness, and a childish fear of looking to the bottom of things, invariably leads to fetish-worship and superstition. when cyril, the bishop of alexandria, had openly embraced the cause of isis, the egyptian goddess, and had anthropomorphized her into mary, t

nly repeats the teachings of gautama- buddha. if we have to believe the ancient initiates at all, we must accept their interpretation of the symbols. and if moreover we find them perfectly coinciding with the teachings of the greatest philosophers and that which we know qrmbolizes the sante meaning in tlie modem mysteries in the east, we must believe them to be ri^t. if demeter was considered the intellectual soul or rather the attral soul, half emanation from the spirit and half tainted with matter throng a succession of spiritual evolutions we may readily understand what is meant by the matron baubo, the enchantress who, before she succeeds in reconciling the soul, demeter, to its new position finds herself obliged to assume the sexual forms of an infant. baubo is mofter, the physical bo

soul or rather the attral soul, half emanation from the spirit and half tainted with matter throng a succession of spiritual evolutions we may readily understand what is meant by the matron baubo, the enchantress who, before she succeeds in reconciling the soul, demeter, to its new position finds herself obliged to assume the sexual forms of an infant. baubo is mofter, the physical 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 sh

stitutes were derived. the asmonean priest-kings promulgated the canon of the old tchament in contradis- tinction to vtx apocrypha or secret books of the alexandrian jews kabalists" till john hyrcanus they were asideans (chasidim) and pharisees (p&rsts, but then thegr became sadducees or zadokites asaertera of sacerdotal rule as contradistinguished from rabbinical. tlie pharisees were lenient and intellectual; the sadducees, bigoted and cruel. says the codex "john, son of the aba-saba-zacharia, conceived by his mother aneshbet in her hundredth year, had baptized ior forty-two years* when jesu messias came to the jordan to be baptized with john's baptism. but he will pervert fjohn'a doctrine, changing the baptism of the jordan, and perverting the sayings of justice* the baptism was changed

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

on, imagination, mental power and creativity. health. 5. venus. social affairs, affections and emotions, women, younger people. all pleasures, including the arts: music, beauty, extravagance, luxury and self-indulgence. 6. mercury. business matters. writing, contracts, judgment, and short travels. buying, selling, bargaining. neighbours, giving and obtaining information. literary capabilities and intellectual friends. books, papers, communications, publications. 7. moon. general public, women. sense reactions. short journeys and removals. changes and fluctuations. the personality. what planet would publication come under? generally speaking, both the writing and publication are considered forms of communication, which are thus ruled by the planet mercury. put this down on the form at the t

JASMUHEEN THE FOOD OF GODS

ore prepared. i used to say that if i had known what was destined for me in the field of the food of gods, first i would have become a doctor, and then i would have become a priest. both would have been so advantageous in dealing with our skeptical world, except that sometimes the naivety of pure faith is one of the requirements to access level 3 of the field of divine nutrition. perhaps too much intellectual knowledge may bind the door of our heart. it has always been demanded of the pioneers of our world that we have courage and trust and faith. for defying the odds, expanding boundaries and challenging the status quo while we maintain personal balance and integrity is an interesting task and one for either the brave hearted or just naive. when i first became public with my experiential

ny of mankind. first of all, the food crisis will be solved. through activation of this supreme energy in body and the transforming of it in the electrical, chemical and the magnetic forms, a person can not only become free of diseases but can gain positive health with a vibrant aura. his luster can impress even enemies enough so that their enemity may dissolve. with the improvement of mental and intellectual capacities one may be able to use brain-power up to 90 to 100, as against to 3. 10% as we normally do. there will be reign of peace and prosperity. as there is no food, the bad thoughts and ill feelings will be stopped, so eternal peace is bound to follow. this will also question the routine common calorie mathematics. by this, there is a challenge to the routine calorie based science

. its limitations are highlighted, at the same time the complex issues of obesity and malnutrition can be readily explained through the concept of solar energy. it is possible that obese people, though not eating excess food, still receive energy from cosmic sources thus explaining their obesity. the concept of cosmic energy can be used for the total upliftment of mankind at the physical, mental, intellectual, supramental and spiritual levels. extensive scientific research work therefore should be divine nutrition: the madonna frequency& the food of gods with jasmuheen 52 immediately taken up by appropriate authorities, including bio-scientists and medical personnel, who can then answer all these issues. dr shah s full report can be downloaded free from: www.jasmuheen.com/who.asp#lol dr sh

tuned to the divine channels via our lifestyle. grace is an experiential medicine that frees us from our emotional, mental and spiritual anorexia. it is an addictive sustenance that feeds our spiritual body as it lets us know and witness that we are in perfect alignment with our divine nature. the catholic encyclopedia says that grace (gratia, charis, in general, is a supernatural gift of god to intellectual creatures (men, angels) for their eternal salvation, whether the latter be furthered and attained through salutary acts or a state of holiness. this state of holiness comes to us naturally when we live the lifestyle required to keep us anchored in the theta. delta field. to me grace is a form of divine nutrition as it feeds my inner being when i see it in action. there is nothing i li

al is the idea that we are a god in form who has all the creative power, healing power and transformational power that we need at our disposal. many people believe this intellectually but not on a cellular level. tapping into dow power and then witnessing its flow and the benefits it brings all helps to build this trust. in this field experience is everything for the flow of divine love is not an intellectual affair and only when we feel this flow within can we trust it enough to surrender and explore its other attributes. the third factor is to do with karmic learning and the fourth factor is to do with our divine blueprint and the role we have agreed to play. nonetheless, all unfolds perfectly as it should and all we are being asked to do is hold the vision of ourselves as gods in form

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

e excrement is expelled, and it springs in health into condensating, solid splendour, a produce again to be sown, to fructify into fresh harvests the alchemist, or prince of chemists, who can do this, laughs at the hoards of kings. by the time that the artist is thus so much more than man, is he the less desirous of the gratifying things to the ordinary man. grandeur fades to him before such high intellectual grandeur. he is nearer to the angels, and the world has sunk infinitely below. his is the sky, and the bright questions as to utilities. 15 shapes of the clouds of the sky; which he is going to convert, perhaps, into prisms, showering solid triumphs. he can well leave to common man his acres of mud, and the turbid pools spotted over them like the shining, showy discs of a snake. man

one of the best sections of the city, by the considerable figure which he made, and through his own manners, which were polished, composed, and elegant, was admitted into the best company, this though he came with no introductions, nor did anybody exactly know who or what he was. his figure was exceedingly elegant and well proportioned, his face oval and long, his forehead ample and pale, and the intellectual faculties were surprisingly brought out, and in distinguished prominence. his hair was long, dark, and flowing; his smile inexpressibly fascinating, yet the stranger at venice. 23 sad; and the deep light of his eyes seemed laden, to the attention sometimes of those noting him, with the sentiments and experience of all the historic periods. but his conversation, when he chose to conver

before him, before him in whose presence evil, or comparison, or difference, or time, or space, or anything, should be impossible: real god being not to be thought 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 per

f reason; though one religion may seem (but, in the inner light, it will seem only) to be more reasonable (or 150 the rosicrucians. probable) than another. divine light, or faith, or intuition, in other words, the enlightenment of the holy spirit (to be recognised under its many names, is that means alone which can carry truth, through the exposure of the futility of all knowable (that is, of all intellectual) truth. such are the abstract notions of the gnostics, or illuminati, concerning religion. the curtains of yesterday drop down, the curtains of to-morrow roll up; but yesterday and to-morrow both are (sartor resartus, edit. 1838, natural-supernaturalism, p. 271. to the divine knowledge, the future must be as much present as the present itself. the explorations of the rosicrucians may

JESSUP MK THE CASE FOR THE UFO

n thousand, people observe and report paranormal events. 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 ove

oduced invisibility of crew& ship. fearsom results. so terrifying as to, fortunately, halt further research. we went through similar compelling experiences with regard to falling stones, falling live animals, and falling animal or organic matter. we found that life arriving from the sky was almost universally of a low order, such as reptilian or aquatic, and we found that some of it involved such intellectual elements as functionality, localization of target and repetition in fixed areas. the only common denominator for all the observed conditions turned out to be- of all things--hydroponic tanks in space craft! on the head! and if we are confronted with a falling object of crystalline rock obviously shaped as an optical aid, are we to cravenly call it an erratic, and discard or ignore it?

s existed for many a millennia. we do not care whether earthmen took to space as a matter of convenience, comfort, and safety after blowing off a portion of the planet; or whether space inhabitants created terrestrial intelligence "in their own image" bluntly "what's the difference" the basic thought is that man is living in a world in which he is neither the completely dominant nor the supremely intellectual being. huh, he'll never admit it, though: pride. there has been a raging controversy for generations between pro-atlantians and anti-atlantians as regards the antiquity of civilized mankind upon this planet. the archaeological remains of those nuclei civilizations, which have, for 7,000 years or more been recovering from the celestial impact which caused the traditional flood, redistr

15,000 years ago. books have been written, libraries of them, to show this antiquity, but it has not yet been accepted, even in principle, by any branch of science. geology opposes any type of cataclysmic change in the structure of the earth and will go to any extremes to avoid coming to grips with its erratics. 33 yet every science breaks down when it is forced to contemplate the origin of man's intellectual development (printing in red is a& j) ie. what inspiration caused man to become man by starting to use tools. whence came the idea. science says "of necessity" but the same necessity exists for apes. even now. the few erratics in the following pages show that there have been very ancient cultures, or civilizations, which may have and could have developed methods of flight much simpler

priori proof of an origin close to the earth. even the distance to nearby planets such as venus and mars seems too great to permit of such promiscuity. we can conclude that the ufo's are permanent because they have been here for many centuries. that we have so suddenly become aware to them may be due in part to an increased activity, but it is more likely the result of our own slow awakening from intellectual immaturity. exhaustive research has disclosed records of sightings covering thousands of years, and occasionally actual visits and contacts with our race. more of these incidents are coming to light constantly as research is pursued with ufo's in mind. now that we are aware of ufo's and know what to look for the uncorrelated data of our predecessors takes on a meaning hitherto lacking

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

1987. gershom scholem and the mystical dimension of jewish history: chapter 6. gthe early kabbalah h and chapter 7. gfrom gerona to the zohar. h. jewish mysticism and ethics. seattle: university of washington press, 1986; 2nd enlarged edition, northvale: jason aronson, 1996: chapter 2. gphilosophical ethics and the early kabbalists. h. gkabbalistic and gnostic dualism, h in binah, vol. 3: jewish intellectual history in the middle ages, edited by joseph dan (westport: praeger, 1994. gsamael and the problem of jewish gnosticism, h in perspectives on jewish thought and mysticism, edited by alfred l. ivry, elliot r. wolfson, and allan arkush (amsterdam: harwood academic publishers, 1998; also in dan fs jmiii. fenton, paul. gtraces of m..eh ibn eezra fs ear.g.t ha-b.sem in the writings of the

KETAB E SIYAH

tion within him, he would incline to the end of heaven, pursuing a universal mechanism for its own sake alone. even were man to achieve absolute physical mastery over the god-cosmos, he would have 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 pr

LAITMAN M FROM CHAOS TO HARMONY

res, need many years to evolve. when a baby is born, it hardly wants anything. but as it grows, its will to receive intensifies and evolves tremendously. when a new desire surfaces, it produces new needs, which the human being feels compelled to satisfy. to satisfy the new needs successfully, the brain evolves, as we begin to contemplate ways to satisfy the new desire. it follows that the brain s intellectual and conceptual evolution is a consequence of the intensification of our desire to enjoy. we can observe how this principle works by examining how we bring up our children. to help them grow, we create challenging games for them, and their desire to succeed in the game makes them contemplate new ways of coping, which facilitates their progress. from time to time we make the game more d

gical changes, like the geological changes occurring in minerals. humankind, however, has gone through substantial changes over time. chapter one: desire is ever ything 39 evolution of the human desire for pleasure the evolution of the desire for pleasure caused man to sense a constant need to develop, to invent, and to discover new things. a greater desire means greater needs, which yield keener intellectual and perception abilities. the growth of the will to receive generated humanity s evolution in the following ways: first, the will to enjoy manifested in physical desires, such as the desire for sustenance, reproduction, and family. these desires have existed since the dawn of humanity. but because man is a social being, additional desires evolved within us, called human desires or soc

LAITMAN M KABBALAH REVEALED

f a doubt exactly who he is, or that he even exists? reason webster s dictionary offers two definitions for the term, reason. the first definition is cause, but it s the second definition that interests us. reason, according to webster s, has three meanings: 1. the power of comprehending, inferring or thinking, especially in orderly rational ways. 2. proper exercise of the mind. 3. the sum of the intellectual powers. as synonyms, webster s offers these options (among others: intelligence, mind, and logic. now let s read some of the insightful words kabbalist baruch ashlag wrote in a letter to a student, explaining creation s chain of command. this will clarify why we need to go above reason. the will to receive was created because the purpose of creation was to do good to his creatures, an

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ve pleasure. we cannot complain about the unlimited forms of the desire to receive pleasure. it was sufficient for the creator to generate but a single desire in order to induce human beings to feel like independent (desiring) beings, able to behave independently on the basis of a single instinct that of maximizing our personal pleasure. this process takes place with the aid of all our faculties: intellectual, subconscious, physical, ethical, and many others. it also includes all levels of memory, ranging from the molecular and biological to the highest levels of our intellect. here is a simple example: a man loves money, but is willing to give up his entire fortune to a mugger when threatened with death. in this manner, he exchanges one pleasure source (money) for an even greater pleasure

ul represents something eternal, since it is not composed of materials from this world. by its nature, the soul is undivided. it does not consist of several parts, and therefore cannot be divided, cannot disintegrate and, ultimately, cannot die. the physical, biological body is the outer "clothing" of the soul. it is the garment in which the soul dresses and, acting through the body, displays its intellectual and spiritual qualities, as well as its character. this can be compared to when we drive a car, displaying our own wishes, character and intellect in the way we operate the car. in addition, the soul gives the body life and motion, and protects the body to such an extent that, without the soul, the body lacks life and movement. the body itself is dead material, just as it appears to u

sting biological object, composed of albumen substances. the factor that determines various personal qualities is the soul, which descends into the body from above, as in the first approach. the difference between the dualistic approach and the religious point of view centers on the fact that the religious approach proposes that, just as the soul endows the body with life, it also bestows upon it intellectual and spiritual qualities. the dualistic point of view argues that the soul bestows only spiritual qualities on the body, since it is evident from experiments that the body can exist by itself, without the help of any additional upper powers. thus, the soul s only function is to be the source of all of the good qualities that are "spiritual" but not material. moreover, this approach mai

alize the degree of one s- 400- attaining the worlds beyond enslavement to egoism, and can make no reply to the body. and the fact that the creator wants only to give leads one to wish to do the same, and this will be the reward for one s actions. a "reward" refers to that benefit which people desire to receive for their work. in general, we refer to it as "pleasure" whereas by "work" we mean any intellectual, physical or moral exertion of the body. a reward may also come in the form of money, honors, fame, etc. when we feel that we lack any strength to withstand the body, that there is no energy to perform even the lightest of tasks, because the body cannot make any effort without seeing some reward in return, then there is no other alternative but to turn to the creator for help. we must

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

, but quantum theory also says that science cannot say anything about what lies beyond that boundary. this is not in the hands of science to discover, and at this point, science admits its limitations. rav laitman: our perception of reality stems from our research of reality. it is created within us according to our senses and our perception. quite possibly, if we had been created with mental and intellectual technologies that let us analyze what we see differently, we could cross that border. in other words, while this may be the limit of our present qualities, perhaps this limitation exists only in our present state. is it possible that we could find some way to change our attributes and cross that boundary? let me put it differently: is it possible that everything we do not know about q

ntum theory and its inferences about the physical world, lead us to deduce two things: 1. there must be something beyond the physical world. 2. we do not know anything about that something and cannot research it through science. we often want science to serve as a tool in the research of spirituality. but the best scientists have already realized that this is not possible. science can serve as an intellectual tool, leading us to conclude that there is something else. in kabbalistic terms, it can be a vessel that leads us to knowing the point in the heart. the most abstruse mathematics in quantum mechanics can be a tool that enables us to recognize the existence of a point in the heart. but science cannot reach beyond that point* let me try to give you a short, easy introduction to quantum

nd the entire emotional depth, as this matter really is in the actual reality--rabbi kook, orot kodesh a (holy lights a, p. 22 k a b b a l i s t s w r i t e a b o u t k a b b a l a h 205 there is a certain sublime virtue, by which the stronger the apparent knowledge becomes, the greater is the strength of the hidden ken--rabbi kook, orot kodesh a (holy lights a, p. 65 one should always fill one s intellectual measure of the natural mind in all its qualities, so the content of a healthy soul in a healthy body will be kept in its spiritual measure too--rabbi kook, orot kodesh a (holy lights a, p. 66 just as man should be accustomed to material nature and its forces, study its ways and actions by the same rules that govern the world, of which he is part, and which control within him as they c

LAITMAN M THE KABBALAH EXPERIENCE

o f p r o g r e s s q: when i was studying the system of the worlds, i got to the point of the creation of malchut and the first restriction. after that, i stopped understanding and i can t make any more progress. a: it is actually a good sign if you cannot understand the simplest things. it means that your soul demands to be filled with the sensation of the creator. this suppresses the need for intellectual understanding. as a result, you do not fill up your brain because your soul will not let you! however, without a screen, the soul cannot be filled up either. as a result, one tries to learn but can t understand anything. in fact, this is a good sign that shows one s inner demand for spiritual development. those whose souls do not motivate them toward inner sensations, but toward knowl

nion. the group should become a place where one becomes mentally ready to advance with faith above reason. we must constantly practice on one another in order to understand what faith above reason really s p i r i t ua l wo r k 199 means: to accept the opinion of another, even if we completely disagree with it. when i examine my own friend s attitude toward me, i always start the analysis with my intellectual ability and my desire for pleasure. i cannot ignore the situation, i cannot forgive, but i must come to a point where, although i completely disagree with him, i accept his idea because i want to reach the goal with him. i must not compromise. we have to fully acknowledge the evil. if i don t understand the origin of my knowledge, how can i ever rise? and over what? if i don t underst

LAITMAN M THE PATH OF KABBALAH

ging. the agony is a consequence of the absence of the light from the vessel, and the longing comes from the sensation of fulfillment by the light of the creator when one is in adhesion with him. thus, if only one could collect the genuine desires for spirituality 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 are undeterred by the fact that the mind is but a product of their egoistic natures. that is why they are unsuccessful in their efforts to attain spirituality with their intellects. most beginning students of kabbalah tend to stride t h e pa t h o f k a b b a l a h 44 that path, because it is customary to think that we can attain spirituality using our intellects

close to nature and to those who are like us, but rather drive us farther away from each other. therefore, if we want to make the most of our lives here, we must develop our ability to sense those who are like us and be able to understand them. however, if we want to sense the creator, we must develop more than just the ability to sense those who are like us, but also our own minds. our enhanced intellectual ability will enable us to intensify that sensation many times over, relate to people around us impartially, and even ignore our egoism altogether in our attitudes to others. with this perception, we can feel the creator as much as we can feel others instead of ourselves. the more we can feel compared to those still in vegetative and animate degrees, the harder it will be for us to des

scent, taste and touch comes from the creator who surrounds us. thus, the torah speaks of each and every one of us; it is a personal guide to the perception of the creator. that is why whatever we read in the torah must be immediately ascribed to ourselves, out inner state. we must relate the characters to our properties, the events in our world are actually relationships between the hereditary, intellectual and emotional attributes. they were originally created by the creator and we acquired them from him and from no other, because there are no others! there are only different clothes that appear as different people through which the creator works on each and every one of us. m i s c e l l a n e o u s q u e s t i o n s& a n s w e r s q: what is eretz israel (the land of israel? a: eretz

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ous forces which it was the object of the masonic ceremonial to set in motion might be entirely shut off from the lower part of the man fs body. 318. in the meaning of masonry bro. wilmshurst writes: 319. masonry is a sacramental system, possessing, like all sacraments, au outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind: the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol(*the meaning of masonry, p. 21) 320. he reminds us how, in the case of the e.a, the point of the apron is turned up, making i

d unchanged for a very long period. it should be distinctly understood that a man who joins freemasonry does thereby take a step forward in evolution, and the fact that his identification as a freemason begins with that s c p is a constant reminder and acknowledgment of that. 376. the l c f c, because it is nearest to the heart, symbolizes the intuition, while the r c f c is supposed to represent intellectual faculty. the meaning of the s c p is therefore obviously that in occult matters intuition always takes precedence over mere reasoning processes. the position adopted is intended to show that reason must always spring from the centre of right feeling. 377. having thus indicated the method of our advance-ment, we proceed in co-masonry to give the dieu-garde, a contraction of the french

lel has already been drawn between the three degrees of blue masonry and the three stages of progress recognized by the early christian church. just as the conquest of passions and emotions is prescribed for the first degree, thus corresponding with the idea of purification, so in the second degree the idea of illumination is put before us in the reminder that its special object is to develop the intellectual, artistic and psychic faculties. as is stated in our ritual, the candidate for this degree must first give proof of his proficiency in the first degree. i mentioned in an earlier chapter that in ancient days the e.a. remained at that stage for a period of seven years; and indeed in some cases the period was even longer, since the candidate was carefully watched in the conduct of his d

sending out streams of thought-power; that should be one of your forms of charity. h it is a pity that that inner work should be so much overlooked, for it is a tremendous agency for good, and one in which every bro. can take part. external charity depends upon the private wealth of the few; but any mason, however poor, can give his thought. 565. naturally, masonic lodges are not all at the same intellectual level, and some spend far too much time in banquets and too little in study; but one has only to read the literature on the subject to see that, in english-speaking countries at least, the aims of the craft have always been noble and uplifting. note, for example, the following statements: 566. the real object of freemasonry may be summed up in these words: to efface from among men the

the work that is being done. bro. ward draws attention to the fact that the candidate now takes three symbolical journeys, as in the first degree, but with a different object: 667. he first satisfies the w. j.w, representing the body, that he is an e.a- i.e, a man of good moral character. he next satisfies the w.s.w, representing the soul, that he has benefited by the lessons of life and acquired intellectual knowledge. then comes the third journey, when he is once more challenged by the soul, who demands the p.w. c let us combine these meanings. he comes laden with worldly possessions, which in themselves carry the seeds of death, unconsciously representing in his person the worker in metals who made the twin columns and is about to be entombed. therefore the soul presents him to the spir

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ian mysteries corresponded somewhat closely with our degree of f.c; these were termed the greater mysteries or in later days the mysteries of serapis. apuleius gives us practically nothing in the way of description beyond the bare fact that he had passed the degree. the instruction in the greater mysteries was carried further and deeper as regards science and philosophy; a more advanced course of intellectual training was set before the students, which one might well call a research into the more hidden paths of nature and science. at the same time the study of the life after death was extended to include the heaven-world, the m c into which all must go to receive their wages for the good deeds done on earth; much of this deeper knowledge of the mental plane was taught in the greater myste

these elements could in any way harm him in the astral body. all this was preparatory to the taking up of service on the astral plane, for the initiate had to fit himself to become a trained and useful servant of humanity both in this and in the other world. 192. the second great initiation corresponds to that stage of the christ-life which is typified by the baptism, in which an expansion of the intellectual faculties takes place, just as a wonderful opening out of the emotional nature is the result of the first initiation. it is at this stage that the inner trial typified by the temptation in the wilderness takes place in the life of the candidate. then comes the splendour of the transfiguration, when the monad descends and transforms the ego into the likeness of his own glory. 193. the

there was something of polished steel about athene; she was cold and keen like a rapier, tremendously powerful, keeping the people up to the highest, the noblest, the purest, the most beautiful; and yet less for the sake of an abstract love of beauty than because it would have been a disgrace to be otherwise than beautiful. there was practically no emotion connected with pallas athene; we had an intellectual appreciation of her greatness, an intense devotion along mental lines, a splendid enthusiasm in following her; but we should not have ventured upon anything like personal affection. she kept athens in perfect order, directing it, governing it, brooding over its people with her wonderful inspiration; and she watched the development of her city with the closest interest, determined that

ich leads to much evil and base desire, unworthy of the name love; and this aspect was the most prominent in the days when the old religion had become outworn and corrupt. aphrodite corresponds to some extent with lakshmi in india. 344. the gods were connected with the mysteries, and worked with and through their faithful followers; but even in the mysteries there was less of devotion and more of intellectual appreciation than in our religion to-day. in studying different branches of the mysteries as worked in different lands we can but give certain analogies- we cannot hope to make exact comparisons; and the difficulty is still greater when we try to compare the ancient with the modern faiths- their whole outlook was so different from ours. 345. the officials 346. the control of the eleus

turally, the whole myth of jason and his companions. this symbolized the mental body, and the power definitely to function in it. those who have seen the splendid radiance of all which pertains to that mental plane, who have noticed the innumerable vortices produced by the ceaseless emission and impact of thought-forms, who remember that a brilliant yellow is especially the colour which manifests intellectual activity, will acknowledge that this was no inapt representation. 366. in this class, as in the lower one, there were two types- those who could be taught to use the mental body, and to form round it the strong temporary vehicle of astral matter which has sometimes been called the mayavi rupa- and the far greater majority who were not yet prepared for this development, but could never

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

e people four to seven are typical. one player is the game master (gm) who defines the imaginary environment in which the game is played. sometimes the gm is referred to as dungeon master, storyteller, referee, etc. he or she creates a make-believe world through which the players will move and have their adventures. the players each create a single imaginary character, defining their shape, race, intellectual and physical powers, armament, protective devices, supplies, and materials. the gm decides what traps, obstacles, and encounters the imaginary characters will meet. sometimes the gm holds the post for a long time; in other groups, the job rotates among the membership. adventures may include play-acting the rescuing of people, the quest for money, treasure, power, knowledge, and someti

the gnostic order and temple of satanas (gotos) was founded in 1985 by damian alan sinclair and laylah agatha sinclair. the grand lodge is located in charlotte, north carolina, however it has temples in several u.s. states and an official base in denmark and the u.k. the international head of the order is damian alan sinclair. the grand lodge meets every monday and wednesday. gotos takes a broad, intellectual approach to satanism. like the majority of other modern satanist organizations, gotos is not involved in simply trying to be an inversion of christianity. to gotos, satan is quite different from the christian devil. rather, as articulated by anton lavey and others, satan is more of an archetype of human potential than he is an external being. the first section of the organization s pu

re or less constant among peasants. during the next century, the romantic revival of neo-platonism, medieval german mysticism, and astrology; the introduction of asian and especially indian esotericism; and the sudden enthusiasm for secret societies, mesmerism, and swedenborgianism marked the beginnings of the modern recrudescence of the occult.with varying degrees of popularity, faddishness, and intellectual respectability, it has remained a nearly ubiquitous factor in western cultural life ever since. in 1801, francis barrett, who had gathered a working magical group around himself, published the magus, the first modern book that attempted to make the arcana of magic accessible to the middle class. at midcentury, alphonse-louis constant, who wrote under the name of eliphas levi, publishe

the english word witch, from which the anthropological term was taken, refers specifically to a female wizard, traditionally viewed as practicing black magic and as being in league with satan (3) finally, a significant number of participants in the neopagan movement refer to themselves as witches or wiccans. although contemporary satanists and neopagan witches both draw from a number of the same intellectual currents and are similar on many points, there is animosity between the two movements. thus while some contemporary satanist groups that utilize elements from pre-christian religions are also technically neopagan, they would most likely reject this label. modern neopaganism aims to recreate the pagan religions of antiquity usually not as they actually were, but as they have been ideal

ss to those who deserve it, instead of love wasted on ingrates! satan represents vengeance, instead of turning the other cheek! the ninth covenant 193 satan represents responsibility to the responsible, instead of concern for psychic vampires! satan represents man as just another animal, sometimes better, more often worse than those that walk on all-fours, who, because of his divine spiritual and intellectual development, has become the most vicious animal of all! satan represents all of the so-called sins, as they all lead to physical, mental, or emotional gratification! satan has been the best friend the church has ever had, as he has kept it in business all these years! the nine satanic statements were one of the targets of anton lavey: legend and reality, a nine-page fact sheet compile

LIBER ALEPH

y with virile flight to thine august inheritance. behold the beatific vision is of two orders, and in the formula of the rosy cross it is of the heart and is called beauty; but in the formula of the silver star (id est, of the eye within the triangle) it is of the mind, and is called wonder. otherwise spoken, the former is of art, a sensuous and creative perception; but the latter of science, and intellectual and intelligible insight. or again, in our holy qabalah, the one is of tiphereth, the other of binah, and in pure philosophy, this is a contemplation of the cosmos, causal and dynamic, and that of its effect in static presentation. now this rapture of art is a virtue or triumph of love in his most universal comprehension, but the ecstasy of science is a continual orgasm of light; that

won by the intensity of thy light and of thy love. so perperly we esteem men by the measure of their intelligence and their strength, since they are equal in their essential godhead, so far as concerneth the quality thereof. see thou closely moreover into it, that if thou be well favoured of our lady, thy lion and thy dragon grow in like measure, for the excess of the feminine is dead weight. the intellectual without virility is a dreamer of follies, and the laborious giant without courage is a slave. b liber aleph vel cxi 162# de natura silentii nostri (of the nature of our silence) he nature of this silence is shewn also by the god harprocrates, the babe in the lotus, who is also the serpent and the egg, that is, the holy ghost. this is the most secret of all energies, the seed of all be

nflux is fivefold. first, from the crown descendeth the high priestess in the path of the moon, for inspiration, and imagination, and idea: see to it that this virgin be pure, for herein error is illusion. next, from the father floweth the power of the emperor in the path of the ram, for initiative, and energy, and determination. third, from the mother are the lovers in the path of the twins, for intellectual wholeness, and for adjustment to environment. these three are from this superna and complete the theorick of thy work. after this, in the praxis and executive thereof thou hast the hermit as an influence from the sphere of jupiter in the path of the virgin, for secrecy, and for concentration, and for prudence. lastly, from the sphere of mars, travelleth justice in the path of the bala

LIBER ASTARTE

astarte vel berylli svb figvra clxxv v a a publication in class d 1 0. this is the book of uniting himself to a particular deity by devotion. 1. considerations before the threshold. first concerning the choice of a particular deity. this matter is of no import, sobeit that thou choose one suited to thine own highest nature. howsoever, this method is not so suitable for gods austere as saturn, or intellectual as thoth. but for such deities as in themselves partake in anywise of love it is a perfect mode. 2. concerning the prime method of this magick art. let the devotee consider well that although christ and osiris be one, yet the former is to be worshipped with christian, and the latter with egyptian rites. and this, although the rites themselves are ceremonially equivalent. there should

all into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.1 yet shalt thou also beware of disputation with the devil, and pride in the cleverness of thine answers to him. therefore, if thou hast not lost the power of silence, let it be first and last employed against him.2 30. concerning the enflaming of the heart. now learn that these methods are dry one and all. intellectual exercises, moral exercises, they are not love. yet as a man, rubbing two dry sticks together for long, suddenly found a spark, so also from time to time will true love leap unasked into thy meditation. yet this shall die and be reborn again and again. it may be that thou hast no tinder near. in the end shall come suddenly a great flame and a devouring, and burn thee utterly. now of th

LIBER DCCCLX JOHN ST

ring god of sinai we have the sleeping babe of bethlehem. a fulfilment, not a destroying, of the law. 4.45. am at home again. i will lie down in the position of the hanged man, and await the coming of my lord. 6.00. arisen again to go out to diner. i was half-asleep some of the time. 6.15. dinner.hors d..uvre.tripes a la mode de caen. filet de porc.glace. graves. oh, how the world hath inflexible intellectual rulers!1 i eat it in a semi-yog. manner. 6.20. i am wondering whether i have not made a mistake in allowing myself to sleep. it would be just like me, if there were only one possible mistake to make, to make it! i was perfect, had i only watched. but i let my faith run away with me. i wonder. 1 [chaldaan oracles, fragment 64 in westcott edition] john st. john 69 6.45. dinner over, i g

LIBER DCCCXI ENERGIZED ENTHUSIASM

t be open to every one, and manhood should be the reward of ordeal and initiation. the physical tests should be severe, and weaklings should be 1 of course there has been a school of devilish ananders that has held the act in itself to be gwicked. h of these blasphemers of nature let no further word be said, 12 liber dcccxi killed out rather than artificially preserved. the same remark applies to intellectual tests. but such tests should be as wide as possible. i was an absolute duffer at school in all forms of athletics and games, because i despised them. i held, and still hold, numerous mountaineering world's records. similarly, examinations fail to test intelligence. cecil rhodes refused to employ any man with a university degree. that such degrees lead to honour in england is a sign of

LIBER LVII

, 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 first triad being placed above, the second an

iii 0. the pleroma of which our individuality is the monad: the .all-self. 1. the self.the divine ego of which man is rarely conscious. 2. the ego; that which thinks .i..a falsehood, because to think .i. is to deny .not-i. and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. 4-9. the intellectual self, with its branches: 4. memory. 5. will. 6. imagination. 7. desire. 8. reason. 9. animal being. 6. the conscious self of the normal man: thinking itself free, and really the toy of its surroundings. 9. the unconscious self of the normal man. reflex actions, circulation, breathing, digestion, etc, all pertain here. 10. the illusory physical envelope; the scaffolding of the building

almond. 3+ 60+ 400, the paths of the middle pillar. 474. tod, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.57 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmo, ommo satan, the satanic trinity of typhon, apophis and besz;58 also hwchy \c, the name of jesus. the names of nero, napoleon, w. e. gladstone, and any person that you may happen to d

ar importance and sanctity. most of them are venerable, referring to or 67 [lat .it is solved by walking, i.e. by doing the work] 46 liber lviii harmonious with the one. only a few.e.g. 120.refer to the means. there are many others.any others.just as good; but not for me. god in dealing with me would show me the signs which i should have intelligence enough to understand. it is a condition of all intellectual intercourse. now i preferred to formulate the practical problem in this shape .how shall i unite the 5 and the 6, the microcosm and macrocosm. and these are the numbers which seemed to me to bear upon the problem. 1. is the goal not the means. too simple to serve a magician.s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a

LIBER LXVII THE SWORD OF SONG

those scriptures, in the divine authority of which he firmly believed, philo borrowed from the stoics (who had been in like straits in respect of greek mythology) that great excalibur which they had forged with infinite pains and skill.the method of allegorical interpretation. this mighty .two handed engine at the door. of the theologian is warranted to make a speedy end of any and every moral or intellectual difficulty, by showing that, taken allegorically, or, as it is otherwise said .poetically. or .in a spiritual sense. the plainest words mean whatever a pious interpreter de sires they should mean (huxley .evolution of theology..a.c. introduction iii if the student has advanced spiritually so that he can internally, infallibly perceive what is truth, he will find it equally well symbol

the great prize all mortals snap at, he- roic guerdon of srotapatti ?35 with calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we.ll state the problem, and investigate in purely scientific mood the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door-post may in vain ring. we.ll examine, to be plain, by logic.s intellectual prism the spiritual syllogism. we know what fools (only) call divine and supernatural and what they name material are really one, not two, the line by which divide they and define being a shadowy sort of test; a verbal lusus at the best, at worst a wicked lie devised to bind men.s thoughts; but we must work with our own instruments, nor shirk discarding what we erstwhile prized; shoul

he sky, holy up thy servant, lest he die! we have all possible respect for mr. crowley.s religious symbols, and we do not object to his calling upon shu at any hour of the night. only it would be unreasonable of him to complain if his religious exercises were generally mistaken for an effort to drive away cats. moreover, the poets of mr. crowley.s school have, among all their merits, some genuine intellectual dangers from this tendency to import religions, this free trade in gods. that all creeds are significant and all gods divine we willingly agree. but this is rather a reason for being content with our own than for attempting to steal other people.s. that affecta-tion in many modern mystics of adopting an oriental civilisation and mode of thought must cause much harmless merriment among

hieved) and therefore can never touch it: this i see, and this will i hope be patent to those ardent and spirituallyminded agnostics of whom huxley and tyndall are for all history-time the prototypes. know or doubt! is the alternative of the highwayman huxley .believe. is not to be admitted; this is fundamental; in this agnosticism can never change; this must ever command our moral as well as our intellectual assent. but i assert my strong conviction that ere long we shall have done enough of what is after all the schoolmaster work of correcting the inky and ill-spelt exercises of the theological dunces in that great class-room, the world; and found a little peace.while they play.in the intimate solitude of the laboratory and the passionless rapture of research.research into those very mys

irst cause.1 by the phrase .from 0 to 1, as the circle opening out into the line. the christian dogma is really identical, for both conceive of a previous and eternally existing god, though the qabalists hedge by describing this latent deity as .not. later commentators, notably the illustrious2 mac- gregor-mathers, have explained this not as .negatively-existing. profound as is my respect for the intellectual and spiritual attainments of him whom i am proud to have been permitted to call my master,2 i am bound to express my view that when the qabalists said not, they meant not, and nothing else. in fact, i really claim to have re-discovered the long-lost and central arcanum of those divine philosophers. i have no serious objection to a finite god, or gods, distinct from men and things. in

LIBER MMCMXI NOTE ON GENESIS

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. enumeration and analysis of the text, a certain preamble in the fruitful fields of that science will become necessary. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis .the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of

LIBER MMM

it s entire attention on some meaningless phenomenon. if an attempt is made to focus on some form of desire, the effect is short circuited by lust of result. egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result. therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance- meaningless things. object concentration the legend of the evil-eye derives from the ability of wizards and sorcerers to give a fixed dead stare. this ability can be practiced against any object- a mark on a wall, something in the distance, a star in the night sky- anything. to hold an object with an absolutely fixed, unwavering gaze for more than a

LIBER SAMEKH

nication between the planes; as such, they are conventions. there is no absolute validity in any means of mental apprehension; but unless we make these spirits of the firmament subject unto us by establishing right relations (within the proper limits) with the universe, we shall fall into error when we develop our new instrument of direct understanding. it is vital that the adept should train his intellectual faculties to tell him the truth, in the measure of their capacity. to despise the mind on account of its limitations is the most disastrous blunder; it is the common cause of the calamities which strew so many shores with the wreckage of the mystic armada. bigotry, arrogance, bewilderment, all forms of mental and moral disorder, so often observed in people of great spiritual attainmen

calls in a colleage to attend his own family, knowing that personal anxiety may derange his judgement. a microscopist who trusts his eyes when his pet theory is at stake may falsify the facts, and find too late that he has made a fool of himself. in the case of initiation itself, history is scarred with the would inflicted by this dagger. it reminds us constantly of the danger of relying upon the intellectual faculties. a judge must know the law in every point, and be detached from personal prejudices, and incorruptible, or iniquity will triumph. dogma, with persecution, delusion, paralysis of progress, and many another evil, as its satraps, has always establsihed a tyranny when genius has proclaimed it. islam making a bonfire of written wisdom, and haeckel forging biological evidence; phy

his limits, just as a bushman, confronted by numbers above five, can only call them gmany. h the truth told by the angel, immensely as it extends the horizon of the adept, is perfectly definite and precise. it does not deal in ambiguities and abstractions. it possesses form, and confesses law; in exactly the same manner and degree as any other body of truth. it is to the truth of the material and intellectual spheres of man very much what the mathematics of philosophy with its ginfintite series h and gcantorian continuity h is to schoolboy arithmetic. each implies the other, though by that one may may explore the essential nature of existence and by this a pawnbroker fs profits. this then is the true aim of the adept in this whole operation, to assimilate himself to his angel by continual

LIBER THISHARB

ust in the room, one of which (could it be annihilated) would cause that body to move, although so imperceptibly. also, the resistance of the floor, the pressure of the air, and all other external conditions. secondly, the internal forces which sustain it, the vast and complex machinery of the skeleton, the muscles, the blood, the lymph, the marrow, all that makes up a man. thirdly, the moral and intellectual forces involved, the mind, the will, the consciousness. let him continue this with unremitting ardour, searching nature, leaving nothing out. 28. next let him take one of the immediate causes of his position, and trace out its equilibrium. for example, the will. what determines the will to aid in holding the body erect and motionless? 29. this being determined, let him choose one of t

LIBER V VEL REGULI

ide on some plan of action. it has always been fatal when somebody finds out too much too suddenly. if john huss had cackled more like a hen, he might have survived michaelmas, and been esteemed for his eggs. the last fifty years have laid the axe of analysis to the root of every axiom; they are triflers who content themselves with lopping the blossoming twigs of our beliefs, or the boughs of our intellectual instruments. we can no longer assert any single proposition, unless we guard ourselves by enumerating countless conditions which must be assumed. this digression has outstayed its welcome; it was only invited by wisdom that it might warn rashness of the the ritual of the mark of the beast 17 dangers that encompass even sincerity, energy and intelligence when they happen not to contrib

LIBER XLI THIEN TAO

ar, you have no excuse for being fool enough to read farther. gphenacetin is a useful drug in fever, but woe to that patient who shall imbibe it in collapse. because calomel is a dangerous remedy in appendicitis, we do not condemn its use in simple indigestions. gas above so beneath! said hermes the thrice greatest. the laws of the physical world are precisely paralleled by those of the moral and intellectual sphere. to the prostitute i prescribe a course of training by which she shall comprehend the holiness of sex. chastity forms part of that training, and i should hope to see her one day a happy wife and mother. to the prude equally i prescribe a course of training by which 10 liber xli she shall comprehend the holiness of sex. unchastity forms part of that training, and i should hope t

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

tness to compete in the world, and not only that, but this absence of fitness was hereditary, as well. social darwinism was a doctrine, not a scientific theory, and it is best dismissed. another unfortunate offshoot of the misapplication of darwinism and genetics was the eugenics movement. started in the late 1860s in england, this movement advocated the selective breeding of human beings for the intellectual betterment of the human race. characteristically for his time, francis galton, the founder of the eugenics movement, considered that people in his society were intellectually superior to africans, which he singled out. by the early 1910s, the eugenics doctrine had reached the united states, notably through the efforts of charles davenport. he, too, considered africans inferior, as he

to the creationists as if they have no brain. since according to jewish tradition we all possess both, this is where our discussion should begin no small feat in a culture in which the absolute obliteration of the other side s views is often the only basis for thinking that one s own position is correct (quoted from the npr web site) this, hirschfield says, is totally inconsistent with the jewish intellectual tradition of healthy debate, the acceptance of multiple positions on complex issues, and the awareness that even those claims judged to be incorrect still have a great deal to teach us. further, for hirschfield, both the positions of darwinian evolution and those of the intelligent design theorists can fit with classical jewish thought. 24 evolution and religious creation myths from t

issues, and the awareness that even those claims judged to be incorrect still have a great deal to teach us. further, for hirschfield, both the positions of darwinian evolution and those of the intelligent design theorists can fit with classical jewish thought. 24 evolution and religious creation myths from the above, we can see that some leaders in the jewish community are divided regarding the intellectual value of id: some reject it outright, whereas others are willing to give it a chance. hinduism hinduism is a religion of diverse gods and goddesses, elaborate ritual, and a striking tolerance for diversity, or the possibility of different spiritual paths for different people and at different times in their lives. amidst all the diversity within hinduism are the unifying concepts of dh

ge over time. in other words, these scientists introduced the idea of dynamic natural effects acting over long periods of time, overturning the old theory that nature is essentially static and fixed in time. buffon, lamarck, lyell, darwin, and wallace buffon was the first naturalist to propose that living organisms evolve, although he could not provide a mechanism for this evolution. lamarck, his intellectual successor, picked up where buffon left off and did propose an explanation for the evolutionary change of life-forms. he published his thoughts on the topic in 1801, followed by a more extensive book that came out in 1809, the year darwin was born. lamarck was a naturalist interested in comparative anatomy. this led him to categorize animals based on their 31 anatomical similarities or

e neck-stretching giraffes. we now know that acquired biological characters (whatever they may be, such as the acquired ability in humans to jog for long distances) are not heritable. briefly summarized as it is above, lamarck s record may look negative, but we must remember that he was the first to develop a theory of evolution, primitive as it was, and can be rightly regarded as one of darwin s intellectual what is evolutionary biology? 33 predecessors. darwin himself acknowledged this. we describe in a later chapter how the thinking of lamarck has been revived in the social sciences, because lamarckian transmission of acquired characteristics applies quite well to human cultural evolution, if not biological evolution. charles lyell was also a predecessor and friend of darwin s. at first

MACNULTY W KIRK KABBALAH AND FREEMASONRY

masonry acquired, somehow, royal patronage, a profoundly philosophical orientation, and a very elaborate system of symbolism. in arguing that masonry is simply "a club" one should explain why this particular club developed as it did. one of the obvious explanations for its rapid growth is that masonry was teaching and practicing something that was, at the time, of very widespread interest to the intellectual community. the hermetic/kabbalistic tradition of the renaissance is certainly such a thing; and, as we shall see, it would account for masonry's unique symbolic structure and for many of its rituals and practices. in my own view, freemasonry is a codification of the hermetic/kabbalistic tradition which formed the intellectual essence of renaissance thought;5 and the material presented

pose his own will.8 this distinction has been made by the contemporary scholar, donald tyson, in his analysis of speculative and practical kabbalah presented with his annotation of agrippa's de occulta philosophia.9 we will see shortly how this issue may have influenced the early development of freemasonry. another piece of evidence which demonstrates the existence (and perhaps sheds light on the intellectual orientation) of masonry in the late 17th century is the bit of ephemera shown in figure 2. this pamphlet, which was distributed in 1698, warns "all godly people in the citie of london" to beware the "mischiefs and evils practiced" by "this devilish sect of men" the freemasons. we can establish two facts from this pamphlet (1) that freemasonry existed at that time in some form; and (2)

d in which anderson's constitutions were published the name of john byrom requires our attention. byrom was a fellow of the royal society, and he is known for his collection of curious geometric drawings. this remarkable collection has been analyzed thoroughly by joy hancox in her excellent book, the byrom collection, a work which provides much useful information about the thinking of the english intellectual community in the early 18th century. john byrom was a freemason, and he numbered among his friends such prominent masons as william stukeley, sir hans sloane, martin folkes, and john theophilus desaguliers, the third grand master of the premier grand lodge. the thing about byrom of particular interest to us is that from 1725 he ran a"cabala club" whose members included many of his fri

ly, we are told that we have such a standard in the middle chamber of our soul; it sounds to me like our conscience, the internal standard, provided by the deity, by which we define and calibrate our morality. in figure 15 i have placed the two pillars, with their terrestrial and celestial spheres and their archival records, in the side triads which kabbalah associates with the active and passive intellectual and emotional complexes. now, it is generally acknowledged that emotional and intellectual material in our unconscious particularly material that has been repressed has a significant effect on our lives by compelling or inhibiting various forms of behavior. to the extent that a person is subject to such compulsion and inhibition, he is not in possession of his own will. one of the pri

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

he 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 not even a knowledge of common things is a brute among men. he who has an accurate knowledge 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

of certain objective realities, friedrich wilhelm joseph von schelling, who succeeded fichte in the chair of philosophy at jena, first employed the doctrine of identity as the groundwork for a complete system of philosophy. whereas fichte regarded self as the absolute, von schelling conceived infinite and eternal mind to be the all-pervading cause. realization of the absolute is made possible by intellectual intuition which, being a superior or spiritual sense, is able to dissociate itself from both subject and object. kant's categories of space and time von schelling conceived to be positive and negative respectively, and material existence the result of the reciprocal action of these two expressions. von schelling also held that the absolute in its process of self-development proceeds a

or rhythm consisting of three movements. the first, a reflective movement, is the attempt of the infinite to embody itself in the finite. the second, that of subsumption, is the attempt of the absolute to return to the infinite after involvement in the finite. the third, that of reason, is the neutral point wherein the two former movements are blended. georg wilhelm friedrich hegel considered the intellectual intuition of von schelling to be philosophically unsound and hence turned his attention to the establishment of a system of philosophy based upon pure logic. of hegel it has been said that he began with nothing and showed with logical precision how everything had proceeded from it in logical order. hegel elevated logic to a position of supreme importance, in fact as a quality of the a

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 dictates of the will. thus the mind creates elaborate systems of thought simply to prove the necessity of the thing willed. genius, however, represents the state wherein the intellect has gained supremacy over the will and the life is ruled by reason and not by impul

ns are built up from the simplest of premises and grow in complexity as the structure of his philosophy takes form. the positive philosophy of auguste comte is based upon the theory that the human intellect develops through three stages of thought. the first and lowest stage is theological; the second, metaphysical; and the third and highest, positive. thus theology and metaphysics are the feeble intellectual efforts of humanity's child-mind and positivism is the mental expression of the adult intellect. in his cours de philosophie positive, comte writes "in the final, the positive state, the mind has given over the vain search after absolute notions, the origin and destination of the universe, and the causes of phenomena, and applies itself to the study of their laws--that is, their invar

MASTERING WITCHCRAFT

as individual homesteads. similar in effect, but considerably different in approach is the square of saturn spell. this is a talisman as opposed to an amulet. it makes use of a cabalistic magic square similar in kind to your square of mercury, but entirely different in composition. actually, the powers of saturn and mercury are radically opposed in nature, mercury being the airy sky principle of intellectual matters, saturn, the earthy and chthonic principle of material things. the method of making your square of saturn is thus: choose a saturday on or just after the new moon, and at either 8 a.m, 3 p.m, or 10 p.m, kindle a tellurian incense in your thurible, and place salt water in your chalice. exorcise a piece of talisman paper by fire and water, and with your pen and ink of art, divid

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

obey no one, is beelzebub, whose name signifieth the god of flies, because flies haunt putrefying corpses. the third number is three. the third sephira is binah or understanding. the spirits of binah are aralim, or the strong. their empire is the creation of ideas; they correspond to activity and energy of thought. they have for adversaries the satariel, or concealers, the demons of absurdity, of intellectual inertia, and of mystery. the chief of the satariel is lucifuge, called falsely and by anti-phrase lucifer (as the eumenides, who are the furies, are called in greek the gracious ones. the fourth number is four. the fourth sephira is gedulah or chesed, magnificence or mercy. the key of solomon page 124 the spirits of gedulah are the chaschmalim, or the lucid ones. their empire is that

MEANING OF MASONRY

or appropriate reasons, must not be communicated, and some of which indeed are not communicable at all, because they transcend the power of communication. it is well to emphasize then, at the outset, that masonry is a sacramental system, possessing, like all sacraments, an outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol. anyone, of course, can understand the simpler meaning of our symbols, especially with the help of the explanatory lectures; b

his seven-fold constitution, in himself constitutes the" perfect lodge" if he will but know himself and analyse his own nature aright. to each of us also from our birth have been given three lesser lights, by which the lodge within ourselves may be illumined. for the" sun" symbolizes our spiritual consciousness, the higher aspirations and emotions of the soul; the" moon" betokens our reasoning or intellectual faculties, which (as the moon reflects the light of the sun) should reflect the light coming from the higher spiritual faculty and transmit it into our daily conduct; whilst" the master of the lodge" is a symbolical phrase denoting the will-power of man, which should enable him to be master of his own life, to control his own actions and keep down the impulses of his lower nature, eve

hat on the one side of him is the path that leads to the perpetual light of the east, into which he is encouraged to proceed, and that on the other is that of spiritual obscurity and ignorance into which it is possible for him to remain or relapse. it is a parable of the dual paths of life open to each one of us; on the one hand the path of selfishness, material desires and sensual indulgence, of intellectual blindness and moral stagnation; on the other the path of moral and spiritual progress, in pursuing which one may decorate and adorn the lodge within him with the ornaments a jewels of grace and with the invaluable furniture of true knowledge, and which he may dedicate, in all his actions, to the service of god and of his fellow men and mark that of those jewels some are said to be mov

over his passions and his lower physical nature, was advanced, as he may advance himself to-day, to the study of his more interior faculties, to understand the science of the human soul, and to trace these faculties in their development from their elementary stage until he realizes that they connect with, and terminate in, the divine itself. the secrets of his mental nature and the principles of intellectual life became at this stage gradually unfolded to his view. you will thus perceive, brethren, that the f.c. degree, sometimes regarded by us as a somewhat uninteresting one, typifies in reality a long course of personal development requiring the most profound knowledge of the mental and psychical side of our nature. it involves not merely t he cleansing and control of the mind, but a fu

some fatal catastrophe his mysterious disappearance. we all long for that light and wisdom which have become lost to us. like the craftsmen in search of the body, we go our different ways in search of what is lost. many of us make no discovery of importance throughout the length of our days. we seek it in pleasure, in work, in all the varied occupations and diversions of our lives; we seek it in intellectual pursuits, in religion, in masonry, and those who search farthest and deepest are those who become most conscious of the loss and who are compelled to cry" machabone! macbenah! the master is smitten" or, as the christian scriptures word it" they have taken away my lord, and i know not where they have laid him" hiram abiff is slain. the high light and wisdom ordained to guide and enligh

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

27 chapter 5the race of adam in a late sumerian mythit is declared that men were created to relieve the gods of the oner-ous task of tilling their fields. men were to do that work for them and provide them with foodthrough sacrifice (joseph campbell, occidental mythology)the serpent masters deduced that the first time round they had made a fundamentalmistake. they had given their progeny the same intellectual capacities that they them-selves possessed, which meant their creations also understood all about genetic sci-ence. this time, it was decided that such invaluable knowledge would be completelywithheld and that the biological and cerebral centers of higher intelligence would beblocked. this would entail genetic modification. and the euphemism that has comedown to us connoting this stat

s to the environment of the animal.though these are almost always beyond the awareness of the creature, they areextremely impactive. by exercising both methods, the hidden masters accomplish allthe behavioral changes they require. the results are apparent for anyone who cares tosee them. to repress rebellion is to maintain the status quo, a condition which binds the mortal crea-ture in a state of intellectual or physical slavery. but it is impossible to chain man merely byslaving his body; the mind also must be held, and to accomplish this, fear is the acceptedweapon. the common man must fear life, fear death, fear god, fear the devil, and fear mostthe overlords, the keepers of his destiny (manly palmer hall) i really look with commiseration over the great body of my fellow citizens who, r

ryto the prestigious colleges was permitted, there were other archives of knowledge,other paths and modes of learning. there is the story each race, nation, culture and civ-ilization has been telling. these are not tales penned by a single self-absorbed individ-ual, but riveting sagas of entire peoples, orally passed down and sanctified by time. tolook to these myths and legends with contempt and intellectual condescension is tocovet disaster. the tribulations to which they habitually refer were not written in inkand stone, but in blood, blood dead and blood living. they are in our dna. thehuman body is the scriptorium where is kept the greatest gnosis. when will the occi-dental scholar realize that the real academy, the real lyceum, the real library of alex-andria, the real chambers of th

ardly been matched in the history of the world since. history discloses that the daily lifeof the egyptian citizen was one lived in close and intimate relation with the life of nature. noone can study the life of the greek people of two to three millennia ago without recognizingthe tremendous part that what they called physis, or nature, played in their modus of livingboth at the physical and the intellectual level. their philosophy, which is still regarded as theheyday of the human achievement in that field, was solidly based on the foundations of allconceptuality found in the order of the natural world. man and the meaning of his life werenot envisaged as detached from the material world, but as of kindred nature with it and in itshigher ranges an efflorescence from it (alvin boyd kuhn

he matter of husbandry, which all the best of our ancestors had treatedwith the best of care, we have delivered over to all the worst of our slaves, as if to a hangmanfor punishment (columella, de agricultura)this universe is a living organized effective complex, all comprehensive, displaying anunfathomable wisdom. how, then, can any one say that it is not a clear image, beautifullyformed, of the intellectual verities? no one seeing the loveliness lavished in the world ofsense. could be so dull-witted as not to be carried by all this to recollection and grippedby reverent awe. such a one could have neither fathomed this world nor have had anyvision of that other. we must recognize that even in the world of sense and part, there arethings of a loveliness comparable to that of the celestials

MICHAEL WYNN THE SOUL TRAVELERS

ge you will never surpass. so if you re looking for wisdom, stop reading, be good to thy neighbor, pay your taxes, and go watch tv. if you re looking for knowledge, proceed. as much respect as i have for the habits of discerning individuals (with even the nerve as to profess to be one, i also know that crying "prove it" and "i have to see it to believe it" is a response just as emotional as it is intellectual (especially regarding the religious, esoteric, and paranormal "i have to see it to believe it" is the sort of thing usually uttered by the fool whose head is filled to the brim with countless things he considers "truth" but was never there to witness. does this fool question world war 2 as an actual event (granted the fool in question was born after 1945. does the aforementioned dolt

one blink in proclaiming that christopher columbus discovered america and the pyramids were built with ramps, pulleys and levers? no, no, and no. if you don't violate his senses, or if you tell him what he already wanted, or expected to hear, no "proof" will he require. tell him something he doesn't want to hear, or believe in, and stand back to behold him as he shapeshifts into a just-add-water "intellectual" skeptic. the "truth" is nothing more than a prom-night, popularity contest to this unworthy breed! i will not waste words here. chapter 1-the great name game the collective hallucination [1.1] humanity has hundreds of stories regarding the creation of the universe, the history of the planet, and the birth of mankind. some of these stories are oral traditions, and are handed down to s

MOODY RAYMOND A LIFE AFTER LIFE

is my opinion that anyone looking into near-death experiences in an organized way is likely also to uncover such strange apparent corroboration. at least, i believe he will find enough facts to make him wonder whether near-death experiences, far from being dreams, might not belong in a very different category indeed. as a final note here, let me point out that "explanations" are not just abstract intellectual systems. they are also in some respects projects of the egos of the persons who hold them. people become emotionally wedded, as it were, to the canons of scientific explanation which they devise or adopt. in my numerous lectures on my collection of narratives of near-death events, i have encountered proponents of many types of explanations. persons who are physiologically, pharmacolog

MORALS AND DOGMA

thyself! thou shalt ever seek after virtue! thou shalt be just! thou shalt avoid idleness! but the great commandment of masonry is this "a new commandment give i unto you: that ye love one another! he that saith he is in the light, and hateth his brother, remaineth still in the darkness" such are the moral duties of a mason. but it is also the duty of masonry to assist in elevating the moral and intellectual level of society; in coining knowledge, bringing ideas into circulation, and causing the mind of youth to grow; and in putting, gradually, by the teachings of axioms and the promulgation of positive laws, the human race in harmony with its destinies. to this duty and work the initiate is apprenticed. he must not imagine that he can effect nothing, and, therefore, despairing, become in

he personal estate of man, entailed of nature to the end of time. and masonry early recognized it as true, that to set forth and develop a truth, or any human excellence of gift or growth, is to make, greater the spiritual glory of the race; that whosoever aids the march of a truth, and makes the thought a thing, writes in the same line with moses, and with him who died upon the cross; and has an intellectual sympathy with the deity himself. the best gift we can bestow on man is manhood. it is that which masonry is ordained of god to bestow on its votaries: not sectarianism and religious dogma; not a rudimental morality, that may be found in the writings of confucius, zoroaster, seneca, and the rabbis, in the proverbs and ecclesiastes; not a little and cheap common-school knowledge; but ma

nfucius, zoroaster, seneca, and the rabbis, in the proverbs and ecclesiastes; not a little and cheap common-school knowledge; but manhood and science and philosophy. not that philosophy or science is in opposition to religion. for philosophy is but that knowledge of god and the soul, which is derived from observation of the manifested action of god and the soul, and from a wise analogy. it is the intellectual guide which the religious sentiment needs. the true religious philosophy of an imperfect being, is not a system of creed, but, as socrates thought, an infinite search or approximation. philosophy is that intellectual and moral progress, which the religious sentiment inspires and ennobles. as to science, it could not walk alone, while religion was stationary. it consists of those matur

ion minds. the power of the purse or the sword, compared to that of the spirit, is poor and contemptible. as to _lands, you may have agrarian laws, and equal partition. but a man's intellect is all his own, held direct from god, an inalienable fief. it is the most potent of weapons in the hands of a paladin. if the people comprehend force in the physical sense, how much more do they reverence the intellectual! ask hildebrand, or luther, or loyola. they fall prostrate before it, as before an idol. the mastery of mind over mind is the only conquest worth having. the other injures both, and dissolves at a breath; rude as it is, the great cable falls down and snaps at last. but this dimly resembles the dominion of the creator. it does not need a subject like that of peter the hermit. if the st

ry of mind over mind is the only conquest worth having. the other injures both, and dissolves at a breath; rude as it is, the great cable falls down and snaps at last. but this dimly resembles the dominion of the creator. it does not need a subject like that of peter the hermit. if the stream be but bright and strong, it will sweep like a spring-tide to the popular heart. not in word only, but in intellectual act lies the fascination. it is the homage to the invisible. this power, knotted with love, is the golden chain let down into the well of truth, or the invisible chain that binds the ranks of mankind together. influence of man over man is a law of nature, whether it be by a great estate in land or in intellect. it may mean slavery, a deference to the eminent human judgment. society ha

MOTTA MARCELO THE COMMENTARIES OF AL

hat he is the centre of the cosmos, and philosophers have jeered at his presumption. but it is right. each simple elemental self is supreme,very god of very god. aye, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! the reader will assimilate this more easily, on the intellectual plane, by considering the theory of relativity. from the point of view of initiation, the difference between a magister templi and a 'black brother' is that the magister knows that he is the center of the universe for himself, but understands that the same is simultaneously true of any other human being. the 'black brother' knows that he is the center of the universe, but does not und

byss; they are perfect. see verse 45 "the perfect and the perfect are one perfect and not two; nay, are none" that is, they are the "fool of god" zero. with a true god you achieve samadhi, union; with a false god, one of the "fools" a 'black brother' you are enticed or ordered or coerced to pactuate. there is no union involved, no spiritual experience. the pact functions only on the emotional and intellectual levels, and you give without receiving, since the 'black brother' is, deep down, afraid of you. he or she will cheat you, and play with you, and brag to you about it and yet, all the time, you will sense his or her fear. with a god, fear is all on your side. with a 'black brother; the fear is mutual and usually his or hers is much bigger than yours, since he or she knows much better t

lse on a priori grounds. we must recognize that the lesbian leanings of idle and voluptuous women whose refinement finds the grossness of the average male repugnant, are as inexpunguably entrenched in righteousness as the parallel pleasures of the english aristocracy and clergy whose aesthetics find women disgusting, and whose self-respect demands that love should transcend animal impulse, excite intellectual intimacy, and inspire spirituality by directing it towards an object whose attainment cannot inflict the degradation of domesticity, and the bestiality of gestation. every one should discover, by experience of every kind, the extent and intention of his own sexual universe. he must be taught that all roads are equally royal, and that the only question for him is "which road is mine" a

aeval morality, or religious prejudice would wish he were otherwise. the oyster stays shut in his shell for all darwin may say about his "low stage of evolution, or puritans about his priapistic character, or idealists about his unfitness for civic government. the advocates of homosexuality--primus inter pares, john addington symonds--hammer away like hercules at the spiritual, social, moral, and intellectual advantages of cultivating the caresses of a comrade who combines apollo with achilles and antinous at the expense of escaping from a chimaera with circe's head, cleopatra's body, and cressida's character. why can't they let one alone? i agree to agree; i only stipulate to be allowed to be inconsistent. i will confess their creed, so long as i may play the part of peter until the cock

og of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the passive elements, earth and water, is transmuted into the substance of the body of god, that makes the wise man dread lest so sublime a sacrament suffer profanation. it is this that has caused him, in half-instinctive, half intellectual half-comprehension of the nature of the truth, that has driven him to fence the act about with taboos. but a little knowledge is a dangerous thing. his fear has created phantoms, and his malobservation suggested precautions scarce worthy to be called empirical. we see him combat analogous difficulties in a precisely similar manner. history shows us the physician defending mankind agai

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

, the dawn, and hemera, the daylight. nyx again, on her side was also doubly united, having been married at some indefinite period to erebus. in addition to those children of heaven and earth already enumerated, uranus and gaa produced two distinctly different races of beings called giants and titans. the giants personified brute strength alone, but the titans united to their great physical power intellectual qualifications variously developed. there were three giants, briareus, cottus, and gyges, who each possessed a hundred hands and fifty heads, and were known collectively by the page 12 name of the hecatoncheires, which signified hundred-handed. these mighty giants could shake the universe and produce earthquakes; it is therefore evident that they represented those active subterranean

necessarily both numerous and magnificent. he is usually represented as a man of noble and imposing mien, his countenance expressing all the lofty majesty of the omnipotent ruler of the universe, combined with the gracious, yet serious, benignity of the father and friend of mankind. he may be recognized by his rich flowing beard, and the thick masses of hair, which rise straight from the high and intellectual forehead and fall to his shoulders in clustering locks. the nose is large and finely formed, and the slightly-opened lips impart an air of sympathetic kindliness which invites confidence. he is always accompanied by an eagle, which either surmounts his sceptre, or sits at his feet; he generally bears in his uplifted hand a sheaf of thunder-bolts, just ready to be hurled, whilst in the

n from the sixteen cities of elis, was always offered to hera on these [42]occasions, and choral songs and sacred dances formed part of the ceremonies. hera is usually represented seated on a throne, holding a pomegranate in one hand and a sceptre surmounted by a cuckoo in the other. she appears as a calm, dignified matron of majestic beauty, robed in a tunic and mantle, her forehead is broad and intellectual, her eyes large and fully opened, and her arms dazzlingly white and finely moulded. the finest statue of this divinity was that by polycletus at argos. her attributes are the diadem, veil, sceptre, and peacock. the first day of every month a ewe-lamb and sow were sacrificed to hera. the hawk, goose, and more particularly the peacock[17] were sacred to her. flocks of these beautiful bi

page 80 atonement for sin, who pardoned the contrite sinner, and who acted as the special protector of those, who, like orestes, had committed a crime, which required long years of expiation. apollo is represented by the poets as being eternally young; his countenance, glowing with joyous life, is the embodiment of immortal beauty; his eyes are of a deep [74]blue; his forehead low, but broad and intellectual; his hair, which falls over his shoulders in long waving locks, is of a golden, or warm chestnut hue. he is crowned with laurel, and wears a purple robe; in his hand he bears his silver bow, which is unbent when he smiles, but ready for use when he menaces evil-doers. but apollo, the eternally beautiful youth, the perfection of all that is graceful and refined, rarely seems to have be

re it still continues to shed tears. page 86 page 87 the punishment of niobe forms the subject of a magnificent marble group, which was found at rome in the year 1553, and is now in the gallery of uffizi, at florence. the renowned singer orpheus was the son of apollo and calliope, the muse of epic poetry, and, as might be expected with parents so highly gifted, was endowed with most distinguished intellectual qualifications. he was a poet, a teacher of the religious doctrines known as the orphic mysteries, and a great musician, having inherited from his father an extraordinary genius for music [81]when he sang to the sweet tones of his lyre, he charmed all nature, and summoned round him the wild beasts of the forests, who, under the influence of his music, became tame and gentle as lambs

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

iant authors have applied themselves to the presentation and analysis of these texts, including r. f. gould, d. knoop, g. p. jones, d. hamer, lionel vibert, f. l. pick, g. n. knight. harry carr, and john hamil. their works are quite valuable for their probity, the precision of their notes, and their observations relevant to the factual study of the beginnings of freemasonry in great britain. this intellectual harvest has encouraged me to intensify the search for a way to better situate the masonic institution and its origins in their general historical and structural context, especially given that the facts related to the institution are inseparable from the social context, mindsets, and motivations surrounding it. further, while modern freemasonry has grown directly from an exclusively br

ninth to the twelfth century, there are 64 monks or clerics and 146 laypeople. to be more precise, there were 20 ecclesiastical architects, 19 ecclesiastical sculptors, and 26 ecclesiastical artists as opposed to 55 lay architects, 61 lay sculptors, and 32 lay painters.1 the fact remains, however, that quite often the entrepreneurs, directors of construction, and teaching masters were monks whose intellectual and religious influence incontestably dominated the master builders. 56 the origins of freemasonry from ancient times to the middle ages jean d'orbais, villard de honnecourt, and pierre de corbie were among those who had received their training in the school of the monks and as such, were heirs to the entire science of their teachers. in sharing a similar origin in monastic associatio

ect to the overall influence of byzantium and particularly that of its secular institutions, notably the collegia. but occurring at the same time was islam's powerful ascendancy and its influence was as profound as that of the byzantine empire. nor was it limited to the operative plane of construction. born from a social and practical viewpoint, its effects overflowed widely into the speculative, intellectual, and spiritual domains until its message was propagated, just like that of byzantium, throughout the entire christian west. it is important to note that there was never a constant state of warfare between the the christian and muslim camps. in fact, a strong, neighborly relationship was created between them. there were even alliances concluded between the two sides. the necessities of

ness of templar and benedictine neighbors in the city itself. an agreement concluded in 1292 confirmed the rights of the temple over the moat of the saint martin convent (on rue frepillon, or today's rue volta).22 we are quite certain that until the templars settled there, the town was only a collection of peasant huts around the priory of saint martin. the monks, who mainly devoted themselves to intellectual tasks customary of benedictines, hardly inspired any craftsmen to settle in their censive district. this situation changed when the templars moved onto parish 122 the origins of freemasonry from ancient times to the middle ages territory. the increased peopling of the area seems to have been a direct result of the arrival of brothers of the militia of the temple. in fact, population g

6, sir thomas more (1477-1535) puts into practice a program of democratic reform on the imaginary island of utopia. in this society, the chief concern of government is to furnish the material needs for individual and public consumption. each individual is given as much time as possible to free him- or herself from the servitude of the body, freely cultivate his or her mind, and develop his or her intellectual abilities through the study of the letters and sciences. the civil organization of the utopians is republican and all religions are tolerated. here we should note an important point as observed by a. lantoine "it was sir thomas more who created a word that until that time was unknown: tolerance" in his rule of the abbey of theleme, rabelais (1494-1553, who was certainly an accepted ma

ONYX TABLET OF SET

elp us out, if we keep open eyes and ears to be inspired by them. now if we are too full of deadly self importance we can't profit by this, but if we remain alive then we have performed an alchemy that lets our students, also act as our teachers. what is needed to be a second degree? to be a second degree one must have an understanding of the _ct. this means life changing understanding as well as intellectual understanding. one must have magical ability. this means real life control. one must have loyalty to the temple. this means that factors one andt wo are turned toward us (and thus we prosper with each new ii) one must have contact with a living teacher of the system. this meanst hat the truly deep initiatory issues like death and job and marriage ands o forth can be discussed with som

ns, they will come to love and protect the system that awakened them. most will however go elsewhere, where life is easier and magic remains an entertainment. 1. discernment. they should know the difference between a good book (te velde) and a book read for inspiration (lovecraft. this ends super-subjectivity, or as my friend and teacher james lewis is fond of rightly condemning as "mysticism" 2. intellectual commitment. the initiate must view initiation as a lifetime pursuit. in the time of our ancestors' ancestors we had schools that were deeply connected with the culture, both on a linguistic and material culture basis, that taught sovereignty. some of these were closed to certain bloodlines, others like plato's academy were open to persons of merit. we do not exist in a small unified c

find the right tribe. maybe so, but we are not a tribe. nor a family. nor a circle of friends. we are a school. if they transform themselves by our hard methods, then we might be interested in closer affiliations on a strictly personal basis. a sense that they have a great secret to give us. maybe so, but they must learn our language well, in order to give us that secret accurately. a belief that intellectual knowledge is all that is needed. wrong. describing how a skier skies down a slope, is rather different than skiing down a slope. a belief that they should follow their emotions. wrong. they should train their emotions, and then follow them. a belief that we owe them something. wrong. we owe ourselves the self-change that comes from anothers' change, in this we can seldom be too hard o

anding: what i have previously mentioned regarding what a priest or priestess of set is. 5) something of an adept's experience of life has changed. the normal approach to the mundane and the magical has been altered. in the trenches of the business world, i refashioned my desire to play society's games- games in which people spend their lives avoiding the responsibilities of their actions. a very intellectual or creative person can become a child when confronted/challenged with his or her actions or attitudes "the past looms behind me as i pass through the situation of my life. the past clutches at my being as fearful, dying man. in fighting this inertial force, i sometimes slip, only to catch myself doing what i now loathe. part of initiation is taking responsibility for the past as it co

the "eye. as the result of such inward adventuring, an outward ability to peel back the "subjective overlays" can be remanifested, and continues to be so as further xeper is achieved. this is not an absolute ability but a heightened one. again, even a sensitive intuition is not 100% accurate. the fact that intuition has its basis in the subjective carries a certain margin for error, this from an intellectual vantage-point. the eye can bring to light many interesting "points of perspective, but it must such be seasoned with a rational and grounded quality of common sense. despite the awareness of the priesthood of set, the inertial qualities of one's human aspect must never be ignored. xeper and remanifest. the priesthood and remembrance in the last issue of hieroglyphs, the high priest in

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

unifications of zeir anpin the source of the letters vessels& clothing souls taken from the clothing the two types of thought analytical& comprehensive thought action of thought speech of thought thought of thought the dividing& combining of the letters that which is higher up, comes lower down thought, speech& action of thought, in the essence thought, speech& action of thought machshevet sechel intellectual thought (malchut of tvunah) speaking& saying dibur& amirah the closed mem& the open mem the name elokim the firmament on the heads of the chayot the garment called "the chashmal" shvirat hakelim the shattering of the vessels the cloak of leather the cloak of light the sleep of zeir anpin the eight kings of tohu moshiach ben yosef messiah the son of josef the source of nogah summery of

ah& tvunah (comprehension& application) love& fear of g-d the effects of hitbonenut the purpose of hitbonenut part three: divine inspiration divine inspiration bodies without souls false excitement of the emotions divine excitement or alien service proper and improper approach to the toil of hitbonenut level one "cold thought" level two "a good thought" level three: natural love& fear level four: intellectual love& fear level five: pure desire the five levels of the natural soul the difference between the divine& animal souls the three general levels of comprehension the three general levels of excitement the lowest level of the divine soul the five levels of the divine soul de ah et hashem (the knowledge of g-d) copyright by rabbi amiram markel and habochur hatamim shimon markel the soul

n of ohr ein sof, to a limited line of revelation, there must be a tzimtzum a restraint. the ein sof (the infinite one) concealed the infinite light within himself, so that the central point, as a finite revelation, could be revealed. this may be understood from the teacher-student relationship. the teacher understands the subject in a broad and deep manner. because the student is not on the same intellectual level as he, the teacher must remove from his own mind, the entire breadth and depth of it, so that all that remains is an impression of the subject, the central point. of course, the teacher did not actually forget anything. he merely put it aside, for the time being, and concealed it. he has not forgotten it at all, though he has put it "in the back of his head, so that it is not at

r, 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 student, he must assess exactly who it is he is teaching. this assessment is at the very beginning of the line, so to speak, and is a slight protrusion from the point. it is called kav

suring line) or amat habinyan (the builder s rod, because, though it is short, like a builder s rod or a measuring line, nevertheless, all the measurements of the building are done with it. in the same way, the kav hamidah (measuring line) is the ability of the teacher to "measure" and "assess" the student before the actual line of explanation itself. he must measure and assess the capability and intellectual level of the student. if he is teaching college students he will teach one way and if he is teaching third graders he will teach another way? likewise, whenever someone speaks, before he begins, there must be a measuring process of who exactly he is speaking to. only after he has measured the listener, will he be able to tailor his words according to that person. the type of person he

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

therefore, only grasp it in the most general of terms and will quickly forget the details. since he has not plumbed the subject to its depths, his understanding of it will be external and general and he will be incapable of explaining it in detail. he will be able to explain it only in the most general of terms. before explaining iyun (in depth analysis) we must first understand the makeup of any intellectual concept. length, width& depth there are three "dimensions" to every intellectual concept: 1) the length of a concept is the "lowering down" of the concept to make it accessible to the mind. in other words, this is the "descent" of the concept through the use of examples and analogies so that even a very lofty and abstract concept is expressed in terms that are tangible, even to the un

, 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 explained or viewed from many different perspectives and approaches, rather that just single way. this is what gives "bread

of water trickle forth to form the river. the true depth of the river is this trickle of water which flows from the spring. the pressure and constancy of the water flowing from the spring will determine the strength of the river, thus affecting its length and breadth. likewise, the actual depth of a concept is its original source. but what is this source? to understand this we must understand the intellectual faculties. what are they and how do they function? chochmah, binah and da at there are three intellectual faculties: chochmah (wisdom, binah (understanding, and da at (knowledge. up to this point we have explained the comprehended concepts in the brain of binah, which is the brain of comprehension and grasp. binah, specifically, is analogous to a river. this is because just as a river

horoughly. it is only through the repeated study and review of the subject, in which every particular is examined, that one will understand it clearly and achieve a true depth and understanding of it. da at- concentration from the above it is understood, that the aspect of da at (concentration, is only a vehicle and vessel for the aspect of binah (analytical comprehension. as mentioned above, the intellectual faculty of da at is the ability for concentration. it is the ability to connect ones mind to a subject (this is also the faculty of interest because the interest in the subject is what gives rise to the connection and deep concentration into it. the focus and concentration will be commensurate to the amount of interest. the faculty of interest and desire is called keter and the facult

to analyze to the very depth of the subject and bring out new insights from its depth "meditation" from the above it is clear that the order of deep contemplative meditation is as follow; there must be an initial da at which is the focus and concentration of the mind on the subject matter to the exclusion of all else. as soon as the mind is focused on the subject, analysis must begin. this is the intellectual investigation into the matter. one turns it over and over 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

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

in ima. in the flood, the gevurah-states of nukva could not, as we saw, be gsweetened h by her ghusband, h z feir anpin, so they had to return to their source in their gmother, h ima, to be rectified. the flood was thus the immersion of the world in the original intellect, or idea, that gave rise to it, in order to renew it. true, this was a purification process, just as a return to the original intellectual construct that gave rise to one fs emotional makeup is a purifying experience. however, such a flood of renewing energy can also be destructive, destroying the imperfect, corrupt, degenerate emotional makeup( gworld h) that was spawned by that idea but developed along selfish lines. this is probably why most people tend to avoid facing the real issues in life. tracing the threads of o

vel, the effect of this heightened type of relationship will spill over into all the elements that make up life in their home. in any case, until abraham, z feir anpin remained in the gnursing h stage, i.e, selfishly connected to ima, concerned only with its own maturation process (as we have seen previously, there are three stages of consciousness: fetal-consciousness, nursing-consciousness, and intellectual-consciousness) the six gextremities h are the six sefirot from chesed to yesod, which, as we know, are the raw material out of which the partzuf of z feir anpin is built. its metamorphosis from these six, separate sefirot into a full-fledged partzuf is marked by its acquisition of gbrains, h i.e, mature intellect in the form of the sub-sefirot of chochmah, binah, and da fat. the intel

drop of fertile seed is from chesed, which is ghidden in the mouth of ima, h as is known. although we said above that intellect is prerequisite for procreation, this does not of course negate the additional necessity for attraction, or ideally, love. in fact, if the intellect is functioning properly and there are no obstructions, it will naturally produce the emotional response appropriate to the intellectual understanding (ima. in this case, the appreciation for the rectification of reality accomplished by gbeing fruitful and multiplying h one fs divine self throughout reality, and the essential role played by the gfemale h in this process will bring the individual to appreciate, be attracted to, and love the gfemale. h the arizal on parashat lech lecha 60 he then ascended further from gy

esed and all five states of gevurah descend [into yesod, their main states the three revealed states of chesed, i.e, those present in tiferet, netzach, and hod, as is known. as we have mentioned previously, yesod of ima extends until the upper third of tiferet of z feir anpin, meaning that the drive of the intellect to express itself is present in the midot produced by the intellect as far as the intellectual aspect of tiferet. from that point on, the midot gtake over, h and the dominant consciousness is that of pure midot, with the intellectual rationale for the midot present only in the background. the three [revealed] states of gevurah are sweetened by the three [revealed] states of chesed there [i.e, in yesod. true, all five states of gevurah are given to the feminine [partzuf, nukva]

ruitfully, they must possess mature, adult intellect. otherwise their union will be subject to what we might call the vagaries of immaturity, i.e, of undeveloped emotions whose self-orientation will prevent them from interacting smoothly with each other. this maturity they receive from their gparents, h abba and ima, i.e, from the divine intellect proper. but in order for abba and ima to transfer intellectual consciousness and perspective to z feir anpin and nukva, they themselves must couple properly. we must therefore question what our sages, of blessed memory, said, namely, that gthe holy one, blessed be he, will not enter the upper jerusalem until he will enter the lower jerusalem. h4 g-d gentering h jerusalem is an appellation for the coupling of the male and female principles, allude

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

it is my suggestion that they should be studied over and over again, if necessary using the garden of pomegranates as a companion and as an aid to simplification. sometimes the language of s. liddellmacgregor mathers, who apparently was the author of these papers, was not as simple as it might have been. be that as it may, nothing should deter the serious student frbm extracting the last drop of intellectual nutriment from these papers. there is also the new edition of the tree of life (samuel weiser, new york, 1968, which provides an elementary introduction to magical procedures, the heart and core of the practical work of the order. with these two simple books, and only a few pages of the golden dawn handled at any single time, most of the complex problems should be eliminated. such a c

ove them is placed, in the portal ceremony, the crown of the spirit, the quintessence, added so that the elemental vehemence may be tempered, to the end that all may work together in balanced disposition. these grades are therefore an important and integral part of the work, despite shortsighted hostile criticism. to compare them, however, with those which precede and follow, is symptomatic of an intellectual confusion of function. it is rather as if one said that milk is more virtuous than friday- which, naturally, is absurd. yet similar comparisons in magical matters are constantly being made without exciting ridicule. it is obvious that different categories may not be so compared. the purpose of the neophyte ritual is quite distinct from that of zelator, and it is mistaken policy to com

members of the order devoted the greatest attention- the only technique in which, more than any other single branch of the work, there is greater opportunity for deception and self-deception. while in many ways the order technique may appear different from the vision method described in my tree of life, both are essentially the same. for they teach the necessity of an imaginative formation of an intellectual or astral form, the body of light, for the purpose of exploring the different regions of the tree of life or the several strata of one's own psychic make-up. the simpler aspects of this investigation are taught just after the grade of philosophus, though naturally the full possibilities of this method and the complete details on the technical side do not reveal themselves until the te

ple form of self-initiation. it will be simple to adapt the text to solo performance. but a careful scrutiny and examination of the entire system should long precede any effort to do practical work, if serious harm and danger is to be avoided. the language needs first of all to be mastered, and the symbolic ideas of the whole system assimilated and incorporated into the very fibre of one's being. intellectual acquaintance with every aspect of the subject is just as necessary as personal integrity and selfless devotion to an ideal. sincerity is indeed the most trustworthy shield and buckler that any student may possess, but if he neglects the intellectual mastery of the subject, he will soondiscover where his heel of achilles is located. but these two combined are the only safeguards, the f

feguards, the fundamental requisites to an insight into the significance of magic. not only are they the only sure foundation, but they conduce to the continual recollection of the goal at the end, which understanding arises through penetrating to the root of the matter, without which the student may stray but too readily from the narrow way stretching <89> before him. no matter how brilliant his intellectual capacity, no matter how ardent his sincerity or potent his dormant magical power, always must he remember that they matter absolutely in no way unless applied to the great work- the knowledge and conversation of the higher and divine genius "power without wisdom,"said a poet "is the name of death" and as frater d. d. c. f. so rightly said of one phase of magical work, but which has it

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

wealth in money to him is dross, far desire, and freedom from confusedannoyance of worldly thoughts, which are engendered and distracted by the purchases of riches.possessions, honour, rank and money to him are but as trifles; he forces the growing supernaturalsoul to work amidst the loving 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 ev

he altar of light, you are permitted to join in the mystic labours of this grade.this privilege is conferred only upon discreet and worthy men to whom the revelations oftheosophy and hermetic science may be safely confided. in our ceremony you may have noticed asimilarity to certain rite practised in the ancient mysteries. it is thus that we hope to lead the sincereaspirant to the lofty realms of intellectual truth and to the knowledge of the everlasting. we tracethe growth of our philosophy through the remotest avenues of time, sustained by the continuousadvent of sages and magi, a grand and spiritual procession of teachers illuminating the pathway towisdom, the great and wise men of were the heralds of our principles and kindled their lamps at thesacred fire in which we now rejoice. falt

e wrap upon which you must weave the threads, which wewill also give you (some dark and sombre, other bright and golden) a picture pleasing to the eye ofthe eternal, who is to pass upon your work. alchemy is so called because it is an instrument bywhich the good is to be separated from the evil; and what is not mature it matureth. it is a primarypower, pure and uncorrupted, it exerciseth with the intellectual man and takes no part with theunthinking and indolent. draw then upon your innate and tutored mind, and. follow us in our courseof reasoning.alchemists claim the power after eliminating and dispersing the u1timate and grosser elements ofbodies by the influence of fire, to grasp and hold the residing spirit from escape to the ethereal worldbeyond this world, and require and demand of i

protect you by their influence and authority, to advise you by their abilities and skill, toassist you in exigence by their liberality and bounty, and to cheer you at all times with their kindnessand love.your conductor will now present you to the celebrant, who will further instruct you.the conductor and novice repair to celebrant222s station near e.cond. of n.:frater celebrant, this seeker for intellectual light is referred to you for further instruction.celebrant:my brother, it has been heretofore explained to you, that we do not presume to teach new andstartling truths, but we trust to guide your thoughts in a given channel for a great, good and wisepurpose and perchance we may broaden the scope of your intellectual knowledge.i call your attention to a brief history of astrology.know

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

onstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception by all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy seems to have been the nurse or god-mother of all intellectual forces, the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with the magi, who perished in the end, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions and with an incredible wealth of poesy

ing to speak inwardly, such a one may affirm, like the god of st. john the evangelist: i am he in whom and by whom the word manifests in principio eras verbum. now, what is this principle? it is a groundwork of speech, it is a reason for the existence of the word. the essence of the word is in the principle; the principle is that which is; intelligence is a principle which speaks. what further is intellectual light? it is speech. what is revelation? it is speech also, being is the principle, speech is the means, and the plenitude or development and perfection of being is the end. to speak is to create. but to say: i think, therefore i exist, is to argue from consequence to principle, and certain contradictions which have been adduced by a great writer, lamennais, have proved abundantly the

d may be taken not only for the fiery form of satan but for the body of the holy ghost. it is the instrument of warfare in angelic battles, and feeds indifferrealization 39 ently both the flames of hell and the lightnings of st. michael. it may be compared to a horse having a nature analogous to the chameleon, ever reflecting the armour of his rider. the astral light is the realization or form of intellectual light, as the latter is the realization or form of the divine light. the great initiator of christianity, seeing that the astral light was overcharged with the impure reflections of roman debauchery, sought to separate his disciples from the circumambient sphere of reflections and to concentrate them only on the interior light, so that, through the medium of a common faith and enthusi

s and guarantee of movement by the author of all things: the magus must go to work in like manner. it is said that enthusiasm is contagious and why? because it cannot be produced in the absence of rooted faith. faith produces faith; to believe is to have a reason for willing; to will with reason is to will with power i do not say with an infinite but with an indefinite power. what operates in the intellectual and moral world obtains still more in the physical, and when archimedes was in want of a lever to move the world, he was seeking simply the great magical arcanum. one arm of the androgyne figure of henry khunrath bore the word coagula and the other solve. to collect and diffuse are nature's two words but after what manner can we accomplish these operations on the astral light or soul

ersal and magical doctrine of analogies. by means of these analogies the magus interprets visions, as did the patriarch joseph in egypt, according to biblical history. the analogies in the reflections of the astral light are as exact as the shades of colour in the solar spectrum, and can be calculated and explained with great accuracy. it is, however, indispensable to know the dreamer's degree of intellectual life, which, indeed, he will himself reveal completely by his own dreams and in a manner that will astonish himself. somnambulism, presentiments and second sight are simply an accidental or induced disposition to dream in a voluntary or awakened sleep that is, to perceive the analogous reflections of the astral light, as we shall explain to demonstration in our ritual, when providing

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

marriage of copper with zinc, the action of all metals in the galvanic pile, are perpetual and unmistakable revelations. let physicists seek and find out; ever will the kabalist explain the discoveries of science! the human body is subject, like the earth, to a dual law; it attracts and it radiates; it is magnetized by an androgyne magnetism and reacts inversely on the two powers of the soul, the intellectual and sensitive, but in proportion to the alternating preponderances of the two sexes in their physical organism. the art of the magnetizer consists wholly in the knowledge and use of this law. to polarize action and impart to the agent a bisexual and alternate force is a method still unknown and sought vainly for directing the phenomena of magnetism at will. highly trained judgement an

they attributed extraordinary virtues and represented as follows: abracadabra abracadabr abracadab abracada abracad abraca abrac abra abr ab a this combination of letters is a key of the pentagram. the initial a is repeated five and reproduced thirty times, thus giving the elements and numbers of the two following figures: the isolated a represents the unity of the first principle, otherwise, the intellectual or active agent. a united to b represents the fertilization of the duad by the monad. r is the sign of the triad, because it represents hieroglyphically the emission which results from the union of the two principles. the number 11, which is that of the letters of the word, combines the unity of the initiate with the denary of pythagoras, and the number 66, the added total of all the

onsequence impedes liberty and tires the nervous system. 35 chapter v the blazing pentagram we proceed to the explanation and consecration of the sacred and mysterious pentagram. at this point, let the ignorant and superstitious close the book; they will either see nothing but darkness, or they will be scandalized. the pentagram, which in gnostic schools is called the blazing star, is the sign of intellectual omnipotence and autocracy. it is the star of the magi; it is the sign of the word made flesh; and, according to the direction of its points, this absolute magical symbol represents order or confusion, the divine lamb of ormuz and st. john, or the accursed goat of mendes. it is initiation or profanation; it is lucifer or vesper, the star of morning or evening. it is mary or lilith, vic

vening. it is mary or lilith, victory or death, day or night. the pentagram with two points in the ascendant represents satan as the goat of the sabbath; when one point is in the ascendant, it is the sign of the saviour. the pentagram is the figure of the human body, having the four limbs and a single point representing the head. a human figure head downwards naturally represents a demon that is, intellectual subversion, disorder or madness. now, if magic be a reality, if occult science be really the true law of the three worlds, this absolute sign, this sign ancient as history and more ancient, should and does exercise an incalculable influence upon spirits set free from their material envelope. the sign of the pentagram is called the sign of the microcosm, and it represents what the kaba

and most potent of all signs. need anyone be surprised therefore that every magus believes in the real influence exercised by this sign over spirits of all hierarchies? those who set at naught the sign of the cross tremble before the star of the microcosm. on the contrary, when conscious of failing will, the magus turns his eyes towards this symbol, takes it in his right hand and feels armed with intellectual omnipotence, provided that he is truly a king, worthy to be led by the star to the cradle of divine realization; provided that he knows, dares, wills and keeps silent; provided that he is familiar with the usages of the pentacle, the cup, the wand and the sword; provided, finally, that the intrepid gaze of his soul corresponds to those two eyes which the ascending point of our pentagr

ROBERT KIRK WALKER BETWEEN WORLDS

, in addition to a new short commentary which i had long intended to write, was suggested to me by folklorist jennifer westwood during a bus journey through the highlands of scotland in pursuit of elusive ancient sites. in which situation, as robert kirk himself would say, such antic fancies as fairy-lore and wrestling with the wraiths and aery substance of his book were made sensible both to the intellectual and visive faculties. http//www.dreampower.com/kirk_wbw/pg_vi.htm (1 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) r.j. stewart bath, 1990 *superior figures refer to items in the bibliography (braces) forward viii foreword: by jennifer westwood, london, 1990 the road to the fairy knowe the secret commonwealth of robert kirk( 1644-97, minister of aberfoy

ide copyright 1990, 1998-2001 ,rj.stewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_1.htm (8 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 10-18) flip to page# introduction 10 this underlying stance in kirk's writing leads to our third area of possible misconception, for he is not making an antagonistic or a historical or even an academic or intellectual distinction between the paganism or pre-christian lore and customs of the highlanders, and his own deeply christian convictions and dedicated work. he seeks instead to synthesize these levels of belief and to argue that they are not essentially in conflict with one another. where he encounters superstitious or debased practices he firmly criticizes them, but overall he constantly seek

given why there may not be particles of a more vivified spirit form of it for procreation, than is possible to be [formed] of earth which takes more time to rarefy and ripen before it can come to have a prolific virtue. and if our tripping darlings did not thus procreate, their whole number would be [so] exhausted after a considerable space of time. for though they are of more refined bodies and intellectual [capacity] than we [are, and of far less heavy and corruptive humours, which are a cause of dissolution, yet many of their hives being dissonant to right reasons and [to] their own laws, and their [bodily] vehicles being not wholly free of lust and passion, especially of the more haughty spiritual kind, they pass, http//www.dreampower.com/kirk_wbw/pg_50.htm (8 of 10 [10/9/2001 12:35:0

RUBY TABLET OF SET

e 2nd century bce the greek culture had been absorbed into the egyptian. by the time of julius caesar's arrival in 30 bce, the dynasty was so decadent and weak that it fell almost without a blow. the hellenistic era saw the proliferation of various mystery cults, such as those of isis, orpheus, mithras, and gnosticism. the hellenistic philosophies discussed below were primarily influential in the intellectual centers of the west, and would persist into the roman era. skepticism, introduced by pyrrho of elis (360-270 bce) and timon of the platonic academy in athens (320-230 bce, may be defined as the doctrine that any true knowledge is impossible, or that all knowledge is uncertain. a position that no fact or truth can be established on philosophical grounds [but how could a sincere skeptic

ethod. socrates, however, used a skeptical approach towards knowledge as a "clearing away the mental underbrush" device in order to better employ logic. the skeptics did not pursue a similarly positive, constructive approach to the acquisition of knowledge. epicureanism was a philosophy of hedonistic ethics that considered calmness untroubled by mental or emotional disquiet the highest good, held intellectual pleasures superior to others, and advocated the renunciation of momentary gratification in favor of more permanent pleasures. it was introduced by [and named after] epicurus of samos (341-270 bce, and it enjoyed considerable influence among the greek civilizations of the asiatic coasts. epicurus, a pantheist who rejected conventional religion, felt that the aim of philosophy should be

6a, 16l, 16m thomas aquinas (1225-1274) was a christian cleric who ultimately achieved catholic sainthood by his success in reacting to (a) the challenge of islam and (b) the rediscovery of classical philosophy, particularly that of aristotle, ca. 1140. by 1250 aristotle's influence had become so great that he was referred to as "the philosopher" hence it was necessary to refine catholicism to an intellectual precision comparable with that of aristotle, and also to make aristotle's more secular/scientific works tolerable to the church through a flattering interpretation of them. the bewildering complexity 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

ild a system that will reflect "basic man" rather than one which sets ideals and expectations for him that he cannot reach. the advantage of this kind of system is that it never over-reaches itself and rarely falls victim to hypocrisy of a structural sort, since not much except cooperation and stability is expected of it. the disadvantage is that it is a difficult system to improve by inspired or intellectual leadership, since the political power is concentrated in majority opinion. which tends to be sluggish, conservative, complacent, and apathetic. unless a crisis shocks it into action. political power can be corrupted through the economic, social, or demagogic manipulation of the people. the philosophy of rousseau jean-jacques rousseau (1712-1778) begins his social contract (1762 "man w

the goals of the spiritual state. individualism and rights against a government are considered by hegel to limit freedom: since they reduce the scope and power of the whole, they serve to limit possibility. similarly hegel feels contempt for democracy. it reduces questions of relevance to the state to resolution by simple "counting of noses" i.e. voting, in which all opinions are not of the same intellectual merit [hegel prefers a monarchy. this preference is a weak area of his thought, since it is not really justified. why should an accident of birth make one any better a judge of the volksgeist] for hegel there are no absolute values. values are products of history; they are validated by their success. thus hegel overcomes hume's objection to morality. the "social contract" theorists. h

SABBATIC KABALA OF THE CROOKED PATH

is ruled by venus in its most attainable manifestation this is really a cell that is responsible for blazing up the light and make the seeker a seer. this is in the tarot symbolized by the priestess and the card known as art. the joining itself being significant both of the alkhemical processes, but also important in relation to the continuation of the lunar mysteries. the artistic and exploring intellectual fire of the saggitarius is performing a well-balanced congress into venus and makes this a cell of beauty. a place where ideas melts into action in the most efficant and profound ways. as a result the texts connected to this cell is works of smoothness and elegance, of beauty and artistic seership. cell 4 being the aat of the 5th and 16th letter of the sacred alphabet in this cell we

SALMANRUSHDIE THESATANICVERSES

mp to increase both his discomfort and his discomfiture. then the five policemen defiantly started up their own version of the immigration officers' conversation, and set to analysing the merits of divers movie stars, darts players, professional wrestlers and the like; but because they had been put into a bad humour by the loftiness of "jockey" stein, they were unable to maintain the abstract and intellectual tone of their superiors, and fell to quarrelling over the relative merits of the tottenham hotspur "double" team of the early 1960s and the mighty liverpool side of the present day- in which the liverpool supporters incensed the spurs fans by alleging that the great danny blanchflower was a "luxury" player, a cream puff, fldwer by name, pansy by nature- whereupon the offended claque r

specimens, this, in the allegorical aviary he'd assembled in lighter days, and which included among its winged metaphors the sweet (of youth, the yellow (more lucky than me, khayy m--fitzgerald's adjectiveless bird of time (which has but a little way to fly, and lo! is on the wing, and the obscene; this last from a letter written by henry james, sr, to his sons "every man who has reached even his intellectual teens begins to suspect that life is no farce; that it is not genteel comedy even; that it flowers and fructifies on the contrary out of the profoundest tragic depths of the essential dearth in which its subject's roots are plunged. the natural inheritance of everyone who is capable of spiritual life is an unsubdued forest where the wolf howls and the obscene bird of night chatters" t

SAPPHIRE TABLE OF SET MAIN

t answer is made by reference to scripture or lineage, rather than the achievements of the students, the group deserves the contempt it gets. the second type of distrust is a subtle and ignoble one "i don't think i can get better" the latter view breeds a nihilism and cynicism that eventually rots both its holder and his culture *initiation is about process, not (merely) ceremony. i wonder if any intellectual historian has paid attention to the fact that process philosopher henri bergson's sister was macgregor mather's wife. the essential idea of process philosophy is that "the many become one and are enriched by one" as we develop into the only open place for us, the future, we are constantly putting our lives together. generally this is done on a haphazard plan. we are somehow the produc

people love to read and surf the web, and otherwise amuse themselves. playing with new ideas is lots of fun. but amusement is not change of a very high order. change is an interesting word, because it holds two ideas. one, that something exists that can be changed by applying materials and labor from a particular man or woman's subjective universe. two, that this process is different than simple intellectual or cultural change. the work of a school is not simply changing people's ideas, the tv does that very well. the work of a school is to create a space where certain ideas, moods, artistic achievements, and magical powers will cluster. now this is very hard work, because no one wants to hear a new idea. everyone *thinks* they want to hear a new idea, and the teacher is deluged with peop

. real self-change doesn't work that way. the parts of yourself that you really need to change are pretty entrenched in you, and finding and learning to use the tools that will work for you (and you alone) is a lifetime quest. if you really want to change yourself, first you learn about a system of magic, then you practice it on a playful level, then you research it to as deep a level as you have intellectual resources to do, then you teach it, then you actually create more of it at the cutting edge. if it sounds like hard work, it is. it is easier to own many books than to write books. it is very hard to write good books. it is harder still to develop oneself to the level that one can transmit information by means other than words, and even harder still to renounce your power over those y

ll my will/vision. if i don't live in accordance with my vision, i am conscious of it. if i do, i obtain a very high level of inspiration and energy. i can focus on interacting with the world and other people with full intensity. i can gain on a new level from interaction with other people. this has, for example, helped me to understand the real essence of many a person (people are not at all as "intellectual" as i've wanted to believe, for example. and thus i've been able to form a new level of interaction with people; a much more total and intense exchange) i have become more daring and determined, especially in the sense of being convinced that i will fulfill my vision/dreams (i have also actively fought against the weaknesses of my mundane personality, e.g. put myself into the spotligh

SAPPHIRE TABLET OF SET

t answer is made by reference to scripture or lineage, rather than the achievements of the students, the group deserves the contempt it gets. the second type of distrust is a subtle and ignoble one "i don't think i can get better" the latter view breeds a nihilism and cynicism that eventually rots both its holder and his culture *initiation is about process, not (merely) ceremony. i wonder if any intellectual historian has paid attention to the fact that process philosopher henri bergson's sister was macgregor mather's wife. the essential idea of process philosophy is that "the many become one and are enriched by one" as we develop into the only open place for us, the future, we are constantly putting our lives together. generally this is done on a haphazard plan. we are somehow the produc

people love to read and surf the web, and otherwise amuse themselves. playing with new ideas is lots of fun. but amusement is not change of a very high order. change is an interesting word, because it holds two ideas. one, that something exists that can be changed by applying materials and labor from a particular man or woman's subjective universe. two, that this process is different than simple intellectual or cultural change. the work of a school is not simply changing people's ideas, the tv does that very well. the work of a school is to create a space where certain ideas, moods, artistic achievements, and magical powers will cluster. now this is very hard work, because no one wants to hear a new idea. everyone *thinks* they want to hear a new idea, and the teacher is deluged with peop

. real self-change doesn't work that way. the parts of yourself that you really need to change are pretty entrenched in you, and finding and learning to use the tools that will work for you (and you alone) is a lifetime quest. if you really want to change yourself, first you learn about a system of magic, then you practice it on a playful level, then you research it to as deep a level as you have intellectual resources to do, then you teach it, then you actually create more of it at the cutting edge. if it sounds like hard work, it is. it is easier to own many books than to write books. it is very hard to write good books. it is harder still to develop oneself to the level that one can transmit information by means other than words, and even harder still to renounce your power over those y

ll my will/vision. if i don't live in accordance with my vision, i am conscious of it. if i do, i obtain a very high level of inspiration and energy. i can focus on interacting with the world and other people with full intensity. i can gain on a new level from interaction with other people. this has, for example, helped me to understand the real essence of many a person (people are not at all as "intellectual" as i've wanted to believe, for example. and thus i've been able to form a new level of interaction with people; a much more total and intense exchange) i have become more daring and determined, especially in the sense of being convinced that i will fulfill my vision/dreams (i have also actively fought against the weaknesses of my mundane personality, e.g. put myself into the spotligh

SATANIC APHORISMS

epresents kindness to those who deserve it instead of love wasted on ingrates! 5. satan represents vengeance instead of turning the other cheek! 6. satan represents responsibility to the responsible instead of concern for psychic vampires! 7. satan represents man as just another animal, sometimes better, more often worse than those that walk on all-fours, who, because of his "divine spiritual and intellectual development" has become the most vicious animal of all! 8. satan represents all of the so-called sins, as they all lead to physical, mental, or emotional gratification! 9. satan has been the best friend the church has ever had, as he has kept it in business all these years! the eleven satanic rules of the earth by anton szandor lavey 1967 1. do not give opinions or advice unless you a

SATANIC BIBLE

vii. not all vampires suck blood viii. indulgence. not compulsion ix. on the choice of a human sacrifice x. life after death through fulfillment of the ego xi. religious holidays xii. the black mass (earth--book of belial- the mastery of the earth i. theory and practice of satanic magic (definition and purpose of lesser and greater magic) ii. the three types of satanic ritual iii. the ritual, or "intellectual decompression, chamber iv. the ingredients used in the performance of satanic magic: a. desire b. timing c. imagery d. direction e. the balance factor v. the satanic ritual: a. some notes which are to be observed before beginning ritual b. the thirteen steps c. devices used in satanic ritual (water--book of leviathan- the raging sea i. invocation to satan ii. the infernal names iii. i

esents kindness to those who deserve it, instead of love wasted on ingrates! 5. satan represents vengeance, instead of turning the other cheek! 6. satan represents responsibility to the responsible, instead of concern for psychic vampires! 7. satan represents man as just another animal, sometimes better, more often worse than those that walk on all-fours, who, because of his "divine spiritual and intellectual development, has become the most vicious animal of all! 8. satan represents all of the so-called sins, as they all lead to physical, mental, or emotional gratification! 9. satan has been the best friend the church has ever had, as he has kept it in business all these years (fire) the book of satan the infernal diatribe the first book of the satanic bible is not an attempt to blaspheme

. it must be pointed out to these destroyers of labels that one or many articles they themselves are wearing are not wearing are not necessary to keep them warm. there is not a person on this earth who is completely devoid of ornamentation. the satanist points out that any ornamentation of the scoffer's body shows that he, too, is guilty of pride. regardless of how verbose the cynic may be in his intellectual description of how free he is, he is still wearing the elements of pride. being reluctant to get up in the morning is to be guilty of sloth, and if you lie in bed long enough you may find yourself commiting yet another sin- lust. to have the faintest stirring of sexual desire is to be guilty of lust. in order to insure the propagation of humanity, nature made lust the second most powe

ause humanism is not a religion; but why even have a religion in the first place if all you do is what comes naturally, anyway? why not just do it" modern man has come a long way; he has become disenchanted with the nonsensical dogmas of past religions. we are living in an enlightened age. psychiatry has made great strides in enlightening man about his true personality. we are living in an era of intellectual awareness unlike any the world has ever seen. this is all very well and good, but- there is one flaw in this new state of awareness. it is one thing to accept something intellectually, but to accept the same thing emotionally is an entirely different matter. the one need that psychiatry cannot fill is man's inherent need for emotionalizing through dogma. man needs ceremony and ritual

of psychology and good, honest emotionalizing, or dogma. it provides man with his much needed fantasy. there is nothing wrong with dogma, providing it is not based on ideas and actions which go completely against human nature. the quickest way of traveling between two points is in a straight line. if all the guilts that have been built up can be turned into advantages, it eliminates the need for intellectual purging of the psyche in an attempt to cleanse it from these repressions. satanism is the only religion known to man that accepts man as he is, and promotes the rationale of turning a bad thing into a good thing rather than bending over backwards to eliminate the bad thing. therefore, after intellectually evaluating your problems through common sense and drawing on what psychiatry has

SATANIC RITUALS

ned to be of non-christian thought or background. there was only a minute percentage of actual healers and oracles. they were likewise persecuted. there have been recent attempts to assess great numbers of "witches" of antiquity as rebels against the christian church who held dianic "esbats" with furtive regularity. this presents a charming picture. but it is folly, because it bestows a degree of intellectual sophistication on people who were essentially ignorant, and who were willing to go along with whatever form of worship the opinion makers gave them. at any rate, during the period when accounts of the black mass were employed as propaganda against "heretical" sects and orders, few cared about the finer points differentiating the witch from the satanist. both were as one in the eyes of

france many men became priests because they were from upper class families and the priesthood was de rigeur for at least one son of cultured or well-to-do parents. the first son became a military officer or politician, and the second was sent off to a religious order. so controversial was this arrangement that it produced a catch phrase "le rouge et noir" if one of the young men happened to be of intellectual bent, which was often the case, the priesthood provided virtually the only access to libraries and avenues of higher learning. it was to be expected that the hermetic principle of "as above, so below" and vice versa would apply to gifted and intelligent individuals. an inquiring, well-developed mind could often be dangerously skeptical and subsequently irreverent! thus there was alway

participant that though he is an animal, he is still a man. it is this that gives the tierdrama its profound effect the rite was originally performed by the order of the illuminati, founded in 1776 by adam weishaupt as an extension of existing masonic ritual ten years earlier, gotthold lessing had influenced many germans' opinions on the limits of die arts with his critical treatise, laoco n. the intellectual climate in germany had reached the point of controversy that in england gave rise to the hell fire club. passing off the bavarian illuminati as a society with a purely political base is a blunder often made by those who naively think that politics and magic ritual do not mix. masonic orders have contained the most influential men in many governments, and virtually every occult order h

evolving shutter was used, augmented by a continuous image of flames, projected through the principle of the lobsterscope. however, now there are vastly improved electronic flash units insofar as controlled frequencies are concerned. participants wear black ceremonial robes and hoods. the celebrant is bareheaded. when die elektrischen vorspiele was performed in nazi germany (circa 1932-35) by the intellectual element of the budding sicherheitsdienst rfs, the banners and symbols of the time were used as an integral part of the decor. participants were garbed in full dress, whether uniformed or not. topical music was added-usually morgenrot at the beginning and unsre fahne flattert uns voran as a closing anthem. these were played by the organist or on a gramophone. music by richard wagner ma

teenth and sixteenth centuries. the brethren of the free spirit was a sect of dissidents that miscarried from the womb of its mother roman church. they taught that within each human being there dwelt a little divine spark (f nklein. they believed that a simple recognition of this magical essence within each man was enough to liberate one from any restrictions whatsoever, whether social, sexual or intellectual. the russian has been, throughout history, predominantly receptive, though sometimes quixotic and despite the contemporary myth of classlessness, he can easily find his place and remain reconciled to it. intrigue and change have always hailed from alien spheres. the doctrine of the little flame was, therefore, easily adapted to fit the russian "soul" instead of fifty lesser gods of a

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

h systems to exist. the value of religion religion continues to be a vital force because it has value for people. for many, the value comes in the experience of something beyond the boundaries of day-to-day life. the religious experience is for them a valuable product of faith, linking them to a bigger universe and giving them hope of eternal life. others find in their religion an opportunity for intellectual analysis of doctrines and teachings, while for others the value of religion comes in its teachings about leading a moral and ethical life. most religions teach some form of moderation, and this in turn puts limits on believers and makes society more stable. part of this social control comes from the figures of authority in provided by each religion. still others find comfort in the tr

on suffered in many places. during the reformation this led to widespread criticism of both the catholic church and the protestant sects that broke away from it. though this period focused on politics more than on religious ideas, such as the existence or nonexistence of god, the reformation paved the way for later criticisms of religion. the scientific discoveries of the age of enlightenment, an intellectual movement in the late seventeenth and eighteenth centuries that emphasized reason and logic, reinforced the questioning of church policy, both catholic and protestant. during the seventeenth century, when philosophers began observing and classifying natural phenomena, they looked for secular explanations for what they saw rather than religious ones. these early scientists discovered th

anism did build up the spiritual side of confucianism, zhu xi also emphasized the rational and practical side of the religion. this encouraged future scholars to focus on law, politics, and economics. world religions: almanac 157 confucianism spreads throughout asia following the development of neo- confucianism, confucianism spread to korea, japan, and vietnam, and eventually became the dominant intellectual force throughout east asia. the royal court of korea accepted confucianism by the fifteenth century, and by the seventeenth century the philosophy had entered japan. confucianism has continued to grow and be reworked by new scholars in new eras. for many, confucianism reached its height in china during the qing dynasty (1644 1912. qing rulers described themselves as great examples of

icism was ataraxia, or peace of mind. this was also the goal of epicureanism, a philosophy founded by epicurus (341 270 bce. for epicurus, philosophy was the art of making humans happy. all divine or spiritual elements were made secondary to ethical ones, and pleasure was considered the highest good. this concept of pleasure centered on the avoidance of pain and the attainment of ataraxia through intellectual, rather than physical pleasures. according to epicurus, people were to live simply and not desire the wrong things. acting justly and honestly was wise not because of some abstract idea of virtue, but because doing so would prevent a person from suffering any retribution from society. indeed, epicureans believed that the soul died with the body and, therefore, death was not to be fear

f the fall, when adam and eve were tempted into sin and were forced out of the garden of eden. public domain. 220 world religions: almanac greco-roman religion and philosophy zeus was a sky god, but he also represented order. he maintained order in the universe and in the home, protected strangers who arrived asking for hospitality, punished people who broke their sworn word, and served as god of intellectual thought. zeus s wife hera was the goddess of marriage, childbirth, and women. she was also sacred to herders of cattle; homer often called her ox-eyed hera. aphrodite was the goddess of love and beauty. ares was the god of war. in warlike sparta he was held in high regard, but in athens he was worshipped in the same building where people were tried for murder. athena was the goddess o

SEPHER YETZIRAH WESTCOTT

gence which emanates from the primordial depths of wisdom 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 intelligenc

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

"king arthur" published many years afterwards, i have taken up an analogous design, in the contemplation of our positive life through a spiritual medium; and i have enforced, through a far wider development, and, i believe, with more complete and enduring success, that harmony between the external events which are all that the superficial behold on the surface of human affairs, and the subtle and intellectual agencies which in reality influence the conduct of individuals, and shape out the destinies of the world. as man has two lives, that of action and that of thought, so i conceive that work to be the truest representation of humanity which faithfully delineates both, and opens some elevating glimpse into the sublimest mysteries of our being, by establishing the inevitable union that exi

in opinions. there, too, was the venerable malesherbes "l'amour et les delices de la nation (the idol and delight of the nation (so-called by his historian, gaillard) there jean silvain bailly, the accomplished scholar, the aspiring politician. it was one of those petits soupers for which the capital of all social pleasures was so renowned. the conversation, as might be expected, was literary and intellectual, enlivened by graceful pleasantry. many of the ladies of that ancient and proud noblesse for the noblesse yet existed, though its hours were already numbered added to the charm of the society; and theirs were the boldest criticisms, and often the most liberal sentiments. vain labour for me vain labour almost for the grave english language to do justice to the sparkling paradoxes that

reation, from the archangel to the worm, from olympus to the pebble, from the radiant and completed planet to the nebula that hardens through ages of mist and slime into the habitable world, the first law of nature is inequality "harsh doctrine, if applied to states. are the cruel disparities of life never to be removed "disparities of the physical life? oh, let us hope so. but disparities of the intellectual and the moral, never! universal equality of intelligence, of mind, of genius, of virtue! no teacher left to the world! no men wiser, better than others, were it not an impossible condition, what a hopeless prospect for humanity! no, while the world lasts, the sun will gild the mountain-top before it shines upon the plain. diffuse all the knowledge the earth contains equally over all m

ugh invisible tubes, silken blinds waving to and fro, as if to cheat the senses into the belief of an april wind, and miniature jets d'eau in each corner of the apartment, gave to the italians the same sense of exhilaration and comfort (if i may use the word) which the well-drawn curtains and the blazing hearth afford to the children of colder climes. the conversation was somewhat more lively and intellectual than is common amongst the languid pleasure-hunters of the south; for the prince, himself accomplished, sought his acquaintance not only amongst the beaux esprits of his own country, but amongst the gay foreigners who adorned and relieved the monotony of the neapolitan circles. there were present two or three of the brilliant frenchmen of the old regime, who had already emigrated from

weeks rolled on; and the mind of glyndon, gradually fitted to this sequestered and musing life, forgot at last the vanities and chimeras of the world without. one evening he had lingered alone and late upon the ramparts, watching the stars as, one by one, they broke upon the twilight. never had he felt so sensibly the mighty power of the heavens and the earth upon man; how much the springs of our intellectual being are moved and acted upon by the solemn influences of nature. as a patient on whom, slowly and by degrees, the agencies of mesmerism are brought to bear, he acknowledged to his heart the growing force of that vast and universal magnetism which is the life of creation, and binds the atom to the whole. a strange and ineffable consciousness of power, of the something great within th

SIR WALLIS BUDGE EGYPTIAN MAGIC

r of magical names, and spells, and enchantments, and formula, and pictures, and figures, and amulets, and in the performance of ceremonies accompanied by the utterance of words of power, to produce supernatural results, formed a large and important part of the egyptian religion. and it is certain that, notwithstanding the continuous progress which the egyptians made in civilization, and the high intellectual development to which they eventually attained, this belief influenced their minds and, from the earliest to the latest period of their history, shaped their views concerning things temporal as well as spiritual in a manner which, at this stage in the history of the world, is very difficult to understand. the scrupulous care with which they performed their p. viii innumerable religious

consider the lofty spiritual character of the greater part of the egyptian religion, and remember its great antiquity, it is hard to understand why the egyptians carefully preserved in their writings and ceremonies so much which savoured of gross and childish superstition, and which must have been the product of their predynastic or prehistoric ancestors, even during the period of their greatest intellectual enlightenment. but the fact remains that they did believe in one god who was almighty, and eternal, and invisible, who created the heavens, and the earth, and all beings and things therein; and in the resurrection of the body in a changed and glorified form, which would live to all eternity in the company of the spirits and souls of the righteous in a kingdom ruled by a being who was

SPENSER THE CULT OF THE ALL SEEING EYE 1960

pression on one man and another impression on another, presuming, of course [they are] people on one level. at the same time the same work of art will produce different impressions on people of different levels. and people from lower levels will never receive from it what people of higher levels receive. this is real, objective art. an objective work of art. affects the emotional and not oniy the intellectual side of man (his emphasis) mr. beskow's picture is described as nonobjective, yet its composition admittedly reflects the dimensions of the room and the chunk of iron ore. this involves mathematics. he said of his mural "you can make what you wish of it" yet he admittedly sought to create a specific subjective effect in the mind of the spectator. consequently, mr. beskow's remarks cre

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

y 39 sense of an encounter with the eternal, and their education was designed to bring the members to such an experience. their education was thus a philosophical initiation; the pythagoreans could well say that in their mode of life they were striving for a goal similar to that of the mystery cults. chapter 3 platonic mysteries the mystery of immortality the significance of the mysteries for the intellectual life of the ancient greeks can be appreciated when we examine the case of plato s idea of the world. there is in fact only one way of making plato fully intelligible, and that is to place him in the light that streams from the mysteries. according to his later followers, the neoplatonists, he taught an esoteric doctrine to those he admitted as worthy to receive it, and placed them und

eril the body. and who shows self-control? is it not called self-control when we see someone not being carried away by the desires, but preserving a decent indifference toward them; is not this appropriate only to those who regard the body with the greatest indifference and spend their lives in philosophy?52 and socrates treats all the other virtues in like manner. he then goes on to characterize intellectual insight itself. what is it that we call knowing as such? without doubt, knowing is attained by the forming of judgments: i form a judgment about some object before me, for example, that the thing in front of me is a tree. now, how do i reach that assertion? only by knowing already what a tree is, and recollecting my idea of a tree. a tree is a perceptible thing; thus when i recollect

ne and acquiesce in the popular attitude toward them; as i ve already said, i make myself, rather than them, the object of my investigations, and i try to discover whether i am a more complicated and puffed-up sort of creature than typhon, or whether i am a more gentle and simpler creature, endowed by heaven with a nature altogether less typhonic.75 thus we see that plato is no enthusiast for the intellectual and rationalistic interpretation of myth, and this must be taken into account when we examine his own use of myths to express his own views. plato has recourse to myth when he comes to speak of the life of the soul. at that juncture, where he leaves the transitory world to seek after the eternal core of the soul, concepts deriving from the senses and from the thinking based upon them

usness (medea) comes to our aid. medea becomes for jason what diotima was for socrates when she instructed him in the mysteries of love. humanity s own wisdom possesses the magic power of conquering 76 christianity as mystical fact the transitory and attaining to divinity. from our lower nature, on the other hand, only a debased humanity the armed men can spring; this is overcome by spiritual and intellectual means, the advice of medea. but even when the hero has found the eternal the fleece he is not yet safe. a part of his consciousness apsyrtus must be offered up as a sacrifice. this is demanded by the nature of the sense-perceptible world, which is only to be comprehended by us as a manifold, dismembered domain. we might go still further into the spiritual processes underlying these im

the way plotinus (a.d. 204 269) describes his inner experience: it has happened often. roused into myself from my body outside everything else and inside myself my gaze has met a beauty wondrous and great. at such moments i have been certain that mine was the better part, mine the best of lives lived to the fullest, mine identity with the divine. fixed there firmly, poised above everything in the intellectual that is less than the highest, utter actuality was mine. christian and pagan wisdom 159 but then there has come the descent, down from intellection to the discourse of reason. and it leaves me puzzled. why this descent? indeed, why did my soul ever enter my body since even when in the body it remains what it has shown itself to be when by itself?177 and elsewhere: how is it then that

SYMBOLISM

arious symbols. the symbols of the twin lion gods, shu and tefnut, who together are shuti, are obviously of importance in understanding the activities of the order. the topic of symbolism was therefore chosen for the introductory session of the workshop. application in discussing this session and what would be discussed, the grand master stressed that symbolism wasn't to be discussed simply as an intellectual exercise, but that all participants should try to apply the setian yardstick of "application" to this discussion. each and every topic of this session (and all sessions in the workshop) should be measured by the questions of a) can it be applied? b) is it useful? c) does it work? what is symbolism? one answer suggested by workshop participants is that symbolism is a language of the un

music: incense can bring about different emotions and responses through the sense of smell. music can bring about different responses through the sense of hearing, in ways totally different than the verbal symbols do (the difference between right brained behavior and left brained behavior. where does symbolism come from? when dealing with incense and music, we are leaving the mental processes and intellectual reactions that visual symbols will evoke, and going instead to the more reactive, bodily, reactions. we react to the smell of bodily feces with distaste because of the body's reaction to that sort of an input. we find the fragrance of a rose very pleasing. one of the reasons we use fragrant incenses during a ritual is to bring about bodily reactions which enhance a ceremony because of

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

irl" and he was one of 'em" gs (laughs) rg: so that was great. anyway, my question was towards the philosophical/ religious motivators, if you will, which you have been dwelling on. i've been trying to form it up into a more cohesive, integrated. gs: try to make it quick, we're running out of time. go ahead. rg: yeah. to expose the ethos of the, you know, it's like the neocons serve as the pseudo-intellectual rationale for the illumi-nazi agenda. and i don't presume that it turns on such fine distinctions, so much as it is a bare-knuckled lust for power. but, everybody has sort of a worldview that they use to justify their actions. and of course, it's a most un-conservative, humanistic social engineering agenda on a far larger scale. now you mentioned about these people, basically, and it'

TECHNICIANS GUIDE TO THE LEFT HAND PATH

fficacy of the principles will be subverted. a word to the aware should be sufficient in this regard. it is easy to spot those who have hit this wall where tools build only more of the same kind of tools and are never used to create something new. it is a major component in the decline 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

decode, you must create the mental and psychological construction that reveals the unknown and unseen. the particulars of this decoding process involves affinity. it is through recognition, exploration, circumstance, desire and will to understand personal affinity that the revelatory nature of self exploration yields substance.without affinity, will, desire and activity they are nothing more than intellectual curiousities of literature, myth and opinion. the implication is that there exists a language of higher being that is recognized only by those whose consciousness can become synchronized with the imprints of energy that constitute the various principles, ideas and perceptions of that path. creation is extension, the process that leads to creation, and which results from creation is re

nomena of self aware consciousness presents the first internal condition.the possibility of an answer exists only if the question is known. any other condition within the personality that motivates an individual to quest will present a distortion of the answer..if ever found. focus, concentrate and define your question well, and then actively seek an answer. define your question not based upon an intellectual understanding, but rather upon what the pain in your soul and heart reveals to your personal awareness when considering "who and what, am i" the intellectual development of your answer arises from applying form to this initial abstraction. the mechanistic nature of the universe emanates its essential properties from the largest to the smallest. this is the first law of hermetics, and

l establish from the start that these elements may be broken down into more categories. however, these three form the major functions within the initiatory process at the noumenal level. there is a fourth which influences these three, but of which is very distinct and in a category of its own. the triadic composition of the initiatory psychological construct consists of the following filters: the intellectual self. this is the rational self, the studious one, the being that looks for progression and logic, and their meaning within its environment. it seeks to learn. it works greatly with the phenomenal world, its most significant insights and manifestations are materially limited. this self derives its sustenance from the objective reality. this is the self which will always try to underst

hin its environment. it seeks to learn. it works greatly with the phenomenal world, its most significant insights and manifestations are materially limited. this self derives its sustenance from the objective reality. this is the self which will always try to understand first through the rules of known phenomena. this filter is largely developed through training and observation. the desire of the intellectual to understand progression through history, through application of logic, philosophy amd science is a major component in the growth and maturity of all the other selves. this self is largely underdeveloped in most individuals. it is the vital component involved in resonant extension which will be covered in a later chapter. the intellectual self is the pipeline from outer phenomena to

TELESMATIC FIGURES

ression, feminine. f rather strong and fiery. feminine. y very white and rather delicate. feminine. k big and strong, masculine. l well-proportioned; feminine. m reflective, dream-like, epicene, but female rather than male. n square determined face, masculine, rather dark. s thin rather expressive face; masculine. u rather mechanical, masculine. p fierce, strong, resolute, feminine. x thoughtful, intellectual, feminine. q rather full face, masculine. r proud and dominant, masculine. c fierce, active, epicene, rather male than female. t dark, grey, epicene; male rather than female (these genders are only given as a convenient guide) in the vibration of names, concentrate first upon the highest aspirations and upon the whiteness of rtk. astral vibrations and material alone are dangerous. con

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

o pervert; to vilify; to fawn at the feet of mammon, and to sell his county and his race for his daily bread. you know it and i know it and what folly is this toasting an independent press? we are the tools and vassals for rich men behind the scenes. we are the jumping jacks, they pull the strings and we dance. our talents, our possibilities and our lives are all the property of other men. we are intellectual prostitutes. swinton appears to have known very well that the careers and activities of his peers in the media are strictly controlled and regulated by their elite masters. and this rankled him. but then, after swinton's comments that day, little was ever heard again from the man. the megalomania and rage of the psychopaths 35 the group mind and the insectoids as michael hoffman ii on

ational financier sir james rothschild are all displaying the fellow craft sign. the answer is a fascinating one. mackey writes that the degree and thus its primary sign denotes a "fellow workman" a commoner. in other words, it represents the masses of common people. it represents, adds mackey, the "stage of manhood" and the maturation of humanity by progression of man's "reasoning faculties and..intellectual powers."5 in essence, the fellow craft degree represents man progressively brought to a high status of possessing the supreme wisdom of the serpent. man as a whole becomes god through reason. therefore, the promise of the serpent made to adam and eve is realized "ye shall be as gods" for he's a jolly good fellow 83 wisdom of the serpent those who display this sign, the sign of the fel

the message being communicated in this full-page ad for "virginia slims" cigarettes. the occult significance of the lightning bolt, the triangle, the square, the arm and hand signs and positions, even the wide spread of the model's legs is explained in the pages of codex magica. the colors she wears, black, red, blue, and white also contain significance. still, given the general deterioration of intellectual thinking in society and of moral values and christian knowledge and the dearth of knowledge of occult deception it is entirely possible that neither the fashion designers nor the advertising agency are culpable of intentionally using occult devices. the significance however, remains, and in the author's opinion, such advertising cannot help but aid the cause of evil forces. black magi

ptive. to gain a more direct perspective, we turn to frenchman eliphas levi, a nineteenth-century satanist whose works inspired the writings of albert pike, the sovereign grand commander of international freemasonry. levi enthusiastically reports: the pentagram with two horns in the ascendant represents satan, or the goat of the sabbath (the horn) downward naturally represents the demon, that is, intellectual subversion, disorder and folly.4 in hidden secrets of the eastern star, one of the best guides ever published on the subject of the satanic star and other symbols of masonry, dr. cathy burns explains that the blazing star, or pentagram, has many meanings germane to the doctrines of illuminism and the occult.5 esoterically, the star symbolizes man as deity, as the universe embodied. it

THAGIRION

symbol language. a person can channel thagirion and be a guide in the teachings of the dark side. for everyone this level is illumination. this is the sun sphere, the mental plane and here the magician meets his/her higher self or daemon who on the sephiroth takes the form of the holy guardian angel. on the qliphoth it takes the form of the totem animal. the illumination on the sephiroth is of an intellectual nature and on the qliphoth it is an illumination of the instincts. the initiation of light brings an intellectual distance to the here and now and the material while the dark initiation brings total awareness in the here and now-in the flesh and the material. the tiphereth illumination is usually reached through ascetism while the thagirion illumination is reached through sex or ecsta

THE BLACK LODGE

ation level- they are trying to prevent ego death. thus they lead the pupil round in a circle, leaving only the impression of progress. soon these pupils become followers only and no longer pupils. soon spirituality is replaced by conventional patterns, success is measured by the number, and not by the quality of the membership, financial prosperity becomes more important than magickal influence, intellectual analysis of the system scleroses into dogma, living theurgical experience is eschewed for blind fath. the magus spoke truth: this truth, refracted into the planes of consciousness below the abyss, becomes a lie to all those who are unable to understand- that is, unable to harmonize the apparent paradoxes of the gospel the master- any master- proclaimed. initiates of the 2nd grade of h

l fours, as did all other animals (even primates usually keep their spine horizontal; the human being is the sole exception. the need to syntonize our nervous structure with stellar radiation (an essential step to awaken our higher faculties, and make their work in our organisms possible) made us vulnerable to a series of illnesses. these illnesses are entirely human, and due to the fact that our intellectual and volitional progress has become too fast for our physical organisms to come with effectively. our bodies developed their capacity on a million year scale, not on a hundred thousand year scale: they find it difficult to bear the energy charge. rheumatism, arthritis, circulatory disturbances, are just part of the price mankind pays to walk on two feet. if we ponder that species take

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ent. it is solid, dependable and stable. in magick its color is green or black, and it is used in spells for employment, money, fertility, and prosperity of any kind. the celtic goddess, dana is associated with earth. in the tarot it is the suit of pantacles, or coins. it is also know as assiah, the material world. page 8 elements and watch towers continued( grimoire of eclectic magick air is the intellectual element. it is clear and uncluttered. in magick its color is bright pale yellow, and it is employed in spells for visualization, inspiration, learning, and freedom. the celtic god, dagha is associated with air. in the tarot it is the suit of swords (sometimes wands. it is also know as yetzirah, the formative world. water is the creative element. it is emotional, fluid, and forever cha

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ico, provide testimonies of faith and wonder that must be assessed by each individual. there are also the lost civilizations and mysterious places that may never have existed beyond the human imagination. more than 2,500 years ago, legends first began about atlantis, an ideal society that enjoyed an abundance of natural resources, great military power, splendid building and engineering feats, and intellectual achievements far advanced over those of other lands. this ancient society was described as existing on a continent-sized area with rich soil, plentiful pure water, abundant vegetation, and such mineral wealth that gold was inlaid in buildings. in the ensuing centuries, no conclusive evidence of atlantis has been found, but its attributes have expanded to include engineering and techno

d to the idea of a single reincarnating ego. the teachers of northern buddhism also recall that according to tradition, the buddha s dying words were: all compounds are perishable. spirit is the sole, elementary, and primordial unity, and each of its rays is immortal, infinite, and indestructible. beware of the illusions of matter. christianity although many of the great minds who have shaped the intellectual and religious climate of the west held firm beliefs in reincarnation, historically, at least since the fourth century, christian theologians have spoken out against the doctrine of rebirth. reincarnation is not taught in any of the mainstream christian churches, and most denominations condemn the concept. origen (185 254 c.e) devoted his life to the preservation of the original gospel

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 spider does his cobweb. karma creates nothing, nor does it design. it is man who plants and creates causes, and karmic law adjusts the effects, which adjustment is not an act but universal harmony. karma has never sought to destroy intellectual and individual liberty. on the contrary, he who unveils through study and meditation its intricate paths, and throws light on those dark ways is working for the good of his fellow men. m delving deeper blavatsky, h. p. collected writings. 16 vols. wheaton, ill: theosophical publishing house, 1950 85. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 19

page before her with a multitude of thoughts and feelings. consciousness and reality were all turned around, and the thoughts that she was receiving seemed to be invading her mind, taking up permanent 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 126 mediums and mystics residence. feeling and knowing became one and the same thing, and the importance of intellectual knowledge paled before the sensation of wisdom gained beyond the power of reasoning. at the same time all this was happening, a small part of roberts seemed to remember that this same scenario had been enacted the night before in a dream, but she had forgotten it. somehow, though, she knew the two experiences were connected. when she returned to full consciousness, roberts found herse

osmic consciousness, such as gautama the buddha (c. 563 b.c.e. c. 483 b.c.e, jesus the christ (6 b.c.e. c. 30 c.e, paul? c. 62 c.e, plotinus (205 c.e. 270 c.e, muhammed (570 632, dante (1265 1321, moses (c. 1400 b.c.e, isaiah, emanuel swedenborg (1688 1772, ralph waldo emerson (1803 1882, and ramakrishna paramahansa. bucke concluded that the recipient of such illumination must be a person of high intellectual, moral, and physical attainment and express a warm heart, courage, and strong and religious feeling. he considered the approximate age of 36 as the most propitious time in one s life to achieve this elevated state of consciousness. in varieties of religious experience (1902) william james (1842 1910) cites four features that he feels may distinguish a mystical state of consciousness f

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ico, provide testimonies of faith and wonder that must be assessed by each individual. there are also the lost civilizations and mysterious places that may never have existed beyond the human imagination. more than 2,500 years ago, legends first began about atlantis, an ideal society that enjoyed an abundance of natural resources, great military power, splendid building and engineering feats, and intellectual achievements far advanced over those of other lands. this ancient society was described as existing on a continent-sized area with rich soil, plentiful pure water, abundant vegetation, and such mineral wealth that gold was inlaid in buildings. in the ensuing centuries, no conclusive evidence of atlantis has been found, but its attributes have expanded to include engineering and techno

e legs of dead frogs, and he was quite likely the first scientist in england to conduct experiments similar to those that enabled dr. frankenstein to focus electricity from lightning and bring his monster to life. percy shelley was interested in science, and goulding points out passages in mary shelley s unfinished biography of her husband wherein she commented that percy often spoke of the great intellectual debt that he owed to dr. lind. sources: hardy, phil. the encyclopedia of horror movies. new york: harper& row, 1986. internet movie database inc [online] http//us.imdb.com. stanley, john. creature features: the science fiction, fantasy, and horror movie guide. new york: boulevard, 1997. radford, tim. frankenstein may have been based on scots scientist. the guardian, may 1, 2002 [onlin

during the hours of sleep, permitting solutions to come during dreams. once this practice of sleeping on a problem becomes habit, these successful individuals find that there is really nothing magical about the process 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, b

at human religions, arts, and sciences would be judged inferior to whatever doctrines and formulas were held by the invaders, and in such an event as an extraterrestrial invasion, there would be the grim possibility that the superior culture might select the brightest, healthiest, and most promising earth children and separate them from their families so they might be reared in the aliens greater intellectual and technological environment. however, such a culture might also be somewhat benign and paternal and force humans to abandon all aggressive pursuits and devote their time to aesthetic endeavors. if the invading extraterrestrial culture should be generally comparable to human culture in scientific advancement and technological development, perhaps superior only in the area of space fl

me planet. the earliest civilization of which contemporary science has any records flowered among the sumerians of ancient mesopotamia. for many years the reason for this sudden onset of culture in sumer had remained a mystery. it wasn t until the 1980s that science determined just how such a miracle of seemingly instant progress had occurred. now it is known that this quantum leap in humankind s intellectual development occurred in sumer 6,000 years ago when cuneiform writing was developed to record a dramatic starburst. literally overnight in evolutionary terms, the sumerians gave the world the first love song, the first school system, the first directory of pharmaceutical concoctions, a law code, and the first parliament. the roots of the judeo-christian religious beliefs grew from the

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, provide testimonies of faith and wonder that must be assessed by each individual. there are also the glost h civilizations and mysterious places that may never have existed beyond the human imagination. more than 2,500 years ago, legends first began about atlantis, an ideal society that enjoyed an abundance of natural resources, great military power, splendid building and engineering feats, and intellectual achievements far advanced over those of other lands. this ancient society was described as existing on a continent-sized area with rich soil, plentiful pure water, abundant vegetation, and such mineral wealth that gold was inlaid in buildings. in the ensuing centuries, no conclusive evidence of atlantis has been found, but its attributes have expanded to include engineering and techno

e intention of seducing them to mundane pleasures. while the hermetic was akin to the mystic, a great deal more came out of those smoky lab- 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 42 magic and sorcery alchemywas introduced to the western world in the second century c.e. oratories than candidates for the torture chambers of the inquisition. in the intellectual halflight of the middle ages, the brotherhood of alchemy, perhaps by accident as much as design, did produce a number of valuable chemical discoveries. albert le grand produced potassium lye; raymond lully (1235.1315) prepared biocarbonate of potassium; paracelsus (1493.1541) was the first to describe zinc and chemical compounds to medicine; blaise vigenere (1523.1596) discovered benz

in 1487, pico mirandola offered a defense of those 13 theses that had been judged heretical and accused those in the papal commission who had condemned them as being themselves heretics. they could hardly be considered worthy of judging him, he derided them, for they were essentially ignorant men who couldn ft even speak or write acceptable latin, the official language of the church. mirandola fs intellectual snobbery was illadvised, for he had offended bishops with power, two of whom had influence with the inquisition. mirandola fled italy, but he was arrested in france and placed in a dungeon to await his trial for heresy. it was only through the intervention of such substantial members of the artistocracy as lorenzo de medici that he was allowed to return to florence and be spared the c

the new age. london: aquarian press, 1989. gardner, gerald. the meaning of witchcraft. london: aquarian press, 1982. witchcraft today. 1954. reprint, london: rider, 1982. sybil leek (1923.1983) sybil leek was a witch, an astrologer, and a psychic who was born in england into a highly unusual family. her maternal grandmother was a psychic lady and a follower of the old religion. her father was an intellectual and well versed in metaphysics, but more inclined to a scientific investigation of a field of inquiry. sybil fs mother was a theosophist with an inborn affinity toward all children. added to these were an assortment of aunts, cousins, and other extended family members. under the combined tutorial care of her family, leek managed to escape the british public school system for many year

s daemonum in which he argued that while satan does seek to ensnare and destroy human beings, the charges that accused witches, werewolves, and vampires possessed supernatural powers were false. such abilities existed only in their minds and imaginations. however, as if to provide an antidote to weyer fs call for a rational approach to dealing with accusations of witchcraft, in 1580 the respected intellectual jean bodin, often referred to as the aristotle of the sixteenth century, wrote de la demonomanie des sorciers, a book that argued that witches truly possessed demonic powers and caused the flames once again to burn high around thousands of heretics f stakes. with the spread of protestantism through europe, pope paul iii (1468.1549) established t h e g a l e e n c y c l o p e d i a o f

THE KEY TO THE MYSTERIES

tue of his "idea" he has a sterile wife, his thought, and a fertile slave, his force; but when force has produced its fruit, thought becomes fertile; and the son of intelligence drives into exile the child of force. the man of intelligence is submitted to rude tests; he must confirm his conquests by sacrifices. god orders him to immolate his son, that is to say, doubt ought to test dogma, and the intellectual man should be ready to sacrifice everything on the altar of supreme reason. then god intervenes: universal reason yields to the efforts of labour, and shows herself to science; the material side of dogma is alone immolated. this is the meaning of the ram caught by its horns in a thicket. the history of abraham is, then, a symbol in the ancient manner, and contains a lofty revelation o

oral staff is surmounted by a hand, all of whose fingers are closed, except the thumb and the little finger. now, all that is diabolical in the highest degree. and is 150 it not a really wonderful thing, this intuition of the signs of a lost science? for it is transcendental magic which, basing the universe upon the two columns of hermes and of solomon, has divided the metaphysical world into two intellectual zones, one white and luminous, enclosing positive ideas, the other black and obscure, containing negative ideas, and which has given to the synthesis of the first, the name of god, and to that of the other, the name of the devil or of satan. the sign of the lingam borne upon the forehead is in india the distinguishing mark of the worshippers of shiva the destroyer; for that sign being

ure, that is to say, to swear by a name; it is to perform an act of faith in that name, and to communicate in the virtue which it represents. words in themselves are, then, good or evil, poisonous or wholesome. the most dangerous words are vain and lightly uttered words, because they are the voluntary abortions of thought. 190 a useless word is a crime against the spirit of intelligence; it is an intellectual infanticide. things are for every one what he makes of them by naming them. the "word" of every one is an impression or an habitual prayer. to speak well is to live well. a fine style is an aureole of holiness. from these principles, some true, others hypothetical, and from the more or less exaggerated consequences that they draw from them, there resulted for superstitious qabalists a

suggests that verville stole his "moyen de parvenir" from a lost book of rabelais. verville was a canon of st. gatien, tours, and is associated with tours and touraine. balzac's "contes drolatiques" were deemed to have been more inspired by verville than by rabelais- trans> makes them hold, in "le moyen de parvenir" all this is a great pity; and yet, in america, all this is 225 spreading like an intellectual plague. young america raves, she has fever; she is, perhaps, cutting her teeth. but france! france to accept such things! no, it is not possible, and it is not so. but while they refuse the doctrines, serious men should observe the phenomena, remain calm in the midst of the agitations of all the fanaticisms (for incredulity also has its own, and judge after having examined. to preserv

gence and to reason, since in order to see the invisible, one must be mad; the phantom of him who has no body; the confused form of him who is without form and without limit; it is in "that" that, without knowing it, the greater number of believers believe. he who "is" essentially, purely, spiritually, without being either absolute being, or an abstract 232 being, or the collection of beings, the intellectual infinite in a word, is so difficult to imagine! besides, every imagination makes its creator an idolater; he is obliged to believe in it, and worship it. our spirit should be silent before him, and our heart alone has the right to give him a name: our father! 233 book ii magical mysteries chapter i theory of the will human life and its innumerable difficulties have for object, in the

THE MAGICIAN S KABBALAH

, a basic knowledge of the hebrew letters can be utilised to model any number of dynamic processes taking place in the universe, through the hebrew god-names (d) an instrument for interpreting symbols whose meaning has become obscure, forgotten or misunderstood, by establishing a necessary connection between the essence of forms, sounds, simple ideas (such as number) and their spiritual, moral or intellectual equivalents. the network structure of the tree operates as a kind of "akashic record (a term sometimes used to describe an astral library, accessible through altered states of consciousness such as meditation, dreams, and channelling. it has a holographic structure which ensures that any item of discrete information placed on it will immediately become highlighted by the information a

ncreasingly fragmented reflections, proceeding from the one (or "the good) to mind, then to soul, and then a fading out into blank matter. his philosophy, as compiled in the "enneads" also contains a doctrine that uses a tripartate division of the worlds, as within kabbalah, and mentioned by some kabbalistic authors as the supernal, moral and physical triangles (note that mathers termed these the intellectual, moral and material worlds, but dion fortune disagreed with his "misleading translations" and rephrased them as the supernal, ethical and astral triangles, see diagram 5. emanative systems are based on the concept of a genesis point which emits a series of hypostases or worlds, which are usually arranged in liner or circular patterns, or some combination, as in the tree of life, and t

th the tetragrammaton of yhvh, the formula repeats a key letter to indicate that events cycle through growth, death, rebirth and growth again. tiphareth might be the top of one mountain, but is also 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 exp

THE MIDDLE PILLAR

rehouse of power, awareness, and vitality which must not only be awakened but recognized and equilibrated for the human being to function at maximum capacity and efficiency. this in short is the major purpose and function of the teachings of ths book. i had first begun to read about psychoanalysis in the writings of freud and jung as early as 1926. i cannot say they meant very much to me, save as intellectual stimuli of a fascinating kind. when i first wrote the middle pillar, i had just entered psychoanalytical therapy, thanks to the influence of a very dear friend. the tremendous value and importance of psychotherapy as a prelude to any serious magical training was just beginning to dawn upon me. my work with dr. e. a. clegg of harley street, and with dr. j. l. bendit,l a jungian of wimp

ot be, and what could we not acheve? the techque under consideration consists primarily in the conscious reconciliation of opposing forces. it is this which has been called the development of the golden flower.10 before proceeding further, it is a very interesting piece of speculation to consider the trinities of various religions. most of them resolve themselves when all theological argument and intellectual quibbling are eliminated, into some such relationship as father, mother, and son. osiris, isis, and horus are an excellent example. this is true also of the christian system where, upon careful consideration we find the holy ghost defined as a feminine aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphare

ns hence. the consensus of experienced opinion has it, therefore, that this overshadowing, no matter whether actual or only metaphorical- does assuredly exist, and that the psychc correlative of an overshadowing is a center just above the crown of the head. fantastic this certainly may somd at first. but i cannot make any attempt to just+ it or to defend it. and were i called before a tribunal of intellectual criticism, i would only recommend that the practice be followed as a definite scientific experiment, and the results experienced. let therefore the student consider h s higher and divine genius, the core of his unconscious, as of the nature of wisdom and love and light, visualizing its sphere of activity as having an affinity with the region immediately above the head. after some seco

painful, massage which would break down the physical armament, and in turn liberate the psyche from the neurosis.25 this represented an assault on the psychic problem by using physical manipulation. he called his method of treatment vegetotherapy, or as it is sometimes known as "non-verbal psychotherapy" the goal of tl-us treatment was not simply to relax the muscles, but to bypass all verbal or intellectual defense mechanisms, to reconnect the exterior ego with the interior reality, and release that material wl-uch was being repressed. in 1936 reich began a series of experiments that resulted in l-us theory of orgone energy. this was a type of life force energy that reich thought was vital to good health and which permeated all life. some have compared it to the "astral light" of ceremon

n of the human body to the brain. transpersonal psychotherapies and reputable systems of magic both work to examine and integrate the shadow of the nephesh. this integration is a prerequisite for further spiritual/ magical work and self-realization. in magical orders such as the golden dawn, this is accomplished through initiation rituals which heighten the awareness of the student, combined with intellectual teachings and personal meditations, rituals, visualizations, invocations, and exercises 136 theb alanceb etweenm inda nd magic such as the middle pillar.35 once the shadow is confronted, recognized, and correlated into the psyche, its tremendous energy resources and rich symbology can be harnessed and utilized by the conscious mind whch can in turn stimulate the neshamah. magical disc

THE MOTHMAN PROPHECIES

an burying their identities in a great sea of facial hair. in those more innocent days only artists, writers, and college professors could get away with beards. people even seemed to expect it of us. perhaps if crew cuts ever come back and beards disappear i will regrow my own. but today it would be sprinkled with gray. too much gray, probably. likewise, long hair was once the symbol of the super-intellectual, the property of concert violinists and einstein-type mathematicians the ultimate squares, really. i would prefer to believe that i did not look like the devil in my late beard. i certainly had no intention of launching new legends when my car ran off the road in west virginia that november and i plodded from house to house searching for a telephone so i could call a tow truck. i had

away" he announced. whatever it was, it bounced around scott most of the afternoon. ii. three thousand years ago a small group of brilliant men investigated and solved the mystery of unidentified flying objects. since then a great many others have approached the same mystery from different perspectives and solved it over and over again. unfortunately, their staggering solutions were obfuscated by intellectual extrapolations and the ponderous terminology of philosophy and theology. few modern ufo enthusiasts have the educational background to understand such literature. they choose, as an alternative, to deal with the phenomenon on a materialistic level, assuming that the presence of unlikely objects and entities in our atmosphere is evidence of some extraterrestrial civilization. xenophane

know this: you are rigorously supervised by a superior race who will never permit you to come to the disaster of a 'nuclear war" mr. siragusa was reprogramed in the classic manner of all fanatics, and he has been used to disseminate propaganda couched in terms understandable and acceptable to us. the messages include references to reincarnation, politics, and religion, but not within the loftier intellectual framework of some alien "superior culture" instead of telling us things we do not know, they tell us the things we want to hear and believe. our own fear of nuclear annihilation was epidemic in the 1950s and early 1960s. so many of the ufo messages of the period were stern warnings about our misuse of atomic energy. as our own paranoia subsided, so did these threats from outer space

THE PATH OF KABBALAH

agony of the longing. the agony is a consequence of the absence of the light from the vessel, and the longing comes from the sensation of the fulfillment with the light of the creator when in adhesion 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

t us come close to nature, to those who are like us, but rather drives us further away from each other. therefore, if we want to make the most of our lives here, we must develop our ability to feel those who are like us and be able to understand them. however, if we want to feel the creator, we must develop more than just the ability to feel those who are like us, but also our minds. the enhanced intellectual ability will enable us to intensify that sensation many times over, relate to people around us impartially and even ignore our egoism altogether with our attitude to others. such a person can feel the creator to the extent that he can feel the others instead of himself. the more he is be able to feel compared to people who are still in vegetative and animate degrees, the harder it wil

nd touch comes from the creator who surrounds 271 of 273 him. thus, the torah speaks of each and every one of us; it is a personal guide to the perception of the creator. that is why whatever we read in the torah must be immediately ascribed to ourselves, out inner state. we must relate the characters to our properties, the events in our world are in fact the relationships between the hereditary, intellectual and emotional attributes. they were originally created by the creator and we acquired them from him and from no other, because there are no others! there are only different clothes that appear as different people through which the creator works on each and every one of us. miscellaneous questions& answers q: what is eretz israel (the land of israel? a: eretz israel is an inner desire

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

and disordered. mutinus is worshipped at every street corner, and the goat of mendes slavers over the revellers as they wend their way home with their gitons and messalinas. gthe decay of a people, as well as a family, begins with the preponderance of selfishness, h*1. so says max nordau; and similarly paul carus writes, gwe know of no decline of any nation on earth, unless it was preceded by an intellectual and moral rottenness, which took the shape of some negative creed or scepticism, teaching the maxim that man lives for the pleasure of living, and that the purpose of our life is merely to enjoy ourselves. h*2. even as early as the middle of the seventeenth century, adrian beverland in his justinianoei de stolatae virginitatis [sic] noticed this social collapse: gdum puellas nostrates

rience until you have got beyond reason. those five paths lead us to one road, the road of gknowledge and doubt h; beyond which to the inept there is impenetrable night, and to the adept undying brilliancy. gknow or doubt! is the alternative of highwayman huxley; ebelieve f is not to be admitted; this is a fundamental; in this agnosticism can never change; this must ever command our moral, as our intellectual assent. h *the sword of song, vol. ii, p. 208. thus reason ends by whispering: gi am agnostic; i cannot answer yea or nay. h this is the crowning triumph of the nineteenth century! kant has proved beyond all doubt, that by empirical means we can never hope to penetrate beyond the tremendous night of reason; then came fichte, schelling, and hegel, they, peering into the depths of the d

r recognized as great men; in the second the adepts as adepts appear, but seem as fools and knaves; and in the third, that of slime, vanish altogether, and are invisible* then the chain starts again. thus crowley writes *dionysius thus describes the mystical adept: gthen is he delivered from all seeing and being seen, and passes into the truly mystical darkness of ignorance, where he excludes all intellectual apprehensions, and abides in the utterly impalpable and invisible; being wholly his who is above all, with no other dependence, either on himself or any other; and is made one, as to his nobler part, with the utterly unknown, by the cessation of all knowing; and at the same time, in that very knowing nothing, he knows what transcends the mind of man. h .de mystica theologia, cap. i, p

he ecstasy of the saints and mystics, is, this entering into the kingdom of god which is within them* hugo de saint-victor says: gthe soul, dead to the world and to itself, sleeps in bliss, and yields itself utterly to the kisses of the spouse, in absolute repose of the senses. h st. bonaventura calls this mystic identification synderesis, and describes it as gthe joy of being uplifted to a super-intellectual love. h st. theresa, that in the ecstatic state: gthe soul no longer knows what it is doing c whether it speaks or is silent: it is a blissful extravagance c i have often been carried away by it c there is such perfection of joy that soul and body cannot express it c if they could the perfect union of all the powers would be at an end. h *i.n.r.i. so crowley finely describes: death fr

THE TAROT OF C C ZAIN

eaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. the sacred serpent at the conqueror's brow signifies the possession of that intellectual light which makes clear all the arcana of fortune. the three golden stars rising from the crown symbolize the dominion of man in all three worlds; physical, astral and spiritual. a t-square and two try-squares are traced upon the cuirass. the t-square, or tau, symbolizes virile force, and the two try-squares indicate the rectitude of judgment that enables the conqueror to direct this

ination, arcanum xix may be read as happiness and joy. arcanum xix is figured by a young man and a young woman holding each other by the hand. about them a circle of 20 flowers springs from the earth. above is a radiant sun of 21 rays, in the center of which is the symbol of conjugal union. this sun is the symbol of perfect union expressed on all three planes; perfect harmony of physical desires, intellectual interests, and spiritual aspirations. the young man and woman are plainly dressed, indicating simplicity of life, moderation of desires and purity of thought. the flowers springing up about them symbolize the joy and happiness of the domestic circle which more than compensate them for material hardships. the 20 flowers signify the potency of domestic harmony to awaken and resurrect th

THE SECRET RITUALS OF THE OTO

had been the real secret of the original order of the temple. kellner claimed to have rediscovered this secret doctrine by means of a thorough study of the sexo-yogic teachings he had orally received from three oriental adepts, two arab and one hindu. he therefore decided, reasonably enough, to call his fraternity ordo templi orientis the order of oriental templars thus properly acknowledging his intellectual debts to his teachers. whether these teachers ever actually existed, or if they did, whether they taught kellner the things that he claimed that they taught him, is of no great importance. the fact remains that from somewhere or other this german occultist obtained the knowledge of a remarkable magical system bearing some resemblance to both bengali tantrism and certain highly unortho

TRUE HISTORY OF WITCHCRAFT

tain feminist revisionism. this has succeeded to a considerable extent in converting a libertine sex cult into a rather staid neopuritanism. the original gardnarian current is still well enough known and widely enough in vogue (in britain and ireland especially) that one can venture to assert that what gardnerian wicca is all about is the same thing crowley was attempting with a more narrow, more intellectual constituency in the magickal orders under his direct influence. these orders had flourished for some time, but by the time crowley` officially' met gardner in the 1940s, much of the former's lifelong efforts had, if not totally disintegrated, at least were then operating at a diminished and diminishing level. through his long and fascinating career as magus and organizer, there is som

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

g the emblematical works of the ancient artists. whatever the greeks and egyptians meant by the symbol in question, it was certainly nothing ludicrous or licentious; of which we need no other proof, than its having been carried in solemn procession at the celebration of those mysteries in which the first principles of their religion, the knowledge of the god of nature, the first, the supreme, the intellectual,1 were preserved free from the vulgar superstitions, and communicated, under the strictest oaths of 1 plut. de is. et osir. 16 on the worship secrecy, to the iniated (initiated; who were obliged to purify themselves, prior to their initiation, by abstaining from venery, and all impure food.1 we may therefore be assured, that no impure meaning could be conveyed by this symbol; but that

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 or distances they owe their degrees of excellence or baseness. being itself, in its most abstract sense, is derived from him; for that which is the cause and beginning of all being, cannot be a part of that all which sprung from himself: therefore he is not being, nor is being his attribute

ogression. the mind is and acts in itself; but the abstract unity of the first cause is neither in itself, nor in another; not in itself, because that would imply modification, from which abstract simplicity is necessarily exempt; nor in another, because then there would be an hypostatical duality, instead of absolute unity. in both cases there would be a locality of hypostasis, inconsistent with intellectual infinity. as all physical attributes were excluded from this metaphysical abstraction, which they called their first cause, he must of course be destitute of all moral ones, which are only generalized modes of action of the former. even simple abstract truth was denied him; for truth, as proclus says, is merely the relative to falsehood; and no relative can exist without a positive or

ly connected with the ancient system, which i have here undertaken to examine. those, who wish to know more of it, may consult proclus on the theology of plato, where they will find the most exquisite ingenuity most wantonly wasted. no persons ever showed greater acuteness or strength of reasoning than the platonics and scholastics; but having quitted common sense, and attempted to mount into the intellectual world, they expended it all in abortive efforts which may amuse the imagination, but cannot satisfy the understanding. the ancient theologists showed more discretion; for, finding that they could conceive no idea of infinity, they were content to revere the infinite being in the most general and efficient exertion of his power, attraction; whose agency is perceptible through all matte

red in various shapes and modes, as accommodating itself to the active; but the dress of osiris was simple, and of one luminous colour, to show the unity of his essence, and universality of his power; equally the same through all things.4 the luminous, or flame colour, represented the sun, who, in the language of the theologists, was the substance of his sacred power, and the visible image of his intellectual being.5 he is called, in the orphic litanies, the chain which connects all things together( d anedrame desmoj pantwn),5 as being the principle of attraction; and the deliverer (lusioj),7 as giving liberty to the innate powers of nature, and thus fertilising matter. these epithets not only express the theological, but also the physical system of the orphic school; according to which th

TYSON DONALD NEW MILLENNIUM MAGIC

material ends-for example, personal power or wealth. the magus is firstly a spiritual being. those divorced from spirit cannot be called magi, whatever their apparent magical abilities. bereft of spirit, such powers are always illusory, doomed ultimately to fail and betray their possessor. stones on the path many young people study magic because they hope to gain power of a physical, emo- tional, intellectual or social kind over others. since their ultimate object is power, xxviii new millennium magic what they really study is the materialistic illusion of magic, not true magic. their efforts always end in disappointment or disaster. fortunately, they usually give up before they can do themselves any real harm. they are not motivated strongly enough to withstand the rigorous discipline tha

is an attempt to make this ancient art accessible to intelligent modern readers without asking them to compromise either their understanding or their reason. the higher purpose of new millennium magic could not be expressed more clearly than by the words agrippa used in the opening chapter of his work to describe the function of magic: seeing there is a threefold world, elementary, celestial, and intellectual, and every inferior is governed by its superior, and receiveth the influence of the virtues thereof, so that the very original, and chief worker of all doth by angels, the heav- ens, stars, elements, animals, plants, metals, and stones convey from himself the virtues of his omnipotency upon us, for whose service he made, and created all these things; wise men conceive it no way irrati

at the solar plexus, in the pit of the stomach just below the navel, and at the perineum. depending on which of these centers the magus chooses to consider as the point of self, his or her personal universe will be colored and influenced by a certain bias of forces. none of the chakras is the true point of self-r rather, all lie within the self and exist at different circles of being. through the intellectual trick of spreading the chakras along the spinal column, the magus is able to experience each as a separate essence, rather than mingled together as is usually the case. since the perceived body is an illusion created by the self-and the self is all- once he or she has learned the method, the magus may effortlessly shift the point of view anywhere within the body. this is just what mod

lucis) by paulus riccius. the diagram on page 161, which may be called the rationalized tree of the sephiroth, is not intended to replace the golden dawn arrangement of the paths, descended from kircher. it is, however, what the tree would look like if the apparent system for projecting and numbering the paths from higher to lower sephiroth is rigorously followed. the magus should regard it as an intellectual exercise designed to provide a better under- standing of the tree. nonetheless, this rationalized tree is perfectly workable, magically. twenty-two doors 4= 9$ 32 rationalized tree with rationalized tarot trumps, returning our attention to the tarot, the major change made by the golden dawn in the numbering of the trumps in the marseilles deck is the inversion of the positions of viii

below the level of verbalization. if that person studied the sigils, on the other hand, he or she would reap only confusion. sigils appear arbi- trary except to the individual who inwardly relates them to a specific mind-state. many traditional sigils are based on formal and abstract systems that have little vital meaning to the subconscious. they are technical patterns that fit admirably into an intellectual classification, but are dry and unresponsive in practice. huge amounts of energy must be poured into such sigils before any good can come from them. the traditional means of making sigils often achieves no better results than would cutting a variety of shapes from paper and putting them into a hat, then drawing them out randomly and affixing them to particular spirits. the necessary m

TYSON DONALD SOUL FLIGHT

ec and spiritism. 90. kuhn, 52. 91. sinnett, 125. chapter six: theosophy 81 while living in paris in 1873, blavatsky was directed by spiritual overseers to go to new york and meet with a man named henry steel olcott (1832-1907. she followed their directive, and was soon living with olcott in a seven-room apartment in new york that they referred to as the lamasery. their union appears to have been intellectual rather than sexual. an intense period of mediumship and writing culminated in the formation of the theosophical society. olcott was elected as chairman and became the organizational genius responsible for the rapid spread of the society. blavatsky's two greatest works, isis unveiled (1877) and the secret doctrine (1888, are bewildering in their scope and complexity. somehow, from thei

my own view that he was a natural magician, similar in this respect to the mad russian monk rasputin, and was not instructed in esoteric practices by any occult society. hitler and the other leaders of nazism hated intellectuals, and there is no evidence that the nazis ever sought to develop psychic abilities in a controlled and scientific manner to be used as weapons in warfare. just as the anti-intellectual and anti-semitic atmosphere of nazi germany inhibited the development of the atomic bomb, and even the completion of the v-2 rocket program,16' it also inhibited the application of rhine's esp testing techniques in a practical military way. it can only be speculated what the nazis might have accomplished with the paranormal had they devoted significant energies to its development. psi

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" 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 plac

TYSON DONALD THE MAGICAL WORKBOOK

ut it is the most common assignment, and must be known by every serious practitioner of western magic. in my own work i have adopted a different assignment, for reasons too complex to enter into-earth, green, east; fire, red, south; water, blue, west; air, yellow, north. however, before you abandon the golden dawn associations of the elements to the quarters, you should understand them both on an intellectual and an intuitive level, and this understanding can only be gained by using them during rituals over a period of months. the usual golden dawn color for elemental earth and the north is black. however, olive green, russet brown, and citrine yellow are also used to represent earth in the golden dawn system. green is a more vital and productive color than black, symbolizing as it does th

t you wish paralda to accomplish. he does not act directly, but instructs his element a l to fulfill your instructions. for purposes of practice, this can be some general figure 40-4. counrerclockwise-inward spiral of three and one-half turns evoking into the triangle 297 task, such as help in acquiring the texts and teachings needed to become expert in the art of magic. the airy element controls intellectual pursuits and the articulation and transmission of knowledge. remember that paralda is a king, and accord him the respect and dignity of his office. at the same time, never forget that you evoke him with the authority of the divine name shaddai el chai, a name that paralda by his nature is bound to obey. after instructing paralda, press your left palm over your heart-center and point w

tem, elemental spirits of air are evoked into a triangle pointing east; spirits of fire into a triangle pointing south; spirits of water into a triangle pointing west; spirits of earth into a triangle pointing north. it is usually possible to determine an elemental affinity for any evoked spirit, and to point the triangle in the direction appropriate for that spirit. evoking into the triangle 307 intellectual, emotionless spirits are airy; willful, violent spirits are fiery; loving, emotional spirits are watery; practical, tangible spirits are earthy. all materials used in the evocation exercise should be cleansed prior to laying them out on the circle and triangle. the easiest way to do this is with the cleansing prayer described in exercise 37. after cleansing, they can be wrapped in cle

TYSON DONALD THE POWER OF THE WORD

s is evident in buddhist symbolism as well. as jung points out (psychology and alchemy, p. 96, all lamaistic mandalas are based on a quaternary system, yet the great symbol of the world wheel is based on a ternary system. the four occult elements naturally fall under the letters of ihvh. masculine and creative fire is given to the yod; feminine and receptive water is given to the first he; active intellectual air is placed under the vau; and heavy material earth is put with the second he. this quaternary of manifest elements that compose the substance of existence is separate and different from the ternary of ethereal elements that occur in the hebrew alphabet, where the mother letters aleph (h, mem (n, and shin (el) stand for, respectively, air, water, and fire. there is no hebrew letter

es (see illustration on opposite page. the mystical staff with its two united and intertwined snakes coiling around it has from ancient times represented life, the bringing forth of being from nothingness. it used to be believed that snakes entwined in this intimate manner were mating (actually, they were fighting. the staff of hermes is a two-dimensional physical representation of a transcendent intellectual action that flows forth unceasingly from the mind of the creator. it would be closer to the fundamental reality if the model were made in three dimensions. then it would consist of two helical paths twining up an invisible central axis, and in fact would look very much like the molecular models of dna. it is no coincidence that the building blocks, or "bases" of dna-adenine, cytosine

wixt the speaker and the hearer, carrying with them not only the conception of the mind, but also the virtue of the speaker with a certain efficacy unto the hearers, and this oftentimes with so great a power, that oftentimes they change not only the hearers, but also other bodies, and things that have no life. now those words are of greater efficacy than others, which represent greater things, as intellectual, celestial, and supernatural, as more expressly, so more mysteriously. also those that come from a more worthy tongue, or from any of a more holy order: for these, as it were certain signs, and representations, receive a power of celestial, and supercelestial things, as from the virtue of things explained, of which they are the vehicula, so from a power put into them by the virtue of

orange-blond hair that falls over her shoulders. her gaze is intense and searching. her movements are graceful but energetic. nature: critical, moralizing, tactless, careless about the feelings of others, always wishing to be on the move, arrogant and boastful. honest, but she tends to exaggerate. function: to expose lies, to strike to the heart of issues, to reveal deception and pretense in all intellectual matters, to bring down false prophets, stop mail and communications fraud, to punish falsehoods in media and advertising. form and function of the wings angel: keliel (qli+al) pronounced: ke1'-i-el hebrew '78'513 enochian: c7-lc113 banner: ivhh polarity: sun ripe: mercy side: right sex: male element: fire quality: fixed sign: leo house: fifth direction: south invoking banishing stone:

ochian god name: gaiol enochian senior: ligdisa invoking banishing appearance: a perfectly proportioned and athletic body; loosely curling, dark-blond hair that falls over his ears and the top of his high forehead; wide-set amber eyes; a classical nose and strong square chin; well-formed but colorless lips. his expression is serene and detached. nature: intense, focused, steadfast in his beliefs, intellectual, communicative, idealistic and unorthodox in his thinking, artistic, willing to champion a cause, spontaneous, emotionally cool. more apt to laugh at a joke because he understands it than because it is funny. function: matters relating to leadership in politics, science, religion, the arts, or social movements. self-sacrifice for the greater good. belief in a cause. to achieve leaders

UNCLE SETNAKT SEZ THE HEROIC SOCIETY

would be put to death. repeat offenders who force their culture and religion upon others (q.v. aleister crowley liber oz) would suffer the same fate. 4. in an heroic society aid would flow freely to those attempting great quests. the government wouldn't sponsor the arts, and pbs wouldn't have those endless telethons. 5. in an heroic society excellence would be recognised as the goal. athletic or intellectual or spiritual excellence would be the goal. this does not mean the weak are to be despised- when the 'business as usual' society has faded away, each man and each woman will strive to become more than they seem. 6. in an heroic society nothing guarantees excellence. you don't get it through being born to a certain race, belonging to a certain creed (even satanism, being a certain sex

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ll the oldest gods and goddesses of egypt passed into absolute oblivion, with the exception of osiris (sarapis, isis, anubis the physician, and harpokrates, the child of osiris and isis, and these, from being the ancestral spirits of a comparatively obscure african tribe in early dynastic times, became for several hundreds of years the principal objects of worship of some of the most cultured and intellectual nations. the treatise of plutarch de iside helps to explain how this came about, and for those who study the egyptian legend of isis and osiris the work has considerable importance. the history of creation--a. the book of knowing the evolutions[fn#49] of ra, and of overthrowing apep [fn#49] kheperu. the verb kheper means "to make, to form, to produce, to become, and to roll" kheperu h

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ans every phase of nature which is hurtful and destructive, not only drought, darkness, the sea &c. it is impossible that any one cause, be it bad or even good, should be the common principle of all things. there must be two opposite and quite different and distinct principles. in sec. xlvda author s preface adorable and immortal beings, greetings and blessings. there are two types of kabbalists, intellectual kabbalists and intuitive kabbalists. the intellectual kabbalists are black magicians, the intuitive kabbalists are white magicians. many times the sidereal gods answer our questions by showing us a tarot card; then we must intuitively understand the answer given to us. intuitive kabbalists comprehend what is reserved for them just by glancing at a tarot card. this is a book of practic

trum in order to achieve the blending of the cross with the triangle. before achieving this blending, we do not have a real existence. the four bodies of sin (physical, vital, astral and mental) are controlled by the ego. the ego, the i, is not the divine being of the human being. indeed, the i is the total sum of successive i's, for instance: john the drunkard, john the lover [don juan, john the intellectual, religious john, john the merchant, young john, mature john, john the elder, etc all are a succession of i's, a succession of phantoms that are inevitably condemned to death. the i does not constitute the whole of what the human being is. john fought in the tavern, john is now a religious man, john became a bandit; to that end, every person is a dance of johns, so who is the true john

, calumni ndolo como demonio. los iniciados de la v a del hombre astuto se vuelven enigm ticos. 99 disciples of the path become confused when they contemplate black candles upon the altars of these initiates; then, as usual, they mistakenly misjudge them. techniques for the dissolution of the ego the i exerts control upon the five inferior centers of the human machine; these five centers are the: intellectual, emotional, motor (movement, instinctive and sexual. the i cannot control the two superior centers of the human being, which are the superior mind and superior emotion. if we want to dissolve the i, we must study it through the inferior centers; we need comprehension. it is urgent to comprehend the actions and reactions of each one of the five inferior centers of the human machine. th

te control over the astral body and of its chakras, discs or magnetic wheels. this vehicle represents the vegetal state. third: humanization of the mental body, ordinarily, the phantasmal mental body of every human being has an animal face and an animal figure; it is animalized. when the mental matter is transformed into the christ mind, we achieve the mental humanization. the mind represents the intellectual animal; presently we are human only in our physical appearance because in our depths we are still animals. in the mental plane each one has the animal figure that corresponds to his individual character. fourth: sexual function is the basic foundation of the human soul; those who transmute their sexual energies have the right to incarnate their soul. este es un problema grav simo para

WESTERN MANDALAS OF TRANSFORMATION SR AL

e to acquire mastery and supremacy, to obtain patronage, to recover lost property, to prevent war and promote friendship, harmonious relationships with superiors. venus: assists in matters of the heart, good for partnerships and social affairs, for anything to do with pleasure, the arts, traveling, relationships between younger people and women in general. mercury: aids in acquiring knowledge and intellectual friends, assists in communications, success in commerce, useful for magic, apparitions and divination, for obtaining information or making calculations, secures safety in travel. moon: assists in smoothing domestic problems, growing of plants, insures safe journeys and acquisition of merchandise by water, successful embassies; connected with messages, dreams, cycles. pluto: seeks to c

as the kamea and therefore loses its inherent identity with it, since the numbers of a true magical square are not arbitrary. the wings are not just a fanciful visualization which is left over from medieval conceptualizations about angels. many visionaries today are seeing and conversing with angels, and the vast majority report that angels do have wings. this may bring a smile to the lips of the intellectual who feels these are child-like projections, but from a hermetic point of view, wings are a powerful symbolic image. all organs of action are forms of crystallized will. as we use our legs to propel us forward on the horizontal plane, wings are projections of our will to rise vertically. in qabalah, this is sometimes called "rising on the planes" to the qabalist, wings are a concrete e

much focus on one chakra in particular may also affect other areas you may not be interested in treating. for those interested in the zodiacal signs and their corresponding body parts, figure 14-c briefly lists associations that corine heline offers in her book healing and inherent tendencies aroused by zodiacal tattwas: aries: aggressive, energetic taurus: decisive, determined gemini: diffusive, intellectual cancer: tenacious, nurturing leo: organizing, creative virgo: analytical, detailed libra: uniting, artistic scorpio: solidifying, intense sagittarius: inspirational, freedom-loving capricorn: retentive, self-disciplined aquarius: concentrative, theoretical pisces: relaxing, sensitive regeneration through color (p. 35. it must be noted that she uses some different color correspondences

WHO ARE THE DRACONIANS

communication, like words. more, of a symbol or image language. they do react to your "thoughts. they can "overwhelm" you with data(it seems like "thought compression. it can take you a long time to assimilate their "transmission" and integrate it. after awhile i "saw" the language, as fractal "mandelic" hyper-spheres or "thought form" constructs, to pass data. these sucks are data freaks. highly intellectual. limited emotional response(hate, fear and a "short circuit" confusion state(mild panic. you can think or do "the unexpected" and they do "freak out. so..stay calm and centered. they respect that. then they "think" you are dangerous. but, if you fear them, they will taunt your weakness and will disrepect you. careful, don't dis-"rep" them either. they are no better than you. i "glean"

ivated, they inevitably work together in what michael lindemann refers to as a 'wedding of convenience. from one perspective, one should not see these 'iguanas' as being much worse than the greys. for what the green-blooded 'greys' lack in the way of demoniacal 'hatred' or contempt for humankind as the reptiloids are often seen to express, they seem to make up for it in their profound apathy and 'intellectual indifference' to the good of the human race. over and over again abductees describe the greys as emotionless and methodical, and seemingly show no sympathy or pity whatsoever toward human suffering or death, but merely look upon it with scientific 'curiosity. although 'hatred' would seem to be the opposite of 'compassion, others would argue that 'indifference' is the antithesis of com

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

tily acquired is not on guard. latin doors are not opened without keys. maltese discussion is an exchange of knowledge; argument an exchange of ignorance. robert quillen the man who strikes first admits that his ideas have given out. chinese nothing is so firmly believed as that which is least known michel de montaigne too much knowledge never makes for simple decisions. ghanima atreides, dune an intellectual is someone whose mind watches itself. albert camus a book is a mirror. when a monkey looks in, no apostle can look out. george lichtenberg many complain of their looks, but none complain of their brains. yiddish there is nobody so irritating as somebody with less intelligence and more sense than we have. don herold one learns from books and reads only that certain things can be done

scious of it or not. arthur koestler students achieving oneness will often move ahead to twoness. woody allen history is mostly guessing; the rest is prejudice. will and ariel durant one part of knowledge consists in being ignorant of such things as are not worthy to be known. crates (4th cent bce) education is a method by which one acquires a higher grade of prejudices. laurence peter scratch an intellectual and you find a would-be aristocrat who loathes the sight, the sound and the smell of common folk. eric hoffer, first things& last things. an educated man is not necessarily a learned man or a university man, but a man with certain subtle spiritual qualities which make him calm in adversity, happy when alone, just in his dealings, and sane in all the affairs of life. ramsay macdonald

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

hich is so perfect that we can go no further, but to increase we must return to the monad. it was also called kosmos, the world, because it formed the number 36, when its digits were thus combined: 1+2=3 3+4=7 5+6=11 7+8=15 36 thirty-six being the sum of the first four odd numbers with the first even numbers. plutarch, de anim. procr. 1027, says the world consists of a double quaternary; 4 of the intellectual world, t agathon, nous, psyche and hyle; that is supreme wisdom or goodness, mind, soul, matter, and four of the sensible world, forming the kosmos of elements, fire, air, earth and water. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott four is the number of the moons or satellites of jupiter and uranus. the arabians analyzed female beauty into nine fours; f

e also obrimopatre, or daughter of a mighty father, and glaucopis, shining-eyed, and ametor and ageleia, she that carries off the spoil. and fortune, for it decides mortal affairs. and voice, for there are seven tones in every voice, human and instrumental. because they are emitted by the seven planets, and form the music of the spheres. also tritogenia, because there are 3 parts of the soul, the intellectual, irascible and epithymetic (desiring) and numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 4 most perfect virtues are produced. just as of the three intervals, length, breadth, and depth, there are four boundaries in corporeal existence point, line superficies and solid. it is called agelia, from agelai, herds, as groups of stars were called by the babylonian

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

mens, are allotted to the intelligible world of supramundane light: the "first mind" represents the archetypal intelligence as an entity in the bosom of the paternal depth. this concentrates by reflection into the "second mind" representative of the divine power in the empyraean world which is identified with the second great triad of divine powers, known as the intelligible and at the same time intellectual triad: the thereal world comprises the dual third triad denominated intellectual: while the fourth or 2 of 13 elementary world is governed by hypezokos, or flower of fire, the actual builder of the world. chald an scheme. the intelligibles the paternal depth world of supra-mundane light the first mind_ the intelligible triad pater: mater or potentia: mens_ the second mind_ intelligibl

f 13 elementary world is governed by hypezokos, or flower of fire, the actual builder of the world. chald an scheme. the intelligibles the paternal depth world of supra-mundane light the first mind_ the intelligible triad pater: mater or potentia: mens_ the second mind_ intelligibles and intellectuals iynges in the synoches empyraean world teletarch (the third mind) three cosmagogi intellectuals (intellectual guides inflexible) in the three amilicti ethereal world (implacable thunders_ elementary world hypezokos the demiurgos of the (flower of fire) material universe effable, essential and elemental orders_ the earth-matter kabalistic scheme. world of atziluth the boundless ain suph. or of god the illimitable ain suph aur light a radiant triangle_ 3 of 13 kether world of briah (crown) divi

g before energy" establishes on high the primordial types or patterns of things which are to be, and, then inscrutably latent, vests the development of these in the rectores mundorum, the divine regents or powers already referred to. as it is said "mind is with him, power with them" the word "intelligible" is used in the platonic sense, to denote a mode of being, power or perception, transcending intellectual comprehension, i.e, wholly distinct from, and superior to, ratiocination. the chald ans recognised three modes of perception, viz, the testimony of the various senses, the ordinary processes of intellectual activity, and the intelligible conceptions before referred to. each of these operations is distinct from the others, and, moreover, conducted in separate matrices, or vehicula. the

logiam platonis, 386. t "thus he speaks the words" is omitted by taylor and cory, but present in the greek. 9. for nothing imperfect emanates from the paternal principle, psellus, 38; pletho. z. this implies but only from a succedent emanation. 10. the father effused not fear, but he infused persuasion. pletho. z, 11. the father hath apprehended himself and hath not restricted his fire to his own intellectual power. psellus, 30; pletho, 33. z: taylor gives "the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power" the greek text has no word "hastily" and as to "withdrawn arpazo means, grasp of snatch, but also "apprehend with the mind" 10 of 13 12. such is the mind which is energized before energy, while yet it had not gone forth, but abode in

the subtle guiders, which glitter with the tracings of inflexible and relentless fire. proclus on the cratylus of plato. 18. after the paternal conception i the soul reside, a heat animating all things. for he placed the intelligible in the soul, and the soul in dull body, even so the father of gods and men placed them in us. proclus in tim, plat, 124. z. or t. 19. natural works co-exist with the intellectual light of the father. for it is the soul which adorned the vast heaven, and which adorneth it after the father, but her dominion is established on high. proclus in tim, 106. z. or t. dominion, krata: some copies give kerata, horus. 20. the soul, being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom

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

ason, a paradox inscripted most peculiarly in the incarnation of the eternal word in the body of christ. we may gauge augustine s insight into the incomprehensibility and ineffability of time better if we consider his thoughts on encountering the proposition that god is truth (jn 14:6) in the eighth book of de trinitate. when the mind hears that truth, it sees the light of god (1 jn 1:5, but this intellectual vision, occasioned by internal hearing,49 is ephemeral, an instantaneous knowing of interminable truth that is subject to neither critical inquiry nor rational analysis.50 augustine instructs the reader: do not ask: what is truth [jn 18:38. for at once the mists of bodily images and the clouds of phantasms will obstruct your view, and obscure the brightness which shone upon you at the

me of presence, is the eternalized instant that is not a distention to immeasurability but is rather its outside, in the manner that silence is outside, and thus still part of, the province of language.58 eternity, therefore, is the perpetual reappearance of what repeatedly disappears, a present that has no past or future, memory without memorable imprint.59 significantly, augustine describes his intellectual vision of god in these very terms: so in the flash of a trembling glance it attained to that which is. at that moment i saw your invisible nature understood through the things which are made (rom 1:20. but i did not possess the strength to keep my vision fixed. 60 in spite of the seemingly incontrovertible divergence between eternity and time on philo- 10 chapter one sophical grounds

pace.361 54 chapter one linear circularity (a)temporal poetics nature revolves but never advances, eternal that a circle, this a line. edward young encircled line: a mythologic of hebraic time time, like other facets of phenomenal experience, has played a critical role in the history of world religions.1 in judaism specifically, numerous opinions, spanning many centuries, geographical localities, intellectual influences, and literary genres, have been expressed about time. accordingly, i make no attempt here to provide a comprehensive overview of the understanding of time in the variegated history of judaism.2 i do take the liberty, however, of making two observations, the generality of which will foster rather than eschew specific historical analyses. first, it is not viable to depict tem

hrough rapture, and be-ahavatah tishggeh tamid, be rapt in her love constantly, intimates that in the illumined state the heart partakes of the lover s abandon, absorbed in and with the beloved continually. in the mind of the anonymous homilist, the prophet is enrapt in envisioning the chariot, a rapture that has the quality of prayer. one is reminded of the contemplative ideal of avodah sikhlit, intellectual worship, which maimonides presents at the end of the guide of the perplexed, an ideal achieved only by the spiritual elite, the philosophically enlightened members of the faith community; for them, true prayer consists of the employment of intellectual thought in constantly loving god, an experience attained preferentially in solitude and isolation (hitbodedut).7 intellectual worship

pertaining to a pure phenomenology (hereafter cited as ideas ii, pp. 126 127. 147. see bernet, is the present, pp. 85 111; brough, presence and absence, pp. 3 15; larrabee, there s no time, pp. 85 111; perrin, husserl, pp. 71 106, esp. 90 98. for an elaboration of husserl s perspective, see deleuze, difference and repetition, p. 76, and chernyakov, ontology of time, pp. 195 196. 148. on husserl s intellectual relationship to brentano, see rollinger, husserl s position, pp. 13 67. 149. brentano, psychology, p. 326 (emphasis in original. for a brief but incisive analysis of the four stages in the development of brentano s speculation on time-consciousness, see mulligan, brentano, pp. 78 81. 150. parsons, brentano, pp. 179 181. 151. for further discussion of the intuition of time as a continu

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

es wisdom and a quick, witty mind. 2 this gives power over the princes to do your bidding. 3 this gives the ability to be objective and counsel people. 4 this gives shrewd business sense. 5 this gives access to hidden knowledge on water and minerals. 6 this gives control over aspects of the air spirits who control the seasons. 7 this also gives wisdom and hints at the first table, giving only the intellectual aspects of the same without the depth of this seventh table. these seven tables of the tabula collecta are analogous to the order formula of the enterer of the threshold, as laid down in the golden dawn z1 document "particular exordium" the number preceding the following quotes relates to the table number of the tabula collecta. the passage in italics shows the direct links to the mea

n have published numerous papers on these systems and their functions which have been attributed to the etheric body. the astral/emotional body is the third body. its function is to bring our emotions to the mind and to the physical body. scientific evidence of this body has been given by dr. robert morris and dr. karl osis. the fourth body is called the mental body. this body is where all of the intellectual work occurs. the fifth body is called the higher mental body and contains a refinement of the intellectual capacity. the sixth body is often called the causal body, which contains a more refined process of the subject. the seventh body is called the spirit or spiritual body. it operates on a level that is extremely high and directly out of our reach. just after i received the 6=5 grad

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ies, his was the ideal of a life of occult usefulness: it reckons little if the world knew nought of that obscure personality, but it was a matter of supreme importance to the progess of western occultism; and the full significance of this observation will probably be only appreciated by you in proportion as you may advance hereafter. the first years of his eventful life were spent in study: both intellectual and occult, to be eventually followed by a series of initiations at several places (outside of europe) where there existed temples of our order "thus were laid foundations thereon to erect a more extended superstructure of practical application" and, having chosen three other fraters to share with him the heat and burden of the day, the establishment of the order was effected in europ

apocalypse of a tremendous 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

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