Michael Wynn's Occult Reference Library
LOGOS,LOGOIC

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ALEISTER CROWLEY EIGHT LECTURES ON YOGA

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 indifferent to all things, as the electric current is indifferent to the meaning of the messages which may be transmitted by its means. the niyama corresponding to mercury in its highest forms may readily be divi

ALEISTER CROWLEY BOOK OF LIES

e on: www.abika.com 19 [20] commentary( epsilon) he is the letter of aries, a martial sign; while the title suggests war. the ants are chosen as small busy objects. yet he, being a holy letter, raises the beginning of the chapter to a contemplation of the pentagram, considered as a glyph of the ultimate. in line 1, being is identified with not-being. in line 2, speech with silence. in line 3, the logos is declared as the negative. line 4 is another phrasing of the familiar hindu statement, that that which can be thought is not true. in line 5, we come to an important statement, an adumbration of the most daring thesis in this book- father and son are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so fa

; and he spake not. the ash thereof was burnt up by the magus into the word. of all this did the ipsissimus know nothing. book of lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is composed of many spheres. the account given of creation is the same as that familiar to students of the christian tradition, the logos transforming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the

ue to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the highest grade of the a'.a, is totally unconscious of this process, or, it might be better to say, he recognises it as nothing, in that positive sense of the word, which is only intelligible in samasamadhi. book of lies get any book for free on: www.abika.com 22 [28] 7 kappa-epsilon-phi-alpha-lambda-eta zeta the dinosaurs none are they whose number is six:(5) else were

ctive utterance of the name of shiva would cause him to awake, and so destroy the universe. in egyptian and gnostic magick we meet with pylons and aeons, which only open on the utterance of the proper word. in mohammedan magick we find a similar doctrine and practice; and the whole of mantra-yoga has been built on this foundation. thoth, the god of magick, is the inventor of speech; christ is the logos. lines 1-4 are now clear. in lines 507 we see the results of shivadarshana. do not imagine that any single ides, however high, however holy (or even however insignificant, can escape the destruction. the logician my say "but white exists, and if white is destroyed, it leaves black; yet black exists. so that in that case at least one known phenomenon of this universe is identical with one of

ALEISTER CROWLEY LIBER 777

try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of matthew with the metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary [lat. approx. perhaps it will be pleasant to remember these things one day] all symbolism is perhaps ultimately so; there is no necessary relation in thought between the idea of a mother, the sound of the child s cry ma, and the combination of lines ma. this, too, is the extreme case, since

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

reparedness in magick is as important as it is in war. v it should be profitable to make a somewhat detailed study of the strange-looking word aumgn, for its analysis affords an excellent illustration of the principles on which the practicus may construct his own sacred words. this word has been uttered by the master therion himself, as a means of declaring his own personal work as the beast, the logos of the aeon. to understand it, we must make a preliminary consideration of the word which it replaces and from which it was developed: the word aum. the word aum is the sacred hindu mantra which was the supreme hieroglyph of truth, a compendium of the sacred knowledge. many volumes have been written with regard to it; but, for our present purpose, it will be necessary only to explain how it

ive form. a is the holy spirit who begets god in flesh upon the virgin, according to the formula familiar to students of "the golden bough. a is also the "babe in the egg" thus produced. the quality of a is thus bisexual. it is the original being- zeus arrhenothelus, bacchus diphues, or baphomet. u or v is the manifested son himself. its number is 6. it refers therefore, to the dual nature of the logos as divine and human; the interlacing of the upright and averse triangles in the hexagram. it is the first number of the sun, whose last number<sun being 6, a square 6x6 contains 36 squares. we arrange the numbers from 1 to 36 in this square, so that each line, file, and diagonal adds to the same number. this number is 111; the total of all is 666> is 666 "the number of a man. the letter

t of view is based upon misapprehension of the character of existence. it soon became obvious to the master therion that aum was an inadequate and misleading hieroglyph. it stated only part of the truth, and it implied a fundamental falsehood. he consequently determined to modify the word in such a manner as to fit it to represent the arcana unveiled by the aeon of which he had attained to be the logos. the essential task was to emphasize the fact that nature is not catastrophic, but proceeds by means of undulations. it might be suggested that manvantara and pralaya are in reality complementary curves; but the hindu doctrine insists strongly on denying continuity to the successive phases. it was nevertheless important to avoid disturbing the trinitarian arrangement of the word, as would be

cron gr:kappa-omicron-sigma-mu-omicron-mu-alpha-chi-iota- alpha. an instruction in expansion of the field of the mind. equinox x, p. 35 "liber dlv. liber had" an instruction for attaining hadit. equinox vii, p. 83 "liber dcxxxiii. de thaumaturgia" a statement of certain ethical considerations concerning magick. unpublished "liber dclxvi. the beast" an account of the magical personality who is the logos of the present aeon. unpublished "liber dcclxxvii (777. vel prolegomena symbolica ad systemam sceptico-mysticae viae explicandae, fundamentum hieroglyphicorum sanctissimorum scientae summae" a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the 226 only standard comprehensive book of reference ever published. it is to the lang

up of cells where they were recorded> our praeter-human intelligence 256 must convey a truth not known to any human mind, past or present. yet this truth must be verifiable. there is but one document in the world which presents evidence that fully satisfies these conditions. this is liber al vel legis the book of the law. of this new aeon of horus, the crowned and conquering child, the aeon whose logos is the beast 666, whose name in the outer order was frater perdurabo. the nature of the proof of the separate existence of praeterhuman intelligence, independent of bodily form, is extremely complicated. its main divisions may be briefly enumerated. 257 aiwaz, the name of the intelligence in question, proves (a) his power to pre-arrange events unconnected with his scribe so that they should

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ika.com 297 energy; and although (like everything else) it is shown both on the spiritual and the physical planes, its most important forthshowing is on the "magical" plane, because it actually produces phenomena which partake of all these. it is the true will on the creative plane "by wisdom formed he the worlds" so soon as its thaumaturgy is accomplished, it is, through binah, understood as the logos. thus in sex we find every one of the primary correspondences of chokmah. being thus ineffable and sacrosanct, it is (plainly enough) peculiarly liable to profanation. being profaned, it is naturally more unspeakably nasty than any other of the "mysteries" you will find a good deal on this subject implied in artemis iota, attached to another of my letters to you. before tackling "sore spots"

ALEISTER CROWLEY MEDITATION

the desire of the lower to reach the higher; but it is that spark of the higher in the magician which wishes to unite the lower with itself. unless therefore the magician be first anointed with this oil, all his work will be wasted and evil. this oil is compounded of four substances. the basis of all is the oil of the olive. the olive is, traditionally, the gift of minerva, the wisdom of god, the logos. in this are dissolved three other oils; oil of myrrh, oil of cinnamon, oil of galangal. the myrrh is attributed to binah, the great mother, who is both the understanding of the magician and that sorrow and compassion which results from the contemplation of the universe. the cinnamon represents tiphereth, the sun- the son, in whom glory and suffering are identical. the galangal represents bo

holy guardian angel is called the son, and the natural soul is called the daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. the will being twofold is in chokmah, who is the logos, the word; hence some have said that the word is the will. thoth the lord of magic sic is also the lord of speech; hermes the messenger bears the caduceus. word should express will: hence the mystic name of the probationer is the expression of his highest will. there are, of course, few probationers who understand themselves sufficiently to be able to formulate this will to themselves, and t

ALEISTER CROWLEY TAO TEH KING

nning as page 88, but have been moved up to citation page in this version. chapter numbers have been placed above chapter titles, but this positional distinction is not made in the ts) liber lxxxi the tao teh king a new translation by ko yuen. chapter i the nature of the tao. 1. the tao-path is not the all-tao. the name is not the thing named((tao parallels pleroma, shiva, jod, etc. teh parallels logos, sakti, he, etc. but the conception of laotze unites all these at their highest. the best parallel is given in liber ccxx, caps. i. and ii, where hadit is tao and nuit, teh (yet these are in certain aspects interchanged) the point of this paragraph is to make discrimination or definition, not to assert the superiority of either conception. the illusion of any such preference would depend on

ALEISTER CROWLEY THE HEART OF THE MASTER

elf, in my turn, the sin of the whole world, that the prophecies might be fulfilled, so that mankind may take the next step from the magical formula of osiris to that of horus. and mine hour being now upon me, i proclaim my law. the word of the law is thelema (in greek letters) given in the midst of the mediterranean sea an xx sol in 3 deg. libra die jovis by me to mega therion (in greek letters) logos aionos thelema (in greek letters) having read these words with deep attention eleven times, i besought mine instructor (for the maiden had returned to her master) that he would clear those things which were dark to my weak understanding "in the light of the chart of the work of the brotherhood" i said "the will of the master, and his word, are made plain. but of his hour i know not; and i tr

ALEISTER CROWLEY THE LOST CONTINENT

d 'mse (egyptian chomse) for moon. the idea in 'mse is that of a strong woman('m) closing the mouth of a serpent (s) or dragon, and from this we have the xith card of the bohemian tarot, and the legend in the apocalypse. in the mystic greek used by the gnostics we find similar traces, sophia being from s ph, giving the idea of 'serpent breath' i.e. wisdom. iao is phallos, kteis, proktos. the word logos means the boy (g) naturally engendered of the virgin (l) and the serpent (s. theos (root o, first written 0) means the sun in his strength and also the lingam-yoni conjoined. christos is 'the love of passion of the rising sun (r) and the serpent (s. the i and t indicate certain details which are foreign to the present discussion. neuma (atlantean n m) is the 'arch of the woman, maria, the wo

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

is in greek letters in the ms the old comment 39. compare rabelais. also it may be translated "let will and action be in harmony" but thelema also means will in the higher sense of magical one-pointedness, and in the sense used by schopenhauer and fichte. there is also most probably a very lofty secret interpretation. i suggest: the- the essential aleph-taw, azoth, etc. word- chokmah, thoth, the logos, the second emanation. of- the partative, binah, the great mother, the- chesed, the paternal power, reflection of the "the" above. law- geburah, the stern restriction. is- tiphereth, visible existence, the balanced harmony of the worlds. thelema- the idea embracing all this sentence in a word. or: theta the- teth, the lion "thou shalt unite all these symbols into the form of a lion" epsilon

partative, binah, the great mother, the- chesed, the paternal power, reflection of the "the" above. law- geburah, the stern restriction. is- tiphereth, visible existence, the balanced harmony of the worlds. thelema- the idea embracing all this sentence in a word. or: theta the- teth, the lion "thou shalt unite all these symbols into the form of a lion" epsilon word- he, the letter of breath, the logos. lambda of- lamed, libra the equilibrium. eta the- cheth, 418, abrahadabra. mu law- mem, the hanged man, or redeemer. alpha is- aleph the 0 (zero, nuit, which is existence. thelema- the sum of all. the new comment by 'the word' one means the magical formula, symbol, or expression. study the whole nature of the number 93, that of ?thelema? in the appendix. weh note: appendix not yet recovered

ALEISTER CROWLEY THE QABALAH

ecially y+ hy+ why+ hwhy= 72.42 41 67= yz, zayin in full, the first of the paths connecting tiphareth with the supernals t.s. 42 i.e, writing out the tetragrammaton as a tetrakys, or in wing form, gives 72 t.s. liber lviii 29 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel, the priestess of the silver star, is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.43 also sawya, the messenger.44 see part ii. 80. the number of p, the lightning-struck tower of the tarot. 8= intellect, mercury; its most material for

; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 47 the installment of the temple of solomon the king in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also regardie (ed, the golden dawn t.s. 48 al i. 24-25; 6 50= 0.12. 49 cf. gen vi. 3 t.s. 50 also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges) t.s. 51 also laqzjy, ezekiel, and [swy, joseph. elsewhere crowley connects the city of pyramids reference with the 12 by 13 squares on each of john dee s tablets of the watchtowers and the pyramids drawn on each square in the golden dawn s book of the concourse of the

ALEISTER CROWLEY EQ I 1

lin's system is so simple and effective "2. because since "all" theories of the universe are absurd it is better to talk in the language of one which is patently absurd, so as to mortify the metaphysical man "3. because a child can understand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher, or great master "the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls him "the great person "the qabalah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deeper ac

ALEISTER CROWLEY EQ I 5

most material aspect. 72. chsd, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially i+ ih+ ihv_ ihvh= 72. 73. chkmh, wisdom. also gml, gimel, the path unitingkether and tiphereth. but gimel "the priestess of the silver star" is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for much information on these points, though rather from the standpoint of part ii. 78. mzla, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus. note 78= 13 x 6. also aivas, the messenger. see part ii. 80. the number of hb:peh, the "lightning-struck tower" of the tarot. 8= intellect, mercury; i

sed by, say, a neophyte of the a. a. would be as sublime as, and less tainted than, the services of the church. of such rituals mr waite is ignorant, more ignorant than the author of "the king's dole" should be, unless such ignorance be the result of envy, malice, and all uncharitableness. further, ceremonial magic, even of the low angelic order, may be a sort of divine trap. the utterance of the logos is one, but he is heard by divers nations in divers languages. cannot god deal with a soul even by allowing him to pass through the "houses of sin? mr waite blasphemes if he denies it. as a practical example, i know of a man who took up the blackest magic from sheer hatred of god and christ, a hatred shelleyan and thomsonian. what happened? he found by practice that to call forth an evil spi

ALEISTER CROWLEY EQ I 5

e understanding; and he affirmeth her in tiphereth that she may be fertile. it is impossible to describe how this vision changeth from glory unto glory, for at each glance the vision is changed. and this is because she transmitteth the word to the understanding, and therefore hath she many forms, and each goddess of love is but a letter of the alphabet of love. now, there is a mystery in the word logos, that containeth the three letters whose analogy hath been shown in the lower heavens, samech, and lamed, and gimel, that are 93, which is thrice 31, and in them are set the two eyes of horus (ayin means an eye) for, if it were not so, the arrow could not pierce the rainbow, and there could be no poise in the balance, and the great book should never be unsealed. but this is she that poureth

ersal rapture) govern those that govern; cast down such as fall; bring forth those that increase; and destroy the rotten (this means that everything shall take its own pleasure in its own way) no place let it remain in one number("no place" is the infinite ain "let remain in one number; that is, let it be concentrated in kether) add and diminish until the stars be numbered (it is a mystery of the logos being formulated by the qabalah, because the stars, are all letters of the holy alphabet, as it was said in a former aethyr) arise! move! and appear! before the covenant of his mouth which he hath shewn unto us in his justice("the covenant" is the letter aleph "his mouth, p "his justice, lamed; and these add up again to aleph, so that it is in the letter aleph, which is zero, thus symbolizin

ALEISTER CROWLEY EQUINOX EQ I 6

he firmament. there shall be no more roses, no more roses, until the spring of the stars shall fall on the world. then shall be light again, o secret rose, and thou shalt be born anew, with radiant star-light for dew, and all thy petals shall be dreams crystallised of the gods who swing the chains of the worlds in space; and at the heart of thee shall be the secret knowledge, the sacred word, the logos of the throbbing universe. and the years shall pass in myriads over the tree whereon thou bloomest, o my rose of the worlds! and one shall pluck thee forth, and love and death shall lie together, and there shall be born he who shall bear for ever into life the rose-tipped lilies under the silent stars, the silent stars, and the red-blushing roses. o rose, my rose of the world, my rose of ros

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

that more advanced stage of consciousness which we call human. surely, then, the human atom may equally be supposed to progress to something still more widely conscious, and eventually reach the stage of development of those great entities whose bodies are planetary atoms; and for them, as well, what is there? attainment of that all-including state of consciousness which we call god, or the solar logos. surely this teaching is logical and practical. the old occult injunction which said to a man "know thyself, for in thyself is to be found all that there is to be known" is still the rule for the wise student. if each one of us would scientifically regard ourselves as centres of force, holding the matter of our bodies within our radius of control, and thus working through and in them, we sho

centre around which our system rotates, and in which it is as the electron to the atom. we have been told by astronomers that our entire system is probably revolving around a central point in the heavens. thus the basic idea which i have sought to emphasise can be traced all the way up, through the atom of the chemist and physicist, through man, through the energising life of a planet, up to the logos, the deity of our solar system, the intelligence or life which lies back of all manifestation or of nature, and on to some greater scheme in which even our god has to play his part and to find his place. it is a wonderful picture if true. i cannot deal to-night with the different developments of this intelligence animating all atoms, but i should like for a moment to take up what is perhaps

es the human family) into situations which are distressing to the atoms. surely it may be logical to suppose that the mystery of all we see around us may be hidden in the will and intelligent purpose of that greater life, who works through our planet as man works through the medium of his physical body, and yet who is himself but an atom within a still larger sphere, which is indwelt by the solar logos, the intelligence who is the sumtotal of all the lesser lives. lecture iii the evolution of form, or group evolution- 18- the consciousness of the atom copyright 1998 lucis trust i want to enlarge to-night upon the basic idea of the unity of consciousness, or of intelligence, as developed somewhat in the lecture last week, and to extend the concept still further. it has been said that all ev

t that concerns itself not only with that little manifestation, the atom of the chemist and the physicist, but of all forms that are constituted by their means, including the manifestation of a human being and of the deity of a solar system, that great life, that all-embracing, universal mind, that vibrant centre of energy, and that great enfolding consciousness whom we call god, or force, or the logos, the existence who is expressing himself through the medium of the solar system. in the christian bible the same thought is borne out by st. paul in a letter to the church at ephesus. in the second chapter of the epistle to the ephesians he says "we are his workmanship" literally, the correct translation from the greek is "we are his poem, or idea" and the thought in the mind of the apostle

r it may be, working out an idea, a specific concept, or detailed poem. a man is an embodied thought, and this is also the concept latent in the definition of plutarch. you have therein first the idea of a self-conscious entity, you have then to recognise the thought or purpose which that entity is seeking to express, and finally, you have the body or form which is the sequential result. the term logos, translated as the word, is frequently used in the new testament, in speaking of the deity. the outstanding passage in which this is the case is the first chapter of st. john's gospel, where the words occur "in the beginning was the word, and the word was with god, and the word was god" let us consider for a minute the meaning of the expression. its literal translation is 'the word' and it h

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ld upon these foundations a structure that will meet the needs of the inner evolving life. three basic facts to be recognised the ideas that are elaborated here find their corroboration in certain facts that are stated in the occult literature now extant. these facts are three in number, and are as follows (a) in the creation of the sun and the seven sacred planets composing our solar system, our logos employed matter that was already impregnated with particular qualities. mrs. besant in her book "avataras (which some of us think the most valuable of all her writings, because one of the most suggestive, makes the statement that "our solar system is builded out of matter already- 4- initiation, human and solar copyright 1998 lucis trust existing, out of matter already gifted with certain pr

uestion) may not be a fact from the standpoint of a master. to him it may be but part of a greater fact, only a fraction of the whole. since his vision is fourth and fifth dimensional, his realisation of the place of time in eternity must be more accurate than ours. he sees things from above downwards, and as one to whom time is not. an inexplicable principle of mutation exists in the mind of the logos, or the deity of our solar system, and governs all his actions. we see but the ever changing forms, and catch glimpses of the steadily evolving life within those forms, but as yet have no clue to the principle which works through the shifting kaleidoscope of solar systems, rays, hierarchies, planets, planes, schemes, rounds, races, and sub-races. they interweave, interlock, and interpenetrat

ide of evolution. since it deals with the essence of things and not with the things themselves, it is the intuitive apprehension of truth apart from the reasoning faculty, and the innate perception that can distinguish between the false and the true, between the real and the unreal. it is more than that, for it is also the growing capacity of the thinker to enter increasingly into the mind of the logos, to realise the true inwardness of the great pageant of the universe, to vision the objective, and to harmonise more and more with the higher measure. for our present purpose (which is to study somewhat the path of holiness and its various stages) it may be described as the realisation of the "kingdom of god within" and the apprehension of the "kingdom of god without" in the solar system. pe

life can be clearly seen beating in regular rhythm; a vision of the logoic thoughtform on the archetypal plane, a vision that grows from initiation to initiation until it embraces all the solar system. initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the lord of the world, to the feet of his father in heaven, to the feet of the three-fold logos. initiation leads to the cave within whose circumscribing walls the pairs of opposites are known- 10- initiation, human and solar copyright 1998 lucis trust and the secret of good and evil is revealed. it leads to the cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth's fetters, held by naught in the three w

the vividness of the effect and the stimulation of the first two initiations work out largely in the astral body. but it must ever be remembered that the major initiations are taken in the causal body or dissociated from that body on the buddhic plane or atmic plane. at the final two initiations which set a man free from the three worlds, and enable him to function in the body of vitality of the logos and wield that force, the initiate becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its very centre. this descent is brought about by the action of the initiator, wielding the rod of power, and puts a man in touch with the centre in the body of the planetary logos of which he is a part, and this consciously. the two initiations called the sixth and sev

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ng out information concerning the various energies of atomic matter is too great, and the race as yet too selfish to be entrusted with these potencies. man is already, through the able work of the scientists, discovering the needed knowledge with adequate rapidity. the emphasis in this book will be found to be laid upon those forces which are responsible for the objective manifestation of a solar logos and of man, and only in the first section will indication be given as to the nature of those energies which are strictly confined to the physical plane. thirdly, to show the coherent development of all that is found within a solar system; to demonstrate that everything which exists evolves (from the lowest form of life at the densest point of concretion up to the highest and most tenuous man

through the influence of a third, and produces the manifestation which we call a form, starting it upon its evolutionary cycle in time and space. thus is form brought to the point where it is an adequate medium for the demonstration of the nature of that which we call god. fourthly, to give practical information anent those focal points of energy which are found in the etheric bodies of the solar logos, the macrocosm, and of man, the microcosm. as the etheric substratum which is the true substance underlying every tangible form is understood, certain great revolutions will be brought about in the domains of science, of medicine and of chemistry. the study of medicine, for instance, will eventually be taken up from a new angle, and its practice will be built upon a comprehension of the laws

tly aided. i. there is one boundless immutable principle; one absolute reality which, antecedes all manifested conditioned being. it is beyond the range and reach of any human thought or expression. the manifested universe is contained within this absolute reality and is a conditioned symbol of it. in the totality of this manifested universe, three aspects are to be conceived. 1. the first cosmic logos, impersonal and unmanifested, the precursor of the manifested. 2. the second cosmic logos, spirit-matter, life, the spirit of the universe- 9- a treatise on cosmic fire copyright 1998 lucis trust 3. the third cosmic logos, cosmic ideation, the universal world-soul. from these basic creative principles, in successive gradations there issue in ordered sequence the numberless universes comprisi

lucis trust 3. the third cosmic logos, cosmic ideation, the universal world-soul. from these basic creative principles, in successive gradations there issue in ordered sequence the numberless universes comprising countless manifesting stars and solar systems. each solar system is the manifestation of the energy and life of a great cosmic existence, whom we call, for lack of a better term, a solar logos. this solar logos incarnates, or comes into manifestation, through the medium of a solar system. this solar system is the body, or form, of this cosmic life, and is itself triple. this triple solar system can be described in terms of three aspects, or (as the christian theology puts it) in terms of three persons. electric fire, or spirit. 1st person..father. life. will. purpose. positive ene

er two- 10- a treatise on cosmic fire copyright 1998 lucis trust the three aspects of every form are inter-related and susceptible of intercourse, because a. energy is in motion and circulates. b. all forms in the solar system form part of the whole, and are not isolated units. c. this is the basis of brotherhood, of the communion of saints, and of astrology. these three aspects of god, the solar logos, and the central energy or force (for the terms are occultly synonymous) demonstrate through seven centres of force, three major centres and four minor. these seven centres of logoic force are themselves so constituted that they form corporate entities. they are known as a. the seven planetary logoi. b. the seven spirits before the throne. c. the seven rays. d. the seven heavenly men. the se

ALICE A BAILEY05 THE LIGHT OF THE SOUL

pect of the lower personal self, the emotional body, is subjugated or transmuted then the christ light (the second aspect egoic) can be seen. later, in its light, the monad, the father, the one, will stand revealed. equally, when the first aspect of the lower personal self, the mental body, is restrained, then the will aspect of the ego can be known, and through its activities, the purpose of the logos himself will be cognized. there are certain lines of least resistance in the spiritual life and along them certain forces or energies are released. a. emotional. intuitional or buddhic. monadic .t o the heart of the aspirant b. mental .s piritual or atmic .l ogoic .t o the head of the aspirant. the student is therefore given the word of restraint or control as a key to all his endeavors. the

is immediate problem and of where he stands, but also an appreciation of the beauty of the entire scheme. 21. the attainment of this stage (spiritual consciousness) is rapid for those whose will is intensely alive. this would naturally be so. as the will, reflected in the mind, becomes dominant in the disciple, he has awakened that aspect of himself which is en rapport with the will aspect of the logos, the first or father aspect. the lines of contact are as follows: 1. monad or the father in heaven, the will aspect, 2. atma or spiritual will, the highest aspect of the soul, 3. the mental body or intelligent will, the highest aspect of the personality, 4. the head centre. this is the line followed by the raja-yogins and it brings them to a realisation of the spirit and to adeptship. there

in turn are the disciples of the christ or of that official who is at the head of the teaching department- 34- the light of the soul copyright 1998 lucis trust h. the head of the teaching department is a disciple of the lord of the world, i. the lord of the world is the disciple of one of the three planetary spirits who represent the three major aspects, j. these are again disciples of the solar logos. it will be apparent therefore to the careful student how interdependent all are and how the achievement of one will profoundly affect the entire body. discipleship can be regarded as a generic term covering all those states or conditions of being in the fourth and fifth kingdoms (human and spiritual) wherein certain expansions of consciousness are brought about through specific training. 27

hich the deity has created can be contacted and seen. thus the adept can intelligently participate in the great plan of evolution. beyond this state of samadhi lies the dream state of the nirmanakayas and of the buddhas, and so on up the scale of hierarchical life till that great dreamer is known, who is the one, the only narayana, the lord of the world himself, the ancient of days, our planetary logos. the student can only arrive at a very dim understanding of the nature of these dream states as he studies the idea conveyed in the earlier statement to the effect that, to the occultist, life on the physical plane- 53- the light of the soul copyright 1998 lucis trust is but a dream condition. 39. peace can also be reached through concentration upon that which is dearest to the heart. sutra

ng at an understanding of nature, the occultist works inwards from the external form in order to discover the sound which created it, or the aggregate of forces which produced the external shape; every aggregate of forces has its own sound, produced by their interplay. having discovered that, he penetrates still further inwards till he touches the cause, idea or divine thought (emanating from the logos, planetary or solar, which gave rise to the sound, thus producing the form. in creative work, the adept starts on the inside and knowing the idea which he seeks to embody in form he utters certain words or sounds and thus calls in certain forces which produce (through their interplay) a form of some kind. the higher the level on which the adept works the more elevated the ideas touched and t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ns of men who are no longer centered in the individualised self-consciousness, but who have entered into a wider realisation, that of the planetary group life. there are stages in this realisation, mounting all the way from that tiny group recognition of the probationary disciple up to the completed group awareness of the life in whom all forms have their being, the consciousness of the planetary logos, that "spirit before the throne" who manifests through the form of a planet, as man manifests through his form in the human kingdom- 24- a treatise on white magic copyright 1998 lucis trust the soul therefore may be regarded as the unified sentiency and the relative awareness of that which lies back of the form of a planet and of a solar system. these latter are the sum total of all forms, o

ousness all that is connoted by the "myriad forms that being takes" then in turn a higher or more inclusive state becomes possible and soul life is superseded by monadic life. this involves an ability to know, to love, and to participate in the plans of a life which has the power to include within its radius of consciousness not only the sum total of the lives and consciousness of the life of the logos of our planet, but all the lives and consciousnesses within our solar system. the nature of this awareness is only possible of comprehension by the man who has arrived at soul-knowledge. the great need at this time is for experts in the life of the soul and for a group of men and women who, undertaking the great experiment and transition, add their testimony to the truth of the statements of

ceives this energy is the analogy to the energising spirit. the vital body is the expression of the soul energy and has the following function: 1. it unifies and links into one whole the sum total of all forms. 2. it gives to every form its particular quality, and this is due to: a. the type of matter drawn into that particular part of the web of life. b. the position in the body of the planetary logos, for instance, of any specific form. c. the particular kingdom in nature which is being vitalised. 3. it is the principle of integration and the cohesive force of manifestation, from the strictly physical sense. 4. this web of life is the subjective analogy to the nervous system, and beginners in the esoteric sciences can, if they remember this, picture to themselves a network of nerves and

oteric sciences can, if they remember this, picture to themselves a network of nerves and plexus running throughout the entire body, or the sum total of all forms, coordinating and linking, and producing an essential unity. 5. within that unity is diversity. just as the varied organs of the human body are inter-related by the ramification of the nervous system, so within the body of the planetary logos are the various kingdoms in nature and the multiplicity of forms. back of the objective universe is the subtler sensitive body one organism, not many, one sentient, responsive, connected form. 6. this sensitive form is not only that which responds to the environment but is the transmitter (from inner sources) of certain types of energy, and the object of the treatise might here be stated to

ting between monad and personality, but the soul of humanity has a unique function to perform in mediating between the higher three kingdoms in nature and the lower three. the higher three are: 1. the spiritual hierarchy of our planet, nature spirits or angels and human spirits, who stand at a peculiar point on the ladder of evolution. of these sanat kumara, embodying a principle of the planetary logos is the highest, and an initiate of the first degree is the lowest, with corresponding entities in what we call the angel or deva kingdom. 2. the hierarchy of rays certain groupings of the seven rays in relation to our planet. 3. a hierarchy of lives, gathered by an evolutionary process out of our planetary evolution and from four other planets, who embody in themselves the purpose and plan o

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

, and in its entirety is beyond the grasp of the advanced student. at the same time, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on white magic, is a parallel volume to a treatise on cosmic fire. just as the first dealt with the psychology of deity, the work of the macrocosm, and the laws whereby the solar logos works, so this book constitutes a treatise on the psychology of the son of god and the work of the microcosm. it intimately concerns his place in the larger whole. i have also aided a.a.b. in getting out a translation of the yoga sutras of patanjali, which is a bridging book, intended to show the aspirant the rules whereby the light within him may be developed and the power of the intuition

nto another, and thus, from a higher standpoint getting a fresh glimpse of a possible truth. each age (and the present is no exception) has believed its grasp of reality and its sensitivity to the inner beauty to be greater and nearer the true than was ever previously possible. the highest realisation of what is termed the one life is the awareness (of the initiate of high degree) of the embodied logos, of deity, and his identification with the consciousness of that stupendous creator who is seeking expression through the medium of the solar system. no initiate on the- 16- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust planet can identify himself with the consciousness of that identified being (in the esoteric sense of the term) who, speaking in th

eminding the people that he was not what he appeared to be, neither was he the father in heaven, and he is ever referred to by those who know and love him in terms of quality. he demonstrated to us the quality of the love of god, and in himself he embodied not only that which he had evolved of the seven ray qualities, but also as do few of the sons of god a basic principle of the ray of the solar logos himself, the quality of love. this we shall study more closely when we take up the consideration of the second ray of love-wisdom. the seven rays are therefore embodiments of seven types of force which demonstrate to us the seven qualities of deity. these seven qualities have consequently a sevenfold effect upon the matter and forms to be found in all parts of the universe, and have also a s

all these seven by various names, as follows: 1. the lord of power or will. this life wills to love, and uses power as an expression of divine beneficence. for his body of manifestation he uses that planet for which the sun is regarded as the esoteric substitute. 2. the lord of love-wisdom, who is the embodiment of pure love, is regarded by esotericists as being as close to the heart of the solar logos as was the beloved disciple close to the heart of the christ of galilee. this life instils into all forms the quality of love, with its more material manifestation of desire, and is the attractive principle in nature and the custodian of the law of attraction, which is the life-demonstration of pure being. this lord of love is the most potent of the seven rays, because he is on the same cosm

(nor the body of manifestation of one of the basic seven rays, they have purposes and activities in which our earth plays only a minor part. 4. the lord of harmony, beauty and art. the main function of this being is the creation of beauty (as an expression of truth) through the free interplay of life and form, basing the design of beauty upon the initial plan as it exists in the mind of the solar logos. the body of manifestation- 21- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust of this life is not revealed, but the activity emanating from it produces that combination of sounds, colours and word music that expresses through the form of the ideal that which is the originating idea. this fourth lord of creative expression will resume activity upon t

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

m. 3. in due time, the personality physical, emotional and mental is fused into one living whole. the virgin mary is ready to give birth to her son. 4. the long journey draws to a close, and the hidden christ child is born at the first initiation. this truth dr. inge touches upon in these words "macarius, following methodius, teaches that the very idea of the incarnation includes the union of the logos with pious souls, in whom he is well-pleased. in each of them a christ is born. thus besides the ideas of ransom and sacrifice of christ for us, these theologians placed the ideas of sanctification and inner transformation of christ in us, and they considered the latter as real and as integral a part of our redemption as the former. but the doctrine of divine immanence in the human heart nev

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

a soul in time and space and to tune in on the soul purpose and the plan of the creator, as it is known and expressed by the seven spirits before the throne, the seven planetary logoi. but at this point we can only hint at a great mystery, which is that all that the highest of the sons of god on our manifested planetary world can grasp is a partial realisation of the purpose and plan of the solar logos, as it is grasped, apprehended and expressed by one of the planetary logoi who is (in his place and term of office) conditioned and- 3- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust limited by his own peculiar point in evolution. a seventh part of the unfolding plan is being expressed by our particular planetary life, and because this great being

the process of individualisation and consummates in the dominant personality. 2. with the egoic consciousness, which is that of the solar angel as it begins with the preparation for initiation on the path of discipleship and consummates in the perfected master. 3. with the monadic realisation. this is a phrase that means absolutely nothing to us, for it concerns the consciousness of the planetary logos. this begins to be realised at the third initiation, dominating the soul and working out through the personality. man, the average human being, is a sum total of separative tendencies, of uncontrolled forces and of disunited energies, which slowly and gradually become coordinated, fused, and blended in the separative personality. man, the solar angel, is the sum total of those energies and f

ical sentence with deep meaning) and others in working off the effects of the earlier initiated causes. this is a point not often emphasised. still later cycles of lives bring these two aspects consciousness and form into a greater rapport, and thus produce an entirely different type of life. the correspondence to these cycles can be seen working out in the life and consciousness of the planetary logos, as that great life seeks expression through the medium of the four kingdoms in nature. however (and this is the fact of supreme importance, all this activity, all this directed unfoldment, all this evolving purpose and livingness, all the events in all the kingdoms of nature, and all the phases of life-conditioning in the human family, plus the kaleidoscope of events, the emergence of chara

y, and in no way negate the truth that venus has a peculiar and intimate relation to the earth. the point here being stressed is difficult to express, but of great importance. let me be more explicit, by means of the following statements: 1. only three planetary schemes are aware of pain and sorrow as we understand those terms; none of them know it so well or feel it so much as does our planetary logos. 2. pain and sorrow are the result of rebellion, and of divine discontent. the instinct to betterment, based on discontent, has necessarily involved the planetary temperament or attitude which recognises the dualities- 62- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 3. there is a stage to be reached in the human consciousness, where that which l

considered the astrological implications of the rays, in the succeeding volume. the law of sacrifice, therefore, can never be eliminated in our earth scheme, as far as the human and subhuman reactions to sorrow and pain are concerned, nor can it be eliminated on the planets saturn and mars. it is relatively unknown in the other schemes. bliss and sacrifice are synonymous terms as far as our solar logos is concerned, and also for the majority of the planetary logoi. this must be remembered. a touch of this freedom from the limitations of pain and sorrow can be found among the more advanced sons of men on earth, who know the ecstasy of the mystic, the exaltation of the initiate, and the exquisite agony of sacrifice or of any feeling which is carried forward to the point of sublimation. when

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ffset by a counter move of spiritual living and this must be the objective of all working disciples. let such working disciples see to it, therefore, that their love for all beings deepens and that the growth of their love comes through their tapping the group love which lies back of all world happenings. my brothers, when will the time come when the world will realise that the love aspect of the logos as it affects the human kingdom is focussed through the inner subjective group of workers? that love is now in the stage of anchoring itself physically through the new groups (such as this group) which are in process of forming all over the world. these new groups are centres (or should be) of divine love, magnetic, constructive and pure. see to it, therefore, that your conformity to the req

er deeply upon the various aspects of the outlined plan or system of group work which i have brought to you, for it is a tentative endeavour to externalise upon earth, certain phases of hierarchical endeavour. the energy used in the telepathic work is the "chitta (as the hindus call it) or the mind-stuff which underlies and is the very substance of manifestation itself. god, the planetary life or logos, however, works with the higher correspondence of this mind-stuff and the forces of the mental plane are the reflection or rather the densification of this higher mental substance. these forces, this mind-stuff, is constantly in flux and in motion. this produces that thoughtform-making activity of the mental world which is set in motion by minds working either individually or in group format

st 1. relax and focus yourself in the soul. then sound the o.m, breathing it out upon the world of men and saying to yourself inaudibly "the will of god moves the world" this is the thought lying behind your use of the o.m. 2. then ponder upon the significance of time as an expression of the will, realising that this expression is a thought instantaneous and effective in the mind of the planetary logos. think out carefully some of the implications of this last statement. 3. then say slowly and thoughtfully "the past has gone. i am that past. it makes me what i am. the future comes. i also am the coming destiny and, therefore, i am that. the present flows from out the past. the future colours that which is. i make the future also by my present knowledge of the past and the beauty of the pre

ough incorporation into the form of that which is built. they grow through appreciation of and joy in the forms built and the work accomplished. the devas build and humanity breaks and through the shattering of the forms man learns through discontent. thus is acquiescence in the work of the greater builders achieved. pain is that upward struggle through matter which lands a man at the feet of the logos; pain is the following of the line of the greatest resistance and thereby reaching the summit of the mountain; pain is the smashing of the form and the reaching of the inner fire; pain is the cold of isolation which leads to the warmth of the central sun; pain is the burning in the furnace in order finally to know the coolness of the water of life; pain is the journeying into the far country

tated in some later life. 3. he begins to shoulder some of the general karma of humanity, thus increasing his own load of karma. 4. he begins to work with and to comprehend something of planetary karma, though as yet he undertakes no responsibility in this connection. only after the third initiation does he consciously and as an individual cooperate with the karmic responsibility of the planetary logos. i would here like to point out that i am referring to good karma as well as bad. it is the task of the helping disciple to guide the chela in the light so that he does adjust his karma. this the senior disciple does by thought impression. all karma, when consciously faced, is precipitated by the power of thought; this is perhaps the major lesson which the senior disciple has to teach the ne

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

highest spiritual centre to which if we believe the gospel story christ himself was always attentive. frequently we read in the new testament that "the father spoke to him" or that "he heard a voice" unheard by others, or that the words were heard "this is my beloved son" several times, we read, the seal of affirmation (as it is spiritually called) was given to him. only the father, the planetary logos, the "one in whom we live and move and have our being (acts xvii.28, the lord of the world, the ancient of days (dan. vii.9) can speak this final affirmative word. there are, as well we know, five crises or initiations which concern the master jesus the birth at bethlehem, the baptism, the transfiguration, the crucifixion and the resurrection but lying behind this obvious and practical teach

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

test in the world. what constitutes the prime difficulty of any disciple is the fact that the battleground of his life involves every aspect of his nature. the whole man is involved. technically, the word maya should only be used in two cases: 1. in reference to the united glamour-illusion to which a man who is an integrated personality responds. 2. in speaking of the limitations of the planetary logos of our planet. in the above remarks i have given you much food for thought not only as regards your own personal problems (for all of you are subject to these conditions, but i have also indicated to you what is the nature of glamour. the word is used in all esoteric books and teaching to cover the conditions which are differentiated under the words maya, illusion and glamour itself. later i

with the realisation of a due and proper sense of proportion and of spiritual values. he over-estimates his experience and himself. instead of redoubling his efforts and thus establishing a closer contact with the kingdom of souls and loving all beings more deeply, he begins to call attention to himself, to the mission he is to develop, and to the confidence that the master and even the planetary logos apparently have in him. he talks about himself; he gestures and attracts notice, demanding recognition. as he does so, his alignment is steadily impaired; his contact lessens and he joins the ranks of the many who have succumbed to the illusion of sensed power. this form of illusion is becoming increasingly prevalent among disciples and those who have taken the first two initiations. there a

grow and to unfold, to orient the type and to express in time and space the archetype or pattern, and to outline and determine the structure of the kingdoms into which science divides the natural world. these are but a few of the innate, inherent characteristics of substance itself, inherited and conditioning our present manifestation of divine life. 2. the life or manifestation of the planetary logos, the "one in whom we live and move and have our being" is determined by his own nature. to us, that great life embodies perfection and the qualities which distinguish him are those to which we direct our highest aspiration. but, from the angle of those lives who are ahead of him upon the cosmic path (i speak symbolically and in terms of human experience) he is among the "imperfect gods" thes

puts out the lesser lights through the pure radiance of its power. you have therefore the light of knowledge, the light of wisdom and the light of the intuition, and these are three definite stages or aspects of the one light. they correspond to the physical sun, the heart of the sun, and the central spiritual sun. in this last sentence you have the clue and the key to the relation of man to the logos. these stages and their corresponding techniques are apt to be misunderstood if the student fails to remember that between them lie no real lines of demarcation but only a constant overlapping, a cyclic development and a process of fusion which is most confusing to beginners. just as the result of innate reaction to environment produces the apparatus needed to contact that environment, so th

etheric light) and the light of the mind itself. there is no peculiar or specific light in or of the astral body itself, for it is only an aggregate of forms, created by individual man, by nations and by races, and these in their entirety constitute the astral plane and possess no inherent light as do other forms. they are not created as a form of expression for some dynamic life by the planetary logos, and this is the real meaning of what i have earlier told you that the astral plane in reality does not exist. it is the phantasmoric creation of human desire down the ages and its false light is a reflection of either the light of matter or of the mind. this process of focussing is undertaken through alignment and by the effort to bring to a point of illumination the positive light of the m

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

to the divine mind, owing to his having transcended human limitation; the thought-directed receiver is the man, in exoteric expression, who has aligned his brain, his mind, and his soul. it is a fact that omnipresence, which is a law in nature and based on the fact that the etheric bodies of all forms constitute the world etheric body, makes omniscience possible. the etheric body of the planetary logos is swept into activity by his directed will; energy is the result of his thoughtform playing in and through his energy body. this thoughtform embodies and expresses his world purpose. all the subhuman forms of life and the human forms up to the stage of advanced man are governed by divine thought through the medium of their energy bodies which are an integral part of the whole. they react, h

on is received by the three buddhas of activity for distribution to the hierarchy. d. from the planet venus, the earth's alter ego. this makes its entrance via the lord of the world and three of his council who are chosen by him at any specific time to act as recipients. these are the major entering impressions, recorded by what is glibly called "the universal mind" the mind of god, our planetary logos. there are other entering impressions, but to them i do not refer, as any reference would be meaningless to you. 2. the impression of the hierarchy by: a. shamballa itself through the medium of groups within the great council; these step down the impression which they register so that the hierarchy as a whole may cooperate with the purposes intended by those who are forming the needed plan

that consciousness itself, which is the goal on this planet of all the evolutionary process, is simply the demonstrated result of the science of contact. it is likewise the goal in some form or other and at some stage or other of all planetary existences within the solar system itself. the unfoldment of this conscious response is, in reality, the growth of the sensitive awareness of the planetary logos himself. the human mechanism and its ability to respond to its environment (as science well knows) has been developed in response to an inner urge, present in every human being and in all forms of life, and to the "pull" and magnetic effect of the surrounding environment. step by step, the forms of life upon the physical plane, down through the ages, have unfolded one sense after another; on

ofit at this time; what has already been given should be studied and related to the teaching on the points of revelation*(8) revelation is a generic term covering all the responses to the activities of the eye of the mind, the eye of the soul, and the "insight" of the universal mind which contact with the monad gives. sight is the greatest of all the developments in this world period in which the logos is seeking to bring the subhuman kingdoms to the point where human vision is theirs, to bring humanity to the point where spiritual vision is developed and hierarchical insight is the normal quality of the initiate sight, and to bring the members of the hierarchy to the point where universal perception is theirs. therefore, it might be said that: 1. through the door of individualisation the

e "impressing agencies" is felt in a wide and general sense throughout the entire planet and the planetary aura. no kingdom in nature escapes this impact, and it is thus that the purpose of the lord of the world is carried out. being, coherence and activity are thus blended into one created and creative whole; life, quality and appearance respond unitedly to the imposed intention of the planetary logos and yet, at the same time, remain creatively free as regards their reaction to these contacted impressions; this reaction- 44- telepathy and the etheric vehicle copyright 1998 lucis trust is necessarily dependent upon the type and quality of the mechanism which registers the impression. this mechanism has been developed by the life within the form throughout the creative period and as far as

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

is of paramount importance. this is the energy which emanates from or radiates from the earth itself. living as all human beings do upon the surface of the earth and being, therefore, projected into the etheric body of the planet (for the reason that "man stands erect) man's body is at all times bathed in the emanations and the radiations of our earth and in the integral quality of our planetary logos as he sends forth and transmits energy within his planetary environment. astrologers have always emphasised the incoming influences and energies as they beat upon and play through our little planet, but they have omitted to take into adequate consideration the emanating qualities and forces which are the contribution of our earth's etheric body to the larger whole. this we will consider late

ive and living souls at some one or other of the final stages upon the path. the casting of the horoscope of the average man or the undeveloped man presents no such difficulties. it might be added in addition that the signs of the zodiac are concerned primarily with the life expression of the heavenly man (as far as our planet is concerned) and therefore with the destiny and life of the planetary logos. they are also concerned with the great man of the heavens, the solar logos. i refer in this last instance to their effect as it makes itself felt in the solar system as a whole and with this effect there are few astrologers at this time fit to deal. i would remind you- 13- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust that to the lives who inform th

this effect there are few astrologers at this time fit to deal. i would remind you- 13- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust that to the lives who inform these great constellations and whose radiation [page 22] dynamic and magnetic reaches our earth, this effect is incidental and unnoticed. the primary effect that they have is upon our planetary logos and this effect reaches us through him, pouring through that great planetary centre to which we have given the name of shamballa. it is, therefore, capable of evoking the major response from the monads, and these monads express themselves through the kingdom of souls and through the human kingdom; it consequently expresses itself through the hierarchy and through humanity as a whole. this is

nt. out of all the many energies which impinge upon, pass through and produce effects upon our planet, esoteric astrology emphasises the following four types of force because they affect what might be called the personality of our earth: 1. the quality of our solar system. god is a consuming fire but god is also love. this is the teaching of both esoteric and exoteric truth. 2. the quality of the logos of our planet as it pours through the chains, the rounds, the races, and the kingdoms of nature. 3. the quality of the earth's complementary planet, which is the earth's polar opposite, esoterically considered. this planet is venus. 4. the quality of the attraction of the three planets which produce an esoteric triangle of force- 15- a treatise on the seven rays- volume iii: esoteric astrolo

will permit any noticeable recognition, either in the dense or subtler vehicles or even by the soul. later in the evolutionary process, recognition and response will come, but for all astrological purposes and recognisable produced effects, they may be regarded today as non-existent except as they react upon the fourth kingdom of nature as it constitutes a living unit in the body of the planetary logos. as little conscious effect is produced by these forces as the effect of a high moment of contact in your morning meditation produces an effect upon the atom or cell in the little finger upon one of your hands. there may be a general response and stimulation throughout the entire body, but the intelligent atom makes no conscious response. the vibration is of too high a character. speculation

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

n the seven rays- volume iv: esoteric healing copyright 1998 lucis trust possess the varying functions which enable the soul to express itself on the physical or objective plane as part of a greater and more inclusive organism. the physical body is the response apparatus of the indwelling spiritual man and serves to put that spiritual entity en rapport with the response apparatus of the planetary logos, the life in which we live and move and have our being. 2. the etheric body, which has one main objective. this is to vitalise and energise the physical body and thus integrate it into the energy body of the earth and of the solar system. it is a web of energy streams, of lines of force and of light. it constitutes part of the vast network of energies which underlies all forms whether great

ty, an organism in a greater organism. conditions existing in the whole will be reflected in the unit self, and many of the ills from which man suffers today are the effect upon him of conditions existing in the fourth kingdom in nature as a whole. for these he is not held responsible. 3. the effect upon his physical body of the planetary life, which is the expression of the life of the planetary logos, who is an evolving entity. the implications of this are largely beyond our ken, but the effects are discernible. i am not interested primarily in training individuals in order to make them more efficient healers. it is group healing at which i aim, and it is the work which is done in formation which interests me at this time. but no group of people can work as a unit unless they love and se

t definitely related to the science of healing, yet the entire subject is related to energy, and energy in some form or another is related to the causes and the effects of disease, because disease is the undesirable effect of energy upon the energy unit which we call the atom. it should be remembered that the etheric body of the human being is an integral part of the etheric body of the planetary logos and is, therefore, related to all forms found within that body in any and all the kingdoms in nature. it is part of the substance of the universe, coordinated with- 50- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust planetary substance, and hence provides the scientific basis for unity. if you were to ask me what, in reality, lies behind all disease, all

manity upon the planet. there is disease in the mineral world, in the vegetable kingdom, and also among animals, even in their wild states and in their natural habitat, uncontaminated by man. hence, man cannot be held responsible for this, nor is it the result of human wrong thinking. it provides no answer to the question to say that it must therefore be due to the wrong thinking of the planetary logos or of the solar logos. this is only a begging of the question and an evasion of the issue. i would here remind you of the two definitions of the causes of disease which i earlier gave. let me call them to your careful attention "all disease is the result of inhibited soul life. this is true of all forms in all kingdoms "disease is the product of and subject to three influences. first, a man'

at concerns you at this time. in all teaching to be given in the immediate future, the main emphasis will eventually be laid upon the technique of the etheric body, for that is the next- 64- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust step forward. the three major laws are: 1. the law controlling the will to live, a manifestation of the first aspect of the logos, will or power. 2. the law controlling equality of rhythm, a manifestation of the second aspect of the logos, love or wisdom. 3. the law controlling crystallisation, a manifestation of the third aspect of the logos, the activity or foundational aspect. these three governing factors or laws manifest themselves through the three major divisions of the human entity. 1. the will aspect manifests

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ng the science of the ageless wisdom, but it is of no value to those who do not recognise symbology, or the fact of the higher ego or soul. it might be of value here if i clarified my use of the words "higher ego" as you know, if you have read a treatise on the seven rays, vols. i and ii (esoteric psychology, the soul is an aspect of the divine energy in time and space. we are told that the solar logos circumscribed for his use and for the meeting of his desire, a certain measure of the substance of space and informed it with his life and consciousness. he did this for his good purposes and in conformity with his self-realised plan and intent. thus he submitted himself to limitation. the human monad followed the same procedure and in time and space limited itself in a similar manner. on th

ality or karmic predispositions of the "unprincipled" substance of which his form and all forms are made, and the qualified principles which are seeking expression through those forms and, incidentally, to redeem, salvage and purify them so that the substance of the next solar system will be of a higher order than that of the present one, and consequently more responsive to the will aspect of the logos. viewed from this angle, esotericism is the science of redemption, and of this all world saviours are the everlasting symbol and exponents. it was to redeem substance and its forms that the planetary logos came into manifestation, and the entire hierarchy with its great leader, the christ (the present world symbol, might be regarded as a hierarchy of redeemers, skilled in the science of rede

. their activity will produce a great spiritual and planetary fusion, of which the fusion of personality and soul (at a certain point upon the path of evolution) is the symbol in the microcosmic sense. you can see by this the close relation between the work of the individual aspirant or disciple as he redeems, salvages and purifies his threefold body of manifestation and the work of the planetary logos as he performs a similar task in connection with the "three periodical vehicles" through which he works: his personality vehicle, his soul expression and his monadic aspect. by means of all that i have said you will realise that i am endeavouring to take the vagueness out of the word "esotericism" and to indicate the extremely scientific and practical nature of the enterprise upon which all

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

pretations are man-made and are not true interpretations of the parable or word picture which christ gave to his disciples nearly two thousand years ago- 42- discipleship in the new age- volume ii copyright 1998 lucis trust the judgment referred to has relation to a mysterious process which is going on in the thinking (if one dare use such a word for such a comprehensive process) of the planetary logos. he is deciding at this time the mode by which a momentous event or happening within the hierarchy shall take shape; he is timing the process of its externalisation; he is deciding which ashrams shall be externalised and who, within those ashrams, should and must proceed with the purely inner and subjective work, and who should be chosen to work consciously and openly in the outer world of m

in whom we live and move and have our being, just as the activities, the orientation and the thinking of a human being carry the cells and the atoms of his body along the line of his wishes. energies are but the rhythm of his breathing and the results of the systolic and the diastolic action of his heart. from these energies we cannot escape, but in a mysterious and peculiar manner the planetary logos directs them or withholds them to suit the recognised planetary needs of the period. at this time the "eye of his direction" is turned towards a needy and waiting world, and particularly towards the large number of waiting people who hold within themselves the potencies of discipleship. they are the hope of the world. this outpouring of directed energy means a great stimulation of all sensit

inevitably set up as a result of registered pain and through which the observing disciple must move. 2. the glamour induced upon the astral plane as the result of three intermingling and inflowing streams of energy: a. the energies set in motion by the uprising cry of humanity itself, which inevitably shapes and moulds astral substance. b. the new inflowing spiritual energies which the planetary logos is steadily bringing to bear upon human life and upon all forms of physical existence. these must traverse or cut across the astral realm in reaching the physical plane. c. the retreating forces of evil which are endeavouring to make a last desperate stand upon the astral plane. these three types of force (when brought into relation with each other) are producing an unparalleled vortex of en

dled and surmounted, will result in his being an initiate a very different interpretation to the current theosophical one. as i often told you, a man is an initiate, prior to any initiation ceremony. the ceremony concerns hierarchical recognition of the disciple and does not concern the candidate's fitness. i find it needful to reiterate this fact. the planetary crises through which the planetary logos is at this time passing should result in the emergence of many initiates; no true disciple is exempt from the effects of this planetary situation. inevitably, changes are wrought by the soul in the personal life. when these changes are focussed through the lower centres and the lower bodies, the general result is purification and character building. the aspirant is then still upon the probat

lignment, a conscious use of the mind as a contact agent, and a receptive activity of the brain. putting the objective of all this into its highest possible terms, the disciple and the initiate are learning the technique (through meditation) whereby the mind of god, the universal mind, or- 108- discipleship in the new age- volume ii copyright 1998 lucis trust the thinking process of the planetary logos, can be recorded and registered. for the majority, at present, the knowledge of the divine thought (as registered by disciples, as it works out in the emerging plan, and as it gives livingness to life purpose) is reached through the ashram. the master imparts the nature of the plan or the purpose according to the status of the initiate and that is accepted by him under the law of free occult

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

and the men and women who respond to the love influence can change methods (though not the purpose or the direction) by pouring in the love force. again, that force which we regard as emanating from the strictly human centre, the third ray type of energy, is of the third or creative order; and in these three energies you have, in reality, the expression of the three major centres of the planetary logos. the first or will energy is, as you know, focussed in sanat kumara, the ancient of days (as he is called in the christian bible, the lord of shamballa, who is the embodiment of the personality of the planetary logos. the love force is focussed through the two great spiritual lords of the hierarchy, the buddha and the christ, who are both embodiments of the heart centre of the planetary logo

in of the leading world rulers, whose activity is responsible for the rapid creation of the new world with its rapidly altering civilisations and culture. these thoughts will provide much that you would do well to consider. the fourth type of force, which is responsible for the state of world affairs at this time, is that of the jews; they, as a whole, constitute the solar plexus of the planetary logos; their problem is being used today to focus, qualify and condition the world feeling-nature and the emotional reactions of the sensitive nature of humanity and of the planetary logos. forget not that the personality of our planetary logos is not yet perfect, hence the fact that his body of manifestation, the planet, is not reckoned as being one of the sacred planets. through the jewish peopl

n their parallelism in this solar system of changing forces, shifting cycles and constant mutation directed towards the inscrutable ends of deity inscrutable as far as the human consciousness is concerned. they remain inscrutable to humanity, because the three major ends or purposes which affect you, for instance, as members of the fourth kingdom in nature are: 1. the direction in which the solar logos is going upon the cosmic path. e soterically. the way towards the central spiritual sun. 2. the plans of the planetary logos upon the systemic path. e soterically. the way towards the heart of the sun. 3. the purpose ahead for the human family upon the path of light. e soterically. the way of the sun. i put this in here only to show you how vague and uncertain are your very highest speculati

gnificance of the great invocation and to give you some idea of the nature of the forces invoked and of the esoteric meaning which these words (used so frequently by you) are in tended to convey. the cause of the present crisis it is well known to you that the great law of rebirth is the controlling and major law in all the processes of manifestation. it governs the exoteric expression of a solar logos or of a human being, and the object of this constantly recurring process is to bring an increasingly perfect form to the expanding service of the soul. for the first time since its inception, the human family is in a position to note for itself the processes of the rebirth of a civilisation as an expression of spiritual culture at a particular point in evolution. hence the magnitude of this

you: how many used the great invocation in a purely detached, spiritually potent and fully understanding manner? the merest handful. how many sent forth the great invocation in a spirit of pure love and with a completely unbiased attitude? very few indeed. how many sounded it out through the medium of a controlled mind, with a recognition and deep belief that it embodied the will of the planetary logos and must, therefore, become dynamically effective upon the physical plane? hardly more than a tiny handful. most of those who used it were intrigued by its novelty, or felt it to be comprehensive though in an unrealisable manner, or considered it must be occultly effective because they heard that it emanated from a member of the hierarchy, was used by the occult hierarchy of the planet, and

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

to give you any true picture of the interior events and happenings in the life of our planetary being. i can only indicate and point out that the world situation is simply an embodiment of the reaction and the response by mankind to great paralleling and originating happenings which involve the following groups: 1. the emanating avatar and his relationship to the lord of the world, our planetary logos. 2. the lords of liberation, focussed in their high place, as they become conscious of the invocation of humanity and become more closely related to the three buddhas of activity. 3. the great council at shamballa and the planetary hierarchy. 4. the buddha and his arhats as they unitedly cooperate with the christ and his disciples, the masters of the wisdom. 5. the hierarchy, the embodiment

the corresponding aspect of the triad, to which we give the inadequate name of the intuition. this is in reality divine insight and comprehension, as expressed through the formulation of ideas. here you have an instance of the inadequacy of modern language; ideas are formless and are in effect points of energy, outward moving in order eventually to express some "intention" of the divine creating logos. when the initiate grasps this and identifies himself with it, his goodwill expands into the will-to-good. plan and quality give place to purpose and method. plans are fallible and tentative and serve a temporary need. purpose, as expressed by the initiate is permanent, farsighted, unalterable, and serves the eternal idea. 3. the stage wherein after the fourth initiation there is direct unbr

t in the glory and the radiance of the divine self. this discovery is consummated at the time of the third initiation. the initiate and the master, along with those of higher rank who are approaching identification with shamballa, are steadily and ever more clearly hearing the sound emanating from the central spiritual sun and penetrating all forms of divine life upon our planet via our planetary logos who hears it with clarity and with understanding the sound of the lowest syllable of the ineffable name of the- 35- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust one in whom all the planetary logoi live and move and have their being, for they are centres in the life which is expressing itself through the medium of a solar system. you can see

ts it "the sound, the final and yet initiating sound, concerns that which is neither time nor space; it lies outside the manifested all, the source of all that is and yet is naught (no thing. a.a.b) there are, therefore, great points of tension from which the sacred word, in its major aspects, goes forth. let me list them for you: 1. the creative point of tension a tension achieved by a planetary logos when he responds to the sound of the ineffable name and breathes it forth in his turn in three great sounds which made one sound on his own plane of expression, thus creating the manifested world, the impulse towards the unfoldment of consciousness, and the influence of life itself. this is the sound. 2. seven points of tension on the downward or involutionary arc; these produce the seven pl

te identity disappears, the soul emerges in all its glory, and the first faint sound of the originating sound breaks upon the ear of the transfigured initiate. this is the voice referred to in the biblical account of the transfiguration. this voice says "this is my beloved son" the initiate registers the fact that he has been accepted by shamballa and has made his first contact with the planetary logos, the hierophant, the initiator at the third initiation, just as the christ, the master of all the masters, is the initiator and the hierophant at the first two initiations. the word, however, with which we are now dealing is not the sacred word itself, but a signal or sound of acceptance. it is translated in this rule by the phrase: accepted as a group. this refers- 37- a treatise on the sev

BLAVATSKY H P ANTHROPOGENESIS

r groups of men. for the first adam- the kadmon- is the synthesis of the ten sephiroth. of these, the upper triad remains in the archetypal world as the future "trinity" while the seven lower sephiroth create the manifested material world; and this septenate is the second adam. genesis, and the mysteries upon which it was fabricated, came from egypt. the "god" of the 1st chapter of genesis is the logos, and the "lord god" of the 2nd chapter the creative elohim- the lower powers* thus saith pymander "this is the mystery that to 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, w

strial spirit (b) this expression shows in plain language that the spirit-guardian of our globe, which is the fourth in the chain, is subordinate to the chief spirit (or god) of the seven planetary genii or spirits. as already explained, the ancients had, in their kyriel of gods, seven chief mystery-gods, whose chief was, exoterically, the visible sun, or the eighth, and, esoterically, the second logos, the demiurge. the seven (who have now become the "seven eyes of the lord" in the christian religion) were the regents of the seven chief planets; but these were not[[footnote(s* all the words and sentences placed in brackets in the stanzas and commentaries are the writer's. in some places they may be incomplete and even inadequate from the hindu standpoint; but in the meaning attached to th

e stanzas. in the apocalyptic slokas of the archaic records, the language is as symbolical, if less mythical, than in the puranas. without the help of the later commentaries, compiled by generations of adepts, it would be impossible to understand the meaning correctly. in the ancient cosmogonies, the visible and the invisible worlds are the double links of one and the same chain. as the invisible logos, with its seven hierarchies (represented or personified each by its chief angel or rector, form one power, the inner and the invisible; so, in the world of forms, the sun and the seven chief planets constitute the visible and active potency; the latter "hierarchy" being, so to speak, the visible and objective logos of the invisible and (except in the lowest grades) ever-subjective angels. th

and the same point, which is the one universal, immutable, eternal, and absolute unity. in its primary manifested aspect we have seen it become (1) in the sphere of objectivity and physics, primordial substance and force (centripetal and centrifugal, positive and negative, male and female, etc, etc (2) in the world of metaphysics, the spirit of the universe, or cosmic ideation, called by some the logos. this logos is the apex of the pythagorean triangle. when the triangle is complete it becomes the tetraktis, or the triangle in the square, and is the dual symbol of the four-lettered tetragrammaton in the manifested kosmos, and of its radical triple ray in the unmanifested, or its noumenon. put more metaphysically, the classification given here of cosmic ultimates, is more one of convenienc

square, and is the dual symbol of the four-lettered tetragrammaton in the manifested kosmos, and of its radical triple ray in the unmanifested, or its noumenon. put more metaphysically, the classification given here of cosmic ultimates, is more one of convenience than of absolute philosophical accuracy. at the commencement of a great manvantara, parabrahm manifests as mulaprakriti and then as the logos. this logos is equivalent to the "unconscious universal mind" etc, of western pantheists. it constitutes the basis of the subject-side of manifested being, and is the source of all manifestations of individual consciousness. mulaprakriti or primordial cosmic substance, is the foundation of the object-side of things- the basis of all objective evolution and cosmogenesis. force, then, does not

BLAVATSKY H P COSMOGENESIS

106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 the moon. 155 transmigrations of the ego. 159 the septenary

to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the symbol. 405 the seven-headed dragons. 407 dragon and crocodile. 409- xi. demon est deus inversus. 411 death is life. 413 the fall of the angels. 418 transformation of the legend. 421- xii. the theogony of the creative gods. 424 the point within the circle. 426 the logos or verbum. 429 the factors of creation. 432 identity of the hierarchies in all religions. 438 difference between the aryan and semitic systems. 444[[vol. 1, page] xiv contents. page. xiii. the seven creations. 445 the gnostic and the hindu versions. 449 the seven puranic "creations. 450- xiv. the four elements. 460 the "gods" and the "elements. 463 the language of the elements. 464 pagan and

4; and of the other, vishnu, from the root vis "to pervade" to enter in the nature of the essence; brahma-vishnu being this infinite space, of which the gods, the rishis, the manus, and all in this universe are simply the potencies, vibhutayah[[vol. 1, page] 9 proem. return to, brahma (brahma: for brahma (neuter, the unmanifested, is that universe in abscondito, and brahma, the manifested, is the logos, made male-female* in the symbolical orthodox dogmas. the god of the apostle-initiate and of the rishi being both the unseen and the visible space. space is called in the esoteric symbolism "the seven-skinned eternal mother-father" it is composed from its undifferentiated to its differentiated surface of seven layers "what is that which was, is, and will be, whether there is a universe or no

am. matter is dual in religious metaphysics, and septenary in esoteric teachings, like everything else in the universe. as mulaprakriti, it is undifferentiated and eternal; as vyakta, it becomes differentiated and conditioned, according to svetasvatara upanishad, i. 8, and devi bhagavata purana. the author of the four lectures on the bhagavad gita, says, in speaking of mulaprakriti "from its (the logos) objective standpoint, parabrahmam appears to it as mulaprakriti. of course this mulaprakriti is material to it, as any material object is material to us. parabrahmam is an unconditioned and absolute reality, and mulaprakriti is a sort of veil thrown over it (theosophist, vol. viii, p. 304[[vol. 1, page] 11 proem. of a highly philosophical page in the world's cosmogony (see book iii, gupta v

consciousness could ensue. the "manifested universe" therefore, is pervaded by duality, which is, as it were, the very essence of its ex-istence as "manifestation[[footnote(s[[footnote continued from previous page] cannot be the absolute, for it is a manifestation. therefore, eastern occultism calls the abstract all the "causeless one cause" the "rootless root" and limits the "first cause" to the logos, in the sense that plato gives to this term* see mr. subba row's four able lectures on the bhagavad gita "theosophist" february, 1887* called in sanskrit "upadhi[[vol. 1, page] 16 the secret doctrine. but just as the opposite poles of subject and object, spirit and matter, are but aspects of the one unity in which they are synthesized, so, in the manifested universe, there is "that" which li

BLUE EQUINOX

es and opinions of its people, together with a true account of the catastrophe, so called, which ended in its disappearance. liber cvi. a treatise on the nature of death, and the proper attitude to be taken towards it. liber dccclxxxviii. a complete study of the origins of christianity. pr monstrance of a.a. 15 liber dclxvi. the beast. this book is an account of the magical personality who is the logos of the present on. liber lxxxi. the butterfly net. an account of a magical operation, particularly concerning the planet luna, written in the form of a novel. liber dcclxxvii. a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism w

ox 10 course of practice one concentrates upon a given thing, rejecting this outer appearance and arriving at that ideal, which of course will not in any way resemble any of the objects which are its incarnations. it is with this in view that the verse tells us that the soul must be united to the silent speaker. the words .silent speaker. may be considered as a hieroglyph of the same character as logos, ynda or the ineffable name. 12. for then the soul will hear and will remember. the word .hear. alludes to the tradition that hearing is the organ of spirit, just as seeing is that of fire. the word .remember. might be explained as .will attain to memory. memory is the link between the atoms of consciousness, for each successive consciousness of man is a single phenomenon, and has no connect

ould then form a far better translation of oriental works on the same subject, than any translation which a scholar might furnish. i am inclined to think that this was blavatsky.s method. so obvious a forgery as this volume only contains so much truth and wisdom because this is the case. the master. alike of language and of experience.has at hast arisen; it is the master therion.the beast.666.the logos of the on. whose word is .do what thou wilt shall be the whole of the law. 4. the rugged path of four-fold dhyana winds on uphill. thrice great is he who climbs the lofty top. 5. the paramita heights are crossed by a still steeper path. thou hast to fight thy way through portals seven, seven strongholds leid by cruel crafty powers.passions incarnate. the distinction between the two paths is

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

imparted following the event of conversion. some understood sanctification to be a state that was unattainable before a believer passed on. on the various interpretations of holiness-pentecostal theology see donald dayton, the theological roots of pentecostalism (metuchen, n.j: scarecrow press, 1987, esp. chs. 2.4; and vinson synan, ed, aspects of pentecostal-charismatic origins (plainfield, n.j: logos international, 1975. on the doctrinal roots of perfection see john leland peters, christian perfection 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

ostalism (fayetteville: university of arkansas press, 1989; james tinney "william j. seymour: father of modern day pentecostalism" journal of the interdenominational theological center 4 (fall 1976; douglas nelson "for such a time as this: the story of bishop william j. seymour and the azusa street revival"(ph.d. diss, birmingham university, 1981. 38. john nichol, pentecostalism (plainfield, n.j: logos international, 1971, p. 15; nils bloch-hoell, the pentecostal movement: its origin, development, and distinctive character (london: allen and unwin, 1964, pp. 147.51; david edwin harrell, jr, all things are possible: the healing and charismatic revivals in modern america (bloomington: indiana university press, 1975; dayton, theological roots of pentecostalism; editorial, the apostolic faith

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

e has 39 members (13+ 13+ 13) and it chooses its locations on esoteric principles.15 it is the same with the global institutions. geneva, the home of the league of nations and many other global elite fronts, is regarded by the secret societies as one of the the super elite- the black magicians 215 planet's most important earth energy centres. you will find the numbers 13 and 33 in the symbols and logos of many institutions and companies named in this book. francis bacon's esoteric "code" number was 33 and it is used as code in the shakespeare plays to indicate that bacon was the real author (see the works of manly p. hall. the 33 represents the degrees in the scottish rite of freemasonry. on the great seal of the united states and its depiction on the dollar note, you find 13 steps on the

DAVID ICKE CHILDREN OF THE MATRIX

e return of the serpents of wisdom (adventures unlimited, illinois, usa, 1997, that the symbol of the sirians in atlantis was a triangle, sometimes with an eye in the middle.37 this pyramid with the capstone missing and/or the all-seeing eye is an ancient symbol used by the llluminati and can be found today on the dollar bill, the reverse of the great seal of the united states, and on a stream of logos used by llluminati companies (figures 3, 4 and 5. you also find it on the logo of the british intelligence operation, 38 children of the matrix mi5 (figure 6. according to the story, the design for the great seal was handed to the founding father and rosicrucian, thomas jefferson, by a mysterious stranger dressed in a cape with a hood that covered his face. after the end of atlantis the surv

ed than the one below.40 this is the classic structure of secret societies throughout history. those who passed the initiation into the 13th school would then be allowed to teach the knowledge themselves as a member of the "order of the serpents. william bramley in the gods of eden (avon books, new york, 1993) calls this the brotherhood of the snake. you can see snake and serpent symbolism in the logos of llluminati companies and the logo of the leading uk communications network, british telecom, is one example (figure 7. lemurian kings and queens were 13thlevel initiates of the "dragon bloodline, according to the lemurian fellowship. as i with the serpent cult or serpent brotherhood through the ages, the lemurian initiated were worshippers of the sun. but was it our sun or was it sirius

e name of a film by roman polanski, the husband of the actress sharon tate who was murdered with her unborn child by the satanic "family" of charles manson. tony blair's labour party introduced the red rose as its logo thanks to the illuminati clone and later disgraced government minister peter mandelson, whose nickname is the 'prince of darkness. the other two major uk political parties have the logos of the dove (liberal democrats) and the lighted torch (conservatives, both major illuminati symbols going back thousands of years "shakespeare" was lord draconis the works of shakespeare are part of this story, also. the texts are awash with esoteric and illuminati symbolism and codes. for instance, the "queen of the fairies (reptilian bloodline) in "shakespeare's" a midsummer night's dream

DAVID ICKE THE BIGGEST SECRET

ysteries, again inspired by the same aryan race from the near east. in thistradition, you find twelve drottars presiding over the mysteries with odin. the sacred12 and one again. these stories are not literally true, they are mystery schoolsymbolism. this continues today with these same symbols used by the brotherhoodsecret society network in national flags, coats of arms, advertising and company logos.that brotherhood creation, the european union, has a circle of 12 stars as its symbol.we are talking sacred numbers and geometry here. the proportions of egyptian statues,whether big or small, were multiples or sub multiples of 12 or 6.the numbers 7 and 40 are also code numbers in the bible and the mysteries. so in thebible we have seven spirits of god, the seven churches of asia, seven gold

also represent vibrational frequencies. every frequencyresonates to a certain number, colour and sound. some frequencies, represented bynumbers, colours and sounds, are particularly powerful. symbols also representfrequencies and they affect the subconscious without the person realising it is happening.this is another reason why certain symbols are seen in secret societies, national flags,company logos, advertising and so on.there is no historical evidence for the existence of a man called moses except in thetexts produced by the levites and other writings and opinions stimulated by those texts.84some say this was a cover name for the egyptian pharaoh, arkenaten, and i wouldcertainly not dismiss that, but the official background to moses and his name have nohistorical basis. nothing was kn

ess predecessors alsoinclude initiation symbolism from the mystery schools. the cross as a religious symbolcan be found in every culture, from the native americans to the chinese, india, japan,egypt, sumer, the ancient peoples of europe and central-south america. the buddhistwheel of life is made of two superimposed crosses and birds with their wings open areused to symbolise the cross in endless logos, coats of arms and badges. one of the mostancient forms of the cross is the tau or tav cross which resembles the letter t. this wasthe cross on which political dissidents were hung by the romans, apparently. it was thesymbol of the druid god, hu, and it is still used today by the freemasons in their symbolof the t square. the egyptians crux ansata, the cross of life, added a circle loop to t

fjesus, said in his treatise on the contemplative life, that when the therapeutae prayedto god, they turned to the sun and they studied in order to discover the hidden (coded)meaning of sacred books. he wrote that they also meditated on the secrets of naturecontained in the books under the veil of allegory.36 that is precisely the way the bible iswritten. today this secret language is used in the logos, coats of arms and flags, ofcompanies, countries and other brotherhood-controlled organisations.interconnected with the essenes and a theme which links both the old and newtestaments is the secret society called the nazarites or nazarenes. old testamentcharacters such as moses and samson were said to be members of this group and sowere jesus, his brother james, john the baptist and st paul

estament and the codesthey used to sign their authorship. one of these codes, interestingly, is the number 40 ihighlighted earlier. forty was also represented by the letter m, as in mary. the letter mis very significant to the brotherhood still today and we see it everywhere in the symbolof the mcdonalds fast food chain. we will see later how the big corporations usebrotherhood symbolism in their logos and names. m means mary or madonna, whomeans semiramis. the wealth of evidence in reuchlins book, much of it complex anddealing with esoteric mathematical codes, is extremely compelling. i do recommendyou try to get hold of a copy if you want the full details. the opening paragraphencapsulates its findings:the new t estament, the church and christianity, were all the creation of the calpurni

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

he proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands and before he may step onward and upward, he must prove his ability to properly apply this energy" page 48 'the secret doctrine' by helena petrovna blavatsky "lucifer represents..life..thought..progress..civilization. liberty..independence..lucifer is the logos..the serpent, the savior" on pages 171, 225, 255 (volume ii "it is satan who is the god of our planet and the only god" pages 215, 216, 220, 245, 255, 533 (vi "the celestial virgin which thus becomes the mother of gods and devils at one and the same time; for she is the ever-loving beneficent deity..but in antiquity and reality lucifer or luciferius is the name. lucifer is divine and terrest

learn more, nevermind the red pill and eat the red apple and you will learn just how deep the rabbit hole goes. all of these masons praise lucifer. it is also the biggest reason why we see luciferic designs incorporated into government center washington d.c. freemasonry is satan's religion. it is the root of their control system. more on the great seal many companies use the pyramid within their logos. james walker, a 32 mason, shares some facts with us about the above symbols: 13 leaves in the olive branch 13 bars and stripes in the shield 13 arrows in the right claw 13 letters in the "e pluribus unum" on the ribbon 13 stars in the green crest above 32 long feathers on its right wing representing the 32 in freemasonry 13 granite stones in the pyramid (the 13 layers represent the 13 illum

DION FORTUNE MYSTICAL QABALA

l ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14. the universe is really a thought-form projected from the mind of god. the qabalistic tree might be likened to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of deity. in other words, if the universe is the conscious end-product of the mental activity of the logos, the tree is the symbolic representation of the raw material of the divine consciousness and of the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its philo

nce and the jnner robe of glory. mystical qabala page 86 15. the yetziratic text also calls chokmah the crown of creation, thus implying that, like kether, it is overshadowing and external to, rather than imminent and absorbed in, the manifested universe. actually it is the virile force of chokmab which gives the impulse to manifestation, and thus is prior to manifestation itsel. the voice of the logos was crying "let there be light" long ere the waters were separated from the waters and the firmament appeared. this idea is further borne out in the phrase of the yetziratic text which speaks of chokmah as the splendour of unity, equalling it, thus clearly indicating its affinity to kether, unity, rather than to the planes of dualistic form. the word splendour, as used here, clearly indicate

e is free from the wheel, and functions as pure mystical qabala page 113 consciousness, that he will escape from human bondage to heredity and environment; therefore the same reliance cannot be placed in him that can be placed in the true, disincarnate masters. 15. a very important part of the work of the masters is the concretion of the abstract ideas conceived by the logoidal consciousness. the logos, whose meditation gives birth to worlds and whose unfolding consciousness is evolution, conceives archetypal ideas out of the substance of the unmanifest- to use a metaphor where definition is impossible. these ideas remain within the cosmic consciousness of the logos like the seed within the flower, because there is no soil therein for their germination. the logoidal consciousness, as pure

DION FORTUNE PSYCHIC SELF DEFENSE

lity is the ego or external identity and ordinary consciousness of a person, and the individuality is the higher-self, h.g.a, or spiritual component of a person] the mind is essentially the organ of adaptation to the environment, and it is when that adaptation fails that neurotic and hysterical troubles begin. each living creature is the channel for a current of life-force which proceeds from the logos, the creator of this universe. this current is divided into three main channels represented to us as the three great natural instincts, self-preservation, reproduction, and the social instinct. these are the mainsprings of our lives. the pressure of life itself is behind them, and if they are thwarted beyond their power of compensation (considerable as that is, they are like streams whose ch

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

or simply by prayers for the subject s recovery on the part of the healer or a band of healing associates. many people today, christian, metaphysical, or modern spiritualist, hold sessions at which they pray for the recovery of petitioners who write them for help (see also healing by faith; psychic healing) absolute (theosophy) theosophists profess to know nothing further about the absolute, the logos, the word of god, than that it exists. the universes with their solar systems are the lowest manifestations of this being, which humans are capable of perceiving. human beings themselves are an emanation from the absolute, with which they will be ultimately reunited. abteilung fur psychologie und grenzgebiete der psychologie des psychologischen instituts der universitat freiburg i. br. parap

simple essence of the divinity, flowing through hajoth hakados to the angel metratton and to the ministering spirit, reschith hajalalim, who guides the primum mobile, and bestows the gift of being on all. these names are to be understood as pure essences, or as spheres of angels and blessed spirits, by whose agency the divine providence extends. 2. jah, attributed to the person of the messiah or logos, whose power and influence descends through the angel masleh into the sphere of the zodiac. this is the spirit or word that actuated the chaos and ultimately produced the four elements and all creatures, by the agency of a spirit named raziel, who was the ruler of adam. 3. ehjeh, attributed to the holy spirit, whose divine light is received by the angel sabbathi, and communicated from him th

ept of ascended masters was popularly introduced by madame helena petrovna blavatsky, cofounder of the theosophical society, and described in some detail in her most important book, the secret doctrine. blavatsky taught that both individuals and the human race were engaged in an upward evolutionary process. at the same time, she pictured a hierarchy of masters headed by a being known as the solar logos. those masters at the lowest level of the hierarchy regularly interacted with humanity. the masters el morya and koot hoomi have had a special role in the formation and guidance of the society. one of the early members of the society, a. p. sinnett, also received regular communications from the masters that became the basis of two important theosophical texts, esoteric buddhism and the mahat

i, his religious name. in 1941 he founded a retreat center in yucca valley, california, now the headquarters of the institute. following his death on january 27, 1972, he was succeeded by donald l. waldrop. sources: dingle, edwin john. borderlands of eternity. los angeles: institute of mentalphysics, 1939. breathing your way to youth. los angeles: institute of mentalphysics, n.d. the voice of the logos. los angeles: econolith press, 1951. dingwall, e(ric) j(ohn (1890.1986) anthropologist, author, and one of the most experienced psychical investigators of modern times. born in ceylon (now sri lanka, he was educated at pembroke college, cambridge university, england (m.a, 1912, and the university of london (d.sc, ph.d. he joined the staff of the cambridge university library. the son of a sco

ries of its power, telling how correct utterance of this supreme sound could hasten the redemption of a sick and sinful world. the creative power of divine utterance is indicated in genesis in the phrase and god said, which precedes creation; this is repeated in the christian fourth gospel: in the beginning was the word, and the word was with god and the word was god (john 1:1. the concept of the logos as the word of god, immanent and creative, derived from philo judaeus of alexandria in the first half-century of the christian era. philo fused together traditional jewish teachings from the talmud and the hellenistic philosophy of greece (influenced by hindu mysticism. the 72-syllable name became the tetragrammaton of four-syllable form. a christian kabalist of the sixteenth century develop

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

his head scorched and most of his hair and beard were burned, but manson survived. a group of manson s songs, performed by him and recorded prior to the tate.la bianca murders, has been issued by awareness records (lp disc 0893-0156. the mediocre quality of these songs only enhances their sinister provenance. sources: atkins, susan, with bob slosser. child of satan, child of god. plainfield, n.j: logos international, 1977. reprint, london: hodder& stoughton, 1978. bugliosi, vincent, with curt gentry. helter skelter. new york: w. w. norton, 1972. reprint, new york: bantam, 1975. emmons, nuel. manson in his own words. new york: grove press, 1986. george, edward. charles manson s life behind bars. griffin trade paperback, 1999. livsey, clara. the manson women: a family portrait. new york: ric

ent students have at one time studied mentalphysics. students come from north america and various foreign countries. address: institute of mentalphysics, 59700 twenty-nine palms hwy, joshua tree, ca 92252. sources: dingle, edwin john. borderlands of eternity. los angeles: institute of mentalphysics, 1939. breathing your way to youth. los angeles: institute of mentalphysics [1931. the voice of the logos. los angeles: institute of mentalphysics, 1950. mental world (in theosophy) formerly known as the manas plane. in the theosophic scheme of things, this is the third lowest of the seven worlds. it is the world of thought into which man passes on the death of the astral body, and it is composed of the seven divisions of matter in common with the other worlds. it is observed that the mental wor

eath the waters of an inland lake and rode over its surface on a steed white as the foam of its waves, was said to distribute treasures that proved genuine to the good but were spurious to the undeserving. monad (in theosophy) theosophical term that literally means a unit (greek monas. the monad is frequently described as a divine spark, which is an appropriate expression, for it is a part of the logos, the divine fire. the logos has three aspects.will, wisdom, and activity, and since the monad is part of the logos, it also has these three aspects. it abides continually in its appropriate world, the monadic, but in order that the divine evolutionary purposes may be carried out, its ray is borne downward through the various spheres of matter when the outpouring of the third of the three lif

al it has transfused spirit with will; in the intuitional it has transfused spirit with wisdom; and in the higher mental it has transfused spirit with activity or intellect; and it is now a human ego, corresponding approximately to the common term soul, an ego which, despite all changes, remains the same until eventually the evolutionary purpose is fulfilled and it is received back again into the logos. from the higher mental sphere, the monad descends to the lower mental sphere and appears in a mental body as possessing mind; then betakes itself to the astral sphere and appears in the astral body as possessing emotions; and finally to the physical sphere and appears in a physical body as possessing vitality. these three lower bodies.the mental, the astral, and the physical. constitute the

at the head of each class is a deva or inferior god. nature spirits are said to work in unsuspected ways, sometimes lending their aid to human beings in the form of certain national spiritualist association of churches encyclopedia of occultism& parapsychology. 5th ed. 1092 faculties, while those in the astral world are engaged in the creation of form out of the matter that the outpouring of the logos has quickened, hence they form minerals, flowers, and other aspects of nature. these nature spirits of the astral worlds of course have bodies of astral matter, and they frequently form mischievous or other impulses and change the appearance of these bodies. they are just beyond the limits of normal human vision, but many sensitives of more acute vision can see them, while the action of drug

FOCUS OF LIFE

o thou whirlwind of desire, thou drunken breath of ribald lightning! my vampire chalice of ecstasy! yea, as my rapacious flame reareth before thee, thou escapeth from me with the laughing whisper of thy wonderful pleasure! o, l.c.o' cs! thou insatiable thirst of my self-love, with none but thee will i procreate "what now am i after resurrection? the sinful despair of magic? i am the iconoclast of logos: the sun-satyr of chaos! thunder and lightnings? yea, a vital gaiety to drowsy dust, to blase souls. ecstatic laughter that reverberates and awakens. i am the shuddering heights and suffocating depths of ego, slipping and becoming. inconceivable women am i. a clouded vista of abyss, wherein to visit naked, my vampire self. wherein to write a cryptic language of my sexes, that i am the key. w

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

us that the hermetic writers used the expression "son of god. at the beginning of pimander, which is the hermetic account of creation, the act of creation is said to be through a luminous word, who is the son of god.2 when discussing the son of god as the creative word, with quotations from the scriptures, lactantius brings in gentile confirmation, pointing out that the greeks speak of him as the logos, and also trismegistus. he was doubtless thinking of the passage on the creative word as the son of god in the pimander, and he adds that "trismegistus, who by some means or other searched into almost all truth, often described the excellence and the majesty of the word."3 indeed, lactantius regards hermes trismegistus as one of the most important of the gentile seers and prophets who foresa

d new light on the mosaic mysteries of creation. pico lost himself in these wonders in which he saw the divinity of christ verified. and with cabala, too, there went a kind of magic, practical cabala. hermetism and cabalism also corroborated one another on a theme which was fundamental for them both, namely the creation by the word. the mysteries of the hermetica are mysteries of the word, or the logos, and in the pimander, it was by the luminous word, the son of god issuing from the nous that the creative act was made. in genesis"'god spoke" to form the created world, and, since he spoke in hebrew, this is why for the cabalist the words and letters of the hebrew tongue are subjects for endless mystical meditations, and why, for the practical cabalist, they contain magical power. lactantiu

ilosophy of the all and the one.2 in the renaissance, a new style "alchymia" becomes associated with the new magia and cabala. dee is an example of this, alchemy being one of his main interests. but the chief exponent of the new alchemy is paracelsus. the researches of w. pagel have shown that the prime matter of paracelsus, the basis of his alchemical thought, is related to the conception of the logos, or the word, as found in the corpus hermeticum, and also to cabalistic interpretations of the word.3 the new paracelsan alchemy thus derived its stimulus from the renaissance hermetic-cabalist tradition. it can be said with certainty that paracelsus was much influenced by ficino and the ficinian magic, his de vita longa having been inspired by the de' billingsley's euclid, preface, sig. a i

FRATER ELIJAH ANGELS OF CHAOS

e and enter into being. i/16a: excursion 4. a bridged gateway to the realm of interface (horizon. this is thee new temple, which is on the horizon. the realm of the scarlet brotherhood. the cipher refers to 3 i s (6) words from the first sentence (7) words per sentence in the core paragraph (5) words in the last sentence. this gives us 3675, as per plate i/6b. the i is of us and the words are the logos, the first and the last is of the alpha and omega. i/16b: need we say more on this? this is so obviously true, one just needs to look around. i/17a: words being a medium of play. a reference to a master. by entertaining any thought, we cause the fall of man again and again. this is not an excuse to do nothing, but an aspiration to the way of annihilation of duality. anything which is somethi

FREEMASONS SATANISM AND SYMBOLISM

ert pike, morals and dogma, 1871, p. 13; also wes cook, editor, did you know? vignettes in masonry from the royal arch mason magazine, missouri lodge for research, 1965, p. 132] to the mason, the interlacing triangles of the hexagram depict sexual intercourse. this symbolism is pure, ancient satanism, period, end of paragraph. yin and yang is one of the most commonly used symbols today, including logos of many organizations and companies "yin and yang are considered to be opposites. yin represents eternity, dark, feminine, left side of the body, etc. yang is its opposite, and represents history, light, masculine, right side of the body, etc [philip g. zimbardo and floyd l. ruch, psychology and life, 1977, ninth edition, p. 317 "yang is male, positive, and represented by the sun. yin is fem

FULLER J F C SECRET WISDOM OF THE QABALAH

immah or mother. whilst kether is positive, form (male, binah is negative and plastic, the receiver of form and, therefore, matter (female, because geverything existing can only be the work of the male and female h principles. 9 secret wisdom of the qabalah page 24 plate 2: the tree of life secret wisdom of the qabalah page 25 the second emanation from kether is called 'hokmah, wisdom, the word, logos, or son; it is the male principle in activity, for through it all things are generated. gby means of the thirty-two paths. it gives everything, existing, shape and size. h 10 this sephirah is the spiritus mundi. from 'hokmah is derived the balance of the sephiroth, the next six of which refer to the dimensions of the universe- length, breadth, and depth moving as it were outwardly towards th

ny places in the old testament and in the new, especially in the works of st. paul and st. john, is wisdom described as the creative power. the book of genesis opens with the words gin the beginning h, which in hebrew are rendered by the word b'raishith, which by many qabalists is spelt be'raishith, which means gthrough wisdom h, or through the word or principle which expresses wisdom- namely the logos of philo and st. john. a similar idea is found in the chaldaic word memrah, in the vach of the rig veda, honover of the zend avesta, and in the boundless light of latter-day buddhists. nebo was the babylonian god of wisdom, and his planet was mercury. moses, the supposed originator of the qabalah, was buried on mount nebo. bo, bod, boden, and in china fo, are all gods of wisdom. amongst the

l value of which is 5. binah possesses 50 gates, which is symbolical of the heh multiplied by the od; her symbol is the dove; her dimension is depth, whilst kether's is length (compare the lingam and yoni in hindu mythology; and her colour is sky blue, the colour of the virgin mary. from the union between kether and binah emanates 'hokmah (3) hmkc 'hokmah, wisdom. the third sephirah is the son or logos and the firstborn. it represents abstract ideas, the fruit of the gi am h forming in the mind. in the qabalah it is often called gthe only begotten son h. gin the beginning was the word, and the word was with god, and the word was god h 17 here we have presented to us the logos nature of 'hokmah. its colour is yellow or red-orange, the colour of christ; it is positive and male, and its lette

secret wisdom of the qabalah page 30 plate 4: the four planes of the tree of life secret wisdom of the qabalah page 31 plate 4: the three pillars of the tree of life secret wisdom of the qabalah page 32 the active mood of the divine light enters the right-hand pillar through 'hokmah, and the passive mood enters through binah, the union of these two lights creating the central pillar, the word or logos. the formulation of this word, by balancing the moods of light, constitutes the great magical work of the qabalah. to the student of the occult it will be apparent that these two trees closely resemble the letter shin, also the caduceus of hermes with its central rod and its two entwined serpents, and also the ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized

en of these intelligences, each of which is threefold in nature for as it is written: gjust as the ancient is represented by the number three, so are all the other lights of a threefold nature. h 21 in all there are, therefore, 400 sephiroth in the world scheme, and as 400 is the numerical value of u, tau,th, the last letter of the hebrew alphabet, 400 completes the cycle of the creative voice or logos. as the threefold order is intellectually important, so is the fourfold order physically important, the two multiplied together making 12 and representing the zodiac (see plate v on page 34, the twelve months of the year, etc, and consequently the entire creative cycle symbolized by two interlaced six-pointed stars or seals of solomon; the one being the great work below and the other the gre

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

nicians) who anciently occupied western europe"[11 [11] quoted by baldwin, prehistoric nations, p. 223. the ash is the scandinavian tree of life, and, like the sacred trees of all nations, is emblematical of the continuation of existence. this tree has a triple root, which peculiarity doubtless accounts for its sacred character. it is both female and male, and is said to be regarded as a "sort of logos or wisdom" it is the first emanation from the deity, and yet a trinity in unity. to insult or injure this tree was sacrilege, to cut it down was an offense punishable with death. in the old egyptian and zoroastrian story, appear the descriptions of two trees of life, also a tree of knowledge. in the accounts given of these trees, the ficus, the female tree of life, represents the life of the

ted the deity among the ethiopian or early cushite race, the people who doubtless carried civilization to egypt, india, and chaldea, is quite probable. if we bear in mind the fact that the gods of the ancients represented principles and powers, we shall not be surprised to find that muth, neith, or isis, who was creator of the sun, was also the first emanation from the sun. minerva is wisdom--the logos, the word. she is perception, light, etc. at a later stage in the history of religion, all emanations from the deity are males who are "saviors" that the office of the male as a creative agency is dependent on the female, is a fact so patent that for ages the mother principle could not be eliminated from the conception of a deity, and the homage paid to athene or minerva, even after women ha

sophers believed matter to be eternal, hence, seeming death, or destruction, was necessary to renewed life or regeneration. in other words, creation was but continuous change in the form of matter. of the doctrines of the sethians extant at the beginning of christianity, hippolytus says that their system "is made up of tenets from natural philosophers. these tenets embrace a belief in the eternal logos--darkness, mist, and tempest" these elements subsequently became identified with the evil principle, or the devil. the cold of winter, the darkness of night, and water, were finally set forth as the trinity. regarding cold, darkness, and water, or darkness, mist, and tempest, hippolytus observes "these the sethian says are the three principles of our system; or when he states that three were

t worthy of notice here is, that buddha was universally allowed to be the first of the incarnations; that crishna was of later date; that, at the era of the birth of christ, eight of them had appeared on the earth, and that the other two were expected to follow before the end of the caliyug, or of the present age" with reference to the fact that the hindoo god originally represented wisdom or the logos, the same writer says "then here is divine wisdom incarnate, of whom the bull of the zodiac was the emblem. here he is the protagonos, or first begotten, the god or goddess mhtis of the greeks, being, perhaps, both male and female. buddha, or the wise, if the word were not merely the name of a doctrine, seems to have been an appellation taken by several persons, or one person incarnate at se

is, mubt or mai "the universal genius of nature, who discriminated all things according to their various kinds of species" in the earliest ages she comprehended not only matter but the moving force in the universe. she was the deity which by a very ancient race was represented by the mother idea--perceptive wisdom. she was the sun and the first emanation from the sun. she was the divine word, the logos, the holy ghost which in the time of christ was again by various sects recognized as female. the allegory of the greeks concerning jupiter taking mhtis (wisdom) to wife and from this union with her producing minerva from his head, is seen to be closely connected with the doctrine of buddha (wisdom) or of the rasit of genesis. according to faber, the import of the greek word nous and of the s

GILBERT THE MAGICAL MASON

mmon life deeds to us unknown; and many a sage of ancient india and egypt could beat our modern scientists in super255 normal exhibitions. where is now the tyrian purple? where is now in england the man who can walk the water? or breathe fresh life into one recendy dead? or deliver one obsessed? yet these deeds were not miracles- they were no interposition either of tetra255 grammaton, nor of the logos; they were the deeds of human beings who had become more spiritual, more truly learned than we are. moreover there isnoabsolute bar to one ofusbecoming equally potent. we live in times which render proficiency in such powers more difficult, we are in ourselves more removed from the typically natural man; our rational development of the intellect has been at the expense of our spiritual being

GNOSTIC HANDBOOK

ys of knowing, esotericism and modern language. 2 the great chain of being flatland, the traditional model of the universe, the axis mundi and the sacred tree, characteristics of the traditional model, the neo-platonic cosmos, theosophical and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first principles who or what is god? what s in a name? the pleroma, the divine will, logos and sophia, what about jesus? jesus, christ and logos, what is sophia, the polarity of the god and goddess, impersonal to personal, the solar logos:christ, gods and spirits, the seven spirits (logoii, the seven planes, the earth and the underworld, the immortals. 4 the secret of saturn the secret of saturn, perceptional dualism, the watchers of enoch, archons, dominions and thoughts that run

e the kabbalah is of course overlaid with imagery of old testament, jewish, christian (and sometimes gnostic) layers, it is primarily a greek neo platonic model. the tree starts with nothing, the great void or emptiness behind all things, this is known as ain (1st c) ain at various cycles moves through transformative stages and manifests three principles (2nd c) kether the divine will chokmah the logos binah sophia (saturn) we have deliberately chosen gnostic names here to prepare you for there use in our gnostic model of the universe as presented in the next chapter. chokmah and binah also form the polarity of male and female principles which give birth to the rest of the tree of life (they could also be easily related to the fire and ice of yggdrasil. geburah mars chesed jupiter tipharet

e a whole universe of luminous realities, from the highest forces or aeons to choirs and angels. traditionally this complete spiritual kingdom is known as the pleroma or fullness, because it is filled to the brim with light and life. at the same time, the major spiritual forces within it are known as aeons. while in the gnostic tradition we tend to emphasize the three principles, the divine will, logos and sophia and the seven spirits or aeons, there is a universe of created beings which exist in the pleroma and which fulfill the creative directive expressed by the lord of wisdom. in one gnostic tradition, michael (as a manifestation of the logos ray) and first the gnostic handbook page 26 estate predecessor of jesus, who was the first created immortal. the divine will the divine will is t

ate predecessor of jesus, who was the first created immortal. the divine will the divine will is the first principle of action, it is kether in the kabbalah and brahma in the hindu traditions. it is the creative principle, not in the sense of matter but in beginning the emanation process through which the whole great chain of being with its world, dimensions and multitudes of life are manifested. logos and sophia the two principles which are manifested and work in unison with the divine will are the logos and sophia. the logos is the divine mind and the concept came directly from the greek mystery traditions. indeed as early as 6th century bce heraclitus stated that the logos was shared by all. while orpheus stated behold the logos divine, thread well the narrow path of life and gaze of hi

os is the divine mind and the concept came directly from the greek mystery traditions. indeed as early as 6th century bce heraclitus stated that the logos was shared by all. while orpheus stated behold the logos divine, thread well the narrow path of life and gaze of him. it is from this tradition that the gospel of st.john derives it model as expressed in the early verse in the beginning was the logos. the logos was known as spenta mainyu in the zoroastrian tradition in mythology it is sometimes the pre existed state of the son of god. there are many positions in the great chain of being for the logos and sophia and as we study further complex myths and legends of their power will be discussed. however, in their most primal form they work within the triangle of force in the upper world. w

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

we enter into the world of algebra and equations. nobody really considers these two different approaches to be in conflict, we simply realise that a different set of metaphors are being used to explain the same essential truth. in the gnostic tradition the same is undoubtedly true. whether, for example, we speak of an error arising in the divine mind, an opposite appearing as a reflection of the logos or of satan being expelled from heaven, we are simply using different metaphors for the same cosmic event. it seems that many twentieth-century religious movements have become so locked into semantics that they end up arguing about things which are in reality, only different perspectives of the same truth. gnostic theurgy page 15 when we examine the gospels we find ample evidence for differe

nd when we consider the refraction model we can see why. in simple terms, the earthly image of the refraction of light glyphs or symbolises something more refined. on a spiritual level, we can contemplate the primal light shining through the prism or matrix of manifestation to create the various dimensions of the scheme of things which now exist. in theological terms the first cause energises the logos or the word (the matrix) and the multi-faceted universe results. in this model we can see three distinct stages: gnostic theurgy page 23 1. the source of energy. 2. the matrix. 3. the resulting spectrum. this can be applied to many different levels of spiritual reality. from a universal perspective it can be seen as a way to understand how the seven planes of existence are formed and how the

is particularly expressive. the nature of earth in the refraction model we noticed two major variants in relation to the conditioning of the spectrum or end result. these were: 1. the quantity and/or quality of the light source. 2. the quality of the matrix. if we apply these to the earth to create a terrestrial refraction model we find: 1. physical and spiritual energies received from the solar logos. 2. variants in the quality of the earth logos (gaia. the sun provides spiritual and physical energy which sustains and destroys all life on earth. the heat of the sun can bring about the maturing of crops and stimulate life, while at the same time, it can also cause men to die of heat exhaustion and create gnostic theurgy page 42 deserts. the solar logos (to which we will devote a lesson la

we wish to keep the model simple, and since their effect is not significant at this point, we will ignore them for the moment. to say the earth is a living system is not unusual. whether we contemplate the old occult concept that the earth has a soul or the modern new age theology of gaia, we can readily appreciate that the earth is a complex living system. in esoteric terminology, the earth is a logos and forms the matrix which receives and relays energies from the solar sphere. since these energies are both of a positive and negative nature, so too is mother earth. the gnostic tradition maintains that the essential earth logos is a light force (even in some traditions sophia herself) which has been locked in an outer physical cage or prison. this is where the gnostic concept of earth is

f) which has been locked in an outer physical cage or prison. this is where the gnostic concept of earth is radically different from earth religions, to worship the earth is to worship a cage, to be subservient to the earth is to risk annihilation. the earth is a living field, but like everything else on the physical plane, it is in a state of flux and drifts between light and darkness. the earth logos receives mixed energy currents from the solar sphere and transmits them to the earth system (fig 10) the body or form of the earth is covered by a fig 10- gnostic theurgy page 43 grid-like pattern of energy lines. these lines (like acupuncture points on the human body) relay the energies received and condition the physical and psychic environments on the earth s surface. in addition to these

GOLDEN DAWN RITUALS ZAM13

ch through the force of our ruach, we have allowed to become encased in matter. let us this day open the tomb of christ of whose heart is the center. let this allow us to unite our hearts with yehashuah. may the heart of yehashuah be my heart, and may my heart transform into the heart of yehashuah. for it is from the heart that life springs forth the glory of the sun, and the unspoken word of the logos that prepares us for the endless night's journey across the great abyss. the glorious sun of tiphareth shall shine on the summit of calvary. fraters and sorors, let us remember that it is by our wounds that we are healed. it is by the wounds on our bosom and the wounds of yehashuah, the sacrificing of the lower unto the higher that we are justified. for it is not the actual blood upon the cr

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

a nonprofit organization. the general administration of the order is governed by the board of directors of the supreme grand lodge of whom the imperator is president. the general membership of the order constitutes a separate body under the direction of the supreme grand lodge through the grand lodge executive committee, composed of the grand master, the grand secretary, and the grand treasurer. logos.the creative cosmic or divine power manifest as a spoken word. the divine idea or thought objectified by divine utterance. lost word.to the natural cosmic forces, the physical laws of the universe, man attributes a once uttered word as their source, which continues to reverberate throughout the universe and which he can no longer, at least in its entirety, apprehend. the word is conceived as

HELENA BLAVATSKY THE KEY TO THEOSOPHY

creation) in an indirect way-i.e, through the emanation from itself (another absurdity, due this time to the translators of the cabala) of the sephiroth. how can the non-active eternal principle emanate or emit? the parabrahman of the vedantins does nothing of the kind; nor does the ain-soph of the chaldean cabala. it is an eternal and periodical law which causes an active and creative force (the logos) to emanate from the ever-concealed and incomprehensible one principle at the beginning of every mah -manvantara, or new cycle of life. q. how about those cabalists, who, while being such, still believe in jehovah, or the tetragrammaton? a. they are at liberty to believe in what they please, as their belief or page 32 the key to theosophy- hp blavatsky.txt disbelief can hardly affect a self

mpare! a. it may be so in your modern christian and even scientific catechism; it is not so for unbiased minds. the egyptians revered the "one-only-one" as nout; and it is from this word that anaxagoras got his denomination nous, or as he calls it, nous autokrates "the mind or spirit self-potent, the archetes kinedeos, the leading motor, or primum-mobile of all. with him the nous was god, and the logos was man, his emanation. the nous is the spirit (whether in kosmos or in man, and the logos, whether universe or astral body, the emanation of the former, the physical body being merely the animal. our external powers perceive phenomena; our nous alone is able to recognize their noumena. it is the logos alone, or the noumenon, that survives, because it is immortal in its very nature and essen

n, his emanation. the nous is the spirit (whether in kosmos or in man, and the logos, whether universe or astral body, the emanation of the former, the physical body being merely the animal. our external powers perceive phenomena; our nous alone is able to recognize their noumena. it is the logos alone, or the noumenon, that survives, because it is immortal in its very nature and essence, and the logos in man is the eternal ego, that which reincarnates and lasts forever. but how can the evanescent or external shadow, the temporary clothing of that divine emanation which returns to the source whence it proceeded, be that which is raised in incorruptibility? q. still you can hardly escape the charge of having invented a new division of man's spiritual and psychic constituents; for no philoso

this dogma? a. our chief reason for it lies in the fact of reincarnation. as already stated, we reject the idea of a new soul created for every newly-born babe. we believe that every human being is the bearer, or vehicle, of an ego coeval with every other ego; because all egos are of the same essence and belong to the primeval emanation from one universal infinite ego. plato calls the latter the logos (or the second manifested god; and we, the manifested divine principle, which is one with the universal mind or soul, not the anthropomorphic, extra-cosmic and personal god in which so many theists believe. pray do not confuse. q. but where is the difficulty, once you accept a manifested principle, in believing that the soul of every new mortal is created by that principle, as all the souls

, pp. 60,61] when the blessed will ascend among the creatures of light, they shall see iavar-xivo, lord of life, and the first vine.[cod. naz, ii, p.281] these cabalistic metaphors are thus naturally repeated in the gospel according to st. john. let us not forget that in the human system-even according to those philosophies which ignore our septenary division-the ego or thinking man is called the logos, or the son of soul and spirit "manas is the adopted son of king* and queen (esoteric equivalents for atma and buddhi, says an occult work. he is the "man-god" of plato, who crucifies himself in space (or the duration of the life cycle) for the redemption of matter. this he does by incarnating over and over again, thus leading mankind onward to perfection, and making thereby room for lower f

ISIS UNVEILED

159 precepts of mann 163 jebovab, identical with baccbos 165 chafteb jv oriental cosmogonies and bible bbcords discrepancies in the pentateoch 167 indian, chaldaean and ophite systems conqwred 170 who were the firat christians? j78 christos and sc^rfiia-acbamoth 183 secret doctrine uuriit by jesus 191 jesut never daimed to be god 193 new tcatament narrative* and hmdal^aads 199 antiquity irf the 'logos' and 'christ' 205 comparative vi^n-wocship 209 chapter v mysteries of the kabala ain-soph and the sn>hiroth 212 the primitive wisdom-rdigion 216 the booii of omint a compilation of old-world trends 217 the trinity of the kabala 222 gnostic and-naaarene systems coatiasted with hindo myths 225 kabaliim in the book of etdeui 232 story of the reantrection of jainu's daiuhter found in the history

emselves with the ascetical uterapeutae forefathers and models of the christian monks and hermits it was in alexandria, let it be remembered, that they laid the first foundations of the purely hatonic trinitarian doctrine. it became the liato-i^ilonean doctrine later, and such as we find it now "plato considered the divine nature under the three-fold modification of the firtt cause, the reason or logos, and the soul or spirit of the universe. the three archical or original principles" says gibbon "were represented in the platonic system as three gods, united with each other by a mysterious and ineffable genera- tion" blending this transcendental idea with the more hypostatic figure of the logos of philo- whose doctrine was that of the oldest kabala, and who viewed hk king messiah, as the m

earth were the first works of god. he only said that god created heavea and earth through the prindpu, who is his son. it is not the time he points to, but to the immediate author of the creatichi" angels, according to augustine, were created b^ore the firmament, and according to the esoteric interpretation, the heaven and earth were cre- ated after that, evolving from the second principle or the logos the creative deity "the word priticipe" says beausobre* quoting augus- tine "does not mean that the heaven and earth were created before anything else, for, to begin with, the angeu were created before that; but that god did everything through his wisdom, which u his verlmm, and which the christian bme named the beginning" thus adopting the exo- teric meaning of the word abandoned to the mul

reated before that; but that god did everything through his wisdom, which u his verlmm, and which the christian bme named the beginning" thus adopting the exo- teric meaning of the word abandoned to the multitudes "hie kabala the oriental as well as the jewish shows that a number of emanatione (the jewish sephiroth) issued from the firat principle, the chi^ c^ which was wiedom. this wisdom is the logos of philo, and michael, the chi^ of the gnostic eons; it is the ormazd of the persians; minerva, goddess of wisdom, of the greeks, who emanated from the head of jupiter; and the second person of the christian trinity. the eariy fathers of the church had not much call to exert their imagination; they found a ready-made doctrine that had existed in every theogoay for thousands of years before t

eaus "a luiie lower than the angel" barewt, ii, 9) sjs.a a, little hiiiher\iiaji moaea "for this man was counted worthy of more ^ory than moses" hd>reui, iii, 3. of what or how many forgeries, interpolated later in the acts, the fathers are guilty, we know not; but that paul never considered christ more than a man "full of the spirit of god" is but too evident "in the arche was the logot, and the logos was adnate to the theos" wisdom, the first emanation of ain-soph; the protogonos, the hy- postasis; the adam kadmoq of the kabalist; the brahm& of the hindfl; the logos of plato; and the "beginning" of st. john are all the rasit, n'^vkh, of the book of genesis. if rightly interpreted it overturns, as we have remarked, the whole elaborate system of christian theology, for it proves that behin

JASMUHEEN THE FOOD OF GODS

of their source of luminosity is reduced. the following seven elements are to be understood as being interpenetrating and interwoven with each other. each element emanates from the one before it and thus each successively contains growing complexity, containing not only its own characteristic individuality, but also the aspects of the preceding elements. 1) cosmic monad: the first and unmanifest logos which breaks into the seven elements of: earth, fire, water, air, akasa& cosmic fire. it is the cosmic monad from which the food of gods flows in its purest form. at this level of frequency and purity, it is too refined for our bodies to cope with, without burning out the electrical circuitry of our system, and hence must be stepped down through the inner plane grids for human utilization (w

s level of frequency and purity, it is too refined for our bodies to cope with, without burning out the electrical circuitry of our system, and hence must be stepped down through the inner plane grids for human utilization (we spoke at length about the grids in bb2. 2) akasa: the origin of the cosmic soul; the source of all intelligent order and laws in the universe; the second and quasi-manifest logos. divine nutrition: the madonna frequency& the food of gods with jasmuheen 74 3) cosmic mind: the source of all individualized intelligence; the third and creative logos. with the activation of our hypothalamus, pituitary and pineal glands plus the flooding of the cerebral cortex and the cerebellum and all areas of our brain with violet light, and via specific programming into both the glands

t up they are. and yet we can only recognize in another that which is in ourselves for the pure of heart can always be recognized by their inner light. yes it s true that a little bhakti yoga would go a long way in our world and that devotion to our dow is easy when we experience its gifts. deification is the act of making something godly. deification of our dow means our alignment with the solar logos, which is the light behind all life and dow devotion increases the radiation levels of divine mother love through the grids allowing the fields to nourish us all and fulfill our hunger for love and unification. and when we have deified the dow in us then we will naturally deify the dow in others which will bring health and happiness and peace and prosperity to everyone in our world. only we

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

they spin* now, in regard to this part of the text, what does the judicious speculator think of the following rosicrucian gloss, or explanation? lilia non laborant (like bees; neque nent, neither do they spin (like spiders. now of the lisses, as we shall elect to call them. they toil not like bees (scarab i; neither do they spin like spiders (arachnid. to be wise is to be enlightened. lux is the logos by whom all things were made; and the logos is rasit r.s.t: r.s.t= 6oo; and lux makes lucis; then lx, x= 666. again, l= 50, w v= 6, c s= 300, y i= 10, c s= 300= 666. the fleur-de-lis is the lotus (water-rose, the flower* the full quotation is the following: consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet i say unto you, that even solomon (here st

. had dr. borlase been acquainted with the irish mss, significantly adds colonel vallancey, he would have found that the druidical oracular stone called loghan, which yet retains its name in cornwall, is the irish logh-oun, or stone into which the druids pretended that the logh, or divine essence, descended when they consulted it as an oracle. logh in the gnostic abraxas. 47 celtic is the same as logos in the greek; both terms mean the logos( word) or the holy ghost. sanchoniathon, the phoenician, says that ouranus contrived, in boetulia, stones that moved as having life. stukeley s abury, p. 97, may be here referred to for further proofs of the mystic origin of these stones, and also the celtic druids of godfrey higgins, in contradiction to those who would infer that these poised stones s

measures or spaces numbered as ten. the whole word means, and the entire object bearing this name means, the original ten measures or parts of the fiery ecliptic or solar wheel, or the ten original signs of the zodiac. therefore the pyramids are commemorative altars raised to the divinity fire. the ophites are said to have maintained that the serpent of genesis was the logoj, and the saviour. the logos was divine wisdom, and was the bhudda, or buddha, of india. the brazen serpent was called logoj, or the word, by the chaldee paraphrast (basnage, lib. iv. ch. xxv) it is very certain that, in ancient times, the serpent was an object of adoration in almost all nations. the serpentworshippers seem to have placed at the head, or nearly at the head, of all things (maia, and most intimately conne

l the memnonian or egyptian heads; and in the asp (or fleur-de-lis, more or less veiled or altered, displayed as the chief symbol upon the universal sphynxes. the serpent, in one view, was the emblem of the evil principle, or destroyer. but, as we have seen before, the destroyer was the creator. hence he had the name, among his numerous appellations, of ofis; in hebrew, bwa, ob; and as he was the logos, or linga, he was also oy, and in hebrew armm. query, hence sufar, a seraph or serpent? see jones's lexicon (in voce, and sofoj, wise. the suf and sof are both the same root. the famous brazen serpent, called nehustan, set up by moses in the wilderness, is termed in the targum a saviour. it was probably a serpentine crucifix, as it serpent-worship. 201 is called a cross by justin martyr. all

er, prudence (g) nonage (h) asp, sovereignty (i) hawk, sagacity. the lotus-headed sceptre means religious authority. a snake-headed rod or staff signifies military dominion. a snaky rod or sceptre is the lituus, or augur s divining-rod, when it is curved at the lower as well as the upper end. it is said that this was the sceptre of romulus. fig. 251. we give in another place the procession of the logos, or word, according to the gnostics. fig. 252: the good shepherd bearing upon his shoulders the lost lamb, as he seems to the uninitiated eye: but on close inspection he becomes the double-headed anubis; having one head human, the other a jackal s, whilst his girdle assumes the form of a serpent, rearing aloft its crested head. in his hand is a long hooked staff. it was perhaps the signet of

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

d third successively lower, and their conception of these three was very similar to that of the three persons of the blessed trinity in christianity and the trimurti among the hindus; in fact, practically all philosophical religions have recognized the triple manifestation of the deity. in the book of dzyan the same emblem, but without the two lines, was used to denote the same reality, the first logos or word; while in christian mysticism it signifies the christ within the bosom of the father. it was also considered to be a reflection of the blazing star which should be in the centre of the lodge ceiling, it being in this respect the same as the ever-burning ruby lamp. it symbolized his light that gburns ever in our midst h and gshineth even in our darkness h. some students of masonry see

t in their separate appearances, the holy ghost is the maker or builder of the outer world, and the son is the life in all beings, the glight that lighteth every man that cometh into the world h. every material object in the world is part of the being of god the holy ghost in this large sense, and every life or consciousness is part of the consciousness of god the son, who is the manifested solar logos. behind these, invisible and beyond all imagining, is the ineffable glory and happi-ness of the father. 139. both the holy ghost and the son are in turn triune; wisdom, strength and beauty are the three qualities of god the holy ghost, and they form the three supports of the objective world, as they also mark out its three divisions. these divisions are (1) the visible world of material obje

pation of this planet of ours. 178. underneath the chain-work a beautifully executed system of fine network will be seen, and this was employed by the priests of old to elucidate yet another side of the marvellous mystery of evolution. when the holy spirit has brooded over the face of the waters of space, and has impregnated and vivified primordial matter, the activity of the second aspect of the logos begins, and innumerable streams of his divine life pour down into the field prepared for them. in a thousand ways they interlace and combine, and so produce the bewildering multiplicity of the life which we see around us. from their interaction result the manifold fruits of evolution which we see exemplified in our pillars by the rows of pomegranates which depend from the fringe of the netwo

ize the hosts of the dhyan chohans, including perhaps the planetary logoi. the four chains of lilies flowing down from that crown bore to the egyptians a signification connected with the tetraktys, or perhaps with a reflection or expression of that mystery, while the triple band of lilies round the lower edge of the chapiter was taken as signifying the action in matter of the three aspects of the logos- the buds denoting the action of the holy spirit, the arm of the lord outstretched in activity, and always pushing upward and onward within the spirit of man, while the middle row was taken as showing the strength of the father ever shining forth as the sun in his glory far beyond the clouds and mists of earth, and the lowest row betokened the action of the second aspect, god the son, bendin

uare. 238. this seems to show that our speculative inter-pretations were already known at the early date mentioned. 239. there is also a translation from an ancient persian inscription, which runs: square thyself for use; a stone that may 240. fit in the wall is not left in the way. 241. the r. w. m. has as his jewel the square, which indicates the third outpouring of divine force, from the first logos, the first person of the trinity, and has therefore the same significance as the gavel, his instrument of government. the symbolism of the gavel is very profound; to explain it i must draw attention to what is probably the oldest symbol in the world (fig. 8a. 242. figure 8. 243. 244. this long line with two crossed bars upon it has for uncounted thousands of years been the special sign of th

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

e of these three aspects of god was introduced into the land we do not know, but at the date of our experience they had their places in the symbology of the mysteries. 64. isis and osiris 65. isis, to whom the lesser mysteries were ascribed, was not only the universal feminine principle expressed in nature, but also a real and very lofty being, just as the christ is the universal life, the second logos, and also a high official of the occult hierarchy. she by virtue of her high development and office was able to represent the feminine aspect of the deity to man. isis was the mother of all that lives, and wisdom and truth and power; upon her temple at sais the inscription was written: i am that which is, which hath been, and which shall be; and no man has ever lifted the veil that hides my

rdance with the real facts of the spiritual world. even in the egyptian inscriptions which have been deciphered there are clear indications of a resurrection. the main outline of the true legend was the death of osiris at the hands of set; the division of his body into twice seven parts, representing the coming forth of the seven rays, or types of manifestation, consequent upon the descent of the logos into matter; the search of isis and the finding of the various portions of the body; their reunion and the final raising of osiris by the third of three successive attempts to triumphant immortality and eternal resurrection. 150. it was at this stage also that the function of osiris as the judge of the dead was studied; and the vignette in the papyrus of ani of the judgment of osiris and the

y be expressed on earth in human life, as it is in the heavens. 156. the researches of the initiate in the mysteries of osiris were still further extended to include man s true home, that higher section of the mental or heaven-world in which the ego functions in his causal body; and at the same time the great ceremony of raising was explained in many layers of interpretation as the descent of the logos into matter, his mystic death and burial, and his rising again to a kingdom without end; and also as the personal descent of the soul into bodies, his resurrection from the death-in-life of the lower worlds of form, and his reincarnation upon earth once more. 157. the s s of the mysteries of osiris were much the same as we have to-day, though the s of g and d was that used in scottish and am

hers, it will flow through him mightily and sweetly for the helping of the world. if he neglects the power, it will remain dormant and the links unused- and those behind will turn their glance away from him to others more worthy. the power of the 33 is a veritable ocean of glory and strength and sweetness, for it is the power of the king himself, the lord who reigns on earth as vice-regent of the logos from eternity unto eternity. 186. the stages of the occult path 187. behind the whole splendid scheme of the egyptian mysteries the lodge of the great white brotherhood in that country ever stood in silence and secrecy, guarding them and using them as a channel of the hidden light- its very existence being unknown to all who remained outside the inner circles. the brotherhood selected for in

consonants jhvh, and intercalating the vowels from the word adonai) the tradition looks forward to a future when time or circumstances shall have restored the genuine method of pronunciation, and man will return to the god from whom he came forth, able to utter the word in all its mighty power, to command the forces latent in his own divinity. 308. all this was interwoven with the doctrine of the logos, the word of god, expounded so admirably by philo, and known to all christians from the opening words of the gospel of s. john; for the whole tradition of the divine word is derived from the mysteries of egypt. the true tetragrammaton was not the name of god in hebrew, but another and far more ancient word, which has ever been known to initiates of high degree. a christian development of thi

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

c nature of the family in the latter decades of the twentieth century, no new revelations emerged. and while manson and his followers may well have been evil, they were not satanists in the formal meaning of that term. see also church of satan; crime; the process; satanic ritual abuse; temple of set for further reading: atkins, susan, and bob slosser. child of satan, child of god. plainfield, nj: logos international, 1977. bugliosi,vincent, and curt gentry. helter skelter: the true story of the manson murders. new york: norton, 1974. katchen,martin h. the history of satanic religions. in david k. sakheim and susan e. devine. out of darkness. new york: lexington books, 1992. manson, charles, and nuel emmons.manson in his own words. new york: grove press, 1986. sanders, ed. the family. new y

f his four books on the topic, dr. jan harold brunvand defines urban legends as realistic stories concerning recent events (or alleged events) with an ironic or supernatural twist (p. xi. dr. brunvand s books convincingly explain that just because individuals throughout the country who never met each other tell the same story does not mean that it is true. absurd urban legends about the corporate logos of proctor and gamble and liz claiborne being satanic symbols persist in spite of all efforts to refute them with reality. some urban legends about child kidnappings and other threats to citizens have even been disseminated unknowingly by law enforcement agencies. such legends have always existed, but today the mass media aggressively participate in their rapid and more efficient disseminati

LIBER 777

try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of matthew with the metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary [lat. approx. perhaps it will be pleasant to remember these things one day] all symbolism is perhaps ultimately so; there is no necessary relation in thought between the idea of a mother, the sound of the child s cry ma, and the combination of lines ma. this, too, is the extreme case, since

LIBER ALEPH

liber aleph vel cxi 68 bo de magis ordinis a. a. quibus caro fit verbum (of the magi of the order a.a, by whom the word is made flesh) ow, o my son, the incarnation of a poet is particular and not universal; he sayeth indeed true things but not the things of all-truth. and that these may be said it is necessary that one take human flesh, and become a magus in our holy order. he then is called the logos, or logos aionos, that is to say, the word of the on or age, because he is verily that word. and thus may be be known, because he hath it given unto him to prepare the quintessence of the will of god, that is, of man, in its fullness and wholeness, comprehending all planes, so that his law is simple, and radical, penetrating all space from its single light. for though his words be many, yet

unto thee, because his doctrine has been lost or misinterpreted, and it is most needful to restore it. for this tao is the true nature of things, being itself a way or going, that is, a kinetic and not a static conception. also he taught this way of harmony in will, which i myself have thought to show thee in this little book. so then this tao is truth, and the way of truth, and therefore was he logos of his on, and his true name or word was tao. i liber aleph vel cxi 70 b% de gautama (of gautama) hom men call gotama, or siddartha, or the buddha, was a magus of our holy order. and his word was anatta; for the root of his whole doctrine was that there is no atman, or soul, as men ill translate it, meaning a substance incapable of change. thus, he, like lao-tze, based all upon a movement, i

d was la allh, that is to say (there is) no god, and la al is that mystery of mysteries which thine own eye pierced in thine initiation. and of that truth have the illusion and falsehood enslaved the souls of men, as is written in the book of the magus. b the book of wisdom or folly 75 bf de se ipso, twi megalwi qhriwnoi, toi logwi 'aionoj cuius verbum est qelhma (of himself, the great beast, the logos of the on, whose word is thelema) my son! me seemeth in certain hours that i am myself fallen on a time even more fearful and fatal than did mohammed, peace be upon him! but i read clearly the word of the aeon, that is abrahadabra, wherein is the whole mystery of the great work, as thou knowest. and i have the book of the law, that was given unto me by him thou wottest of; and it is the inte

el cxi 84 g# de clave kabbalistica huius artis (of the qabalistic key of this art) ow then to thee who art long since master of high magick, it will be easy to shew how the mass of the holy ghost, sung even in ignorance, may work many a wonder by virtue of the force generated being compelled to manifest on other than its own plane. here then is a theory of the mystery of the on, that i, being the logos appointed thereunto, did create an image of my little universe in the mind of the woman of scarlet; that is, i manifested my whole magical self in her mind. thus then in her, as in a mirror, have i been able to interpret myself to myself. thou also in thine own way hast the power to create such an image; but be thou sure and alert, testing constantly the persons in that image by the holy qab

ere suo (of his work) am not i. then, sayst thou, why is this word? know o my son, that this first person is but the common figure of the speech of men whereof the magus may avail himself without implication of metaphysick. yet in the mystery of illusion, which is the instrument of the universal will, i will not say he harlot of its pleasure, are manifested these many stars, and amongst them that logos of the aeon of horus whom thou callest to mega qhrion and thy father. and this is by-come hrough virtue of the intensity of the will to change, through many a serpent- phase of life and death, until in the play of the game its manifestation is the utterance of this word of the on, this law of thelema, that shall be for a season the formula of the magick of the earth. who then should inquire

LIBER LVII

most material aspect. 72. dsj, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially y+ hy+ why+ hwhy= 72.43 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel .the priestess of the silver star. is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.44 also sawya, the messenger.45 see part ii. 80. the number of p, the .lightning-struck tower. of the tarot. 8= intellect, mercury; its most material f

formula of aumgn discussed in mtp, which thus enumerates to 100, or \wawm= 93 (not counting the concealed yod) in liber dclxxi] 48 [the installment of .the temple of solomon the king. in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also the golden dawn. t.s] 49 [al i. 24-25; 6 50= 0.12] 50 [cf. gen vi. 3. t.s] 51 [also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges. t.s] 36 liber lviii 124. do, eden. 131. lams, satan so-called, but really only samael, the accuser of the brethren, unpopular with the rabbis because their consciences were not clear. samael fulfils a most useful function; he is scepticism, which accuses intellectually

LIBER SAMEKH

he value of 93. the practicus should revise this ritual throughout in the light of his personal researches in the qabalah, and make it his own peculiar property. the spelling her suggested implies that he who utters the word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of will, and of the sun. 93 is also the number of aiwaz and 6 of the beast. the consonants of logos, gword, h add (hebrew values) to 93 [reading the sigma as samekh= 60; reading it as shin= 300 gives 333, and eph, gwords h (whence gepic h) has also that value; eide ta eph might be the phrase here intended; its number is 418. this would then assert the accomplishment of the great work; this is the natural conclusion of the ritual. cf. ccxx, iii, 75. point ii 27 let the adept perform this ri

s communion. for his angel is an intelligible image of his own true will, to do which is the whole of the law of his being. also the angel appeareth in tiphareth, which is the heart of the ruach, and thus the centre of gravity of the mind. it is also directly inspired from kether, the ultimate self, through the path of gthe high priestess, h or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of liber samekh svb figvra dccc 36 his name, he approaches the solution of the ultimate problem, what he himself truly is. unto this final attainment the adept may trust his angel to lead him: for the tiphareth-consciousness alone is connected by paths with the various parts of the

LIBER V VEL REGULI

is light and liberty. and these are two-in-one, the divine letter of silence-in-speech whose symbol is the sun in the arms of the moon.11 but sh and t are alike formula of force in action as opposed to entities; they are not states of existence, but modes of motion. they are verbs, not nouns. sh is the holy spirit as a .tongue of fire. manifest in triplicity, and is the child of set-isis as their logos or word uttered by their .angel. the card is xx, and 20 is the value of yod (the secret seed of all things, the virgin .the 12 liber v vel reguli hermit. mercury, the angel or herald) expressed in full as ivd. sh is the spiritual congress of heaven and earth. but t is the holy spirit in action as a .roaring lion. or as .the old serpent. instead of an .angel of light. the twins of set-isis, h

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

doration, the flood, and the ark; the representation in art of the fiery chariot, the drawing of water from the rock; the use of bell and candle, holy water and the communion; the sanctification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed on abstinence and selfcontrol; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe-[these] are some of the resemblances which, whether real or only apparent, enabled mithraism to prolong its resistance to christianity" the rite

of a human being and the head of a rooster, and with each of his legs ending in a serpent. c. w. king, in his gnostics and their remains, gives the following concise description of the gnostic philosophy of basilides, quoting from the writings of the early christian bishop and martyr, st. iren us "he asserted that god, the uncreated, eternal father, had first brought forth nous, or mind; this the logos, word; this again phronesis, intelligence; from phronesis sprung sophia, wisdom, and dynamis, strength" in describing abraxas, c. w. king says "bellermann considers the composite image, inscribed with the actual name abraxas, to be a gnostic pantheos, representing the supreme being, with the five emanations marked out by appropriate symbols. from the human body, the usual form assigned to th

ce; from phronesis sprung sophia, wisdom, and dynamis, strength" in describing abraxas, c. w. king says "bellermann considers the composite image, inscribed with the actual name abraxas, to be a gnostic pantheos, representing the supreme being, with the five emanations marked out by appropriate symbols. from the human body, the usual form assigned to the deity, spring the two supporters, nous and logos, expressed in the serpents, symbols of the inner senses, and the quickening understanding; on which account the greeks had made the serpent the attribute of pallas. his head--that of a cock--represents phronesis, that bird being the emblem of foresight and of vigilance. his two arms hold the symbols of sophia and dynamis: the shield of wisdom and the whip of power" the gnostics were divided

hases of the sun: the spiritual sun they called vulcan; the soular and intellectual sun, christ and lucifer respectively; and the material sun, the jewish demiurgus jehovah. lucifer here represents the intellectual mind without the illumination of the spiritual mind; therefore it is "the false light" the false light is finally overcome and redeemed by the true light of the soul, called the second logos or christ. the secret processes by which the luciferian intellect is transmuted into the christly intellect constitute one of the great secrets of alchemy, and are symbolized by the process of transmuting base metals into gold. in the rare treatise the secret symbols of the rosicrucians, franz hartmann defines the sun alchemically as "the symbol of wisdom. the centre of power or heart of thi

d. in the rare treatise the secret symbols of the rosicrucians, franz hartmann defines the sun alchemically as "the symbol of wisdom. the centre of power or heart of things. the sun is a centre of energy and a storehouse of power. each living being contains within itself a centre of life, which may grow to be a sun. in the heart of the regenerated, the divine power, stimulated by the light of the logos, grows into a sun which illuminates his mind" in a note, the same author amplifies his description by adding "the terrestrial sun is the image or reflection of the invisible celestial sun; the former is in the realm of spirit what the latter is in the realm of matter; but the latter receives its power from the former" in the majority of cases, the religions of antiquity agree that the materi

MEANING OF MASONRY

iangles of lights surrounding the central altar in that supreme degree imply the union of perceptive faculty with the object of their contemplati on; the blending of the human and the divine consciousness. what then do the three greater lights emblematize, and what does their intimate conjunction connote (1) the written word is the emblem and external expression of the unwritten eternal word, the logos or substantial wisdom of deity out of which every living soul has emanated and which, therefore, is the ground or base of human life" in the beginning was the word and the word was with god and the word was god; without him was not anything made that was made; in him was life and the life was the light of men; and the light shineth in darkness and the darkness comprehendeth it not" in an int

science and able to use signs, tokens and words with dynamic power and real efficiency" the symbols of the mysteries embodied in the design of the square and circle constitute the eternal language of the gods, the same in all worlds, from all eternity. they have had neither beginning of years nor end of days. they are contemporary with time and with eternity. they are the word of god, the divine logos, articulate and expressed in forms of language. each sign possesses a corresponding vocal expression, bodily gesture or mental intention. this fact is of great importance to the student of the wisdom, for in it rests the main reason of the secrecy and the intense watchfulness and carefulness of the stewards of the mysteries lest the secret doctrines find expression on the lips or through the

its own industry and suitable instruction it hopes to find. from this it follows that the loss itself occurred prior to its descent into this world, otherwise that descent would not have been necessary. what it is that has been lost is not explicitly declared, but is implied and is stated to form" the genuine secrets of a master mason" it is the loss of a word, or rather o f the word, the divine logos, or basic root and essence of our own being. in other words the soul of man has ceased to be god-conscious and has degenerated into the limited terrestrial consciousness of the ordinary human being. it is in the condition spoken of in the cosmic parable of adam when extruded from eden, an exile from the divine presence and condemned to toil and trouble. the quest after this lost word is decl

ul from defects and illusions normally enslaving it, thus totally differing from science i n the modern sense, the tendency of which is, as we know, mater ialistic and soul-benumbing. grammar, logic and rhetoric with the ancients were disciplines of the moral nature, by which the irrational tendencies of a human being were purged away and he was trained to become a living witness of the universal logos and a living mouth-piece of the divine word. geometry and arithmetic were sciences of transcendental space and numeration (seeing that, as in the words of our own scriptures, god has" made everything by measure, number and weight, the comprehension of which provides the key, not only to the problems of one's being, but to those physical ones which are found so baffling by the inductive metho

of his work" run through and form the metaphysical warp and basis of all created things. these three metaphysical principles may be defined in modern terms as life-essence (or the substantial spirit of wisdom; incorruptible matter, serving as the mould, matrix or vehicle of that life-essence, to give it fixity, form and objectiveness (strength; and lastly the fabricative intellectual principle or logos binding these two together and constituting the whole an intelligent and functionally effective instrument (beauty. of these three principles, or upon these three pillars, was the human soul originally and divinely built in the heaven-world, and our lectures, therefore, rightly say that those three pillars" also allude to solomon, king of israel; hiram, king of tyre; and hiram abiff" because

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

rmaceutical, and military budgets and researches are convened with thisobjective in mind. todays silicon revolution is the culmination of operations setinto motion in the fifteenth and sixteenth centuries. it has been long awaited. its front-men are made fabulously wealthy (though they personally own little of their own com-panies, and all doors are open to them. no one questions why they use the logos thatthey do (apple macintosh, sun, nec, gateway, etc. few question the connection ofthese frontmen to powerful european financiers or question why they receive presti-gious honors from royals. the word pentium is a perfect example of what we are saying. like most corporate logosand words, it does not mean anything in english. this is because it is designed to work as anicon, a hierogram, man

MORALS AND DOGMA

, and as such acted in all its parts. he himself fills and limits his whole being. his powers and virtues fill and penetrate all. these powers [greek? e, dunameis] are spirits distinct from god, the "ideas" of plato personified. he is without beginning, and lives in the prototype of time [a, aion. his image is the word [greek, a form more brilliant than fire; that not being the _pure_ light. this logos dwells in god; for the supreme being makes to himself within his intelligence the types or ideas of everything that is to become reality in this world. the logos is the vehicle by which god acts on the universe, and may be compared to the speech of man. the logos being the world of ideas [greek??s??t, by means whereof god has created visible things, he is the most ancient god, in comparison

mself within his intelligence the types or ideas of everything that is to become reality in this world. the logos is the vehicle by which god acts on the universe, and may be compared to the speech of man. the logos being the world of ideas [greek??s??t, by means whereof god has created visible things, he is the most ancient god, in comparison with the world, which is the youngest production. the logos _chief of intelligence, of which he is the general representative, is named _archangel, type_ and _representative_ of all spirits, even those of mortals. he is also styled the man-type and primitive man, adam kadmon. god only is wise. the wisdom of man is but the reflection and image of that of god. he is the father, and his wisdom the mother of creation: for he united himself with wisdom[[g

adam kadmon. god only is wise. the wisdom of man is but the reflection and image of that of god. he is the father, and his wisdom the mother of creation: for he united himself with wisdom[[greek: s?f?a, sophia, and communicated to it the germ of creation, and it brought forth the material world. he created the ideal world only, and caused the material world to be made real after its type, by his logos, which is his speech, and at the same time the idea of ideas, the intellectual world. the intellectual city was but the _thought_ of the architect, who meditated the creation, according to that plan of the material city. the word is not only the creator, but occupies the place of the supreme being. through him all the powers and attributes of god act. on the other side, as first representati

rior spirits who fill the air as ministers of god. the body, taken from the earth, and the irrational principle that animates it concurrently with the rational principle, are hated by god, while the rational soul which he has given it, is, as it were, captive in this prison, this coffin, that encompasses it. the present condition of man is not his primitive condition, when he was the image of the logos. he has fallen from his first estate. but he may raise himself again, by following the directions of wisdom [greek: s?f?a] and of the angels which god has commissioned to aid him in freeing himself from the bonds of the body, and combating evil, the existence whereof god has permitted _to furnish him the means of exercising his liberty. the souls that are purified, not by the law but by ligh

m, intelligence, benignity, severity, beauty, victory, glory, permanency, and _empire. these are attributes of god; and this idea, that god reveals himself by his attributes, and that the human mind cannot perceive or discern god himself, in his works, but only his mode of manifesting himself, is a profound truth. we know of the invisible only what the visible reveals _wisdom_ was called nous and logos [and, intellect or the word _intelligence, source of the oil of anointing, responds to the holy ghost of the christian faith _beauty_ is represented by green and yellow _victory_ is yahovah-tsabaoth, the column on the right hand, the column _jachin: glory_ is the column _boaz, on the left hand. and thus our symbols appear again in the kabalah. and again the light, the object of our labors, a

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

emotionality and instinctiveness reaching far back into the depths of time, and into the roots of physiological continuity" between the two stands adam, supported by the fundamental strength of eve, the ruach or ego not yet awakened to a realisation of its innate power and possibility. from the larger point of view he represents the race as a whole and "is the personified symbol of the collective logos, the 'host, and of the lords of wisdom or the heavenly man, who incarnated in humanity" otherwise he represents <59> the individual candidate on the path, prior to the awakening of the "sleeping dogs" within his being, to use blavatsky's apt expression. beneath these three figures sleeps a coiled dragon, silent, unawakened. none it would seem is aware of that latent power, titanic and promet

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

symbols of the emerald table of hermes. in the apocalypse of st. john there is reference to two witnesses or martyrs on whom prophetic tradition confers the names of elias and enoch-elias, man of faith, enthusiasm, miracle; enoch, one with him who is called hermes by the egyptians, honoured by the phoenicians as cadmus, author of the sacred alphabet and the universal key to the initiations of the logos, father of the kabalah, he who, according to sacred allegories, did not die like other men, but was translated to heaven, and will return at the end of time. much the same parable is told of st. john himself, who recovered and explained in his apocalypse the symbolism of the word of enoch. this resurrection of st. john and enoch, expected at the close of the ages of ignorance, will be the re

therefore gives value to his pantacle, as science gives weight to his will, and spirits comprehend this power immediately. thus, by means of the pentagram, spirits can be forced to appear in vision, whether in the waking or sleeping state, by themselves leading before our diaphane their reflection, which exists in the astral light, if they have lived, or a reflection analogous to their spiritual logos if they have not lived on earth. this explains all visions, and accounts for the dead invariably appearing to seers, either such as they were upon earth, or such as they are in the grave, never as they subsist in a condition which escapes the perceptions of our actual organism. pregnant women are influenced more than others by the astral light, which concurs in the formation of the child, an

re potent even than the first that is to say, the pentagram, of which he provides a most minute description in his occult philosophy. if it be asked how a sign can exercise so much power over spirits, we inquire in return why the whole christian world bows down before that sign of the cross? the sign is nothing by itself, and has no force apart from the doctrine of which it is the summary and the logos. now, a sign which summarizes, in their expression, all the occult forces of nature, a sign which has ever exhibited to elementary spirits and others a power greater than their own, fills them naturally with respect and fear, enforcing their obedience by the empire of science and of will over ignorance and weakness. by the pentagram also is measured the exact proportions of the great and uni

operation, directed and made still more calamitous by elementary spirits and suffering souls, whose restless wills seek out sympathies in our weakness and tempt us, but not so much to destroy us as to win friends for themselves. that book of consciences which, according to christian doctrine, shall be opened at the last day, is no other than the astral light, which preserves the impress of every logos, that is to say, of all actions and all forms. our acts modify our magnetic respiration in such a way that a seer, meeting any person for the first time, can tell whether he is innocent or criminal, and what are his virtues or his crimes. this faculty, which belongs to divination, was called by the christian mystics of the early church the discernment of spirits. those who abdicate the empir

cult sciences all is real, and theories are established only on the foundations of experience. realities alone constitute the proportions of the ideal, and the magus admits nothing as certain in the domain of ideas save that which is demonstrated by realization. in other words, what is true in the cause manifests in the effect. what is not realized does not exist. the realization of speech is the logos properly so called. a thought is realized in becoming speech; it is realized also by signs, sounds and representations of signs: here is the first degree of realization. then it is imprinted on the astral light by means of the signs of writing or speech; it influences other minds by reflections upon them; it is refracted by crossing the diaphane of other men; it assumes new forms and proport

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

timony on earth. the spirit, the water and the blood. h thus, st. john agrees with the masters of hermetic philosophy, who attribute to their sulphur the name of ether, to their mercury that of philosophical water, and to their salt the qualification of the dragon's blood or menstruum of the earth. blood or salt corresponds by opposition with the father, azotic or mercurial water with the word or logos, and the ether with the holy spirit. but the things of transcendent symbolism can only be understood rightly by the true children of science. the threefold repetition of names with varied intonations were united to triangular combinations in magical ceremonies. the magic wand was frequently surmounted with a small magnetized fork, which paracelsus replaced by the trident represented below. 2

refore in eternity. dupuis and volney lavished their great erudition to discover this relative identity of all symbols and arrived at the negation of every religion. we attain by the same path to an affirmation diametrically opposed; we recognize with admiration that there have never been any false religions in the civilized world; that the divine light, the splendour of the supreme reason of the logos, of that word which enlightens every man coming into the world, has been no more wanting to the children of zoroaster than to the faithful sheep of st. peter; that the permanent, the one, the universal revelation, is written in visible nature, explained in reason, and completed by the wise analogies of faith; that there is, finally, but one true religion, having one doctrine and one legitima

of them that stood by, and asked him the truth of all this. and it was answered him that the four beasts were four powers which should reign successively over the earth. h 144 the ritual of transcendental magic m. chaho proceeds to explain a variety of images, strikingly analogous, which are found in almost all sacred books. his observations at this point are worthy of remark. gin every primitive logos, the parallel between physical correspondences and moral relations is established on the same basis. each word carries its material and sensible definition, and this living language is as perfect and true as it is simple and natural in man the creator. let the seer express by the same word, slightly modified, the sun, day, light, truth, and applying the same epithet to a white sun and to a l

e epithet to a white sun and to a lamb, let him say, lamb or christ, instead of sun, and sun instead of truth, light, civilization, and there is no allegory, but there are true correspondences seized and expressed by inspiration. but when the children of night say in their incoherent and barbarous dialect, sun, day, light, truth, lamb, the wise correspondence so clearly expressed by the primitive logos becomes effaced and disappears, and, by simple translation, the lamb and the sun become allegorical beings, symbols. remark, in effect, that the word allegory itself signifies in celtic definition, change of discourse, translation. the observation just made applies exactly to all barbarian cosmogonical language. seers made use of the same inspired radical to express nourishment and instructi

or painted wood, and when young children were asked, ewhat is this egg? f they answered, eit is the earth. f those older children, the barbarians, hearing this, repeated, after the little children of the seers: ethe world is an egg. f but the book of hermes 145 they understood thereby the physical, material world, while the seers meant the geographical, ideal, image-world, created by mind and the logos. as a fact, the priests of egypt represented mind, intelligence, kneph, with an egg placed upon his lips, to express clearly that the egg was here only a form of comparison, an image, a mode of speech. choumountou, the philosopher of the ezour-veda, explains after the same manner to the fanatic biache what must be understood by the golden egg of brahma. h we must not despair altogether of a

RUBY TABLET OF SET

aw and his destiny, that virtue is the highest good, and that the wise man should be free from passion, equally unperturbed by joy or grief. first introduced by zeno, a somewhat mysterious phoenician/egyptian (336-264 bce, it was later espoused by chrysippus, cicero, seneca, epictetus, and marcus aurelius of rome. stoicism too was pantheistic: the world is the embodiment of and is governed by the logos spermatikos (seminal reason. all the universe is essentially one, but matter is dynamic. the universe goes through cycles of expansion and contraction, development and dissolution "god" is this entire process, not a being apart from it. he is the "soul" of the universe, so to speak. man is a microcosm of the universe. when he dies, his soul survives death as an impersonal energy. ultimately

the revealed one, as immanent in his relation with the universe. in this relationship, god is "all filling, all penetrating, leaving no vacuum" philo posits god as the first cause on whom the world of sense and spirits depends. more important however is the fact that philo posits "mediary beings" between the unknowable god and the universe. the great central idea, power, and mediary means is the logos, neither god nor creature, but a second god. if the various relational means are angels, the logos is the archangel; if they are images of god, the logos is the prime image. through the logos, the intermediate potencies are imprinted upon matter and serve as the relational forces. 2. the evidence from hippolytus hippolytus can be considered a highly reliable source on the subject of gnosis i

ly come to grief. so perhaps he was not so anxious as some might suppose to duplicate the pythagorean experiment in greece itself. whereas pythagoras died a violent death and left none of his personal works for posterity, plato lived a full life and left a rich heritage for scholars. and initiates. of the future. that, certainly, is testimony to his wisdom. the chimaera "the secret worship of the logos in the cosmos, the divine spark in every human form" bibliography. asimov, isaac, asimov's biographical encyclopaedia of science and technology. garden city, new york: doubleday and company, 1972. barker, sir ernest, greek political theory: plato and his predecessors. london: methuen and company ltd, 1918. brlitz, charles, mysteries from forgotten worlds. garden city, new york: doubleday and

all sins "paid back the last penny. we must sin to be saved. antiarchal gnostics honored the rebels of the bible; cain, esau, judas, the sodomites, and of course, the serpent. there is an entire school of gnostic groups, called ophites (greek for serpent, who are categorized in the group based on their reverence for the serpent. he was seen as an incarnation of the redeemer, which they called the logos, who brought divine knowledge to humankind. some of these groups are clearly of old origins, probably going back to the dionysian cults, egyptian mysteries, and oriental snake worshipping religions. a few ophite groups were also antiarchal, like the cainites and nicolations, claiming that the serpent should be revered because it defied the demiurge and was cursed. like most gnostics though

e. symonds, john, the great beast. london: macdonald, 1971 c.e. wilson, robert anton, prometheus rising. phoenix: falcon press 1983 c.e. footnotes 1. this paper was originally read before a philosophy of religion class at brock university in st. catharines, ontario, in december of xxi a.s. it has undergone some degree of revision for publication in the ruby tablet. 2. the ancient greek concept of logos (word, or fundamental rational principle in accordance with which the universe is made intelligible; language and that which underpins language) is central to the setian philosophy. in this connexion, perhaps it is interesting to note martin heidegger's concept of language as the house of the truth of being, as well as his notion of man's proper dwelling within this house of being, vis a vis

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

rew as kashrut. kungha: the wooden comb used to groom hair, a symbol of sikhism. kushti: the sacred cord, or belt, that zoroastrians wear. kusti: the holy path one has to follow to be a zoroastrian. laity: body of worshippers who are not members of the clergy. li: the rules of behavior a person must follow to reach the confucian ideal of correct living. xxii world religions: almanac words to know logos: word, logic, or defining pattern of the universe, similar to the dao in chinese philosophy. lughnasadh: neo-pagan harvest festival on august 1. maat: divine order and justice; a central concept in the religion of ancient egypt. mabon: neo-pagan celebration of the autumn equinox; the completion of the harvest season. magen david: the so-called star of david, a symbol of the jewish faith and

the transcendental (spiritual, beyond human experience) central principle of reality, the one, in the neoplatonic philosophy of plotinus. empiricism: belief that knowledge comes through the senses. epicureanism: the philosophy of epicurus and others that states that the highest good is pleasure and the avoidance of pain. ethics: branch of philosophy concerned with the evaluation of human conduct. logos: meaning word or logic, it is the defining pattern of the universe, similar to the dao in chinese philosophy. metaphysics: the branch of philosophy that deals with explanations for the most general questions of being, such as what brought the world into being, and the nature of space, time, god, and the afterlife. metempsychosis: transmigration of souls, or the migration of the soul into a d

hickening of air gave substance to life. heraclitus (c. 535 c. 475 bce) thought in much the same way as the earlier nature philosophers. he was also from ionia, though from ephesus and not from miletus. heraclitus believed in fire as the primary element. therefore, he thought that all things came from and returned to fire. even though everything was always changing, changes were structured by the logos, the logic of the universe. the human soul, according to heraclitus, was but one part of the universal fire. world religions: almanac 213 greco-roman religion and philosophy a second major school of thought revolved around the mathematician pythagoras (c. 582 c. 507 bce, who believed that the universe could be explained in terms of numbers. pythagoras was a native of the greek island of samo

an philosophy belief. reason and rational thought can provide answers about the origin and nature of the cosmos without involving the supernatural or gods. followers. those who turned to philosophy often did so because greco- roman religion did not address their questions about nature and existence. as the religion declined in popularity, more people turned to philosophy for answers. name of god. logos, or reason and defining pattern, was used by several greek philosophers to denote the way matter and all life is organized. logos was not, however, considered a god, but a concept or ideal. symbols. there is no symbol that represents greco-roman philosophy. texts. plato s the republic is the most influential single text from greco- roman philosophy. sites. athens, greece, is often viewed as

l understanding, from indian religions. plotinus added these eastern ideas to the writings of plato, and developed the idea of emanation. this idea held that the universe was created by a series of radiations that began in a divine source, like the ripples flowing out from a stone dropped in water. neoplatonists called this original source the one. the concept of the one led to the concept of the logos, or the divine order of things, sometimes called the divine mind. beneath this was the world soul. all three of these realities were linked together, and plotinus believed that individuals wanted to return to the divine mind and then be absorbed back into the one. sin was the result of being kept separate from the one. these concepts had a powerful influence on early christianity. the idea o

SEPHER YETZIRAH WESTCOTT

from the other "in fact, in the 'sepher yetzirah' god considered as the infinite and consequently the indefinable being, extended throughout all things by his power and existence, is while above, yet not outside of numbers, sounds and letters--the principles and general laws which we recognise "every element has its source from a higher form, and all things have their common origin from the word (logos, the holy spirit. so god is at once, in the highest sense, both the matter and the form of the universe. yet he is not only that form; for nothing can or does exist outside of himself; his substance is the foundation of all, and all things bear his imprint and are symbols of his intelligence" hebrew tradition assigns the doctrines of the oldest portions of the "zohar" to a date antecedent to

SOLOMON

, thou hast done nothing. i am not standing before thee, and thou wilt not be able to command me. for i have no work other than the destruction of children, and the making their ears to be deaf, and the working of evil to their eyes, and the binding their mouths with a bond, and the ruin of their minds, and paining of their bodies [1. the sophia, identified by philo and the early fathers with the logos, is supposed to have entered into and taken possession of solomon as it afterwards did with jesus. 2. stamatihu, an unknown verb. 3. xalep n] 59. when i solomon heard this, i marvelled at her appearance, for i beheld all her body to be in darkness. but her glance was altogether bright and greeny, and her hair was tossed wildly like a dragon's; and the whole of her limbs were invisible. and h

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ame up over things and bring them into connectedness. here we come upon one of heraclitus great insights. it is from such a viewpoint that he develops his answer to the question of individual identity. for the human being is composed of the warring elements, into which the divinity is poured out. in that divided state human beings find themselves. in addition, they become aware of the spirit, the logos, which stems from the eternal. for such people, however, the spirit comes to birth out the mysteries and pre-socratic philosophy 29 of the clash of the elements. indeed it is the spirit that brings the elements into equilibrium. thus, in human beings nature transcends herself: all things are one, and it is the same power that made conflict and opposition that now, in its wisdom, reconciles t

29 of the clash of the elements. indeed it is the spirit that brings the elements into equilibrium. thus, in human beings nature transcends herself: all things are one, and it is the same power that made conflict and opposition that now, in its wisdom, reconciles them once again. humanity lives in an eternal duality, in the contradiction between the flux of time and eternity. through the eternal logos human beings attain to individual existence, and must henceforward fashion their higher being. they live in a state of dependence, but also independence. they behold the logos, but they can only participate in it according to the proportion of the mixture that the eternal logos brought about in their case. hence human beings derive their unique calling: to fashion the eternal out of the temp

individual existence, and must henceforward fashion their higher being. they live in a state of dependence, but also independence. they behold the logos, but they can only participate in it according to the proportion of the mixture that the eternal logos brought about in their case. hence human beings derive their unique calling: to fashion the eternal out of the temporal. it is the spirit, the logos, that works in human beings. but it does so in a special way: out of the temporal. the uniqueness of the human soul consists in this: a temporal being is active and powerful in the same way as an eternal being, and can be likened both to a god and to a worm. human beings are placed between god and animal. the active, powerful component of them is their daimonic part. it is what reaches out b

on, platonic mysteries 55 the living child of god in the soul who is of like nature with the father, to whom humanity can give birth. the expression son of god is used in this context by philo of alexandria, who was called a plato redivivus. it designates the wisdom that lives in the soul and is born of human beings, having as its content the reason immanent in the world; while this world-reason, logos, figures as the book in which every permanent characteristic of the world is recorded and inscribed. 61 or elsewhere it is the son of god: following the ways of the father, he fashions material objects after his contemplation of their eternal forms.62 philo anticipates the language applied to christ when he speaks of this logos from a platonizing viewpoint: as god is the first and only king

s philosophy. the road taken by the ancient company of ascetics, who turned away from the entangling fascination of pleasure and devoted themselves to a noble and earnest cultivation of the beautiful. the law names this royal road, which we call true philosophy, the word and spirit of god.63 to travel this road is for philo equivalent to an initiation in the mysteries. on it he will encounter the logos, which is for him the son of god: 56 christianity as mystical fact i do not shrink from relating what has happened to me innumerable times. often when i wished to put my philosophical thoughts in writing in my accustomed way, and saw quite clearly what was to be set down, i found my mind barren and rigid, so that i was obliged to give up without having accomplished anything, and seemed to be

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

nts of the satanic conspiracy that now confronts us with maximum force and evil "this satanic conspiracy" makow warns "succeeds only because people cannot believe something so colossal and monstrous actually exists."1 the world is a contest for our souls. the people who are pushing products, violence, and sex are not operating on a random 'whatever sells' basis. they have masonic symbols in their logos. the top players are following an occult script designed to enslave us body and soul. they are building a gigantic prison based on their own mental hell. this is the new world order; we are the inmates.2 it is, in fact "satanic indoctrination" makow emphasizes, and we are all locked into the prison classroom as this mental poison from hell is piped in to us 24 hours a day, seven days a week

ver about their social, political, religious ideology or other beliefs. nor am i implying, suggesting, 12 codex magica or stating that the men and women pictured are knowingly involved in any type of plot, satanic or otherwise. my friends are fully aware that over the years, i have authored and produced numerous books, audiotapes, and videos on the subject of mysterious marks, symbols, signs, and logos, including such bestseller classics as dark secrets of the new age, mystery mark of the new age, and circle of intrigue. as such, the reader should realize that the information in my books and other works is based solely on my own opinion. true, i do my level best to judge things accurately and to marshall relevant facts and data that might bear; but ultimately, the reader or viewer must dec

challenge any and all masons and other members of secret societies to meet me on neutral ground with neutral observers in a contest, a duel of wits, if you will, to see who knows more about the subject matter presented in this book. until such time as the critic accepts my challenge and is willing to publicly display that he knows as much or more about secret handshakes and grips, symbols, marks, logos and other occultic matters, i suggest that the critic shrink back to the shadowy confines of his masonic temple, synagogue, or shrine and refrain from empty, futile criticism. as for those skeptics and naysayers who get their kicks by pretending to know just know! that these things cannot be true, that "conspiracies" just do not exist and who maintain that anyone who even dares to mention th

entative are the magicians of the illuminati to come right out and identify the one whom they serve, we who have long studied these maladjusted rulers and their psychophants need not dodge the issue. without question, a great many of the illuminati know without a doubt whom they serve: satan, also called lucifer, the devil, the adversary. their secret hand signs and grips, their symbols and their logos, indisputably prove this is so. invocation that demon principalities are invoked in the rendering of masonic signs and other magical operations by the elite is a clear indication that these men are involved in witchcraft. it is not believed that the universe is some neutral machine, operating in a non-theological, pure, mechanical manner. rather, there are believed to exist certain otherworl

ose who worshipped bloodthirsty baal, who, in reality, is merely an idolatrous representation of satan. yes, baal is the devil. to attempt in vain to combine the name of the true god with that of false gods like baal and on is particularly evil and grievous to the true god in heaven. yet, the mason does exactly this with jahbuhlun and then compounds his grave error by adopting as one of his chief logos the sign of the double-headed eagle (symbolizing one body of god, two heads) the triple tau yet another proof of the deviltry of the jahbuhlun hoax is the symbol of the triple tau, which is the most important symbol of the royal arch degree. made up of three interlinking tau symbols (t, these three are said to represent a triad of sacred, jewish powers of king, priest, and prophet. in other

THE BLACK LODGE

n the qliphoth but in ourselves; they make part of the forces that compose the structure of our brains. it would be extremely difficult to define here what faculties they especially stimulate or fight in us, for this depends on the plane where we try to consider their influence. let us merely assert tht they act as demons when they interfere with our initiatic progress, and act as servants of the logos when they cooperate with us in our spiritual evolution. please note that since those entities do exist as parts of ourselves, if we do not subordinate them in us to our true will they will hinder our initiatic process. if we "destroy" their manifestation within us, we will not be "purifying, but mutilating and deforming ourselves (please note that it is perfectly possible to destroy these "d

is expressed in lxv iii 1-20. the four elements fire, water, air and earth (or tejas, apas, vayu and prithvi) correspond magically to the four cherubic signs of the zodiac, leo, scorpio, aquarius, and taurus; to the four powers of the sphinx, to dare, to will, to know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt- read test- the candidate along the planes on which the aspirant has cons

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

d u n e x p l a i n e d 248 religious phenomena who was also a person of faith, she said that her hope was that she would not destroy the patient s extraordinary experience, but help him or her integrate it into the rest of life as harmoniously as possible. m delving deeper alper, matthew. the god part of the brain. rogue press, 2001. benson, carmen. supernatural dreams& visions. planfield, n.j: logos international, 1970. ensley, eddie. visions: the soul s path to the sacred. new orleans: loyola press, 2001. newberg, andrew, eugene g. d aquili, and vince rause. why god won t go away: brain science and the biology of belief. new york: ballantine, 2001. smith, huston. why religion matters: the future of faith in an age of disbelief. san francisco: harper san francisco, 2001. weeping statues

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

plete the theory of cerebral localization. in his book the anatomy and physiology of the nervous system in general and the brain in particular, a four-volume set published between 1810 and 1819, gall set down the principles that focused on the contours and measurements of the human head as the basis of his doctrine on cranioscopy or phrenology (the word phrenology stems from phrenos, or mind, and logos, meaning study) gall believed it possible to establish individual behavior, personality, character, and strengths and weaknesses by studying the contours or bumps on the head. complete with topographical maps depicting and illustrating his findings, his book and theories caused a sensation that still continues today. many either embraced and hailed phrenology as a new science, or shunned or

THE KEY TO THE MYSTERIES

allegorical figures of genesis. more recently, another courageous student of vast erudition, mr. vincent (de l'yonne, has published a treatise upon idolatry among both the ancients and the moderns, in which he raises the veil of universal mythology. we invite conscientious students to read these various 183 works, and we confine ourselves to the special study of the qabalah among the hebrews. the logos, or the word, being according to the initiates of that science the complete revelation, the principles of the holy qabalah ought to be found reunited in the signs themselves of which the primitive alphabet is composed. now, this is what we find in all hebrew grammars<
igious dogma of the qabalah, because he had not the science of the beautiful hypothesis, partly demonstrated and realized more from day to day by the discoveries of science: i refer to "universal analogy" deprived of this key of transcendental dogma, he could see no more of the gods than the sun, the seven planets, and the twelve signs of the zodiac; but he did not see in the sun the image of the logos of plato, in the seven planets the seven notes of the celestial gamut, and in the zodiac the quadrature of the ternary circle of all initiations. 187 the emperor julian, that "adept of the spirit" who was never understood, that initiate whose paganism was less idolatrous than the faith of certain christians, the emperor julian, we say, understood better than dupuis and volney the symbolic wo

THE MAGICIAN S KABBALAH

sextillionth second after the explosion of the singularity of kether. the fundamental forces of nature were tied together in one "superforce. these forces are now defined as electromagnetism, weak force, strong force, and gravity, acting in ten possible dimensions, which neatly mirrors the kabbalistic scheme of the four elements and the ten sephiroth. in theological terms, chockmah represents the logos, the "divine word" or will. all that was potential in kether is now directed, and what was merely "location" now has "direction. logos translates as either word or thought, and hence is taken as the self-expression of god. in heraclitus, logos is the underlying balance or rationality in the manifest world of flux. the stoics took this idea as the reason of the universe, god. the "divine plan

nd hence is taken as the self-expression of god. in heraclitus, logos is the underlying balance or rationality in the manifest world of flux. the stoics took this idea as the reason of the universe, god. the "divine plan" that mystics search for has its place in chockmah, the layer of the creative process wherein the lattice or "array" is formed. jewish thinkers, on the other hand, identified the logos with wisdom, and the memra, or word. john states "in the beginning was the logos, and the "wisdom of solomon" says "like a fine mist she [wisdom] rises from the power of god. she is the reflection of the everlasting light. herself unchanging, but makes all things new. she spans the world from end to end, and orders all things benignly" in the sefer hapardes, it is noted that chockmah is call

in that it is connected directly to the divine (wise one of chockmah) rather than the normal state of being connected to malkuth (ego state of yesod. emperor the emperor has aries assigned to it in the zodiacal attributions, and this fits neatly with the burst of "red" energy of the spring equinox as a lower manifestation of the cosmic burst of creation in chockmah. the emperor is the law and the logos as is the magus, who gives the "word of the aeon. the tarot cards in the lesser arcana are related to each of the sephiroth based on the simple principle of equal numerations. thus, the aces are attributed to kether, the twos to chockmah, and so forth, down to the tens which are attributed to malkuth. the court cards are attributed to the elements, and the major arcana are attributed to the

pace nought (ain soph aur) 1: point point (kether) 2: vector line (chockmah) 3: space triangle (binah) the empress is a fitting personification of binah as mother of life, and nature as the formation of living things. the tarot cards to which the letters of binah are attributed are the magician, hermit, death and the emperor. these show the action of the process of binah thus: the magician is the logos, the creative word issued from chockmah as the universal will, given direction and the light enclosed in a container (the light in the lamp of the hermit. it is then transformed or translated across the abyss (symbolised by the death card) and the energy structured into manifestation (the emperor bearing the "red ray" of creation, or aries in the zodiacal system. binah, as the top of the pas

ding, the synthetic, connective, holistic thinking, in the form of a matrix or lattice, rather than a straight line process, which is often more direct. the "master of the temple (the title of the grade attributed to binah) has the understanding that all events are "the dealing of god with his soul, as crowley put it, but the magus (chockmah) has the further knowledge of what that dealing is (the logos, or knowledge of the divine will. appropriate symbols of this state of understanding are the lattice, or net, indeed anything representing the concepts of linking, organisation, symmetry, and complexity. binah is also the sephirah from which maya issues, the net of manifestation that is ultimately illusion. in the psyche, this relates to the archetypes that are "hard-wired" into our brain so

THE MARTINIST OPERATIVE GENERAL RITUAL

infidels and those who follow thee shall be raised above the infidels, until the day of the judgement (iv.48. modern hinduism, in its order of ramakrishna, knows a meditation on the 'lord jesus' on the same level as those on krishna and shiva6. the buddhists can find in him one of the bodhisattvas, very likely that of avalokitecvara, ie- of mercy. the theosophists on the other hand see there the logos of our solar system, and finally, the kabbalists see there one of the names of the messiah. it is not without reason that the rationalistic, or rather atheistic magism ignores, no doubt deliberately, the all-powerful name of the repairer, as called by the martinist tradition of the eighteenth century. however, let us not forget that this current gathers in its folds, very often, what could b

THE MIDDLE PILLAR

s a constantly changing figure, its energies in a state of continuous fluctuation. the animus is not a persistent unvarying figure as is the anima. the typical woman finds her conscious feeling expression centered in one person of the opposite sex; she is monogamous externally. but, internally her unconscious is apparently polygamous "for the name of her animus might be 'legion' he represents the logos principle,lz the masculine reason of her unconscious nature" on the tree of life, this animus principle is equivalent to chiah, the will; this word also means life, animal life. this principle is the first creative vehicle of the es, as its other pole is neshamah, understanding and love. the will is in essence a dual principle; it presupposes a beginning and an end. for obviously to will a t

ng to the freudian id. 9. on the qabalistic tree of life, yang energy can also be attributed to the masculine right-hand pillar called yachin, while yin energy corresponds to the feminine left-hand pillar of boaz. 10. this is similar to the golden dawn teachings concerning the sub-elementsthat each element contains a mixture of the other elements as well. 11. again, a mixture of the elements. 12. logos is greek for "word" it represents the creative principle. 13. the supernals are the three highest sephiroth of kether, chokmah, and binah. these three are considered to be on a higher level than the rest of the sephiroth. 14. from the voice of the silence by h. p. blavatsky. 15. to clanfy, the ninth sephirah is yesod, to which the nephesh is attributed. 16. to clar, the supernal sephiroth ar

ect relationship to the one divine source. and when we are in this correct relationship, it becomes much easier for us to fight off any hostile influence from within or from without. by continued practice of rituals such as the lbrp, we can produce the physical and astral conditions which will make it easier for us to realize our true place in the divine universe. the pentagram is a symbol of the logos or the word of creation, which connects the essential divine self in humanity to the one divine self called god. the formula of the lbrp the lesser banishing ritual of the pentagram is the ceremonial magician's way of casting a circle of protection. some wiccan groups will cast a circle around their sacred space by tracing it on the ground with a sword, or by sprinkling salt water around the

y this sip.10 elsewhere levi reiterates that "the elementary spirits are subservient to this sign when employed with understanding."i1 he continues: if it be asked how a sign can exercise so much power over spirits, we inquire in turn why the christian world bows before the sign of the cross. the sign is nothing by itself and has no force apart from the doctrine of which it is the summary and the logos. now a sign which summarizes, in their expression, all the occult forces of nature, a sign which has ever exhibited to elementary spirits and others a power greater than their own, fills them naturally with respect and fear, enforcing their obedience by the empire of science and of will over ignorance and weakness. by the pentagram is also measured the exact proportions of the great and uniq

with all the chakras is said to unleash a great amount of energy. lbrp: lesser banishng ritual of the pentagram. le-olahm, amen: hebrew phrase meaning roughly "the world forever, unto the ages" see amen. glossary 257 libido: according to freud, it is the sexual urge, but according to jung it is total of all psychic energy and vitality, and its expression is through instinct, desire, and function. logos: a greek word meaning "word" to the gnostics this was the term for deity manifest in the universe. the creative principle and underlying law of the universe. lower unconscious: an unconscious part of the psyche which contains fundamental drives, primitive urges and complexes. see id, nephesh. magic: the art of causing change to occur in one's environment and one's consciousness. willpower, i

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

says: greverence to prana, to whom the universe is subject, who has been lord of all, on whom all is supported. h prana is the purusha or aum, the totality of brahman, vishnu, and siva, of past, present, and future. the wisdom of the book of proverbs, and the later book of wisdom; it is also the same power as the eden illa-ah of the zohar, the be f raisheeth of many qabalists and talmudists, the logos of philo and st. john, and the sophia of plato. all the above are absolute ideals, and so can bear only a relationship and no proportionate value whatever to our finite understanding, they can only be watched, and have never been realized; and for this reason is it that they have never been appreciated by the mass of their so-called believers: i will not look at her; i dare not stay. i will

THE SECRET RITUALS OF THE OTO

ike signifies the sun, the lord of all. thus in three separate languages the word testifies to the true and living god most high. iv we shall now consider the word, taking two letters at a time from the angles of the triangle. we saw that the descending triangle ihv expressed the human nature of god; the ascending triangle will illustrate his nature in itself. ab is father, bl lord. al is word or logos, son, bl lord. lb is heart or spirit, bl lord. vvvv (all rise) glory to the father, and to the son, and to the holy ghost; as it was in the beginning, is now, and ever shall be, world end. amen (sign of admiration) thus my brother, does the word of this degree declare the nature of the most holy trinity. so much, perhaps, you were already aware of; for none can be more sensible than myself o

TYSON DONALD THE POWER OF THE WORD

rinciple, the beginning or first cause, motion, energy "i; the second letter expresses the passive element, inertia, quietude "not i; the third, the balance of opposites "form; and the fourth, the result or latent energy. the kabalists affirm that every phenomenon and every object consists of these four principles, i.e, that every object and every phenomenon consists of the name of god (the word,-logos. the study of this name (or the four-lettered word, tetragrammaton, in greek) and the finding of it in everything constitutes the main problem of kabalistic philosophy. to state it another way the kabalists hold that these four principles penetrate and create everything. therefore, when the man finds these four principles in things and phenomena of quite different categories (where before he

VOX SABBATUM

nd found himself as a god. his word is i am god and there is no other god beside me, he was one of the most powerful archons under the throne of light. the archon samael-lucifer was said to have a multitude of faces, being able to change form among the angels as he so desired. the luciferian sabbat is the self modeling self-deification through high sorcery in the aim of aligning the self with the logos of yaltabaoth, who is the fallen djinn most high. remember that all gods speak through our flesh, the perfected angel-demon called lucifer is strength, will and isolate consciousness that stands alone. as you meditate and participate by dream or flesh remember the will that invokes change in a positive sense. you are the djinn of fire who begets both light and darkness, you are the serpent a

in oil and have similar incense burning. the celestial summoning of yaltabaoth vox sabbatum the witches sabbat 25 this rite is the invocation of the luciferian and adversarial fire-djinn, yaltabaoth who was the wisest among the angels. as called also azal ucel, sigillized as azothoz, yaltabaoth is the deific force with a mask of a beast and an angel. let this invocation be most holy and the solar logos shall manifest through the baphometic wisdom of darkness. this calling should be conducted in the high rite of the celestial or luciferian sabbat, called often empyrean or of the highest aethyr or heavens. this is the self-focused rite of the magician becoming as the adversary, the dragon-angel awakening of the isolate intellect. you are essentially becoming as the prince of darkness through

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ry initiate must work with the elementals in the central mountain range. that mountain range is the spinal medulla. the prima matter of the great work of the father is the ens- seminis. you know this. the sacred receptacle is in your creative organs, the furnace is the muladhara chakra, the chimney is the medullar channel and the distiller is the brain. when we work in the laboratory of the third logos we must transmute the lead of our personality into the gold of the spirit. the magnus work cannot be performed without the cooperation of the elementals. the gnomes and pygmies are the great alchemists that transmute the lead into gold; they reduce the metals into its semen [seed] in order to transmute them into the pure gold of the spirit; their labor would be impossible if the undines did

padre es perfecto. el iniciado debe trabajar con los elementales en la cordillera central. esa cordillera es la m dula espinal. la materia prima de la gran obra del padre es el ens seminis. t lo sabes. el recipiente sagrado son vuestros rganos creadores, el hornillo es el chacra muladhara. la chimenea es el canal medular. el destilador es el cerebro. cuando trabajamos en el laboratorio del tercer logos hay que transmutar el plomo de la personalidad en el oro del esp ritu. la magna obra no se puede realizar sin la cooperaci n de los elementales. son los gnomos o pigmeos los grandes alkimistas que transmutan el plomo en oro. ellos reducen los metales a su semen para transmutarlo luego en el oro puro del esp ritu. esa labor ser a imposible si las ondinas no obedecieran, o si las salamandras d

er el si mismo. es necesario que nazca en nosotros el no mismo "algo viejo debe morir en el hombre y nacerle algo nuevo. regeneraci n, significa crear dentro de nosotros mismos un nuevo cosmos. s lo trabajando con el le n del fuego es posible esta creaci n. los chakras de las gl ndulas sexuales est n controladas por urano, pero las escuelas de regeneraci n son de tipo neptuniano. los grandes astr logos afirman que la gl ndula pineal esta influenciada por neptuno. la potencia de la gl ndula pineal depende de la potencia sexual. en el transcurso de la historia, han existido grandes escuelas de regeneraci n. b stenos recordar la escuela alkimista de los rosacruces que se hizo secreta en el a o de 1620. viene a la memoria escuelas como aryavarta ashrama del t bet. la secta de los maniqueos de

WESTERN MANDALAS OF TRANSFORMATION SR AL

what we like to call reality happens. as the third sephira, binah represents the origin of trinitarian dogmas, because, as levi explains, the universal way of thinking about relationship is grammatically: that which speaks, that which is spoken to, and that which is spoken about. in magic, this is origin, realization, and adaptation. in theology it supposes an intelligent cause, a mediation (the logos, and a creative expression. binah is the creative principle which in turn births the rest of the sephiroth. when we are dealing with only two-letter hebrew combinations, there exists the possibility of reversal. we said that there were two words that add up to three. the first is ab, and the second is ba (baw, which means to come, arrive, enter (ben yehuda. the root can be read either way. h

ficiently purified. i would like to close with a quote by the first golden dawn chief, s. l. mathers, who once said: to establish closer and more personal relations with the lord jesus, the master of masters, is, and ever must be, the ultimate object of the teachings of our order. the powers we teach our disciples to use are bestowed by him according to his promise (1971, p. 213 .a. l: aktrialpro logos appendix amagic square, or kamea, is a square array of numbers in which all the numbers in every vertical column, horizontal row, and corner-to-corner diagonal add up to the same sum. figure a shows a third-order magic square, i. e, a square with three cells along each side. a fourth-order magic square has four cells along each side, and so on. there is only one third-order magic square. the

WHO ARE THE DRACONIANS

dam into capitulating his dominion over the planet if not the creation. lucifer was now the "god of this world, who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (4 of 68 [8/25/2000 17:19:57] adam essentially having squandered his birthright to the planet over to the deceiver, the prince of darkness. that is, until god extended his creative "word" or "logos" into the material world, desiring not only to become a perfect human in order to know on an experiential level what it was like to be human, but also to make the sacrifice necessary to re-connect or engraft the dying human "branches" back into the vine which alone could renew them spirit, soul, and body. in so doing the "logos, the "christ, bought-back the "title deed" to planet earth for a

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

n altar. terna tibi haec primum triplici diversa colore. the druids also paid a constant respect to this number and even their poems are noted as being composed in triads. it is not necessary here to enlarge upon the transcendent importance of the christian trinity. in old paintings we often see a trinity of jesus with john and mary. in the timaeus of plato, the divine triad is called theos--god, logos--the word and psyche, the soul. indeed it is impossible to study any single system of worship throughout the world, without being struck by the peculiar persistence of the triple number in regard to divinity. whether as a group of deities, a triformed or 3- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott headed god, a mysterious triunity, a deity of 3 powers, or a

ight and heat; inanasakti, intellect; itchasakti, cause of voluntary movements; kriyasakti, energy of will kundalini sakti, the life force show in attraction and repulsion, positive and negative; mantrika sakti, the power of sounds, vibration, music, words and speech; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott these are summarized in daivi prakriti=the light of the logos. our physical senses know as 5, are an incomplete set, there are indeed 7 forms or modes of perception, as appears in the highest developments of the chabrat zereh aur bokher, and as described in the oldest sanskrit occult science of the upanishads--smell, taste, sight, touch, hearing--and 6th, mental preception, with 7th, spiritual understanding. the two latter were not dwarfed and material

ke, atomic, germinal fiery elemental, fourfold vapory, and lastly that which is cold and dependent on a vivifying sun for light and heat. our earth, symbolized by malkuth of the kabalah, is the 7th of a series, and is on the fourth plane; it is generated by yesod, the foundation the sixth world, and after complete purification will in the 7th race of the 7th cycle become reunited to the spiritual logos and in the end to the absolute. our earth has been already thrice changed, and each cycle sees seven kings (as of edom. there were seven kings of edom, genesis, xxxvi. v. 31; the kabalists consider these as types of primordial worlds which failed to survive their creation. seven is the key to the mosaic creation, as to the symbols of numbers--th eir occu lt power an d mys tic vir tu es by w

th, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. this completes a second triangle, the reflection of the former. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott number seven is ntzch, netzach, victory, active and the eight is hvd, hod, splendor, passive; the ninth is ysvd, yesod, the foundation, completing the third trinity or triangle. mlkt, malkuth, the tenth sephirah, completes the emanati

le, the reflection of the former. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott number seven is ntzch, netzach, victory, active and the eight is hvd, hod, splendor, passive; the ninth is ysvd, yesod, the foundation, completing the third trinity or triangle. mlkt, malkuth, the tenth sephirah, completes the emanations. she is the bride of microprosopus the son, the sun, logos; she is the inferior mother, queen and the manifested universe. the whole ten are viewed as reigning over four worlds or planes of existence. these are the worlds of atziluth, briah, yetzirah and assiah. malkuth on the plane of assiah alone is the visible tangible universe. these ten sephiroth are the prototypes of everything spiritual and also of every part of creation. they are traced in t

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

ially strung on a time-line.23 the relevance of brumbaugh s perspective to my own imaginal thinking about time will become apparent later. for the moment let us return to augustine and consider more carefully the context of his remark cited earlier. the reflections on time in book eleven of the confessions come directly after the a rmation of the christological doctrine of creation by the eternal logos. significantly, augustine s musing on the first verse in genesis, in the beginning god created heaven and earth, precedes the discourse on this creed. augustine notes that although he knew only latin and not hebrew, he would have understood the truth (veritas) of these words even in moses s own hebrew, for truth uses neither mouth nor tongue as instruments and utters no audible syllables, an

n hebrew, for truth uses neither mouth nor tongue as instruments and utters no audible syllables, and thus it can be stripped of any particular linguistic attire.24 one cannot fail to note the ironic twist in augustine s thought. the scriptural truth that the medium of creation is the word of god finds its ultimate thinking time/ hermeneutic suppositions 5 justification in an intuition beyond the logos in its ocular and verbal representations. the only way to transcend the word, however, is through the word. to support his point exegetically, augustine cites the words attributed to the voice that spoke from the clouds to peter, james, and john while they were witnessing the transfiguration of jesus and his standing in the company of moses and elijah: this is my beloved son, with whom i am

rd. 25 the eternal word (aeternum verbum) by which all things were created is identified as jesus, the beginning (principium) that is wisdom (sapientia, the silence (silentio) apprehended by way of the inner ear (interior posita, the temporal instantiation of the eternal will. the word, the instrument of creation, is described, therefore, as temporal but also as coeternal with god. insofar as the logos participates in the divine substance, its true eternity and true immortality are set in diametric opposition to time and change, 26 and hence we cannot speak of the word as a transient utterance (transitoria voce);27 it is, rather, the primordial saying voiced in the simultaneity of eternity (simul ac sempiterne: you call us, therefore, to understand the word, god who is with you god (jn 1:1

1:1. that word is spoken eternally, and by it all things are uttered eternally. 28 speaking that has no inception or terminus, no succession or interruption, is not a speaking with which we are familiar, a speaking determined by change and mutability,29 a speaking sounded in time, which is inaudible without transition and movement; only eternal silence can be spoken eternally. the speaking of the logos, consequently, is successiveness which never has any constancy. 30 how can that which is without constancy lay claim to being successive? if nothing is constant, there is nothing to succeed, and with nothing to succeed there can be no successiveness except perhaps the succession of inconstancy, though this, too, would depend on the constancy of succession. this paradoxical quandary illumines

d, to cover over, to hide one s intent, to act under false pretense, to severe the enclosure of faith. the christological interpretation is buttressed by the second talmudic statement, according to which the open mem denotes ma amar patuah, the revealed saying, and the closed mem, ma amar satum, the concealed saying. 65 as might be expected, friar raymond renders ma amar as verbum dei, the divine logos. in his mind, both aggadic aphorisms intimate that the closed mem of le-marbbeh bespeaks the dis/closure of christ from the sealed womb in which he was occluded. are these associations implicit in the relevant bahiric texts? to deal with this question adequately would necessitate exploring the various currents of esotericism that run through the textual landscape of the bahir. such an undert

WORKING CEPHALOEDIUM VERSION 1

ree of the sign sagittarius, whose letter hath the value of 6 0, the moon being in the 16th degree of the sign cancer whose letter hath the v alue 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 t he supreme holy king of ireland, iona and all the britains that are in the sanc tuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place o f the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of t he knights of the holy ghost, grand master of the knights of the temple, eidolo n of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy ang el his guardian is aiwaz 93, the god first dawning upon man in the land of sume r, whose breast beareth the

on of horus d eclared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fort ress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit cro wned king in that palace of force and fire. set, the beast, for ayin; thoth, al astor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, bapho met, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one th rough these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death

WORKING CEPHALOEDIUM VERSION 2

h degree of the sign sagittarius, whose letter hath the value of 60, the moon being in the 16th degree of the sign cancer whose letter hath the value 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 the supreme holy king of ireland, iona and all the britains that are in the sanctuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place of the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of the knights of the holy ghost, grand master of the knights of the temple, eidolon of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy angel his guardian is aiwaz 93, the god first dawning upon man in the land of sumer, whose breast beareth the tok

e aeon of horus declared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fortress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit crowned king in that palace of force and fire. set, the beast, for ayin; thoth, alastor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, baphomet, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one through these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, bu

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ifies their purification through sacrifice "the two pairs of brown candles are the four somatic divisions, while the two sets of four are the four zoa and the four archangels of revelation which are their counterparts in the yetziratic and briatic worlds, as green is the ethereal counterpart of earth "the two-three symbolize the six divisions of ruach in the qabbalistic divisions of the soul, the logos or microprosopus "the seven are the seven chakras, the seven steps to the throne. and finally, the three single lights are the three divisions of the higher soul or spirit: neschamah, chiah, and yeschidah" ch.ad "i am the great one, son of the great one; i am fire, the son of fire; i have knit myself together; i have made myself whole and complete; i have renewed my youth; i am osiris, the l

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

n have the rudiments of embryonic emotion, or feeling the physical plane reflection of love. thus we have one aspect of the threefold nature of god, intelligence demonstrating through the atom; and through the form we have the love, or attractive quality manifesting. this can also be expressed in the recognition that in these two aspects of the central divine life you have the third person of the logoic trinity co-operating with the second; you have the intelligent activity of divinity, or the holy spirit aspect, working in connection with the second aspect, or the son, who is the builder of forms. this is brought out in an interesting manner in proverbs viii. where wisdom cries aloud (wisdom in the old testament representing the christ aspect, and after pointing out that he was with god b

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ugh the three major rays and the four minor, making a divine septenary. the synthetic ray which blends them all is the great love-wisdom ray, for verily and indeed "god is love" this ray is the indigo ray, and is the blending ray. it is the one which will, at the end of the greater cycle, absorb the others in the achievement of synthetic perfection. it is the manifestation of the second aspect of logoic life. it is this aspect, that of the form-builder, that makes this solar system of ours the most concrete of the three major systems. the love or wisdom aspect demonstrates through the building of the form, for "god is love" and in that god of love we "live and move and have our being" and will to the end of aeonian manifestation (c) the seven planes of divine manifestation, or the seven ma

a fog that will ultimately overwhelm him. nevertheless, in the scientific study of this law of analogy will come a gradual growth of knowledge, and in the slow accumulation of facts will gradually be built up an ever-expanding form, that will embody much of the truth. the student will then awake to the realization that after all the study and toil he has at least a wide general conception of the logoic thoughtform into which he can fit the details as he acquires them through many incarnations. this brings us to the last point to be considered before entering upon the subject proper, which is: that the development of the human being is but the passing from one state of consciousness to another. it is a succession of expansions, a growth of that faculty of awareness that constitutes the pre

he ray of his monad is the one on which he at length gains power. the love ray, or the synthetic ray of the system, is the final one achieved. those who pass away from the earth after the fifth initiation, or those who do not become masters in physical incarnation, take their subsequent initiations elsewhere in the system. all are- 12- initiation, human and solar copyright 1998 lucis trust in the logoic consciousness. one great fact to be borne in mind is, that the initiations of the planet or of the solar system are but the preparatory initiations of admission into the greater lodge on sirius. we have the symbolism held for us fairly well in masonry, and in combining the masonic method with what we are told of the steps on the path of holiness we get an approximate picture. let us enlarge

solemn phrase embodying the purpose actuating the initiate, a protestation as to his unchangeable will-attitude, and a solemn declaration as to his realisation, coupled with a promise to reveal no part of the realised purpose except in so far as his daily life in the world of men and his service for the race will proclaim it. this involves an oath as to secrecy concerning the revealed part of the logoic plan seen in the "revelation of the vision" 2. an undertaking of a profoundly solemn nature concerning his relation to his other selves, the lodge of which he is a member, and the selves of men everywhere. this involves his attitude to his brothers of all degrees, and includes also a serious undertaking never to reveal the true nature of the self aspect as it has been shown to him in initia

es, the brothers of darkness, employ this method for the startling and the enthralling of the unwary. not thus work the brothers of humanity. the secret of the coherence of the atom is revealed to the initiate, and he then is in a position to study the microcosm under the law of correspondences in a new and illuminating manner. similarly, through this revelation concerning the densest part of the logoic body, he can ascertain much concerning the previous solar system, and the facts anent the first round of our scheme. this secret is also called "the mystery of matter" at the second initiation "the secret of the sea" is unfolded to him, and through this revelation two subjects of profound interest become clarified to his inner vision. they are: a. the mystery of the astral light. b. the law

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

pplications of the rod, held by a lord of flame. three are the lesser touches; four the divine assistance. at the final fourth the work is done and the whole cave disrupts. the lighted flame within spreads through the- 18- a treatise on cosmic fire copyright 1998 lucis trust rending walls. it mounteth to its source. another fire is merged; another point of blue findeth its place within the diadem logoic. stanza viii the greater three, each with their seven lesser wheels, in spiral evolution, rotate within the timeless now, and move as one. the cosmic lords from their high place, view the past, control the now, and ponder on the day be with us. the lhas of the eternal sound, the product of the time that was, surmount the sevenfold display. within the ring-pass-not the word of love sounds fo

meless now, and move as one. the cosmic lords from their high place, view the past, control the now, and ponder on the day be with us. the lhas of the eternal sound, the product of the time that was, surmount the sevenfold display. within the ring-pass-not the word of love sounds forth. the sevenfold lords proceed with just vibration to carry out the work. they sound forth each a note of the deep logoic chord. each to his greater lord makes record due. in the solemn breathing forth the forms are built, the colour just apportioned, and the flame within reveals itself with ever growing light. blue to the green is added and completion quick is seen. the vibration of the third is added to the one. blue to the orange blends, and in their wise admixture is seen the stable scheme. to the yellow a

timate is the vibration of the seventh adjusted as the primary. each of the seven lords, within their seven schemes, adjusted to the second karmic circle, merge their migrating spheres and blend their myriad atoms. the forms through which they work, the lesser million spheres, the cause of separation and the curse of the asuras, shatter when sounds the sacred word within a point in time. the life logoic surges out. the streams of colour melt together. the forms are left behind, and parabrahm stands complete. the lord of the cosmic third utters a word unknown. the sevenfold lesser word forms part of the vaster chord. the now becomes the time that was. the aeon mergeth into space. the word of motion hath been heard. the word of love succeedeth. the past controlled the form. the now evolves t

e. conomy..fire by activity. friction 2. of mind..l. ove..i.ntelligent..s. piral cyclic..a. ttraction..s. olar fire. love- 25- a treatise on cosmic fire copyright 1998 lucis trust 3. divine flame..will..intelligent..f. orward..s. ynthesis..electric fire. will. first as latent heat. this is the basis of rotary motion and the cause of the spheroidal coherent manifestation of all existence, from the logoic atom, the solar ring-pass-not, down to the minutest atom of the chemist or physicist. second, as active heat. this results in the activity and the driving forward of material evolution. on the highest plane the combination of these three factors (active heat, latent heat and the primordial substance which they animate) is known as the 'sea of fire' of which akasha is the first differentiati

d by the law of synthesis, and is the cause of the forward progressive movement of the evolving jiva. we now come, in due course, to the point of merging or to the end of manifestation, and to the consummation (viewing it monadically) of the great cycle or manvantara. what shall we therefore find? just as in the macrocosm the blending of the three essential fires of the cosmos marked the point of logoic attainment, so, in the blending of the essential fires of the microcosm, do we arrive at the apotheosis of human attainment for this cycle. when the latent fire of the personality or lower self blends with the fire of mind, that of the higher self, and finally merges with the divine flame, then the man takes the fifth initiation in- 28- a treatise on cosmic fire copyright 1998 lucis trust t

ALICE A BAILEY05 THE LIGHT OF THE SOUL

of the mental processes; it is the material governed by the ego or soul out of which thought forms are made. the "psychic nature" is kama-manas (desire-mind, the emotional or astral body, tinged faintly with mind, and is the material clothing all our desires and feelings. thereby they are expressed. these two types of substance have their own line of evolution to follow and they do so. under the logoic plan, the spirits or divine sparks are imprisoned by them, being first attracted to them through the mutual interplay of spirit and matter. by the control of these substances and the restraint of their instinctual activities, these spirits gain experience and eventually liberation. thus union with the soul is brought about. it is a union known and experienced in the physical body upon the p

subject, but some idea can be gained as to what is meant by the consummation of non-attachment when applied to the macrocosm or the microcosm. the three gunas have all been used, full experience through the use of form has been acquired, consciousness, perception or awareness through attachment to an object or to a form has been developed, all resources have been utilised, and the spiritual man (logoic or human) has no further use or need for them. he is therefore freed from the gunas, released from form taking as the result of attachment, and enters into a new state of consciousness upon which it is useless for us to speculate- 23- the light of the soul copyright 1998 lucis trust 17. the consciousness of an object is attained by concentration on its fourfold nature: the form, through exa

or desire consciousness. 3. mental plane .m ahendra .w orld of the mind and of the soul. mind consciousness. 4. buddhic plane .m ahar prajapatya .c hrist world. intuitional or christ consciousness. group consciousness. 5. atmic plane. jana. spiritual world. planetary consciousness. world of the third aspect. 6. monadic plane. tapas. divine world. god-consciousness. world of the second aspect. 7. logoic plane .t atya. world of the emanating cause. absolute consciousness. world of the first aspect. it is interesting to note certain comments of vyasa on this differentiation, for they blend in with modern theosophical thought. the earth plane is described by him as "supported respectively by solid matter, by water, by fire, by wind, by air and by darkness. wherein living creatures, having bee

ivine manifestation and the lower triplicity constitute the reflection of that divine process and are the three planes of our normal experience. these two triplicities of god and man are connected by the middle plane of at-one-ment or union whereon god and man are made one. this is the christ plane in christian phraseology, the buddhic plane in the eastern terminology. the divine planes. plane i. logoic or divine. the sea of fire. god the father. will. plane ii. monadic .t he akasha .g od the son. love- wisdom. plane lii. spiritual or atmic. the aether. god the holy- ghost. active intelligence. the plane of union or atonement plane iv. christ or buddhic .a ir .u nion. harmony. at-one-ment- 185- the light of the soul copyright 1998 lucis trust planes of human endeavor. plane v. mental. fire

.v ision. sight. the eye. v. fire. discrimination. taste. the tongue. vi. a stral light .d esire. smell .t he nose. v ii. t he physical counterparts to all of these. another method of working these out is as follows: vii. p hysical plane. smell .e ther. vi. a stral .t aste. astrsl light. v. mental. sight. fire. iv. b uddhic .t ouch. air. iii. atmic. hearing. aether. ii. monadic. mind. akasha. i. logoic. synthesis. it will be apparent, however, that one gives the microcosmic standpoint, the other gives the macrocosmic, and as the aspirant is one who seeks to function as "free in the macrocosm" and to transcend his microcosmic limitations, it is the first category with which we will concern ourselves- 186- the light of the soul copyright 1998 lucis trust in considering this sutra and its cl

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

who attempts, at first, to tread the thorny road of occult development. when the- 49- a treatise on white magic copyright 1998 lucis trust concrete mind is rampant, and dominates the entire personality the aspirant cannot cooperate with these other lives and diverse evolutions until love supersedes concrete mind (even though he may, in theory, comprehend the laws that govern the evolution of the logoic plan and the development of other solar entities besides his own hierarchy. mind separates; love attracts. mind creates a barrier betwixt a man and every suppliant deva. love breaks down every barrier, and fuses diverse groups in union. mind repels by a powerful, strong vibration, casting off all that is contacted, as a wheel casts off all that hinders its whirling periphery. love gathers a

is wife is a statement of a principle governing the personality but it must later be transmuted into the greater principle that a man must love his fellow men. principles are of three kinds and the higher must be reached via the lower (a) principles governing the lower personal self, dealing with the actions or active life of that lower self. they embody the third aspect or the activity aspect of logoic manifestation and form the basis of later progress. they control the man during his little evolved state, and during his period of thoughtlessness and might be comprehended more easily if i were to say that they are embodied in the commonly accepted rules of decent living. thou shalt not kill, thou shalt not steal, have to do with a man's active life, with the building up of character (b) p

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

monadic ray of the life of that kingdom is functioning. this whole matter must not be viewed from the standpoint of human consciousness, and the human standards of unfoldment and of awareness must not be regarded as holding prominent place in this evolution of divine life. this living entity has a different objective to the life which informs the fourth kingdom in nature. nevertheless three basic logoic influences, three major breaths, or three ray vibrations account for this kingdom's life-quality and appearance. this whole matter is too intricate for real comprehension, and the reader would do well simply to accept the statements i make, with reservations, and realise that when he himself is a member of the great company of initiates of the wisdom, that which is at present inexplicable t

ligence of the initiate, are as follows: 1. the mineral secret .a diamond, blue white in colour. 2. the vegetable secret. a cube of sandalwood in the heart of the lotus. 3. the animal secret. a bunch of cypress, over a funeral urn. 4. the human secret. a twisted golden cord, with seven knots. 5. the egoic secret. a closed lotus bud with seven blue rays. be all this as it may, certain of the seven logoic influences are at this time dominant in the five kingdoms; in four cases, two rays control; in the case of the vegetable kingdom, three rays control. it must not be forgotten that these rays are related to each other, and in the great interfacing and interlocking of the planetary and the solar forces every kingdom comes under the influence of every ray, yet with certain rays always controll

. stimulation of forms, the etheric or pranic principle. 8. 3. material impulse or energy. 9. iv. the ray of harmony or union. 1. perfecting of forms through group interplay. 10. 2. stimulation of the solar angels, or the manasic principle. 11. 3. intuitional or buddhic energy. 12. v. ray of concrete knowledge. 1. correspondence of forms to type, through group influence. 13. 2. stimulation of the logoic dense physical body, the three worlds. 14. 3. mental energy or impulse, universal manas. 15. vi. ray of abstract idealism or devotion. 1. reflection of reality through group work. 16. 2. stimulation of man through desire. 17. 3. desire energy, instinct or aspiration. 18. vii. ray of ceremonial order. 1. union of energy and substance through group activity. 19. 2. stimulation of etheric form

ine principle. the one life. spirit. this is regarded as a principle only when our seven planes are seen as the seven sub-planes of the cosmic physical plane. element. the akasha "it is written- 261- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust instrument of sensation. the light of kundalini. bodily location. vital airs in the skull. plane governed. the logoic plane. divine purpose or will. metal. gold. sense. a synthetic sense, embracing all. esoterically. this power is viewed as the life principle seated in the heart. ray ii..love-wisdom planet. jupiter. day. thursday. exoteric colour .i ndigo with a tinge of purple. esoteric colour. light blue. s.d.iii. p. 461. human principle. the auric envelope. divine principle. love. element. ether "it is

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

eat classes of avatars must inevitably emerge, or have emerged. there are, first of all, those who embody in themselves the great major soul approaches. there will be (and i would ask you to note the change of tense) those who will embody the human approaches, or the corresponding activities of the personality to the soul approaches. these are called in the language of esotericism "the avatars of logoic descent upon the radiant path of" and "the avatars of divine descent upon the claiming way" i cannot translate these terms more clearly, nor can i find an adequate word for the phrase which qualifies the radiant path. on the way of descending approaches, the buddha from the mental plane and also upon it, embodied in himself the blazing enlightenment which is the result of a rare occurrence

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

shamballa. 2. the activity of the first ray will or power. 3. the third initiation which is the first soul initiation, relating the base of the spine to the head centre, and the soul to the monad. 4. the first major centre the head. 5. the first truly divine race the final race. 6. the third plane, which is in reality the first plane of soul consciousness, the reflection of the highest plane, the logoic. 7. the first periodical vehicle the monadic. 8. the first divine aspect will or power. 9. the first or highest type of mediator the coming avatar. 10. the sustaining life, the spiritual sun the central spiritual sun. we will now consider the trend of the times and seasons as far as the rays are concerned: ray i this ray is still out of physical manifestation but is beginning to have a defi

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

f all phenomena to be found throughout the cosmic physical plane. this is the plane whereon our entire threefold planetary life finds expression and which- 34- telepathy and the etheric vehicle copyright 1998 lucis trust we have subdivided (for the sake of clear thinking) into the seven planes (so called) of our solar system from what we call our lowest physical plane up to our highest plane, the logoic. in the earlier stages of responsiveness to the two phases of contact and impact, the first task is to develop the needed apparatus of contact, the medium of learning, the mechanism of registration, and then learning to use it constructively and intelligently. this work proceeds from cycle to cycle, in the earliest stages, with no conscious intention on the part of the unit of life, thus de

the etheric body is- 87- telepathy and the etheric vehicle copyright 1998 lucis trust now composed of all four types of etheric substance. the reason for this is that eventually (when mankind is spiritually developed) each of these four planes or types of etheric substance will be responsive to the four higher levels of the cosmic physical plane the etheric levels, to which we give the names: the logoic level, the monadic, the atmic level and the buddhic. this will happen as a result of conscious growth and initiation. 9. it must also be remembered that the substance of which these etheric channels or channelling tubes are composed is planetary prana, the life-giving, health-giving energy of the planet itself. through these tubes, however, may flow all or any of the possible energies emoti

ntelligence of god is producing the evolutionary process: humanity. 2. the three major centres, both planetary and human, exist in etheric substance and they may or may not produce physical correspondences. all the masters, for instance, do not work through a physical vehicle. they nevertheless have an etheric body composed of the substance of the cosmic etheric levels buddhic, atmic, monadic and logoic levels and these levels are the four cosmic ethers, the higher correspondence of our etheric planes; these higher levels are the four levels of the cosmic physical plane. until they choose, at the sixth initiation of decision, one of the seven paths of ultimate destiny, the masters function in their cosmic etheric bodies. these three major energy centres are closely related to each other, a

the base of the spine, are controlled by the four ethers of the planetary physical plane; the centres above the diaphragm, i.e, the heart centre, the throat centre, the ajna centre and the head centre, are controlled by the four cosmic ethers, to which we give the names of the energies of the buddhic plane, the energies of the atmic plane, the energies of the monadic plane and the energies of the logoic plane. this statement involves a somewhat new concept; it creates a basic relation, making possible the fact that "as above so below" think this out. it has serious implications. the centres below the diaphragm are during the evolutionary process controlled by the first, the second and the third ethers, counting from below upward; when evolution has brought the aspirant to the point of pers

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

. they are the devas who are ready for service, which is to give to another hierarchy certain qualities which are lacking. this hierarchy is regarded as the great donors of immortality whilst- 24- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust themselves "standing aloof from incarnation" lords of sacrifice and love are they, but they cannot pass out of the logoic etheric body into the dense physical vehicle. this third hierarchy wields the third aspect of electric force of the first type of cosmic energy. they stand for a recurrent cycle of that first type symbolised by the number 8. the formulae for these electrical energies are too complicated to be given here, but the student should bear in mind that these hierarchies express: 1. septenary cosmic

ut were not able to proceed beyond that owing to the coming in of pralaya, which projected them into a state of latency. the condition of the hierarchy is similar, only on a cosmic scale, to the condition of the seeds of human life held in a state of obscuration during an interchain period. the three other hierarchies dealt with (first, second and third) were those who have (in previous kalpas of logoic manifestation) passed beyond the human stage altogether. they are, therefore, the arupa or formless groups, as the remaining are the rupa groups or those having forms. the fourth creative hierarchy, or the ninth, must ever be regarded in this solar system as occupying what might be considered as the third place, first, the lives or the three persons of the trinity. second, the prototypes of

archies are the sum total of the vital lives and the substratum or the substance of all that is. we might regard the subject as follows: a. the four superior groups are the hierarchies expressing themselves through the three cosmic ethers, the second, third and fourth. b. the two lowest groups are the lives which are found functioning as the involutionary matter (organised and unorganised) of the logoic dense physical body, the liquid and gaseous, with the living substance of the four higher subplanes of the systemic dense physical body. c. the fifth hierarchy has an interesting position as the "mediating" body between the higher four and those which are found on the lower three subplanes. there is a vital and significant correspondence to be found between the seven head centres and the se

. they deal with the display of physical energy; with the working out in the physical vehicle of all divine purposes, and with the physical organisation of a certain great cosmic life. particularly is this so when we view the two hierarchies under consideration. they are the lowest residue of the previous system, and the energy of that matter (liquid, gaseous and dense) which the vibration of the logoic permanent atom (on the plane adi) attracts to itself in the building of the divine form. for purposes of clarification and of generalisation, it might be noted that the seventh hierarchy is the life or energy found at the heart of every atom, its positive aspect, and the sixth hierarchy is the life of the forms of all the etheric bodies of every tangible object. the function of this hierarc

out of the womb of time and of the flesh into the light of day and of manifestation, then the task of that great centre we call humanity will be accomplished. ponder on this for the significance of esoteric astrology will emerge more clearly in your minds if you can understand this fourfold activity of mercury and the inter-relation of these four signs of the zodiac connected as they are with the logoic quaternary. it is in this sign also that the moon in its own right of antiquity and of ancient thoughtform control, and also as veiling both vulcan and neptune, connects the force of virgo with the energies of taurus, of cancer and of aquarius. this is of peculiar importance for it relates the- 162- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust form

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

llisation, a manifestation of the third aspect of the logos, the activity or foundational aspect. these three governing factors or laws manifest themselves through the three major divisions of the human entity. 1. the will aspect manifests through the organs of respiration. another of its expressions is the faculty of sleep. in both of these you have a repetition or an analogy in the microcosm of logoic manifestation and logoic pralaya. 2. the love aspect shows itself through the heart, the circulatory system and the nervous system. this is in many ways most important for you to understand, for it controls paramountly the etheric body and its assimilation of prana or vitality. this prana works through both the blood and the nerves, for the life force uses the blood stream and psychic force

matter of the solar system, when undifferentiated, was active intelligent matter, and that is all that can be predicated of it. this active intelligent matter was matter qualified by an earlier experience, and coloured by an earlier incarnation. now this matter is in form, the solar system is not in pralaya but in objectivity this objectivity having in view the addition of another quality to the logoic content, that of love and wisdom. therefore, at the next solar pralaya, at the close of the one hundred years of brahma, the matter of the solar system- 249- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust will be coloured by active intelligence and by active love. this means literally that the aggregate of solar atomic matter will eventually vibrate to

ally dissipate. the reflex action here is interesting to note, for the greater builders and devas who are the active agents during manifestation, and who hold the form in coherent shape, transmuting, applying and circulating the pranic emanations, likewise lose their attraction to the matter of the form, and turn their attention elsewhere. on the path of out-breathing (whether human, planetary or logoic) these building devas (on the same ray as the unit desiring manifestation, or on a complementary ray) are attracted by his will and desire, and perform their office of construction. on the path of in-breathing (whether human, planetary or logoic) they are no longer attracted, and the form begins to dissipate. they withdraw their interest, and the forces (likewise entities) who are the agent

eparation and distribution. a hint is here given for careful consideration. though no pictures have been drawn of death bed scenes nor of the dramatic escape of the palpitating etheric body from the centre in the head, as might have been anticipated, yet some of the rules and purposes governing this withdrawal have been mentioned. we have seen how the aim of each life (whether human, planetary or logoic) should be the effecting and the carrying out of a definite purpose. this purpose is the development of a more adequate form for the use of spirit; and when this purpose is achieved, then the indweller turns his attention away, and the form disintegrates, having served his need. this is not always the case in every human life, nor even in each planetary cycle. the mystery of the moon is the

of the soul itself, aware of no separation, instinctively active, spiritually obsessed by the plans of the kingdom of god, and completely free from the lure or the faintest control of matter-form; the soul is, however, still responsive to and immersed in substance-energy, and its higher correspondence is still functioning on the levels of the cosmic physical plane the buddhic, atmic, monadic and logoic planes. what then must take place if the life of the soul is to be full and complete and so thoroughly inclusive that the three worlds form part of its area of awareness and its field of service? the only way in which i can make clear to you what the soul must do after the third initiation is to sum it up in two ways: first: the soul now becomes a conscious creator because the third aspect

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ght. understanding. the illumined mind planes of emphasis..the second or monadic plane the buddhic or intuitional plane the mental plane focal point..the head centre planetary centre..t. he hierarchy let the spirit of peace be spread abroad intermediary..shamballa. spiritual consciousness agent..t. he christ expression..t. he will of god as love and peace sentient response planes of emphasis..the logoic or first plane the buddhic, or intuitional plane the astral or emotional plane focal point..the heart centre planetary centre..s. hamballa may men of goodwill everywhere meet in a spirit of cooperation intermediary..humanity itself. self-consciousness agent..t. he lord of civilisation expression..i.ntelligent love, dedicated to the plan creativity the will-to-good planes of emphasis..the at

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

pon the physical plane. they work only on etheric levels either upon our physical plane or on the cosmic etheric levels. they are therefore active in the realm of maya, which is the etheric plane as we usually understand it, or upon the planes of the spiritual triad. they are not active on the three gross physical levels or upon the astral or mental planes, nor are they active upon the highest or logoic plane. there they are implicit or latent but not active. they are the great "impulsive factors" in manifestation, organising substance, directing the multiplicity of lives and beings who constitute the forms through which god expresses divinity. in a peculiar sense, they are the embodiment of the divine purpose upon the planes of the monad and of the triad, just as the aggregate of energies

or ideas from the superhuman kingdoms, and then influencing and swinging into creative cooperation the subhuman kingdoms. f. it is difficult for me to give any idea whatsoever of the purpose with which we are now concerned, because it is expressed in the relation existing between the significance of desire, will, plan and purpose. all these words are symbols evolved by man in his attempt to grasp logoic purpose. he recognises the impulses of desire, and in the course of the evolutionary process learns to transmute them into aspiration; he passes on to a vague groping forward in an effort to understand and acquiesce in the "will of god" as he calls it; as long, however, as human approach to that will remains negative, submissive, and acquiescent (as it does under the influence of the theolo

ynamic response to divine purpose a response made possible by the synthesis of purpose and of spiritual relationship which exists between those who are associated with sanat kumara. 2. brotherhood, as it essentially is, constitutes a major mystery; also it is one which is only in process of solving, and that only on the two higher levels of the cosmic physical plane those levels which we call the logoic and the monadic. i am aware that you understand brotherhood in terms of the one father and his children. that understanding is in itself so limited and inaccurate that it serves mainly to distort the truth; yet all that you can grasp at this time is embodied in this concept. the nearest description of the true relationship might be said to be as follows: brotherhood is an expression of the

the spheres whereon transformation goes forward. this transformation has naught to do with the transforming of the personality, but is uniquely related to the interior work of the hierarchy and the effect of this living, developing intensity upon the members of the hierarchy. five planes are therefore involved in these two phases of the divine work. 4. the two highest planes (the monadic and the logoic) are the planes of transfiguration, from the point of view of the higher initiate. by then the processes of transmutation have dropped below the threshold of consciousness, and though the initiate (working with forms in the three worlds) has his instrument upon the outer physical plane, his own work and hierarchical activity is strictly triadal and monadic, with a steadily growing responsiv

re the planes of transfiguration, from the point of view of the higher initiate. by then the processes of transmutation have dropped below the threshold of consciousness, and though the initiate (working with forms in the three worlds) has his instrument upon the outer physical plane, his own work and hierarchical activity is strictly triadal and monadic, with a steadily growing responsiveness to logoic intent. let us now consider the phases of transfiguration and transformation as far as is possible in an exoteric instruction, and "may transmutation disappear" for all disciples as time elapses, and that with speed owing to the great need today for hierarchical workers. it might here be asked: what is the work undertaken by the masters themselves upon the three planes of the spiritual tria

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