Michael Wynn's Occult Reference Library
LOTUS

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hrough only after he has completed his negative confession. incidently, the negative confession is the oldest prayer known to man. the black cubical bases on the pillars represent darkness and matter, or manifestation. it is in matter and manifestation that the ruach elohim began to formulate the ineffable name. it is this name that, according to the ancient rabbis "rushes through the universe" a lotus flower is painted on the base of both pillars. it is a white flower on the black pillar and a black on the white. as a matter of fact, all of the paintings are in the opposite color, so the white painted symbols would be on the black, black symbols would be on the white. the following is a section from the z-1 document which can be found in the golden dawn by israel regardie, lewellyn public

menite dynasty of abydos, between 3100 and 4500 b.c. and it implies that at that period the system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest as shown by its gloss and scholia; and it is the symbols of this chapter and the 125th which form the designs of the pillars before you. at the base of each rises the lotus symbolic of new life, regeneration and metempsychosis. in the papyri which have the hieroglyphical text of this chapter a group of red hieroglyphs occurs at intervals, the literal translation of which is the 'explanation. after these groups comes a short commentary or gloss on the preceding and more ancient text. according to the pre-cited authorities this gloss was mixed up with the text as

r stands ready to seize if the soul has led an evil life. passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge, symbols of mercy and severity, in his hands; behind him are isis and nephthys, the 39 goddesses of nature and perfection, and before him are the four genii of the dead, upon the lotus flower, the emblem of the metempsychosis. thus the whole of the symbols upon the pillars represent the advance and purification of the soul and its uniting with osiris the redeemer in that golden dawn of an infinite light, wherein the soul is transfigured, knows all and can do all, for it has become joined unto eternal god is the veritable 'khabs-am pekht konx om pax light in extension' sign

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

s. first of all, an oboh. gloss gives priye for aphrodite; taking into account the goth, frijon, the ohg. friudil (lover, mhg. vriedel, and the slav, priyatel (friend. boh. pijtel, pol. przyiaciel, it must have meant either freyja the goddess of love and fruitfulness, or frigg the divine mother and patroness of marriage. in sanskrit also pri is to love, priyas a friend, eamapriya dear-to-lakshmi= lotus, yamapriya pleasing-to-yama= ficus indica, priya in names of gods= husband or wife. pott's forsch. 2, 424-7. then jny/m'fc is the earth, and matd prithvi terra mater, from whom comes fruit and increase (conf. wei. pridd terra, bopp's gloss. 223; and the word, though next of kin to prithus trxarin: latus, the earth being named the broad and wide, seems nevertheless connected with fria, frigg

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e distances right. for group work, you can light a circle of candles. if you are working indoors, and there is no natural harmonious sound, such as the water, you may like to play softly a cd of rainforest or ocean sounds, birdsong or dolphin calls* light incense sticks of frankincense or myrrh* sit either cross-legged on the floor on a rug or blanket with your hands supporting your knees, in the lotus position if you are skilled in yoga, or on a chair with both feet flat on the floor. if you wish, support your back with a pillow and have arm rests on the chair for your elbows. relax your arms and hands, with palms uppermost. it is important to be comfortable and not to be distracted by worrying about keeping in a particular 'approved' position* visualise yourself surrounded by a circle of

also for gaining magical insights and for bringing wishes into actuality. element: water colour: silver or white (although some magical traditions that use the triple goddess in ritual dress show the maiden in white, the mother in red and the crone in black) crystals: moonstone, mother of pearl, pearl, selenite, opal incenses: jasmine, myrrh, mimosa trees: willow, alder herbs and oils: chamomile, lotus, poppy, wintergreen metal: silver the moon rules cancer, 22 june-22 july, and its spells are particularly potent during that period and for all who are born under cancer. mars tuesday, the day of mars, is good for spells for courage, taking the initiative at home, independence and separateness from others, and change. it also represents aggression, competitiveness and anger, all qualities th

ADEPTUS MINOR INITIATION

t once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 ceremony of the adeptus minor r.r et a.c. requirements: chief adept -7=4, merciful exempt adept- blue and purple robe with winged sphere wand 2nd adept- 6=5, mighty adeptus major- red and orange with phoenix wand 3rd adepti- 5=6, associate adeptus minor -yellow and rose pink with lotus wand all other adepts- yellow or matching slippers complimentary to their robes additional requirements- sash- declaration and recommendation signed by chief adept of the temple -black robe -cross of obligation with ropes -cross of victory -crux ansata -admission badge of the hiereus -crucifix and cross -rose -pastos and adept vault -crook and scourge -razor blades, and bandage -chains -circ

us major, what is its meaning" second "it is the key of sigils and rituals, and represents the force of the 22 letters in nature, as divided into a three, a seven and a twelve. many and great are its mysteries" 6 chief "associate adeptus minor, what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between light and darkness and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" second "a wand terminating in the symbol of the binary and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris. the seven colors of the rainbow between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from deat

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ion of wine. god would never again destroy his work, but ultimately seal its perfection by a baptism of fire. now, in this analogue also falls the coat of many colors which was made for joseph, a legend which was regarded as so important that it was subsequently borrowed for the romance of jesus. the veil of the temple, too, was of many colors. we find, further east, that the manipura cakkra--the lotus of the city of jewels--which is an important centre in hindu anatomy, and apparently identical with the solar plexus, is the central point of the nervous system of the human body, dividing the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that the middle grade initiation is called hodos camelioniis, the path of the chameleon. there is here ev

ALEISTER CROWLEY ACROSS THE GULF

the wine was spring water only, but so consecrated by the holy priestesses that one glass was more intoxicating that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and clothed me with white lotus flowers, and took me joyously back into the temple, there to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mys

have no more of such, if it could by any means be avoided. they were therefore exceeding punctual with their gifts. but i was daily more afraid, being in a great sweat of passion, of which i dared to speak to no man. nor did i dare to speak even privily in mine own heart thereof, lest i should discover its nature. but i sent my favourite, the virgin istarah (slim, pallid, and trembling as a young lotus in the west wind, with my ring of office, to enquire of the old magus of the well. and he answered her by pointing upward to the sky and then downward to the earth. and i read this oracle as if ti were spoken "as above, so beneath" this came to me as i had flung myself in despair at the feet of my lady, covering them with my tears; for by a certain manifest token i now knew that i had done a

ALEISTER CROWLEY BOOK OF LIES

the divine spark in man, and indeed in all that "lives and moves and has its being. note this phrase, which is highly significant; the word "lives" excluding the mineral kingdom, the word "moves" the vegetable kingdom, and the phrase "has its being" the lower animals, including book of lies get any book for free on: www.abika.com 113 woman. this "toad" and "jewel" are further identified with the lotus and jewel of the well-known buddhist phrase and this seems to suggest that this "toad" is the yoni; the suggestion is further strengthened by the concluding phrase in brackets "keep us from evil, since, although it is the place of life, the means of grace, it may be ruinous [117] 54 kappa-epsilon-phi-alpha-lambda-eta nu-delta five and forty apprentice masons out of work! fifteen fellow-craft

com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, liber konx om pax, and other works of reference. the chapter title means "so may he pass away, the blank obviously referring to n e m o. the "moon-pool of silver" is the path of gimel, leading from tiphareth to kether; the "flames of violet" are the ajna-chakkra; the lily itself is kether, the lotus of the sahasrara "lily" is spelt with a capital to connect with laylah. book of lies get any book for free on: www.abika.com 138 [141] 66 kappa-epsilon-phi-alpha-lambda-eta xi-digamma the praying mantis "say: god is one" this i obeyed: for a thousand and one times a night for one thousand nights and one did i affirm th unity. but "night" only means laylah(34; and unity and god are not worth

ALEISTER CROWLEY LIBER 777

e chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath speak

ALEISTER CROWLEY LIBER CHANOKH

h until the house fall and the dragon sink? come away! for the thunders (of increase)8 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada sobolunu od cahisa hoel-qo ca-no-quodi cial. vaunesa aladonu mom caosago ta iasa olalore ginai limelala. amema cahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajinu: od butamoni pa

lves together and became12 (those) of whom it is measured, and it is as they are, whose number is 31. come away! for i have prepared (a place) for you. move therefore, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of e of c in the tablet of c. the princess of the waters, the lotus of the palace of the floods. the twelfth key nonuci dasonuf babaje od cahisa ob habaio tibibipe: alalare ataraahe od ef! dirix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! o ye that range13 in the south and are as the 28 lanterns of sorrow, bind up your girdles and visit us! br

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

coptic. see 777 "aeon of osiris" patriarchal age. two sexes. i conceived as the father-wand (yod in tetragrammaton. a the babe is pursued by the dragon, who casts a flood from his mouth to swallow it. see "rev" vii. the dragon is also the mother- the "evil mother" of freud. it is harpocrates, threatened by the crocodile in the nile. we find the symbolism of the ark, the coffin of osiris, etc. the lotus is the yoni; the water the amniotic fluid. in order to live his own life, the child must leave the mother, and overcome the temptation to return to her for refuge. kundry, armida, jocasta, circe, etc, are symbols of this force which tempts the hero. he may take her as his servant< when he has mastered her, so as to heal his father (amfortas

ul in alchemical work. ararita is a formula of the macrocosm potent in certain very lofty operations of the magick of the inmost light (see liber 813) the formula of thelema may be summarized thus: theta "babalon and the beast conjoined- epsilon unto nuith (ccxx, i, 51- lambda the work accomplished in justice- eta the holy graal- mu the water therein- alpha the babe in the egg (harpocrates on the lotus) that of "agape" is as follows: dionysus (capital alpha- the virgin earth gamma- the babe in the egg (small alpha- the image of the father- the massacre of the innocents, pi (winepress- the draught of ecstasy, eta. the student will find it well worth his while to seek out these ideas in detail, and develop the technique of their application. there is also the gnostic name of the seven vowels

10 :sphinx :willow, lily, ivy :11 :eagle or man (cherub of air.:aspen: 12 :swallow, ibis, ape, twin :vervain, herb mercury: serpents: marjolane, palm: 13 :dog :almond, mugwort, hazel (as moon. moonworth: ranunculus: 14 :sparrow, dove, swan :myrtle, rose, clover: 15 :ram, owl :tiger lily, geranium: 16 :bull (cherub of earth :mallow: 17 :magpie, hybrids :hybrids, orchids: 18 :crab, turtle, sphinx :lotus: 19 :lion (cherub of fire :sunflower: 20 :virgin, anchorite, any :snowdrop, lily, narcissus: solitary person or animal: 21 :eagle :hyssop, oak, poplar, fig: 22 :elephant :aloe :23 :eagle-snake-scorpion :lotus, all water plants (cherub of water: 24 :scorpion, beetle, lobster or :cactus: crayfish, wolf: 25 :centaur, horse, hyppogriff :rush: dog: 26 :goat, ass :indian hemp, orchis root: thistle

ALEISTER CROWLEY MEDITATION

such are enough for selection<mantras: 1 aum is the sound produced by breathing forcibly from the back of the throat and gradually closing the mouth. the three sounds represent the creative, preservative, and destructive principles. there are many more points about this, enough to fill a volume. 2. o that existent! o- an aspiration after realty, truth. 3. o the jewel in the lotus! amen- refers to buddha and harpocrates; but also the symbolism of the rosy cross. 4. gives the cycle of creation. peace manifesting as power, power dissolving in peace. 5. god. it adds to 66, the sum of the first 11 numbers. 6. he is god, and there is no other god than he. 7. o! let us strictly meditate on the adorable light of that divine savitri (the interior sun, etc. may she enlighten o

ult rather than as a method. up to this point ancient authorities have been fairly reliable guides, except with regard to their crabbed ethics; but when they get on the subject of results of meditation, they completely lose their heads. they exhaust the possibilities of poetry to declare what is demonstrably untrue. for example, we find in the shiva sanhita that "he who daily contemplates on this lotus of the heart is eagerly desired by the daughters of gods, has clairaudience, clairvoyance, and can walk in the air" another person "can make gold, discover medicine for disease, and see hidden treasures" all this is filth. what is the curse upon religion that its tenets must always be associated with every kind of extravagance and falsehood? there is one exception; it is the a'.a, whose memb

out. nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. such an one is torn limb from limb by choronzon. how then is the will to be trained? all these wishes, whims, caprices, 69 diagram on this page: solomonic sword vertical to the left, flame carved wand vertical to the right, cup supported by lotus flower tripod (four legs or three) center top, circle at center bottom. a vertical scale is to the extreme right and this caption is below "the wand, cup, sword, and disk or pantacle (drawn to scale" 70 inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly. vigilance and courage are obv

are soon forgotten. any first-rate mind is insulted and irritated by such treatment, and any first-rate memory is in danger of being spoilt by it. no two ideas have any real meaning until they are harmonized in a third, and the operation is only perfect when these ideas are contradictory. this is the essence of the hegelian logic. the magick cup, as was shown above, is also the flower. it is the lotus which opens to the sun, and which collects the dew. this lotus is in the hand of isis the great mother. it is a symbol similar to the cup in the hand of our lady babalon. there are also the lotuses in the human body, according to the hindu system of physiology referred to in the chapter on dharana<three channels, sushu

arana<three channels, sushumna in the middle, ida and pingala on either side("cf" the tree of life. the central channel is compressed at the base by kundalini, the magical power, a sleeping serpent. awake her: she darts up the spine, and the prana flows through the sushumna. see "raja-yoga" for more details> 84 there is the lotus of three petals in the sacrum, in which the kundalini lies asleep. this lotus is the receptacle of reproductive force. there is also the six-petalled lotus opposite the navel- which receives the forces which nourish the body. there is also a lotus in the solar plexus which receives the nervous forces. the six-petalled lotus in the heart corresponds to tiphereth, and receives those vital forc

lies asleep. this lotus is the receptacle of reproductive force. there is also the six-petalled lotus opposite the navel- which receives the forces which nourish the body. there is also a lotus in the solar plexus which receives the nervous forces. the six-petalled lotus in the heart corresponds to tiphereth, and receives those vital forces which are connected with the blood. the sixteen-petalled lotus opposite the larynx receives the nourishment needed by the breath. the two-petalled lotus of the pineal gland receives the nourishment needed by thought, while above the junction of the cranial structures is that sublime lotus, of a thousand and one petals, which receives the influence from on high; and in which, in the adept, the awakened kundalini takes her pleasure with the lord of all. a

. under the crown is a crimson cap of maintenance, which falls to the shoulders. instead of this, the ateph crown of thoth is sometimes worn; for thoth is the god of truth, of wisdom, and the teacher of magick. the ateph crown has two ram's horns, showing energy, dominion, the force that breaks down obstacles, the sign of the spring. between these horns is the disk of the sun; from this springs a lotus upheld by the twin plumes of truth, and three other sun-disks are upheld, one by the cup of the lotus, the others beneath the curving feathers. there is still another crown, the crown of amoun, the concealed one, from whom the hebrews borrowed their holy word "amen" this crown consists simply of the plumes of truth. but into the symbolism of these it is not necessary to go, for all this and

ALEISTER CROWLEY SEPHER SEPHIROTH

nto pentagram and hexagram as follows: 1st method. 5a a a dh a r b a b r forms 12 and 406 )wh and ht (406= wt, where ht= microprosopus, and )wh= macroprosopus. the arcanum is therefore that of the great work. 2nd method. 5a a a a a b r h d i b r here bhr= 207= rw) pws ny, etc, and rbd= voice( gthe vision and the voice h; thus showing, by yetziratic attribution, the three wands: caduceus: phoenix: lotus. note always rb) are the three supernals. 3rd method. 5a a a d i r b r b a a h give 205+ 213; both mean gmighty h, whence abrahadabra is gthe word of double power h. b) show nb )my) b, viz, amoun: thoth: mout. by yetziratic method, h d r are isis: horus: osiris (also, for h d r, vide i.r.q. 992) dividing as 3 and 8, we get 7 of horus dominating the stooping dragon, w)y rr; also: a r b d a b

ALEISTER CROWLEY THE HEART OF THE MASTER

n a circlet of ruby and emerald, set in pure mother-of-pearl, so that it seems the eye of some unknown, some unknowable god. this eye has no lid. but his two human eyes are still half-closed, as if in worship or in wonder of rapture. his arms are folded on his breast: upon his corslet is the golden image of the sun. in his right hand is a rod of amber, crowned with a ruby; in his left an amethyst lotus with a sapphire corolla. lo! from his eyes flow tears of mingled sorrow and joy, of the heart of the master get any book for free on: www.abika.com 6 joy that burns up sorrow, and with these tears he smites the barren rock beneath his feet. it melts like wax at the touch; roses spring up and twine about his limbs. around him are four living creatures, begotten of his will, so that the mounta

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

er (an old name for the card is mat, from the italian 'matto, fool, but earlier also from maut, the egyptian vulture-mother-goddess. fertile, for the 'egg of blue' is the uterus, and in the macrocosm the body of nuith, and it contains the unborn babe, helpless yet protected and nourished against the crocodiles and tigers shown on the card, just as the womb is sealed during gestation. he sits on a lotus, the yoni, which floats on the 'nile, the amniotic fluid. in his absolute innocence and ignorance he is "the fool; he is the 'saviour, being the son who shall trample on the crocodiles and tigers, and avenge his father osiris. thus we see him as the "great fool" of celtic legend, the "pure fool" of act i of "parsifal, and, generally speaking, the insane person whose words have always been ta

s evidently "a foolish word" for hadit to say "come unto me" as did nuit naturally enough, meaning "fulfil thy possibilities" for who can "come unto" motion itself, who draw near unto that which is in very truth his innermost identity? al ii,8 "who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper" the old comment 8. he is symbolized by harpocrates, crowned child upon the lotus whose shadow is called silence. yet his silence is the act of adoration; not the dumb callousness of heaven toward man, but the supreme ritual, the silence of supreme orgasm, the stilling of all voices in the perfect rapture. the new comment harpocrates is also the dwarf-soul, the secret self of every man, the serpent with the lion's head. now hadit knows nuit by virtue of his 'going' or 'lo

ALEISTER CROWLEY THE OTO GNOSTIC MASS

`in, in i& be. 15. either a simple or qabalistic misspelling. probably should be dia. 16. according to a previous direction the priest already has his lance. 17``of a wedding in which none, instead of``or part of the ceremony of marriage, when none other, in mtp. notes on pronunciation this whole issue brings to mind the story of the japanese peasant who, mishearing the mantra``o the jewel in the lotus! amen' as``o the jewel in the latrine! amen, proceeded to sit and chant his mispronunciation until he realized nirvana. the point is that pronunciation is not a limiting factor, spiritually speaking; it does, however, have dramatic implications. that most important for a performer is the need for a consistent and intelligible recital. hesitation, doubtfulness, and malaprops are not conducive

ALEISTER CROWLEY THE SWORD OF SONG

shith. 5 curious position of poet. what is truth? said jesting pilate: but crowley waits for an answer. alternative theories of greek authors. browning s summary. i flung out of chapel1* and church, temple and hall and meeting-room, venus bower and osiris tomb,2 and left the devil in the lurch, while god3 got lost in the crowd of gods,4 5 and soul went down5 in the turbid tide of the metaphysical lotus-eyed,6 and i was anyhow, what s the odds? the life to live? the thought to think? shall i take refuge in a tower like once childe roland found, blind, deaf, huge, 10 or in that forest of two hundred thousand trees,8 fit alike to shelter man and mouse, and shall i say god? be patient, your reverence,9 i warrant you ll journey a wiser man ever hence! let s tap (like the negro who gets a good j

s.v, for proof that the author is on the way to the true interpretation of these conflicting facts, as now established see huxley, h. spencer, kuenen, reuss, lippert, and others and his orthodox translator s infuriated snarls (in brackets) when he suspects this tendency to accept facts as facts. 6. soul went down.5 the questions of king milinda, 40-45, 48, 67, 86-89, 111, 132. 7. the metaphysical lotus-eyed.6 gautama buddha. 10. childe roland.7 browning, dramatic romances. 11. two hundred thousand trees.8 browning wrote about 200,000 lines. 13. your reverence.9 the imaginary aunt sally for the poetic cocoanut* 16. god s right use of it. 10 and many an eel, though no adept in god s right reason for it, kept gnawing his kidneys half a year. shelley, peter bell the third. 17. one tree.11 note

ld testament, fables that the archbishop of canterbury himself would indignantly repudiate? are minds to be warped early, the scientific method and imagination checked, the logical faculty thwarted thousands of workers lost each year to science? and the way to do this is not only through the negative common-sense of indifference; organise, organise, organise! for a flag we offer you the stainless lotus-banner of the buddha, in defence of which no drop of blood has ever been, nor ever will be shed, a banner under which you will join forces with five hundred millions of your fellow-men. and you will not be privates in the army; for you the highest place, the place of leaders, waits; as far as the triumphs of the intellect are concerned, it is to western science that we look. your achievement

ght years old. vii. you re a muddle and an idiot! said the infuriated god. why not make him a spiritual thing? a nat2 lives 10,000 years. make him a nat then! said the magician, already beginning to fear that fate would be too strong for him, in spite of all his cunning. there s some one working against us on the physical plane. we must transcend it. no sooner said than done: 1 o the jewel in the lotus! aum! the most famous of the buddhist formularies. 2 the burmese name for an elemental spirit. the three characteristics 105 a family of nats in a big tree at anuradhapura had a little stranger, very welcome to mamma and papa nat. blessed indeed was the family. fiveand- forty feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of the e

really? said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu. formless place of brahma is its name. less glum. ay! cried ganesha impassively, let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne. good, good! said the magus, though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don t read edwin arnold? i do, said the god disconsolately, we hindu gods have to. it s the only way we can get any clear idea of who we really are. well, here was perdu r abu, after his latest fiasco, installed as a worthy, respectable, perfect, ancient and

are void either on the one side or the other, and who shall tell their ways? so our father, having won the serpent crown, the ur us of antient khem, did bind it upon his head, and rejoiced in that kingdom for the space of two hundred and thirty and one days2 and nights, and turned him toward the flaming sword.3 now the sword governeth ten mighty kingdoms, and evil, and above them is the ninefold lotus, and a virgin came forth unto him in the hour of his rejoicing and propounded her riddle. the first riddle :4 the maiden is blind. our father: she shall be what she doth not. and a second virgin came forth to him and said: the second riddle: detegitur yod. quoth our father: the moon is full. so also a third virgin the third riddle: man and woman: o fountain of the balance! to whom our father

h riddle: countenance beheld not countenance. so thereto he answered: our father, blessed be thou! countenance? then they brought him the sword and bade him smite withal: but he said: if countenance behold not countenance, then let the ten be five. and they wist that he but mocked them; for he did bend the sword fivefold and fashioned therefrom a star, and they all vanished in that light; yet the lotus abode nine-petalled and he cried, before the wheel, the axle. so he chained the sun,2 and slew the bull, and exhausted the air, breathing it deep into his lungs: then he broke down the ancient tower, that which he had made his home, will he nill he, for so long, and he slew the other bull, and he broke the arrow in twain; after that he was silent, for they grew again in sixfold order, so tha

. the chariot. four hundred and eighteen. five are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the

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our art, therefore imposed he upon himself the painful sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of the work of his entry thereunto? yet our brother, being of stout heart- for he had been a soldier in many distant lands- began right cheerfully. his head that was hoary with eld he crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a scroll that had two and twenty seeds diverse "he slayeth sir abjad the saracen" nor for all his care and labour could he gather therefrom more than seven plants, that shone in the blackness; and 89 each plant beareth a single blossom that hath seven petals

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f alchemy. more, the only treatise. clarity and good sense mark every line. a book entirely essential to anyone who wishes to study the subject, and to understand (1) how the alchemists conceived of hierarchical monism (2) how they preserved mysticism (3) how they made chemistry possible. the book is a complete refutation alike of the pooh-pooh and the holy timmie schools of critics. leo viridis. lotus leaves. by alice l. head. elkin mathews. i really enjoyed these charming poems. now, you know, i don't often say a thing like that! alice l. foote. an adventure. anonymous. this little book appears to be the production of an extremely clever young man. 147 but he should have taken more pains to make the literary style of "miss morrison" different from that of "miss lamond; and he should have

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and matter is my lower eye-lid. i gaze into the seven spaces, and there is naught. the rest of it comes without words; and then again: i have gone forth to war, and i have slain him that sat upon the sea, crowned with the winds. i put forth my power and he was broken. i withdrew my power and he was ground into fine dust. rejoice with me, o ye sons of the morning; stand with me upon the throne of lotus; gather yourselves up unto me, and we shall play together in the fields of light. i have passed into the kingdom of the west after my father. behold! where are now the darkness and the terror and the lamentation? for ye are born into the new aeon; ye shall 35 not suffer death. bind up your girdles of gold! wreathe yourselves with garlands of my unfading flowers! in the nights we will dance t

e lost or perverted. for these mysteries pertain not unto thy grade. therefore must thou invoke the highest before thou unveil the shrines thereof. and this shall be thy rule: a thousand and one times shalt thou affirm the unity, and bow thyself a thousand and one times. and thou shalt recite thrice the call of the aethyr. and all day and all night, awake or asleep, shall thy heart be turned as a lotus-flower unto the light. and thy body shall be the temple of the rosy cross. thus shall thy mind be open unto the higher; and then shalt thou be able to conquer the exhaustion, and it may be find the words- for who shall look upon his face and live? yea, thou tremblest, but from within; because of the holy spirit that is descended into thy heart, and shaketh thee as an aspen in the wind. they

wo) words: stabat crux juxta lucem. stabat lux juxta crucem. and there is writing in greek above that. the word "nox" written in greek, and a circle with a cross in the centre of it, a st. andrew's cross. then above that is a sigil, hidden by a hand. and a voice proceedeth from the urn: from the ashes of the tarot who shall make the phoenix-wand? not even he who by his understanding hath made the lotus-wand to grow in the great sea. get thee back, for thou art not an atheist, and though thou have violated thy mother, thou hast not slain thy father. get thee back from the urn; thy ashes are not hidden here. 127 then again arose the god thoth, in the sign of the enterer, and he drove the seer from before his face. and he fell through the starry night unto the little village in the desert. be

torrents of tempestuous fire. the stars of heaven are caught in the ashes of the flame. and they are all dark. that which was a blazing sun is like a speck of ash. and in the midst the arrow burns! i see that the crown of the arrow is the father of all light, and the shaft of the arrow is the father of all life, and the barb of the arrow is the father of all love. for that silver wedge is like a lotus flower, and the eye within the ateph crown crieth: i watch. and the shaft crieth: i work. and the barb crieth: i wait. and the voice of the aethyr echoeth: it beams. it burns. it blooms. and now there cometh a strange thought; this arrow is 134 the source of all motion; it is infinite motion, yet it moveth not, so that there "is" no motion. and therefore there is no matter. this arrow is the

the resurrection in the book of thoth, that is the holy spirit in the trinity, that is three hundred in the tale of the years, hath the tomb been opened, so that this great wisdom might be revealed. come away! for the second triad is completed, and there remaineth only the lord of the aeon, the avenger, the child 165 both crowned and conquering, the lord of the sword and the sun, the babe in the lotus, pure from his birth, the child of suffering, the father of justice, unto whom be the glory throughout all the aeon!24 come away! for that which was to be accomplished is accomplished, seeing that thou hadst faith unto the end of all. in the letter n the voice of the aethyr is ended. biskra, algeria "december" 20, 1909. 8.35- 9.15 p.m. the cry of the 1st aethyr, which is called lil first, le

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ould 29 just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra's mantram till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can't make up my mind whether to starve or sandwich or gorge the beast st. john. he's not the least bit hungry, though he's had nothing to call a meal since thursday lunch

al, 70 per cent. of which he now knows by heart. 8.35. to the d me a caf -croissant. some proofs to correct during the meal. 10.25. having walked over to the studio reciting the ritual (9.25-9.55 approximately) john st. john got into his pose, and began going for the gloves. the interior trembling began, and the room filled with the subtle light. he was within an ace of concentration; the violet lotus of ajna appeared, flashing like some marvellous comet; the dawn began to break, as he slew with the lightning-flash every thought that arose in him, especially this vision of ajna; but fear dread fear! gripped his heart. annihilation stood before him, annihilation of john st. john that he had 99 so long striven to obtain: yet he dared not. he had the loaded pistol to his head; he could not

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ersion of the kerubim on the borders of the document, possibly due to a mistake by the original artist. this inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the praemonstrator and imperator. of arouerist his secret place is the last of the invisible stations and he stan

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iangle without this circle of art, courteously answering all our demands, and see thou that thou deceive us in no wise_ lest [take up the veiled sigil and strike it thrice with the blade of the magic sword, then hold it in the left aloft in the air, at the same time stamping thrice with the right foot. assistant magus now takes sigil and places it in the north: s.s.d.d. returns to her seat, takes lotus wand (or ibis sceptre) and says] the voice of the exorcist said unto me, let me shroud myself in darkness, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in

midst of the exorcism: appear thou therefore without fear before me, for i am he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled: s.s.d.d. smiting sigil once with lotus wand] thou canst not pass from concealment unto manifestation save by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the knowledge of the light. i am that light which riseth in the darkness: i am the exorcist in the midst of the exorcism: appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known

influx of the divine light inspire thee and lead thee unto the ways of peace! let there be peace betwixt us and thee; and come thou hastily when we invoke and call thee: shalom! shalom! shalom [reverse circumambulations and closing rituals of mercury &c &c] in the order of the golden dawn many consecrations were made use of upon the lines laid down in book hb:heh, such as the consecration of the lotus wand, the rose cross and the magical sword; these, however, we will omit, substituting in their place one carried out by p. himself, and called: talisman of fire of jupiter with ritual the invocations proper to the consecration of a flashing tablet of the eagle kerub of jupiter. part i. the hall is first purified by the banishing rituals of pentagram and hexagram. next by fire and by water

ars are but as one moment! let me enter with thee into thy bark! let me pass with thee as thou enterest the gate of the west! as thou gleamest in the gloaming when thy mother nuit enfoldeth thee[ now kneel at the altar with thy right hand on the white triangle, and thy left in the left hand of thine astral double, he standing in the place of the hierophant, and holding the astral presentment of a lotus wand by the white band in his right hand, then say, as if with the projected astral consciousness] adoration unto ye, ye lords of truth in the hall of thmaist, cycle of the great gods which are behind osiris: o ye that are gone before, let me grasp your hands, for i am made as ye! o ye of the hosts of the hotepischim! purge ye away the wrong that is in me! even as ye purged the seven gloriou

f sigils and of rituals; and that it 209 represents the force of the twenty-two letters in nature as divided into a three, a seven and a twelve "many and great are its mysteries" the explanation of the rose and cross being ended, the third adept first explains his wand as having marked on it the colours of the twelve signs of the zodiac between light and darkness, and that it is surmounted by the lotus flower of isis, which symbolizes the development of creation. then, secondly, the adeptus major explains his as "a wand terminating in the symbol of the binary, and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris" on it are marked the seven colours of the rainbow between light and darkness, which are attributed to the planets. it symbolises rebirth and resur

of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and the four elements, typified in the wand which i bear. 4 for a further account of these see "the elemental calls of dr. dee" in sloane mss, british museum. illustration on page 211 described and aproximated "diagram 64. the lotus wand" the top of the wand is crowned by a stylized half-open lotus flower (see regardie's "the golden dawn" for a detailed description) beneath this is a white segment on the shaft. at the bottom of the shaft is a black segment to the very end. between the white and black segments are twelve bands. these bands are paralleled to the left by a column of zodiacal symbols and to the right by heb

of the wand is crowned by a stylized half-open lotus flower (see regardie's "the golden dawn" for a detailed description) beneath this is a white segment on the shaft. at the bottom of the shaft is a black segment to the very end. between the white and black segments are twelve bands. these bands are paralleled to the left by a column of zodiacal symbols and to the right by hebrew letters thusly: lotus flower half- open_ aries hb:heh_ taurus hb:vau_ gemini hb:zain_ cancer hb:chet_ leo hb:tet_ virgo hb:yod_ libra hb:lamed_ scorpio hb:nun_ sagittarius hb:samekh_ capricorn hb:ayin_ aquarius hb:tzaddi_ pisces hb:qof (black_ illustration on page 211 described "65. the chief adept's wand" the top of the wand is a winged-sun disk or ba-hadit. extending down from this to either side along the uppe

are thus linked with the higher. also we add mercury virgo sun leo venus taurus and obtain 231= 0+ 1+ 21= the sum of the numbers of the keys of the tarot. further, amoun_ the winged globe_ is again shown when isis and osiris are united. further, 5+ 9+ 14 (the bands on the wands= 28 power hb:chet hb:koph, for these are the total of the bands thereon. also the globe is light, the phoenix life, the lotus love (symbol of binary, the "prong" see dante. this prong points downwards. arms of typhon in 16th key) they also show the development of creation (lotus wand) operated by rebirth (phoenix wand, presided over by the kerubic working and the everlasting wings (chief adept's wand. 225 we now turn to the important symbolism of the number 120. it is hb:chet hb:mem hb:samekh sic ?hb:koph hb:mem hb

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f the flying clouds: thou hast swelled therewith the blue breasts of the milky rivers, so that they may roll forth the glory of thy name. 12. o glory be to thee, o god my god; for i behold thee in the amber combers of the storm: thou hast laid thy lash upon the sphinxes of the waters, so that they may boom forth the glory of thy name. 13. o glory be to thee, o god my god; for i behold thee in the lotus- flower within my heart: thou hast 23 emblazoned my trumpet with the lion- standard, so that i may blare forth the glory of thy name. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 24 the chapter known as virgo the twelvefold beseechment of god and the unity thereof i adore thee by the twelve beseechments and

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id incense bids me half believe i pass the dreamy day in reveries, by some sleep-haunted shore of the hesperides. oh, the deep, dark eyes of her, half slumbrous depths of heavy lidded calm: there's naught i prize of her more than the shrouded silence they embalm. there's all the mystery of an enchanted pool, hid in brown woodlands cool; 130 profound, untroubled, where the lilies grow and the pale lotus sheds her stealing charm: dappled where silent shadows come and go, and all the air is warm with the low melody of the sacred bird sobbing his soul out to the waiting wood, and over all a hush d voice is heard: this place is consecrate to love in solitude. arthur f. grimble 131 the temple of solomon the king a. a. publication in class b. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6=

is nothing outside of 147 him left to attract; or repel all things, until there is nothing left to repel. in the east the five senses are treated in their unity, and the magical operation becomes purely a mental one, and in many respects a more rational and less emotional one. the will, so to speak, is concentrated on itself by the aid of a reflective point_ the tip of the nose, the umbilicus, a lotus, or again, in a more abstract manner, on the inhalation and exhalation of the breath, upon an idea or a sensation. the yogi abandons the constructive method, and so it is that we do not find him building up, but, instead, undermining his consciousness, his instrument being a purely introspective one, the power of turning his will as a mental eye upon himself, and finally seeing himself as hi

darkness: i am the great one of the paths of the shades. i am the exorcist in the midst of the exorcism; appear thou therefore without fear before me; for i am he in whom fear is not! thou hast known me; so pass thou on" he then reveils the sigil. n. operations in l repeated at the north. o. processes in m are repeated in the n.w. magician then passes to the east, takes up sigil in left hand, and lotus wand in right "assumes the mask "of the spirit-form" smites sigil with lotus wand and says "thou canst not pass from concealment unto manifestation save by virtue of the name hb:heh hb:vau hb:heh hb:yod. after the formless and the void and the darkness, there cometh the knowledge of the light. i am that light which riseth in the darkness! i am the exorcist in the midst of the exorcism; appea

to form a basis for the shroud. 157 h. the beginning to formulate mentally a shroud of concealment about the operator. the affirmation aloud of the reason and object of the working. i. announcement that all is ready for the commencement of the operation. operator stands in the place of the hierophant at this stage: placing his left hand in the centre of the triangle, and holding in his right the lotus wand by the black end, in readiness to concentrate around him the shroud of darkness and mystery (n.b_ in this operation as in the two others under the dominion of hb:shin a pantacle or telesma, suitable to the matter in hand "may" be made use of: the which is treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him

the aspirant affirms aloud his earnest prayer to obtain divine guidance; kneels at the west of the altar in the position of the candidate in the "enterer" and at the same time astrally projects his consciousness to the east of the altar, and turns, facing his body to the west, holding astrally his own left hand with his astral left; and raises his astral right hand holding the presentment of his lotus wand by the white portion thereof, and raised in the air erect. j. let the aspirant now slowly recite an oration unto the gods and unto the higher self (as that of the second adept in the entering of the vault, but as if with his astral consciousness; which is projected to the east of the altar (note_ if at this point the aspirant should feel a sensation of faintness coming on, let him at on

. the matter is then to be placed upon an altar with the elements and four weapons thereon: upon the white triangle, and upon a flashing tablet of a "general" nature, in harmony with the matter selected for the working. standing now in 165 the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the aries band (for that in aries is the beginning of the life of the year: ready to commence the general invocation of the forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work

ind it into a powder: replace this powder in the curcurbite, and pour again upon it the fluid "previously distilled" the curcurbite is then to be placed again in balneum mariae in a gentle heat. when it seems fairly re-dissolved (irrespective of colour) let it be taken out of the bath. it is now to undergo another magical ceremony. m. now place the curcurbite to the west of the altar, holding the lotus wand by the black end, perform a magical invocation of the moon in her decrease and of cauda draconis. the curcurbite is then to be exposed to the moonlight (she being in her 166 decrease) for nine consecutive nights, commencing at full moon. the alembic head is then to be fitted on. n. repeat process set forth in section l. o. the curcurbite is to be placed to the east of the altar, and the

auda draconis. the curcurbite is then to be exposed to the moonlight (she being in her 166 decrease) for nine consecutive nights, commencing at full moon. the alembic head is then to be fitted on. n. repeat process set forth in section l. o. the curcurbite is to be placed to the east of the altar, and the alchemist performs an invocation of the moon in her increase, and of caput draconis (holding lotus wand by white end) to act upon the matter. the curcurbite is now to be exposed for nine consecutive nights (ending with the full moon) to the moon's rays (in this, as in all similar exposures, it matters not if such nights be overclouded, so long as the vessel be placed in such a position that it "would" receive the direct rays, did the cloud withdraw) p. the curcurbite is again to be placed

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elf. send graphiel to me" the angry bartzabel, foaming with horrid rage, went off, and graphiel appeared. all glorious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue feather of justice, unstirred by the wind of his flight, or the upheaval of the universe. but after five and sixty centuries of toil, though illumined with intelligence almos

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nd sacrificed in the fire of the atman, the ship on which a man voyages over the ether of the heart, the chariot which bears him to the world of brahman.44 at the end of the "shiva sanhita" there are some twenty verses dealing with the mantra. and as in so many other hindu books, a considerable amount of mystery is woven around these sacred utterances. we read: 190. in the four-petalled muladhara lotus is the seed of speech, brilliant as lightning. 191. in the heart is the seed of love, beautiful as the bandhuk flower. in the space between the two eyebrows is the seed of shakti, brilliant as tens of millions of moons. these three seeds should be kept secret.45 these three mantras can only be learnt from a guru, and are not given in the above book. by repeating them a various number of time

osophical, and the third rule out of the probationers' pledge "i pledge myself never to listen, without protest, to any evil thing spoken falsely, or yet unproven, of a brother theosophist, and to abstain from condemning others" seems to have been consistently acted upon ever since. 79 compare with the kundalini the serpent mentioned in paragraph 26 of "the book of concealed mystery" note too the lotus-leaf that backs the throne of a god is also the hood of the cobra. so too the egyptian gods have the serpent upon the brow. 80 provided the other exits are duly stopped by practice. the danger of yoga is this, that one may awaken the magic power before all is balanced. a discharge takes place in some wrong direction and obsession results. 81 the forcing of the kundalini up the sushumn and th

, yesod, the path of hb:peh, tiphereth, the path of hb:tet, and da th to kether, by means of the central pillar of the tree of life. seventh; but this one, the shasr ra, lies altogether outside the human organism. these six chakkras are: 1 "the m l dhara-chakkra" this chakkra is situated between the lingam and the anus at the base of the spinal column. it is called the adhar-padma, or fundamental lotus, and it has four petals "in the pericarp of the adhar lotus there is the triangular beautiful yoni, hidden and kept secret in all the tantras" in this yoni dwells the goddess kundalini; she surrounds all the nadis, and has three and a half coils. she catches her tail in her own mouth, and rests in the entrance of the sushumn 82 87 58. it sleeps there like a serpent, and is luminous by its ow

gold, and is described in yoga as eternal. 61. the sushumn also embraces it, and the beautiful seed is there; there it rests shining brilliantly like the autumnal moon, with the luminosity of millions of suns, and the coolness of millions of moons. o goddess! these three (fire, sun and moon) taken together or collectively are called the vija. it is also called the great energy.83 in the m l dhara lotus there also dwells a sun between the four petals, which continuously exudes a poison. this venom (the sun-fluid of mortality) goes to the right nostril, as the moon-fluid of immortality goes to the left, by means of the pingala which rises from the left side of the ajna lotus.84 the m l dhara is also the seat of the ap na. 2 "the svadisth na chakkra" this chakkra is situated at the base of th

which continuously exudes a poison. this venom (the sun-fluid of mortality) goes to the right nostril, as the moon-fluid of immortality goes to the left, by means of the pingala which rises from the left side of the ajna lotus.84 the m l dhara is also the seat of the ap na. 2 "the svadisth na chakkra" this chakkra is situated at the base of the sexual organ. it has six petals. the colour of this lotus is blood-red, its presiding adept is called balakhya and its goddess, rakini.85 he who daily contemplates on this lotus becomes an object of love and adoration to all beautiful goddesses. he fearlessly recites the various shastras 88 and sciences unknown to him before. and moves throughout the universe.86 this chakkra is the seat of the sam na, region about the navel and of the apo tatwa. 3

tc, see the adepts (clairvoyantly) discover medicines for diseases, and see hidden treasures.88 4 "the anahata chakkra" this chakkra is situated in the heart, it is of a deep blood red colour, and has twelve petals. it is the seat of pr na and is a very pleasant spot; its adept is pinaki and its goddess is kakini. this chakkra is also the seat of the v yu tatwa. he who always contemplates on this lotus of the heart is eagerly desired by the daughters of gods. has clairaudience, clairvoyance, and can walk in the air. he sees the adepts and the goddesses. 89 5 "the vishuddha chakkra" this chakkra is situated in the throat directly below the larynx, it is of a brilliant gold 89 colour and has sixteen petals. it is the seat of the udana and the ak sa tatwa; its presiding adept is chhagalanda a

s situated in the throat directly below the larynx, it is of a brilliant gold 89 colour and has sixteen petals. it is the seat of the udana and the ak sa tatwa; its presiding adept is chhagalanda and its goddess sakini. 6 "the ajna chakkra" this chakkra is situated between the two eyebrows, in the place of the pineal gland. it is the seat of the mano tatwa, and consists of two petals. within this lotus are sometimes placed the three mystical principles of vindu, nadi and shakti.90 "its presiding adept is called sukla-mahakala (the white great time; also adhanari 'adonai) its presiding goddess is called hakini."91 97. within that petal, there is the eternal seed, brilliant as he autumnal moon. the wise anchorite by knowing this is never destroyed. 98. this is the great light held secret in

etal, there is the eternal seed, brilliant as he autumnal moon. the wise anchorite by knowing this is never destroyed. 98. this is the great light held secret in all the tantras; by contemplating on this, one obtains the greatest psychic powers, there is no doubt in it. 99. i am the giver of salvation, i am the third linga in the turya (the state of ecstasy, also the name of the thousand petalled lotus.92 by contemplating on this the yogi becomes certainly like me.93 illustration facing page 90 described "diagram 83. the yogi (showing the cakkras" this is a half tone of a black line vertical rectangle with a white or gray interior. the lower 3/5's of the rectangle is occupied by a frontal nude man 87 "ibid, chap. ii, 32. this chakkra corresponds to tiphareth. 88 "ibid, chap. v, 82. 89 "ibi

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and earth, ever changing, ever growing, ever dwindling, ever dear, ever worth the passion glowing to distil a doubtful tear. these are with me, these are of me, these approve me, these obey, choose me, move me, fear me, love me, master of the night and day. these are real, these illusion: i am of them, false or frail, true or lasting, all is fusion in the spirit's shadow-veil, till the knowledge-lotus flowering hides the world beneath its stem; neither i, nor god life-showering, find a counterpart in them as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed, the enlightened, perfect eyes t

flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing that is not, only seems. that star upon the serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time and death, and seek that star sublime, until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utter knowledge rise, and cease in that which is bey

esire. thy body sways and swings above the tide of things, laps me as ocean, wraps me round as fire! ye elemental sorceries of song, surge, strenuous and strong, seeking dead dreams, the secret of the shrine; so that she drain my life and being up as from a golden cup, to mingle in her blood, death's kiss incarnadine. who cometh from the ocean as a flower? who blossometh above the barren sea, thy lotus set beneath thee for a bower, thine eyes awakened, lightened, fallen on me? o goddess, queen, and wife! o lady of my life! who set thy stature as a wood to wave? whose love begat thy limbs? whose wave-washed body swims that nurtured thee, and found herself a grave? 56 but thou, o thou, hast risen from the deep! all mortals mourn and weep to see thee, seeing that all love must die besides thy

ne reigns in sound's kingdom to express my station, who, clothed and crowned with suns beyond the sun, bear on the mighty breast of foam thalassian, bear on my bosom, jutting plenilune, maiden, the fadeless rose of the creation! the whole flower-life of earth and sky and sea from me was born, and shall return to me! i am: for men and beings passionate, for mine own self calm as the river-cleaving lotus-borne lord of silence: i create or discreate, both in my bosom heaving: my lightest look is mother of a fate: my fingers sapphire-ringed with sky are weaving ever new flowers and lawns of life, designed nobler and newer in mine older mind. i am: i am not, but all-changing move the worlds evolving in a golden ladder, spiral or helical, fresh gusts of love filling one sphere from the last sphe

ALEISTER CROWLEY EQUINOX EQ I 6

bole she doth swerve in an incommensurable curve, and the line of our beatitude is one with the sigil of our fate. 44 pallid, a mummy throned, she sits; the egyptian eyes, the egyptian hair, the band on her brows, the slender hands, all hieroglyphs of a god's commands beyond the rimes that a poet knits with fruitless travail, sterile care! marvellous! marvellous, marvellous! and again a marvel, a lotus-bud dropt from the brows of a goddess unknown on the ivory steps of the golden throne, virginal brows and luminous with the star-stream flowing therein for blood. ah, but electric thrills the host of the esoteric eucharist! the pagan power of the corn and wine mystical, magical, hers and mine, the dove-plumed snake of the holy ghost that wings and writhes in the wounds unkissed! lie there, l

winds overtaken, and sunbeams kissed- the shafts all curled and shaken in shuddering ecstasy! come, love, nor list to tired dreams that twist thy lithe long limbs in fierce abandonment, awake, and learn of me the secret of the sea, whose meaning is the sum of all things blent in fiercest harmony. soft winds are calling on the cloudy deep (like foam-flowers falling from the breasts of sleep their lotus-kiss is, such a world forestalling of wanton blisses, that the fear of palling makes e'en the sirens weep. ah me! what serpent hisses from out those purple bysses, far in the womb of the long-lying sea? she wakes! nor dare he creep back to her soul, whence sleep has torn aside the mist-hung drapery; too strange the way, and steep. ethel archer. 66 the scorpion a tragedy in three acts by alei

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ove and intelligence. this fiery sphere is linked likewise with many others belonging to the same group and ray, and thus it is a literal fact in demonstration that on the higher planes we are all one. one life pulsates and circulates through all, via the fiery strands. this is part of the revelation which comes to a man who stands in the "presence" with his eyes occultly opened. as a many tinted lotus of nine petals. these petals are arranged in three circles around a central set of three closely folded petals, which shield what is called in the eastern books "the jewel in the lotus" this lotus is a thing of rare beauty, pulsating with life and radiant with all the colours of the rainbow, and at the first three initiations the three circles are revealed in order, until at the fourth initi

re revealed in order, until at the fourth initiation the initiate stands before a still greater revelation, and learns the secret of that which lies within the central bud. in this connection the third initiation differs somewhat from the other two, inasmuch as through the power of a still more exalted hierophant than the bodhisattva, the electrical fire of pure spirit, latent in the heart of the lotus, is first contacted- 68- initiation, human and solar copyright 1998 lucis trust in all these words "solar angel "sphere of fire" and "lotus" lies hid some aspect of the central mystery of human life, but it will only be apparent to those who have eyes to see. the mystic significance of these pictorial phrases will prove only a snare or a basis for incredulity to the man who seeks to material

thin the physical body at the moment of death seeks its source, the ego, and this likewise in four stages: 1. by the withdrawal from the dense physical body. 2. by the withdrawal from the etheric body. 3. by a later vacating of the astral body. 4. a final leaving of the mental body. another way of emphasising the same truth is to regard the egoic body as a centre of force, a wheel of energy, or a lotus, and to picture it as a lotus with nine petals, hiding within these petals a central unit of three petals; these in their turn secrete the central life, or the "jewel in the lotus" as evolution proceeds, these three circles of three petals gradually unfold, having a simultaneous effect on one or other of the central three. these three circles are called respectively the petals of sacrifice

follows: the fire at the base of the spine is definitely directed to whichever centre is the object of special attention. this varies according to ray, or the specialised work of the initiate. the centre has its activity intensified, its rate of revolution increased, and certain of the central spokes of the wheel brought into more active radiance. these spokes of the wheel, or these petals of the lotus, have a close connection with the different spirillae in the permanent atoms, for instance, and in their stimulation comes into play one or more of the corresponding spirillae in the permanent atoms on the three lower planes. after the third initiation a corresponding stimulation takes place in the permanent atoms of the triad, leading to a co-ordination of the buddhic vehicle, and the trans

the immensely increased stimulation. this force descends from the manasic permanent atom via the antahkarana, and is directed to whichever centre the hierophant under the law sees should be stimulated. 6. the initiator stabilises the force and regulates its flow, as it circulates through the egoic body, so that when the work of unfoldment is accomplished, the seventh principle at the heart of the lotus can stand revealed. after each initiation the lotus is more unfolded, and light from the centre begins to blaze forth a light or fire which ultimately burns through the three enshrining petals, and permits the full inner glory to be seen, and the electric fire of spirit to be manifested. as this is brought about on the second subplane of the mental plane (whereon the egoic lotus is now situa

s, and why students are urged to ponder and meditate upon the cosmic and systemic signs. it prepares them for the grasp and inner retention of the symbols and formulas which embody the knowledge whereby- 97- initiation, human and solar copyright 1998 lucis trust they can eventually work. these formulas are based upon nine symbols which are now recognised: 1. the cross in its varying forms. 2. the lotus. 3. the triangle. 4. the cube. 5. the sphere and the point. 6. eight animal forms, the goat, the bull, the elephant, the man, the dragon, the bear, the lion, and the dog. 7. the line. 8. certain signs of the zodiac, hence the need for the study of astrology. 9. the cup, or the holy grail. all these symbols allied, interwoven, or taken in part, are combined to express one or other of the seve

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

on for the downflow of the third fire, that of spirit. the many-petalled head centre at the top of the head becomes exceedingly active- 76- a treatise on cosmic fire copyright 1998 lucis trust it is the synthetic head centre, and the sumtotal of all the other centres. the stimulation of the centres throughout the body is paralleled or duplicated by the concurrent vivification of the many-petalled lotus. it is the meeting place of the three fires, those of the body, of the mind, and of the spirit. the at-one-ment with the ego is completed when it is fully stimulated, and combustion then ensues; this is duplicated in the subtler vehicles and causes the final consummation and the liberation of spirit. the merging of the fires of matter is the result of evolutionary growth, when left to the no

petals. these petals are in the shape of a cross, and radiate with orange fire. 2. the solar plexus, ten petals rosy color with admixture of green. 3. the heart centre, twelve petals glowing golden. 4. the throat centre, sixteen petals of a silvery blue, with blue predominating. 5. the head centre in its twofold divisions: a. between the eyebrows, consisting of ninety-six petals, one-half of the lotus being rose and yellow, and the other half blue and purple. b. the very top of the head. a centre consisting of twelve major petals of white and gold, and nine hundred and sixty secondary petals arranged around the central twelve. this makes a total of ten hundred and sixty-eight petals in the two head centres (making the one centre) or three- 96- a treatise on cosmic fire copyright 1998 luci

ates in a specific direction, but literally turns upon itself, forming a living flaming iridescent globe of pure fire, and holding within it a certain geometrical shape, yet withal vibrating so rapidly that the eye can scarcely follow it. above all, at the top of the head will be seen a fiery display that seems to put all the other centres into insignificance; from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray. this flame mounts upward and seems to attract downward a sheet of electric light, which is the downflow from the spirit on the highest plane. this marks the blending of the fires and the deliverance of man from the trammels of matter. we might now note that the evolution of these centres of force can be portrayed, not only in words, b

the all-self. the vishnu or the love-wisdom aspect is latent in the self, and is part of the monadic content, but the brahma aspect, the activity-intelligence aspect precedes its manifestation in time. the tabernacle in the wilderness preceded the building of the temple of solomon; the kernel of wheat has to lie in the darkness of mother earth before the golden perfected ear can be seen, and the lotus has to cast its roots down into the mud before the beauty of the blossom can be produced. the second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his life, steps upon the probationary path, and c

the fire at the base of the spine is definitely directed to whichever centre is the object of special attention. this varies according to the ray, or the specialised work of the initiate. b. the centre has its activity intensified, its rate of evolution increased, and certain of the central spokes of the wheel brought into more active radiance. these spokes which are also called by some students lotus-petals, have a close connection with the different spirillae in the permanent atoms. through their stimulation there comes into play one or more of the corresponding spirillae in the permanent atoms on the three lower planes. after the third initiation, a corresponding stimulation takes place in the permanent atoms of the triad, leading to the co-ordination of the buddhic vehicle, and the tr

d during the obscuration process of system i. secondly, each heavenly man is consequently the embodiment of a particular kind of electrical force which flows through his scheme as man's force flows through some one of the etheric centres in his body. each scheme, as each human centre, will a. vibrate to some one key. b. have its own colouring. c. resemble, when seen from the higher planes, a vast lotus. d. possess, according to its vibratory capacity, a definite number of petals. e. be connected in geometrical formation with certain other centres of heavenly men, making systemic triangles.32(116) f. be characterised by different stages of activity according to the initiation towards which the logos may be working. thus, at one period one centre or heavenly man may be the subject of logoic

e incarnation wherein the heavenly man, in the full beauty of his completed seven cycles, and prior to his merging into his synthesising goal, will demonstrate as the embodiment of that perfected quality, or logoic aspect, for which he primarily stands. as a centre in the body logoic, he will be fully vitalised, and the logoic kundalini will have stimulated, and aroused to perfection his systemic lotus. for a brief period he will shine forth radiant as the sun in his glory; then the kundalinic fire will pass in higher progressive spirals, and he will gradually become centred in the corresponding logoic head centre, the higher triangle or the major three schemes. to illustrate by means of a human being, the microcosm: man attains a period of high development wherein his heart and throat cen

distributors. b. conservers of faculty. c. assimilators and transmuters. d. vehicles of memory. 2. their place in the egoic body. a. the astral permanent atom. b. the atomic triangle- 298- a treatise on cosmic fire copyright 1998 lucis trust 3. the spirillae and the egoic ray. a. the composition of the permanent atoms. b. the planes and fiery energy. c. the three fires. 4. summary. iii. the egoic lotus 1. wheels or centres of energy. a. centres of force. b. the causal body, the monadic heart centre. 2. the twelve-petalled lotus. a. the knowledge petals. b. the love petals. c. the sacrifice petals. 3. summary. i. the nature of the egoic or causal body the subject of the egoic ray and its relation to the second fire is one of vital import to three types of people: those who are interested in

ALICE A BAILEY05 THE LIGHT OF THE SOUL

x lower centres into the head centre, through the transmutation of the lower four into the higher three, and then of the heart and throat into the head. the second group through a knowledge of the law works with all the transmuted and purified centres. they know how to achieve the real samadhi or state of occult abstraction through their ability to withdraw the energies into the thousand petalled lotus of the head, and from thence to abstract them through the other two subtler bodies until all is centred and focussed in the causal vehicle, the karana sarira, the egoic lotus. we are told by patanjali that this is produced by the following five stages. students should bear in mind that these stages relate to soul activities, to egoic realisation and not to the reactions of the lower man and

, and therefore the real meaning of this sutra is that through intense devotion to, and love of ishvara, the christ in manifestation, that christ or soul may be contacted or known. ishvara is god in the heart of every child of god; he is to be found in the cave of the heart; he is to be reached through pure love and devoted service, and when reached he will be seen seated upon the twelve petalled lotus of the heart, holding in his hands the "jewel in the lotus" thus the devotee finds ishvara. when the devotee becomes the raja yogin then ishvara will reveal to him the secret of the jewel. when christ is known as king upon the throne of the heart, then he will reveal the father to his devotee. but the devotee has to tread the path of raja yoga, and combine intellectual knowledge, mental cont

ns up the world of the intuitional or buddhic plane, and takes its possessor beyond the abstract levels of the mental plane. the things of pure spirit, and the basic purposes underlying all manifestation are thus realised, just as pure vision permitted its owner to tap the resources of pure wisdom. with the development of this vision the alta major centre becomes active, and the thousand-petalled lotus unfolded. 7. cosmic sight. this is of a nature inconceivable to man and characterises the realisation of those existences who manifest through the medium of a planetary scheme in a solar system just as a man manifests through his bodies. by the study of these types of perception, the student will arrive at a just appreciation of the work he has to do. he is thus aided to place himself where

ts are also safely awakened. these seven head centres correspond in the microcosm to the seven rishis of the great bear, the prototypes of the seven heavenly men, and the centres above enumerated relate to the energy of the seven heavenly men themselves. it is not necessary to enlarge here upon these centres beyond indicating the following: 1. the aspirant may regard each centre symbolically as a lotus. 2. this lotus is formed of energy units moving or vibrating in a specific manner and these vibration-waves assume the forms we call the petals of the lotus. 3. each lotus consists of: a. a certain number of petals, b. a pericarp or supporting calyx, c. a centre of pure white light called the "jewel" 4. each centre corresponds to a sacred planet, the body of manifestation of one of the seven

alert and the withdrawal is consciously undertaken via the etheric body, using the brahmarandra or opening at the top of the head. at no point is the man in trance, unconscious or asleep. he actively undertakes and carries forward this abstracting or withdrawing process. 3. transfer of the consciousness from out of the mental body into that of the ego, the soul, lodged in the causal body or egoic lotus. there is then brought about a condition in which the brain, the mental body and the egoic body form a coherent quiescent unit, alive, alert, positive and steady. 4. the state of samadhi or spiritual contemplation can then be entered, when the soul looks out upon its own world, sees the vision of things as they are, contacts reality and "knows god" following upon this comes the stage in whic

tion becomes simply mental and the brain consciousness is all that is active on the physical plane. 2. the withdrawal of the consciousness into the region of the pineal gland, so that man's point of realization is centralized in the region between the middle of the forehead and the pineal gland. 3. the next stage is that of abstracting the consciousness into the head centre, the thousand petalled lotus or sahasara, by knowingly withdrawing the consciousness out of the head. this can be done in full waking consciousness when certain rules are learned and certain work accomplished. these can obviously not be given in such a work as this. the majority of people have to master the first two stages and learn to control the avenues of perception, the five senses. 4. the abstracting of the consci

ion of the one life. the manifestation of the son of god leads to a knowledge of the father. the shining forth of the higher self, through the medium of the lower self, produces the revelation of the divine or spiritual self. the matrix holds the diamond and when the matrix reveals its hidden gem, and the work of cutting and polishing is accomplished, the glory of the jewel will be seen. when the lotus plant has grown to maturity, the flower comes to fruition and in the centre of its petals the "jewel in the lotus (om mani padme hum) can be seen. this symbolic aspect of forms is true of all, and whether the symbol is the atom of substance, the mineral, or a tree, an animal or the "form of the son of god" the jewel of the first aspect will be found hidden. it will make its presence known th

and aid. this state of feeling is sometimes called mercy, and characterizes all the servers of the race. it involves active help, unselfish intent, wise judgment and loving activity. it is free from any wish for reward or recognition. this has been beautifully covered by h. p. blavatsky in the voice of the silence in the following words "let thy soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun. let not the fierce sun dry one tear of pain before thyself hast wiped it from the sufferer's eye. but let each burning human tear drop on thy heart and there remain; nor ever brush it off until the pain that caused it is removed. these tears, o thou of heart most merciful, these are the streams that irrigate the fields of charity immortal" through di

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

itself, as a casket hides the jewel, that point of soul light which we call the light in the head. this is found within the brain, and is only discovered and later used when the highest aspect of the personality, the mind, is developed and functioning. then the union with the soul is made and the soul functions through the lower personal nature. the soul hides within itself, as the "jewel in the lotus" that faculty of dynamic energy which is the manifested attribute of the monad, the will. when the soul has unfolded all its powers and has learnt to include within its consciousness 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

ul and the personality, which is the problem engrossing the attention of aspirants now, for they are the pioneers of the human family, the pathfinders into the world of the soul. with this relation, the mystics and the occultists concern themselves. 5. the relation between the centres below the diaphragm and those above, or between: a. the centre at the base of the spine and the thousand petalled lotus, the head centre. in this the four petals of the basic centre become the many, or the quaternary is lost in the universal. b. the sacral centre and the throat. in this there comes a union between the twelve creative hierarchies and the quaternary, and the secret of the sixteen petals of the throat lotus is seen. c. the solar plexus centre and the heart, in which the ten of the perfect man in

compared to the rewards, here and in this life, to the man who seeks to merge his everyday consciousness with that of his own soul. he enters then into the community of souls, and stands not alone. the only lonely periods are the result of wrong orientation and the holding on to that which hides the vision, and fills the hands so full that they cannot grasp what has been called "the jewel in the lotus" rule three the energy circulates. the point of light, the product of the labours of the four, waxeth and groweth. the myriads gather round its glowing warmth until its light recedes. its fire grows- 55- a treatise on white magic copyright 1998 lucis trust dim. then shall the second sound go forth. soul light and body light. principles and personalities. soul light and body light in these ru

ed) illuminates the three worlds of man's endeavours and "the light is thrown upward" and illuminates all the spheres of man's conscious and unconscious experience. this is spoken of in the occult writings of the masters in these words "then the bull of god carries the light in his forehead, and his eye transmits the radiance; his head, with magnetic force, resembles the blazing sun, and from the lotus of the head, the path of light issues. it enters into the greater being, producing a living fire. the bull of god sees the solar angel, and knows that angel to be the light wherein he walks" then the work of the four proceeds. the four are at-one. the solar angel is identified with his instrument; the life of the sheaths is subordinated to the life of the inner divinity; the light of the she

hese are: 1. that of will, strength or power, through the medium of the head centre. this is the energy of the spiritual man, and comes directly from the monad, via the soul. up to the third initiation however, all that the disciple needs to grasp is that the will aspect of the soul should control the personality, via the mental body to the head centre. when this is the case the thousand-petalled lotus begins to function. the line of this stream of force is: monad. atma. spiritual will. the inner circle of petals in the egoic lotus, the will petals. the mental body. the head centre in the etheric body. the nervous system and brain. 2. that of love-wisdom, through the medium of the heart centre. this centre, when awakened, leads to that expansion of consciousness which initiates a man into

s trust sense of separateness, and finally emerges into the full light of realisation a realisation of unity with his own indwelling god, with all humanity, with all souls in all forms of nature, and so with the oversoul. this force stream comes likewise from the monad, via the soul, and its line is as follows: monad. buddhi. spiritual love. the intuition. the second circle of petals in the egoic lotus, the love petals. the astral body. the heart centre. the blood stream. in the little evolved man, this force stream simply passes through the heart centre direct to the solar plexus and expends its two aspects of vital life and of soul quality, one energising the blood stream and the other awakening the solar plexus centre. this then becomes the dominant factor in the energy life of the man

d selfish. 3. that of active intelligence, or the energy which animates the form aspect, and which creates forms in line with the subjective purposes of the presiding intelligence god or man, human or divine. this also proceeds from the third aspect of the monad, and the line of its contact is: monad. manas. spiritual intelligence. the higher mind. the third or outer circle of petals in the egoic lotus, the knowledge petals. the etheric body as a whole, as it pervades the dense physical body. the throat centre. the cells of the body. in the little evolved man, as in the case of the second aspect and its unfoldment, the energy simply passes through the throat centre and goes directly to the sacral centre, and thus brings into activity the generative processes and creative faculties, utilise

mply to take his equipment and his opportunity and do the best he can, guided by the age-old rules of raja yoga, and the light of his own soul. as the heart centre is awakened and the throat centre swings into creative work, a definite relation is set up and there is an interplay of energy between the two. this activity in its turn brings about a response from that aspect of the thousand petalled lotus (a synthetic lotus) through which the energy always animating the heart and throat centres normally passes. this responsive activity and inter-action brings about two results, and these should be most carefully noted. first, the light in the head makes its appearance. a sparking (if i might so express it) is set up between the higher positive over-shadowing energy as it is centralised within

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

ng emerges, a son of god incarnate in form, with one hand (as the old commentary says) holding firmly to the rock of matter and with the other hand plunged into a sea of love. an ancient scripture puts it thus "when the right hand of the man of matter grasps the flower of life and plucks it for himself, the left hand remains in emptiness "when the right hand of the man of matter grasps the golden lotus of the soul, the left descends seeking the flower of life, though he seeks it not for selfish ends "when the right hand holds the golden lotus firm and the left hand grasps the flower of life, man finds himself to be the seven-leaved plant which flowers on earth and flowers before the throne of god" the purpose of deity, as it is known to the creator, is totally unknown to all save the highe

his real nature. they are as follows: the keeper of the records. the lord of memory- 48- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the unifier of the lower four the interpreter of that which is seen the lord of balance the divine separator the discriminating essential life the one who produces alliance the three-sided triangle the illuminator of the lotus the builder of the foundation the forerunner of the light the one who veils and yet reveals the dispenser of time the lord of space the universal mind the threefold wick the great architect of the universe and many others terms which indicate relation to light, to time, to space, to the manifested logos, to matter and to the "power which evokes the form" if all these names are studied in con

scent. 4. the human kingdom. the secret of the double path or of the double breath. 5. the kingdom of souls..the secret of the golden rose of light. the symbolic forms in which these five secrets are hidden, and so conveyed to the intelligence 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 mus

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ctive work which must precede the next initiation, that of the transfiguration. chapter four the third initiation: the transfiguration on a high mountain key thought arjuna said "the word which thou hast spoken through love of me, the supreme mystery named the oversoul through it my delusion is gone "for the birth and the passing of beings have been heard by me at length from thee, whose eyes are lotus petals; i have heard also of the great spirit, which passes not away "so i would see that self as it has been spoken by thee, mighty lord; that divine form of thine, o best of men "if thou thinkest it can be seen by me, lord, master of union, then reveal to me the self everlasting" bhagavad gita, xi.1-4. 1- 84- from bethlehem to calvary copyright 1998 lucis trust another period of service is

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

, the living monad, is the veiled reality, and that which the angel of the presence hides. he is the synthetic expression of the purpose of god, symbolised through revealed, divine quality and manifested through the form. appearance, quality, life again this ancient triplicity confronts us. symbolically speaking, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works out as the growth of soul evolution and falls into three stages: 1. individualisation..personality. 2. initiation..ego. 3. identification. mon

of these three ray influences, we have (in the life of the aspirant) a recapitulation of the triple process which we could call the "processes of unfoldment of the lemurian, atlantean, and aryan consciousness" on the path of probation, the ray of the physical body must become subordinated to the potencies emanating from those soul rays which stream forth from the outer tier of petals in the egoic lotus (see a treatise on cosmic fire) these are the- 13- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust knowledge petals. on the path of discipleship, the astral body is brought into subjection by the ray of the soul as it pours through the second tier of petals, the love petals. upon the path of initiation, until the third initiation, the ray of the men

to subjection by the ray of the soul as it pours through the second tier of petals, the love petals. upon the path of initiation, until the third initiation, the ray of the mental body is subdued by the force of the petals of sacrifice, found in the third tier of petals. thus the three aspects of the personality are brought into subjection by the energy emanating from the nine petals of the egoic lotus. after the third initiation, the whole personality, composed of the three aspects, becomes sensitive to the energy of pure electric fire or life, as it pours through the "closed bud at the heart of the egoic lotus" the value of the above information consists in the fact that it gives, symbolically, a synthetic picture of man's unfoldment and higher relations. its danger consists in the capac

as the three aspects of the soul, in their turn, reflect themselves through the personality. therefore, all that can be imparted in connection with this law can be comprehended only by the man who is beginning to be spiritually awakened. the three laws which we have already considered deal with the specific spiritual influences which emanate from the three tiers of petals which compose the egoic lotus (see page 823 of a treatise on cosmic fire) 1. the law of sacrifice .t he petals of sacrifice. the sacrificial will of the soul. 2. the law of magnetic impulse. the petals of love. 3. the law of service. the petals of knowledge. this fourth law of repulse works through the first law of sacrifice and carries to the aspirant the quality, influence and tendency of the spiritual triad, the three

ch was- 92- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust primarily registered. therefore we have: 1. the law of repulse. atma. spiritual will. this fourth law influence comes via the egoic petals of sacrifice and the subsidiary law of sacrifice. 2. the law of group progress. buddhi. spiritual love. this fifth law comes via the love petals of the egoic lotus,and the subsidiary law of magnetic impulse. 3. the law of expansive esponse. manas. higher spiritual mind. sixth law it comes via the knowledge petals and the subsidiary law of service. these higher spiritual laws reflect themselves in the three lower spiritual laws, finding their way into the lower consciousness via the egoic lotus and the antaskarana. this statement is the second basic pos

asonry, from that of the entered apprentice to that of the perfected- 94- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust initiate of the rose croix chapter. 4. the eighteen centres of force with which the spiritual man has to work: a. the seven centres in the etheric body. b. the seven centres in the astral body. c. the three rows of petals in the egoic lotus. d. the "jewel in the lotus, at the heart of the "flower of the soul, which makes the eighteenth centre. an understanding of these symbolic relations will do much to clarify the way of the soul in a body, and will constitute the basis of all true esoteric psychological study. a. the law of repulse and desire the section with which we have now to deal will concern itself specifically with the

or him to grasp its implications and to measure its possible effects as it would be for the average working man, with a mediocre education and a total ignorance of esotericism, to grasp the significance of such an occult truth as that expressed in the words "the construction of the antaskarana between higher and lower manas by the divine agnishvatta, the solar angel, functioning through the egoic lotus, is the task to be carried forward during the contemplative stage of meditation" this statement is relatively simple to grasp intellectually by the average occult student, but is utterly meaningless to the man of the world. the law of repulse is equally difficult of understanding by the disciple as he enters upon the path. he has to learn to recognise its influence; then he must himself lear

ersonalities of the disciples of the world, and transforming their spirit of aspiration into the light of initiation. the mysteries of the world, the flesh and the devil (to use the symbolic formal terminology of christianity) are to be transmuted with rapidity into those of the mysteries of the kingdom of god, the energy of the soul, and the revelation of divinity. the secret hid by the inverted lotus (the world) is to be revealed by the opened lotus of the kingdom of souls. the secret of the flesh, which is the prison of the soul, is revealed by the perfume of the unfolding lotus of the soul. the mystery of the devil will eventually be seen to be that of the light of god's countenance, which reveals that which is undesirable and must be changed and renounced, and which thus transforms li

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

which link and bind together. it was for this reason that i have assigned certain meditations which stimulated the heart- 67- discipleship in the new age- volume i copyright 1998 lucis trust into action, linking the heart centre (between the shoulder blades) to the head centre, through the medium of the higher correspondence to the heart centre, found within the head centre (the thousand petalled lotus. this heart centre, when adequately radiatory and magnetic, relates disciples to each other and to all the world. it will also produce that telepathic interplay which is so much to be desired and which is so constructively useful to the spiritual hierarchy provided it is established within a group of pledged disciples, dedicated to the service of humanity. they can then be trusted. one of th

e all, of the heart and the throat centres. this should be carried forward in a rapid and definite manner and the rest of the meditation period should be given to group work, and to a consideration of the plans to be followed in the unfolding work of the larger group to which this group belongs. you will comprehend what i mean, brother of mine, when i repeat to you the ancient formula "out of the lotus in the head springs the flower of bliss. its earliest form is joy. out of the lotus in the heart springs the flower of love. its earliest indication, wisdom is- 117- discipleship in the new age- volume i copyright 1998 lucis trust out of the lotus in the throat emerges the flower of living forms. the earliest sign is understanding of the plan" joy, wisdom and the plan! these are for you the

rchy and for which we are seeking to hold you responsible, and if you carry into all that work the ideal of ritual, of rhythm and of energy distribution, you will evoke a synthetic pattern, a unified procedure and a harmonious working out of the plan. therefore, i would ask you to give ten minutes each day to the pictorial visualisation of your entire work and programme. see each phase of it as a lotus of living beauty, connected with all the other phases by lines of fiery energy, thus bringing all parts of it into one whole. all the different phases will form a great unity of light and love, expressing itself through the will-to-good. be not side-tracked when doing this. use the building energy of your second ray personality and the seventh ray energy of your brain, because through your b

conscious refocussing of the mind towards reality. it is the activity of the inner, conscious man which ceaselessly turns its attention to the soul, seeking identification with that soul. the alignment usually carried forward is that of the personality with the soul. this you have largely achieved and the result is that of the calling in of the power which flows from the outer petals of the egoic lotus (speaking symbolically, the knowledge petals, to the brain. it is the energy of the second tier of petals which must now be evoked those of love-wisdom. it is the inflow of this energy to the personality which i seek to evoke, and which must be the objective of your attention during the coming months. you have knowledge, my brother, and your spiritual experience is rich. let this demonstrate

ou work with colour more than with forms of words, such as seed thoughts, or with ideas. you are a natural occultist and have the key to the realm of ideas and the words of many books are in your mind. i would, therefore, suggest the following process: 1. sound the o.m. 2. after you have worked for a few minutes at right alignment then: a. at your morning meditation visualise a deep rose-coloured lotus. build it with care and from its opening heart see a stream of rosy light (not red) pouring forth, engulfing you and your co-disciples. b. at your noon meditation repeat the same symbolic work but this time with a yellow lotus. c. at sunset again repeat the process only this time your lotus is of a deep electric blue with its heart a golden sun. 3. use then the mantric sentence which i gave

d, nor will your group brothers. forget not this, but relax and rest back on the strength which is in you and which surrounds you. i seek not to change your meditation, except to substitute a different visualisation exercise for the- 293- discipleship in the new age- volume i copyright 1998 lucis trust one now being followed. a. visualise yourself as standing to one side of a vast field of closed lotus buds which rest on their broad green leaves. above you is the blue of heaven and ahead of you across the field of buds and leaves and on the far horizon is a golden gate, with the two halves of its door closed. b. then picture yourself as watching the slow opening of the buds, until little by little, the field changes from green to gold, and all that can be seen is a mass of golden flowers

onstituting a magical phrase for each of your three bodies. you should all remember that ancient phrases (such as these i ofttimes give) are really untranslatable; i but put them into english words which will make their meaning clear. i make no attempt to preserve more than the sense. phrase i. for the mind "like a golden butterfly which flies in the face of the sun, i find myself poised upon the lotus petal of the earth. i hover; i stay a little moment and then i fly into the golden pathway that leads unto the sun" phrase ii. for the emotional nature "there is no darkness and no fog. there is no night or day. there are no storms nor peace, no rest nor strife; only the steadfast will of god which works toward good" phrase iii. for the physical body "down from the mountain top i come, bring

g you will fuse and blend both soul and body and thus balance your qualities and increase your usefulness (and also ours) in the service of humanity. it seems a curious form of glamour, does it not, but if you will study yourself and your environment with care, you will discover the justification for my reasoning and my argument. ever the soul has to learn to be the "turning wheel" or the "moving lotus" contacting life in all directions and radiating out from a focussed centre, and this as a result of right preoccupation with the plan. forget not, that a glamour is merely a distortion of the truth and a faulty reflection of a reality. january 1940 my brother: what i have to say to you grows out of your earlier instructions. i wonder how much you have read and pondered upon the ideas therei

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

the heart centre can stream, in reality, those lines of energy which link and bind together. it was for this reason that i have assigned certain meditations which stimulated the heart centre into action, linking the heart centre (between the shoulder blades) to the head centre, through the medium of the higher correspondence to the heart centre, found within the head centre (the thousand petalled lotus. this heart centre, when adequately radiatory and magnetic, relates disciples to each other and to all the world. it will also produce that telepathic interplay which is so much to be desired and which is so constructively- 11- telepathy and the etheric vehicle copyright 1998 lucis trust useful to the spiritual hierarchy provided it is established within a group of pledged disciples, dedicat

ency in progression are all related to the fact that he is created to receive impression and that he possesses a mechanism of response to all the facets of the divine expression in manifestation. it is for that reason that the truly illumined man and all who have taken the three highest initiations are always referred to as "the diamond souled; they, in their totality constitute the "jewel in the lotus" that twelve-petalled lotus which is the symbol and expression of the potency of the planetary logos. you can see, therefore, how the theme of revelation runs throughout the entire evolutionary process; it must never be forgotten that step by step, stage by stage, expansion after expansion, initiation after initiation, the divine whole is realised by man. the method is impressed from a hithe

polarised in the astral nature, and that therefore their problem is to achieve a different polarisation and to become focussed upon the mental plane. this takes time and vast effort. eventually as mentioned above the radiation of the soul is substituted in place of the hitherto present emotional activity of the aspirant; this emanation is, in reality, a radiation from the love petals of the egoic lotus. the moment an aspirant begins to work consciously at his own unfoldment and to consider and deal with the aura with which he is equipped, he then passes through three stages during his progress upon the path of return. these are: 1. the stage wherein he discovers the potency and the quality of his astral aura. owing to the fact that this is (in this second solar system) the quality of love

remembered. 2. mental telepathy. this involves naturally two minds or several minds, and the process is carried forward in the substance of the mental plane. it is the factor which makes possible the activity which we call "impression" this impression comes largely from certain aspects of the mental plane, such as: a. the soul of the telepathic individual, using the knowledge petals of the egoic lotus a high form of mental intelligence. b. the abstract mind, so called. this aspect of mental substance is largely used by the hierarchy in order to reach the minds of disciples. it is only within the last few centuries that the hierarchy- 63- telepathy and the etheric vehicle copyright 1998 lucis trust has shifted the focus of its living attention on to the buddhic plane and away from the ment

monad, the soul and the personality; he is dealing, therefore, with the nine aspects of divinity which connote the nine major initiations and those divine characteristics through which the three major aspects of divinity reflect themselves. in this connection, it is well known to students that the monad expresses itself through the spiritual triad, the soul through the three aspects of the egoic lotus, and the personality through the three mechanical vehicles. it will be obvious to you surely that these three periodical vehicles are under the influence or impression of the three major planetary centres and are, therefore, finally conditioned by the three major energies to which i- 76- telepathy and the etheric vehicle copyright 1998 lucis trust referred earlier in this section. i do not f

s system underlying the nerves which is the true response apparatus and which via the brain telegraphs information to the mind or, via the brain and the mind, keeps the soul informed. it is this system of nadis which is used in full consciousness by the initiate who has related the spiritual triad and the soul-infused personality, and has therefore seen the soul-body, the causal body or the egoic lotus totally disappear, being no longer of any true importance. there is a peculiar and at present inexplicable relation between this system of nadis and the antahkarana when it is in process of creation or is created. 6. the physical body, therefore, like so much else in nature, is itself triple in design. there is: a. the etheric body. b. the substantial nadis. c. the dense physical body. these

es. the fact that we call only that tangible which we can see or touch and contact through the medium of the five senses is entirely wrong. all is regarded as belonging to the world of form which is found on the physical plane, the astral plane and the levels of the lower mind. this lower mental plane, referred to above, includes the level on which the causal body is found the plane in which "the lotus of love is floating" as the old commentary puts it. all that lies above that on mental levels, and on up to the highest of the cosmic physical planes, is formless. these distinctions must be most carefully borne in mind. there is within the human body a wonderful symbol of distinction between the higher etheric levels and the lower so-called physical levels. the diaphragm exists, separating

ic levels become simply the transmitters of the energy emanating from the four cosmic etheric levels. the channel is then direct, completed and unimpeded; the etheric network of light is then of great brilliance, and all the centres in the body are awakened and functioning in unison and rhythm. then corresponding to the directly related monad and personality the head centre, the thousand-petalled lotus, the brahmarandra, is as directly related to the centre at the base of the spine. thus complete dualism, in place of the previous triple nature of the divine manifestation, is established: 1. monad..personality. with the threefold soul no longer needed. 2. head centre..centre at base of spine. with the intermediate five centres no longer required. the old commentary says, in this connection

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

in the building process, or the occupiers of forms of some degree of density or another. hierarchy i. the first great hierarchy is emanated from the heart of the central spiritual sun. it is the son of god himself, the first born in a cosmic sense, even as the christ was the "eldest in a vast family of brothers" and the "first flower on the human plant" the symbol of this hierarchy is the golden lotus with its twelve petals folded. the secret doctrine i. 233-250. iii. 565. it should be remembered that this hierarchy is literally the sixth, for five hierarchies have passed on, being the product of the earlier system, that wherein intelligence or manas was the goal. the five liberated hierarchies are in their totality the sum total of manas. it is the hierarchy which is the fifth in order

and in their turn these lives are peculiarly close to the great heart of love of the solar logos. these great redeeming angels, who are the sons of men on their own true plane, the mental, are ever, therefore, pictured as taking the form of twelve-petalled lotuses this symbology linking them up with "the son of divine love" the manifested solar system, which is said to be a cosmic twelve-petalled lotus, and with the logoic causal lotus, equally of a twelve-petalled nature. we have, therefore, a direct stream of energy flowing through: a. the logoic twelve-petalled egoic lotus, cosmic mental plane. b. the solar twelve-petalled lotus. c. the planetary logoic heart, also a twelve-petalled lotus. d. the twelve-petalled human egoic lotus on the mental plane. e. the twelve-petalled heart centre

being. or, to word it otherwise, energy flows direct from: a. the solar logos, via three great cosmic centres: 1. the central spiritual sun. 2. the heart of the sun- 28- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 3. the physical sun. b. the heart centre of the planetary logos, situated on the fourth cosmic etheric plane (our buddhic plane. c. the egoic lotus of a human being on the mental plane, which is literally a correspondence to the "heart of the sun" the monadic point is a reflection in the human system of the "central spiritual sun" d. the heart centre of a man on the etheric plane of the physical plane, which is in its turn a correspondence to the physical sun. thus the tiny atom is linked with the great central life of the solar system

-ment must take this analogy into consideration. it is useful to remember the place of these hierarchies in the scheme, and to realise that upon the sum total of these vital bodies is gradually gathered the dense manifestation which we regard as the evolutionary matter. the forms are built (from the form of all atoms to the body of the ego, from the form of a flower to the vast planetary or solar lotus) because the hierarchies exist as the aggregate of germ lives, giving the impulse, providing the model, and procuring, through their very existence, the entire raison d' tre of all that is seen on all planes. hierarchies vi and vii. these sixth and seventh hierarchies which provide the substance forms of the three worlds have a vital use and a most interesting place. from the logoic standpoi

ates in a specific direction, but literally turns upon itself, forming a living flaming iridescent globe of pure fire, and holding within it a certain geometrical shape, yet withal vibrating so rapidly that the eye can scarcely follow it. above all, at the top of the head will be seen a fiery display that seems to put all the other centres into insignificance; from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray. this flame mounts upward and seems to attract downward a sheet of electric light, which is the downflow from the spirit on the highest plane. this marks the blending of the fires and the deliverance of man from the trammels of matter" a treatise on cosmic fire (pp. 169-171) at present, charts are set up on the basis of the personality

ciously aware like a detached onlooking observer of these energies and their expressing qualities as they function within himself. this he does upon the path of probation, the path of discipleship and the path of initiation. he has to become aware of: 1. the threefold energy which is the personality, and of which the vital body is the synthetic expression. 2. the threefold soul of which the egoic lotus is the expression. 3. the triple monad of which a great diffusion in time and space in three streams of creative energy is the expression. this last definition is somewhat meaningless to the uninitiate but must suffice. there is a manifesting aspect in all these triplicities which is the result of, and conditioned by, the interplay of the three forces. it is their full expression and the res

his last definition is somewhat meaningless to the uninitiate but must suffice. there is a manifesting aspect in all these triplicities which is the result of, and conditioned by, the interplay of the three forces. it is their full expression and the result of their successful activity. 1. in the personality, it is the physical body. 2. in the soul, it is the unfolded central bud within the egoic lotus- 243- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 3. in the monad, it is the "sound which geometrically forces itself into the vision of the beholder" a deeply esoteric mode of symbolising that which cannot be expressed or reduced to the tangibility of form. if students will bring this idea to the study and understanding of the astrological triangl

sacral centre is regarded as "a necessary evocation between that which is high and that which is low, and between that which is sounded forth from the centre in the throat and that which replies to a deeply sounded note" in this connection there is an interesting triangle of energy formed by- 253- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. the egoic lotus. 2. the throat centre. 3. the sacral centre. this triangle when functioning produces a subsidiary triangle of force which is formed by: 1. the throat centre. 2. the sacral centre. 3. the physical body symbolised by the organs of reproduction. let me pause a moment here to point out that in this study of the triangles it is not possible for us to do more than study certain of the major groups

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

the centres, and are in their turn initiating causes of lesser effects in the physical body. it will be of value if we here tabulate some of the things we know, and aid comprehension. centre g land physical organs type of force o rigin body 1. head..p. ineal..upper brain. spiritual will..a. tma..c. ausal body. brahmarandra. right eye synthetic. monad j ewel in the 1000-petalled. via soul l otus. lotus dynamic will occultist. initiate. master. dominant after 3rd initiation. 2. centre..pituitary..lower brain..soul force..p. etals..b. uddhic between body. left eye. l ove. of egoic v ehicle the eyes. nose. magnetic. lotus, as causal ajna centre nervous light. a whole. body system. intuition. higher vision. mental aspirant. disciple. mystic. dominant after 2nd initiation. 3. heart..thymus..hea

many focal points of force within the body, but we shall deal only with the major seven which control in some degree or other all the remaining. in that way we shall not be confused. we shall consider the five centres found upon the spinal column and the two which are found in the head. 1. the head centre. this is located at the very top of the head. it is frequently called "the thousand-petalled lotus" or the brahmarandra. a. it corresponds to the central spiritual sun. b. it is brought into functioning activity after the third initiation and is the organ for the- 88- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust distribution of monadic energy, of the will aspect of divinity. c. it is related to the triple personality by the antahkarana, which discip

ivity and usefulness as the agent for the accomplishment on earth of the will energy of established being. g. it is the organ of synthesis because, after the third initiation and prior to the destruction of the causal body, it gathers into itself the energies of all the three aspects of manifested life. where man is concerned, this means the energies of the spiritual triad, of the threefold egoic lotus and of the triple personality, thus again making the nine of initiation. the energies thus synchronised and focussed in, around and above the head are of great beauty and extensive radiation, plus dynamic effectiveness. they serve to relate the initiate to all parts of the planetary life, to the great council at shamballa, and to the lord of the world, the final initiator via the buddha and

ct of divinity that of love and therefore to the hierarchy; the buddhas of activity relate him to the third aspect of divinity, that of active intelligence. thus the energy of will, of consciousness and of creativity meet in him, providing the synthesis of the divine aspects. h. this is the only one of the seven centres which at the time of perfected liberation retains the position of an inverted lotus, with the stem of the lotus (the antahkarana, in reality) reaching up into "the seventh heaven" thus linking the initiate with the first major planetary centre, shamballa. all the other centres start by being inverted, with all the petals turned downwards towards the base of the spine; all, in the process of evolution, gradually unfold their petals and then slowly turn upwards "towards the s

it fuses, anchors and expresses. this is a fact which i have not hitherto emphasised in my other writings. the ajna centre is the point in the head where the dualistic nature of manifestation in the three worlds is symbolised. it fuses the creative energies of the throat and the sublimated energies of desire or the true love of the heart. h. this centre, having only two real petals, is not a true lotus in the same sense as are the other centres. its petals are composed of 96 lesser petals or units of force (48+ 48= 96) but these do not assume the flower shape of the other lotuses. they spread out like the wings of an airplane to the right and left of the head, and are symbolic of the right hand path and the left hand path, of the way of matter and the way of spirit. they constitute symboli

and their two dense physical reflections. the three great energies which are brought into play during the divine creative activity are unified in activity by the full expression of the energy flowing through the throat centre, through the apparatus of speech and the two lungs. you have in this relation: life or breath, the word or the soul, and the throat centre of substance in activity. h. this lotus of the throat is inverted in the early stages of evolution, and its petals reach out towards the shoulders and include the two lungs or parts of them. during the life cycle of the soul, it slowly reverses itself, and its petals then reach out towards the two ears and include the medulla oblongata and the carotid gland. this gland is more closely related to the thyroid gland than it is to the

. it will also be apparent to you that deficiency and disease can result from the inactivity of a centre. 4. the heart centre. this is located between the shoulder blades and is in this day and age the centre which is receiving the most attention from those who are responsible for the unfoldment of the human consciousness. it might be truly said, brother of mine, that the rapid unfoldment of this lotus is one of the reasons why the world war could not be avoided. in one sense, it was a necessary happening (given the blind selfishness of the bulk of humanity) because it had become necessary to do away with all the old forms of government, of religion and of the crystallised social order. humanity has now reached a point of group awareness and of group interplay of a deeply spiritual kind, a

loped and have reached a fairly high stage of unfoldment. feeling in the heart is often confused with thinking. the ability to think in the heart is the result of the process of transmuting desire into love during the task of elevating the forces of the solar plexus into the heart centre. heart thinking is also one of the indications that the higher aspect of the heart centre, the twelve-petalled lotus found at the very centre of the thousand-petalled lotus, has- 95- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust reached a point of real activity. thinking as a result of correct feeling is then substituted for personal sensitivity. it gives us the first faint indications, likewise, of that state of being which is characteristic of the monad and which ca

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

become the subject of trained attention, and so assume its normal place in man's unfoldment. it might be added here that creative activity in the field of art becomes possible when the first aspect of the bridging energy of man can function and the soul (manifesting its third or lowest aspect) can begin to work. creative work can be carried forward when two of the "knowledge petals" of the egoic lotus are unfolded. the man can produce, through knowledge and creative energy, something upon the physical plane which will be expressive of the soul's creative power. when two of the "love petals" are also unfolded, then a genius makes his appearance. this is a technical piece of information for those students who are studying the science of the ageless wisdom, but it is of no value to those who

1. from the physical to the vital or etheric body. this is really an extension of the life thread between the heart and the spleen. 2. from the physical and the vital, regarding them as a unity, to the astral or emotional vehicle. this thread emanates from, or is anchored in, the solar plexus, and is carried upward by means of the aspiration till it anchors itself in the love petals of the egoic lotus. 3. from the physical and astral vehicles to the mental body. one terminal is anchored in the head, and the other in the knowledge petals of the egoic lotus, being carried forward by an act of the will. many, too, are in process of linking the three lower aspects, which we call the personality, with the soul itself, through meditation, discipline, service and directed attention. when this ha

and the other in the knowledge petals of the egoic lotus, being carried forward by an act of the will. many, too, are in process of linking the three lower aspects, which we call the personality, with the soul itself, through meditation, discipline, service and directed attention. when this has been accomplished, a definite relation is established between the sacrifice or will petals of the egoic lotus and the head and heart centres, thus producing a synthesis between consciousness, the soul and the life principle. the process of establishing this interlinking and interrelation, and the strengthening of the bridge thus constructed, goes on until the third initiation. the lines of force are then so interrelated that the soul and its mechanism of expression are a unity. a higher blending and

e new age copyright 1998 lucis trust the christ began the "age of love" both ages embody and express two major divine principles. thus the new education has been made possible by the work of the buddha. this will indicate to you how slowly evolution moves. the new religion has been made possible by the work and the life of the christ. speaking esoterically, the knowledge petals of the human egoic lotus have unfolded, and the buddha accelerated the rapid action of this happening. now the love petals of the egoic lotus of the human family are also unfolding the rapidity of this occurrence being the result of christ's action. can you understand the significance of what i am attempting to tell you, and can you grasp the meaning of what i am going to say? the points that i am seeking to make ar

this happening. now the love petals of the egoic lotus of the human family are also unfolding the rapidity of this occurrence being the result of christ's action. can you understand the significance of what i am attempting to tell you, and can you grasp the meaning of what i am going to say? the points that i am seeking to make are as follows: because the three knowledge petals of the human egoic lotus are now racially unfolded (and when i use the word "racial" i mean the human family and not the aryan race, it is now possible for the love petals to unfold. the energy flowing from the outer tier of petals has had a triple effect: 1. it has vitalised the entire body of humanity, and has produced the present speed, intelligent (or should i say "intellectual) civilisation, and our modern cult

an ability to correlate the world of meaning with the world of outer effects. ponder on this sentence. group love is, and must be, the outstanding characteristic of the illuminati of the world, and it is at this time the motivating power of the masters of the wisdom, until such time that enough disciples are expressive of this particular force. when the will or sacrifice petals of the human egoic lotus are opened, there will then be the appearance of a still higher triad of correspondences. these will be known as: participation..purpose..precipitation therefore, as a result of the evolutionary processes in humanity, there will appear the following category of forces or energies, each of them demonstrating certain definite qualities, and they will parallel the opening of the petals in the h

are opened, there will then be the appearance of a still higher triad of correspondences. these will be known as: participation..purpose..precipitation therefore, as a result of the evolutionary processes in humanity, there will appear the following category of forces or energies, each of them demonstrating certain definite qualities, and they will parallel the opening of the petals in the human lotus (page 56. you can note from the tabulation that the love petals are indeed showing signs of opening and this will make clear to you the possibility of certain hoped-for events. the world has to move forward regularly and in order. premature happenings are usually disastrous. all this concerns the cultural unfoldment of the race and is proceeding apace. when the conditioning factors are bette

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

hich is inherently the kingdom of souls. the first meditation affects the three centres in the individual disciple and also, and consequently, his astral body. they can when related, awakened and functioning, and when the two points in the solar plexus are balanced and "enlightened" a word which i shall frequently use in connection with the centres evoke response from the love-petals of the egoic lotus. this must happen automatically and need not be regarded as a complicated technicality. do the required meditation faithfully and correctly and the results will follow spontaneously. ii. unfold to you and reveal the techniques of work, preparatory to initiation. i referred to this earlier (in vol. i, page 99 "as time goes on, i shall bridge between the old techniques and the newer modes of t

monthly reports. i am also going to change the words spoken and am choosing phrases which will convey a pictorial connotation to your minds; in this way the power- 51- discipleship in the new age- volume ii copyright 1998 lucis trust of visualisation will be evoked and aid you in registering what i say. here are the phrases among which i shall choose one for each full moon contact. 1. the golden lotus of the heart. 7. the triangle of fire. 2. the burning ground of fiery red. 8. the golden way to god. 3. the mountain top, bathed in the morning sunrise. 9. the ocean and the rocky shore. 4. the uplifted hand. 10. the silver torch. 5. the equal four-armed cross. 11. the iridescent cube. 6. the open door. 12. the burning bush. i shall picture these to you and name them in your hearing. note wh

you to do "only from the heart centre can stream, in reality, those lines of energy which link and bind together. for this reason, i shall give you for your group meditation a form which will stimulate the heart into action, linking the heart centre (between the shoulder blades) to the head centre through the medium of the heart centre which is found within the head centre (the thousand-petalled lotus. this heart centre, when adequately radiatory and magnetic will relate you afresh to each other and to all the world. this again when connected by an act of the spiritual will to the solar plexus centre will help to produce that telepathic interplay which is so much to be desired and which is so constructively useful to the spiritual hierarchy provided it is established within a group of ple

in the heart centre, imagining it to be just between the shoulder blades. it must be recognised that the concentration of thought energy is definitely there- 80- discipleship in the new age- volume ii copyright 1998 lucis trust 4. then follows the conscious and pictorial (or imaginative) withdrawal of the heart's aspiration, life and devotion into the centre above the head (the thousand-petalled lotus, and its conscious focussing there. 5. when this stage has been reached, and the conscious recognition of place and activity is being gently yet surely held, then sound the sacred word, om, very softly three times, breathing out and towards: a. the soul. b. the hierarchy. c. humanity. these three recognised factors now constitute a definite and linked triangle of force. 6. then say with hear

lly awakened as is the case of the pledged disciple, prior to the second initiation. 3. the relation between the solar plexus and the heart. this is of great importance and serves to clarify the mind of the aspirant because it is symbolic again of the immediate present problem of the personality and the soul. 4. the relation between the ajna centre (between the eyebrows) and the thousand-petalled lotus. when these two centres are correctly related to each other, then the man can take the third initiation at which time the potency of the monad can begin to make its presence felt, linking heart and head and solar plexus. there is an intermediate stage in which the heart and the ajna centre become aligned and related. this stage is omitted from the enumeration given above owing to the fact th

bear in mind- 128- discipleship in the new age- volume ii copyright 1998 lucis trust that the first meditation has relation to the heart centre in the spine, and that this second meditation is only effective when the disciple can work with the heart centre in the head. as soon as this becomes possible, the disciple realises three things: 1. the relation of the heart centre to the twelve-petalled lotus in the head. 2. the necessity of directing the energy of love (the product of the activity of the heart centre) to the service of humanity via the ajna centre. 3. the establishing of a triangle in the etheric body, composed of a line of energy between: a. the twelve-petalled lotus in the head. b. this lotus and the ajna centre. c. the ajna centre and the heart centre. this creates a peculiar

us in the head. b. this lotus and the ajna centre. c. the ajna centre and the heart centre. this creates a peculiar triangle: this is in reality more in the nature of a funnel of reception than a triangle. this is also the first esoteric triangle of energy which the disciple creates. later comes the creation of a spiritual triangle in the head between: a. the ajna centre and the thousand-petalled lotus. this becomes effective physically through the medium of the pineal gland and the pituitary body. b. the thousand-petalled lotus and that focal point or junction of energies to be found in the medulla oblongata, and which is called the alta major centre. this centre becomes physically effective through the carotid gland. c. the alta major centre and the ajna centre- 129- discipleship in the

m carefully, bearing in mind that you have at least bridged the gap between the personality and the spiritual triad to a certain extent, and that for you the need is to complete and strengthen the rainbow bridge and then to use it with facility. the symbology of the antahkarana tends badly to complicate the grasp of its real nature. may i remind you that, just as the soul is not a twelve-petalled lotus floating around in mental substance, but is in reality a vortex of force or twelve energies held together by the will of the spiritual entity (the monad on its own plane, so the antahkarana is not a series of energy threads, slowly woven by the soul-infused personality, and met by corresponding threads projected by the spiritual triad, but is in reality a state of awareness. these symbols ar

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

lations within the solar system. 2. the focus of their polarisation is on the mental plane and they function there as sons of mind or of manas. their normal mode of intercourse is through the medium of telepathic understanding. this is the normal technique of a divine and free manasaputra. this is all made possible when a human being has polarised himself in the soul consciousness, when the egoic lotus is unfolding and when, therefore, the mental method of working is that of mental relationship or telepathy- 25- the externalisation of the hierarchy copyright 1998 lucis trust i earlier told you that, as the race achieves increasingly a mental polarisation through the developing attractive power of the mental principle, the use of language for the conveying of thoughts between equals or of c

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 logos, for the buddha represents the twelve-petalled lotus in the head, of which the christ represents the counterpart, the twelve-petalled lotus of the heart centre. this is a fact seldom grasped or even mentioned. the petals of the throat centre are represented at this time by certain 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 thought

and relate it to the kingdoms of nature. there are of course several meanings to these ancient writings. i have referred above to the five streams of energy and have related them to the five centres. let me extend the idea somewhat by pointing out that these five energies are related to the centres or the lotuses to which i referred in a treatise on cosmic fire, or to the dynamic point within the lotus, through which the central life of the lotus flows; in the case of the first three energies (of shamballa, the hierarchy and humanity) you have the permanent point of life, light and activity in the lotus; in the case of that potent energy connected with the jews, you have a very temporary inflow of energy, and in the case of the forces of materialism, you have a relatively temporary though

gies (of shamballa, the hierarchy and humanity) you have the permanent point of life, light and activity in the lotus; in the case of that potent energy connected with the jews, you have a very temporary inflow of energy, and in the case of the forces of materialism, you have a relatively temporary though apparently permanent focal point of reactionary energy. in connection with the petals of the lotus, you will find a close connection with the forces of the five kingdoms in nature; therefore, to the tabulation which was earlier given i would add the following for your consideration: 1. 5th kingdom..i.ntuition..s.piritual soul..head centre 2. 4th kingdom..intelligence..human soul..throat centre 3. 3rd kingdom..i.nstinct..a.nimal soul..solar plexus 4. 2nd kingdom..sentiency..f.eeling consci

om..i.ntuition..s.piritual soul..head centre 2. 4th kingdom..intelligence..human soul..throat centre 3. 3rd kingdom..i.nstinct..a.nimal soul..solar plexus 4. 2nd kingdom..sentiency..f.eeling consciousness..heart centre 5. 1st kingdom..response..sub-consciousness..base of spine to this you may add the following- 60- the externalisation of the hierarchy copyright 1998 lucis trust 1. shamballa..head lotus..kingdom of god. 1st ray..will quality of will 2. hierarchy..h. eart centre..kingdom of souls. 2 nd ray..l. ove quality of giving. love 3. humanity..t. hroat centre..kingdom of man. 4 th ray..harmony through quality of acquisitiveness conflict 4. the jews..solar plexus centre..k. ingdom of man. 3 rd ray..active quality of separativeness intelligence these can be linked up with the kingdoms i

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

ts of desire, with the form aspect, and with that which is material. 2. an understanding of the emotional or astral body and the place it plays in the student's development. it should be recognised as the shadow of the monad, and a connection should be traced between the astral sheath..6th plane the buddhic sheath..4th plane the monadic sheath..2nd plane and the place the love petals in the egoic lotus play should also be carefully considered. 3. a comprehension of the potency of the astral sheath owing to its undivided nature. 4. a study of the purpose of the solar plexus, and the part it plays as an organ of transference of energy from the three great centres below the diaphragm to the three higher centres. there is a very close analogy here to the solar lotus, the egoic body, occupying

o.m. and let them hear that o.m. as it is sounded forth by him who stands and waits at the very centre of the council chamber of the lord. rule xi. for applicants: let the disciple transfer the fire from the lower triangle to the higher and preserve that which is created through the fire at the midway point. for disciples and initiates: let the group together move the fire within the jewel in the lotus into the triad and let them find the word which will carry out that task. let them destroy by their dynamic will that which has been created at the midway point. when the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done. rule xii. for applicants: let the disciple learn to use the hand in service; let him seek the mark of the mes

conformity with the divine pattern. it should also be noted here that the energies projected by the initiate into the world of maya are directed by him from the various centres in his own body and from the central point of energy in- 118- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust each particular centre employed. it is the central "jewel in the lotus" from which the initiate works, and these seven central focal points, these seven jewels, so-called, are the correspondence of the jewel in the egoic lotus. this means, therefore, that successful work "within the veils of maya" involves ever the use of the will aspect and the conscious employment of that quota of the shamballa force which the initiate is able to appropriate and to use becaus

ntimental group interrelation. 2. learning how to use the forces of destruction constructively. 3. attaining the power to work as a miniature hierarchy, and as a group to exemplify unity in diversity. 4. cultivating the potency of occult silence. we now come, after these preliminary remarks, to a consideration of the next rule. rule xi. let the group together move the fire within the jewel in the lotus into the triad and let them find the word which will carry out that task. let them destroy by their dynamic will that which has been created at the midway point. when the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done. on first reading this rule it is obvious that it concerns the fourth initiation and the consequent destructio

ate significances, but it will now be clear to you why i have dealt with the four qualities which a group must develop in unison prior to initiation. we shall find it useful to relate these qualities to the various phrases or injunctions in this rule xi. we must consider each of them separately. let us now look at the first sentence. 1. let the group together move the fire within the jewel in the lotus into the triad. let me first remind you that fire always connotes the first aspect and this, as you know, is the life aspect. to this let me add the well-known fact that "our god is a consuming fire" and call to your recollection that the first aspect is the destroyer aspect. you have immediately established a relation between the first two qualities with which we have been dealing and the w

ge 215) have enabled the group to achieve the sounding of the word. that word, now emitted by them as a group under the inspiration of the master (and i use the word "inspiration" advisedly, has gone forth; it has passed beyond the sphere of the immediate group influence; it has made its initial impact upon the soul of the group and has vitalised to a new potency the life aspect, the jewel in the lotus of the soul. now comes the possibility of fulfilling the third great injunction contained in this rule: 3. let them destroy by their dynamic will that which has been created at the midway point. in the fulfillment of the requirement here enjoined, the group enters upon its major test in this work of transference. the group members have unitedly preserved the point of tension; unitedly they h

ss to pure will we considered these five words in relation to the five initiations with which you are all so theoretically familiar. the word know, in relation to the initiate-consciousness, concerns the certainty of the initiate, and his profound conviction of the fact of the christ in the hearts it is at the same time coupled with a reaction which emanates from the sacrifice petals in the egoic lotus those petals which are composed of the will quality of the monad and relate the soul to the emanating monad. the first faint tremor of the impact of monadic "destiny (i know not how else to express this concept) makes itself felt, but is registered only by the soul of the initiate and on the level of soul consciousness; it is never registered by the man on the physical plane who is taking th

e the increased conflict in his life and circumstances; these constitute the reason for the tests of initiation. this, on a tiny scale, is true of the centres in the etheric body of the disciple; they too evidence the same dual activity, once the path of discipleship is trodden and the path of initiation is entered. the zodiacal wheel is itself essentially a cosmic centre; it is a twelve-petalled lotus, but it is a twelve-petalled lotus within the thousand-petalled lotus of an unknown cosmic entity, the one referred to in my earlier books as the one about whom naught may be said. the multiplicity of zodiacal influences have eventually a dual effect: one upon shamballa (the planetary head centre) and the other upon the hierarchy (the planetary heart centre; the effect is also felt in the he

ANALYSIS OF THE 5 6 INITIATION

now established in trapt. in harmony, one reflects the other. the wands of the chiefs the chief adept holds the wand of thoth; in that his grade of 7=4 is that of isis, we could say isis holds the wand of thoth. the second adept is 6=5 of hrwbg and alludes to horus who holds the wand of his father, osiris. the third adept is 5=6 of trapt which alludes to osiris, and he holds the wand of isis, the lotus wand. observe the correlation in the following diagram: b in f: the thoth wand held by isis. a in e: the osiris wand held by horus. c in b: the isis wand held by osiris. the three wands combined have a total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "power" in hebrew. 28=2+8=10=1, unity. power and unity are akin, in that as our order remains in a state of un

the isis wand held by osiris. the three wands combined have a total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "power" in hebrew. 28=2+8=10=1, unity. power and unity are akin, in that as our order remains in a state of unity under the light, it shall act as a power for the will of light. the globe of the chief adept wand is the light, the phoenix is the life, the lotus is love. light, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlasting wings of the divine, the chief adept's wand. one hundred and twenty one hundred and

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

phur pa spu gri i gnad gcod. ra. ra. shag rbad. ya. ya. n.i srog bring bring m.ra ya rbad [308] when one inhales inward, one s own life force is interrupted [when] one expels outward, they harm all beings. therefore, offer this as the basis of the effigy. this is the fourth chapter, which is the mantra from the tantra of the great king of the violence demons, the red-razored one. translation "o. lotus moon,373 great wrathful tamdrin alas alas h. pha. o. on the hearts374 of the man-eating demons h. h. the hard single spear of .uyagr.va375 ja. ja. o. impure meat.376 ja slay the heart. slay those gathered to kill themselves. the heart s blood dun dun.377 might demons ja laya. cut the flesh and life-energy laya. cut the flesh and life-breath laya [say] three times quickly bhyo! bhyo! where378

be incited [and] send forth insanity on the enemy! descend at the time of the radiant lightning consort! bhyo! the bitch marmo tselmikma427 opens her mouth and bares fangs of copper. a fog of disease swirls from her mouth. she who receives the previous [life] and catches the breath of the enemy drinks the warm blood of a transgressor s brain. she who is the follower of the red 422 "speech of the lotus" 423 as four aspects. skt. dharmavajra. 424 in fact, this is his secret name. 425 "conch shell-colored vermillion-eyed woman" 426 tib. srog dbugs. 427 "red vermillion-eyed woman" 164 rock might demon [313] run! run! now run! be incited [and] drink the brains of the enemy! descend at the time of the red bronze wolf! bhyo! the bitch marnak trakmikma428 gathers cloud-like poisonous vapors. her

the words of glorious tamdrin, conceal this within the eye of the nampar nangdz (rnam par snang mdzad)450 [statue] of the mount chimpu temple at samy [319] at the end of time, the moment when the dharma king is cast down as vulgar will come. therefore, at that time, the haughty ones of the violence demons and the eight classes [of demons] will manifest; the red-colored knowledge-bearer451 of the lotus family and the horse will speak [and] shout forth with wrathful voices; it will create a beautiful appearance. from the wisdom of the lotus lord s compassion, a single accomplishment will be obtained. thus, when properly practiced, the dharma king with his disciples will protect [you] and will restore damaged temples" this was similarly instructed during the time of both king trisong deutsen

image on the east over-door projection of the samy central temple,454 it speaks like a human. while tracing it, on the first day of the sixth month, analyze it. on the second day, while understanding its oral instruction [also] understand it as the basis of belief in the drawing. this should be kept secret. colophon (319.6-320.1 [320] this was revealed from a treasure [text] by ngari pa.chen, the lotus king, powerful emanation of wisdom. 450 "fully-manifested one".skt. vairocana. 451 skt. vidy.dhara. 452 a close disciple of guru rinpoche who attained accomplishment through the tamdrin practice and was later incarnated within the karmapa (kar ma pa) lineage. born into the nganlam clan in the phen valley, he took ordination from .antarak.ita in the first group of seven tibetan monks. having

e iron hooks from the syllable of the luminous heart center to the great powerful lord tamdrin. regarding the invitation from each domain; burn incense and powder, and fan it with red silk. regarding crying out with a tormented roar; kyai! regarding those many places over there; in the direction where the sun sets, in the red copper fields of the might demon domain, obey the words of the powerful lotus. regarding the high-ranking seven emanating riders; they are usually red in body color and they carry a flag and lasso in hand. they [come] with an assembly of the haughty eight classes [of demons. they depart hither, come hither, and approach this place .ulatritrivajrasamaya ja. ja. bhyo! in the power within the red fortress, the benefit from flesh and blood is inconceivable. shining gifts

h this place .ulatritrivajrasamaya ja. ja. bhyo! in the power within the red fortress, the benefit from flesh and blood is inconceivable. shining gifts of the mind are extremely beautiful [321] sit on the seat of pure vow. together with .ulatrisamaya ti..a.455 kyai! regarding the individual seven emanating riders; it is conceivable to perform enlightened activities. obey the words of the powerful lotus. the vow-holders praise you, treasure lord. offer this pure ablution. thoroughly perform these by means of compassion for me and for the lord of benefits. argham456 vi.uddhe457 sv.h..458 pure incense gathers like clouds. offer bright flowers, perfumed water, food offerings, and pleasant music. thoroughly perform these by means of compassion. dh.pe459 pu.pe460 .loke461 ghandhe462 nividye463

74 tib. sgrengs se sgreng. 475 tib. rol lo lo. 476 tib. bshugs pa. 477 tib. di ri ri. 172 essence. become fully displeased and protect them like a dear child, a nephew" speaking thus, one should disperse and exhort in the best and pure direction. padmasambhava478 performs the activity ritual of the offerings for the seven fierce might demon brothers. samay. protect the words of the great powerful lotus. kha tham.479 this was revealed from the region of chimbu betsa( chim bu bhe tsha)480 by the powerful emanation lotus king.481 d. violence demon invocation and history (322.6-328.5) thus called "the invocations and history of the violence demons [323 "over there in the direction where the sun sets, in the red copper fields of the might demon land; above the copper rocks there is copper and m

blue-checkered satin. they possess majestic turbans of red silk on their heads. they possess belts of precious gold. they ride blue horses with black covers as mounts. their red silk mats flutter.487 their multicolored saddles spontaneously manifest.488 the martingale489 of silver dazzles and flashes.490 the bronze stirrups chime and clack.491 the gold armor and 478 tib. padma thod phreng rtsal "lotus skull-garland power" 479 unknown; possibly a sanskrit transliteration for a seal. 480 unknown; possibly an area near mount chimpu at samy. 481 tib. padma rgyal po; one of padmasambhava s eight manifestations. 482 unknown. 483 tib. me re re. 484 tib. ldems se ldem. 485 tib. khrigs se khrigs. 486 tib. sku la dan dmar ber chen gsol. due to the context and vague appearance of the word within the

BLAVATSKY H P ANTHROPOGENESIS

times doth he see thee nearer to himself, seven times more doth he feel thee. thou hast forbidden thy servants, the small rings, to catch thy light and heat, thy great bounty to intercept on its passage. send now to thy servant the same" 3. said the "lord of the shining face "i shall send thee a fire when thy work is commenced. raise thy voice to other lokas; apply to thy father, the lord of the lotus, for his sons. thy people shall be under the rule of the fathers. thy men shall be mortals. the men of the lord of wisdom, not the lunar sons, are immortal. cease thy complaints. thy seven skins are yet on thee. thou art not ready. thy men are not ready" 4. after great throes she cast off her old three and put on her new seven skins, and stood in her first one- ii. 5. the wheel whirled for t

ich "is the personal pronoun anochi" from the name of the egyptian goddess anouki* in one of the most ancient catechisms of southern india, madras presidency, the hermaphrodite goddess adanari (see also "indian pantheon) has the ansated cross, the svastica, the "male and female sign" right in the central part, to denote the pre-sexual state of the third race. vishnu, who is now represented with a lotus growing out of his navel- or the universe of brahma evolving out of the central point nara- is shown in one of the oldest carvings as double-sexed (vishnu and lakshmi) standing on a lotus-leaf floating on the water; which water rises in a semicircle and pours through the svastica "the source of generation" or of the descent of man. pythagoras calls sukra-venus the sol alter "the other sun" o

nctly called "the mind-born sons of brahma; and this specified mode of engendering precluded every idea of phallicism, at any rate in the earlier human nations. this instance well illustrates the respective spirituality of the two nations- 3. said the "lord of the shining face "i shall send thee a fire when thy work is commenced. raise thy voice to other lokas, apply to thy father the lord of the lotus (kumuda-pati (a) for his sons. thy people shall be under the rule of the fathers (pitri-pati. thy men shall be mortals. the men of the lord of wisdom (budha, mercury) not the sons of soma (the moon) are immortal. cease thy complaints (b. thy seven skins are yet on thee. thou art not ready. thy men are not ready (c (a) kumuda-pati is the moon, the earth's parent, in his region of soma-loka. t

l and all-seeing" he is considered now as the greatest protector of asia in general, and of tibet in particular. in order to guide the tibetans and lamas in holiness, and preserve the great arhats in the world, this heavenly being is credited with manifesting himself from age to age in human form. a popular legend has it that whenever faith begins to die out in the world, padmapani chenresi, the "lotus-bearer" emits a brilliant ray of light, and forthwith incarnates himself in one of the two great lamas- the dalai and teschu lamas; finally, it is believed that he will incarnate as "the most perfect buddha" in tibet, instead of in india, where his predecessors, the great rishis and manus had appeared in the beginning of our race, but now appear no longer. even the exoteric appearance of dhy

ly two faces- the third face being left a blank (a reference to the untimely end of the atlanteans) is brown-black. padmapani (daksha) is seated on the column, and forms the apex. in this reference[[vol. 2, page] 179 the birth-days of the dhyanis. compare stanza 39. the dhyan chohan is represented with four arms, another allusion to the four races. for while two are folded, the third hand holds a lotus (padmapani "the lotus-bearer, this flower symbolizing generation, and the fourth holds a serpent, emblem of the wisdom in his power. on his neck is a rosary, and on his head the sign of water[[diagram- matter, deluge- while on his brow rests the third eye (siva's eye, that of spiritual insight. his name is "protector (of tibet "saviour of humanity" on other occasions when he has only two arm

fourth holds a serpent, emblem of the wisdom in his power. on his neck is a rosary, and on his head the sign of water[[diagram- matter, deluge- while on his brow rests the third eye (siva's eye, that of spiritual insight. his name is "protector (of tibet "saviour of humanity" on other occasions when he has only two arms, he is chenresi, the dhyani and bhodisatva, chakna-padmakarpo "he who holds a lotus" his other name is chantong "he of the 1,000 eyes" when he is endowed with a thousand arms and hands, on the palm of each of which is represented an eye of wisdom, these arms radiating from his body like a forest of rays. another of his names is lokapati and lokanatha (sanskrit "lord of the world; and jigtengonpo (tibetan "protector and saviour against evil" of any kind. padmapani, however

is other name is chantong "he of the 1,000 eyes" when he is endowed with a thousand arms and hands, on the palm of each of which is represented an eye of wisdom, these arms radiating from his body like a forest of rays. another of his names is lokapati and lokanatha (sanskrit "lord of the world; and jigtengonpo (tibetan "protector and saviour against evil" of any kind. padmapani, however, is the "lotus-bearer" symbolically only for the profane; esoterically, it means the supporter of the kalpas, the last of which, the present maha-kalpa (the varaha, is called padma, and represents one half of the life of brahma. though a minor kalpa, it is called maha "great" because it comprises the age in which brahma sprang from a lotus. theoretically, the kalpas are infinite, but practically they are d

1) in the epoch we are treating of, the continent of "lemuria" had already broken asunder in many places, and formed new separate continents. there was, nevertheless, neither africa nor the americas, still less europe in those days, all these slumbering yet on the ocean floors. nor was there much of present asia; for the cis-himalayan regions were covered with seas, and beyond this stretched the "lotus leaves" of sveta-dwipa, the countries now called greenland, eastern and western siberia, etc, etc. the immense continent, which had once reigned supreme over the indian, atlantic, and pacific oceans, now consisted of huge islands which were gradually disappearing one after the other, until the final convulsion engulfed the last remains of it. easter isle, for instance, belongs to the earlies

BLAVATSKY H P COSMOGENESIS

ion of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric and esoteric. 381 the purity of early phallicism. 383 the egyptian lotus. 385- ix. deus lunus. 386 a glance at the lunar myth. 387 a key-note 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 es

s were not yet born from the web of light. darkness alone was father-mother, svabhavat; and svabhavat was in darkness. 6. these two are the germ, and the germ is one. the universe was still concealed in the divine thought and the divine bosom- stanza iii. 1. the last vibration of the seventh eternity thrills through infinitude. the mother swells, expanding from within without, like the bud of the lotus. 2. the vibration sweeps along, touching with its swift wing the whole universe and the germ that dwelleth in darkness: the darkness that breathes over the slumbering waters of life. 3. darkness radiates light, and light drops one solitary ray into the mother-deep. the ray shoots through the virgin egg, the ray causes the eternal egg to thrill, and drop the non-eternal germ, which condenses

uality that corresponds, on a higher plane than our thoughts can reach, with what we know as consciousness in ourselves. but this is not any kind of consciousness that we can manage to distinguish from what appears to us as unconsciousness[[vol. 1, page] 57 the germ of life. stanza ii- continued. 3. the hour had not yet struck; the ray had not yet flashed into the germ (a; the matri-padma (mother lotus) had not yet swollen (b (a) the ray of the "ever darkness" becomes, as it is emitted, a ray of effulgent light or life, and flashes into the "germ- the point in the mundane egg, represented by matter in its abstract sense. but the term "point" must not be understood as applying to any particular point in space, for a germ exists in the centre of every atom, and these collectively form "the g

collectively form "the germ" or rather, as no atom can be made visible to our physical eye, the collectivity of these (if the term can be applied to something which is boundless and infinite) forms the noumenon of eternal and indestructible matter (b) one of the symbolical figures for the dual creative power in nature (matter and force on the material plane) is padma, the waterlily of india. the lotus is the product of heat (fire) and water (vapour or ether; fire standing in every philosophical and religious system as a representation of the spirit of deity* the active, male, generative principle; and ether, or the soul of matter, the light of the fire, for the passive female principle from which everything in this universe emanated. hence, ether or water is the mother, and fire is the fa

every philosophical and religious system as a representation of the spirit of deity* the active, male, generative principle; and ether, or the soul of matter, the light of the fire, for the passive female principle from which everything in this universe emanated. hence, ether or water is the mother, and fire is the father. sir w. jones (and before him archaic botany) showed that the seeds of the lotus contain- even before they germinate- perfectly formed leaves, the miniature shape of what one day, as perfect plants, they will become: nature thus giving us a specimen of the preformation of its production. the seed of all phanerogamous plants bearing proper flowers containing an embryo plantlet ready formed (see part ii "the lotus flower as an universal symbol) this explains the sentence "

ants, they will become: nature thus giving us a specimen of the preformation of its production. the seed of all phanerogamous plants bearing proper flowers containing an embryo plantlet ready formed (see part ii "the lotus flower as an universal symbol) this explains the sentence "the mother had not yet swollen- the form being usually sacrificed to the inner or root idea in archaic symbology. the lotus, or padma, is, moreover, a very ancient and favourite[[footnote(s* an unpoetical term, yet still very graphic (see foot-note to stanza iii* even in christianity (see part ii "primordial substance and divine thought* gross "the heathen religion" p. 195[[vol. 1, page] 58 the secret doctrine. simile for the kosmos itself, and also for man. the popular reasons given are, firstly, the fact just m

, moreover, a very ancient and favourite[[footnote(s* an unpoetical term, yet still very graphic (see foot-note to stanza iii* even in christianity (see part ii "primordial substance and divine thought* gross "the heathen religion" p. 195[[vol. 1, page] 58 the secret doctrine. simile for the kosmos itself, and also for man. the popular reasons given are, firstly, the fact just mentioned, that the lotus-seed contains within itself a perfect miniature of the future plant, which typifies the fact that the spiritual prototypes of all things exist in the immaterial world before those things become materialised on earth. secondly, the fact that the lotus plant grows up through the water, having its root in the ilus, or mud, and spreading its flower in the air above. the lotus thus typifies the l

those things become materialised on earth. secondly, the fact that the lotus plant grows up through the water, having its root in the ilus, or mud, and spreading its flower in the air above. the lotus thus typifies the life of man and also that of the kosmos; for the secret doctrine teaches that the elements of both are the same, and that both are developing in the same direction. the root of the lotus sunk in the mud represents material life, the stalk passing up through the water typifies existence in the astral world, and the flower floating on the water and opening to the sky is emblematical of spiritual being- stanza ii- continued. 4. her heart had not yet opened for the one ray to enter, thence to fall as three into four in the lap of maya (a (a) the primordial substance had not yet

BLUE EQUINOX

se things. 26. for there is no symbol of thee. liber lxv 79 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the whie thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcendest the forces in their concourse and cohesion, in their death and their disruption. thou art python, the terrible serpent about the end of all things! 31. i turned about me thrice in every way; and always i came at the last unto thee. 32. man

in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swing the thurible of my delight before thee, and the fervour of the orisons shall intoxicate thy nostrils. 46. o thou who camest from the land of the elephant, girt about with the tiger.s pell, and garlanded with the lotus of the spirit, do thou inebriate my life with thy madness, that she leap at my passing. 47. bid thy maidens who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice

the disciple is urged to find out his ego and slay it even in the beginning. 36. let not thy .heaven-born. merged in the sea of m y, break from the universal parent (soul, but let the fiery power retire into the inmost chamber, the chamber of the heart, and the abode of the world.s mother. this develops verse 35. the heaven-born is the human consciousness. the chamber of the heart is the anahata lotus. the abode of the world.s mother is the muladhara lotus. but there is a more technical meaning yet.and this whole verse describes a particular method of meditation, a final method, which is far too difflcult for the beginner (see, however, the equinox, on all these points) 37. then from the heart that power shall rise into the sixth, the middle region, the place between thin eyes, when it be

body ruach. the heart is tiphareth, the centre of ruach. the equinox 22 43. eternal life.s pure waters, clear and crystal, with the monsoon tempest.s muddy torrents cannot mingle. we are now again on the subject of suppressing thought. the pure water is the stilled mind, the torrent the mind invaded by thoughts. 44. heaven.s dew-drop glittering in the morn.s first sunbeam within the bosom of the lotus, when dropped on earth becomes a piece of clay; behold, the pearl is now a speck of mire. this is not a mere poetic image. this dew-drop in the lotus is connected with the mantra .aum mani padme hum. and to what this verse really refers is known only to members of the ninth degree of o.t.o. 45. strive with thy thoughts unclean before they overpower thee. use them as they will thee, for if th

fal, where the scenery comes to the knight instead of the knight going to the scenery. but there is also implied the doctrine of the tao, and only one who is an accomplished taoist can hope to understand this verse (see .the hermit of esopus island. part of the magical record of the beast 666, to be published in the equinox, vol. iii) 50. let thy soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun. 51. let not the fierce sun dry one tear of pain before thyself hast wiped it from the sufferer.s eye. the equinox 24 52. but let each burning human tear drop on thy heart and there remain; nor ever brush it off, until the pain that caused it is removed. this is a counsel never to forget the original stimulus which has driven you to the path, the .fir

BOOK T

g flame: the rose of the palace of fire" 9. the knight of cups is "the lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cups is "the queen of the thrones of the waters" book t page 1 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 11. the king of cups is "the prince of the chariot of the waters" 12. the knave of cups is "the princess of the waters: the lotus of the palace of the floods" 13. the knight of swords is "the lord of the wind and the breezes: the king of the spirits of air" 14. the queen of swords is "the queen of the thrones of air" 15. the king of swords is "the prince of the chariot of the winds" 16. the knave of swords is "the princess of the rushing winds: the lotus of the palace of air" 17. the knight of pentacles is "the lord of

a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crown, cuirass and buskins is seen an ibis with opened wings, and beside her is the same bird, whereon her hand rests. she holds a cup, wherefrom a crayfish issues. her face is dreamy. she holds a lotus in the hand upon the ibis. she is imaginative, poetic, kind, yet not willing to take much trouble for another. coquettish, goodnatured and underneath a dreamy appearance. imagination stronger than feeling. very much affected by other influences, and therefore more dependent upon dignity than most symbols. she rules from 20 degree gemini to 20 degree cancer. water of water queen of nymphs or

ce of the chariot of the waters king of cups a winged kingly figure with winged crown seated in a chariot drawn by an eagle. on the wheel is the symbol of a scorpion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules fro

the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 degree libra to 20 degree scorpio. air of water prince and emperor of nymphs or undines. xii. the princess of the waters; the lotus of the palace of the floods knave of cups a beautiful amazon-like figure, softer in nature than the princess of wands. her attire is similar. she stands on a sea with foaming spray. away to her right a dolphin. she wears as a crest a swan with opening wings. she bears in one hand a lotus, and in the other an open cup from which a turtle issues. her mantle is lined with swans-down, and is of

ustful, suspicious, firm in friendship and enmity; careful, observant, slow, over-cautious, symbolizes gr:alpha and gr:omega; he slays as fast as he creates. if ill dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 degree capricorn to 20 degree aquarius. air of air prince and emperor of the sylphs and sylphides. xvi. the princess of the rushing winds; the lotus of the palace of air book t page 8 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles th

es, fire wand of zelator adept yellow blue-grey princess tiger's head tiger, leaping flames, gold altar, long club, largest at bottom red-gold blue cups king peacock with opened fan white horse, crab issuing from cup, sea fair blue queen ibis ibis, crayfish issuing from cup, river goldbrown blue prince eagle scorpion, eagle; serpent issuing from cup, lake brown grey or brown princess swan dolphin lotus, sea with spray, turtle from cup brown blue or brown swords king winged hexagram winged brown horse, driving clouds, drawn sword darkbrown dark queen winged child's head head of man severed, cumulus clouds, drawn sword lightbrown grey prince winged angel's head arch fairies winged, whirling hair, nimbi, drawn sword and sickle dark dark princess medusa's head silver altar, smoke, clouds, draw

of this life; abundance; modified by dignity as is usual. chesed of hb:v (convalescence, recovery from sickness; change for the better. herein do hb:lavyh and hb:klyal bear rule. xxx. the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or water-lilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of mars and scorpio for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected

unwarranted self-assertion and vanity. sometimes thankless and presumptuous; sometimes amiable and patient. according to dignity as usual. tiphareth of hb:h (beginning of wish, happiness, success, or enjoyment. therein rule hb:nlkal and hb:yyyal. xxxii. the lord of illusionary success seven of chalices the seven cups are arranged as two descending triangles above a point: a hand, as usual, holds lotus stems which arise from the central lower cup. the hand is above this cup and below the middle one. with the exception of the central lower cup, each is overhung by a lotus flower, but no water falls from these into any of the cups, which are all quite empty. above and below are the symbols of the decanate venus and scorpio. possible victory, but neutralized by the supineness of the person: i

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ciousness. it opens up the channel to your higher self. technique many people fail in their meditation because either they are using the wrong technique, or they simply do not have a technique. master teachers of r conscious sub conscious lesson seven: meditation, dreams and the minor sabbats/ 81 eastern philosophies suggest that during meditation you focus your attention on the "thousand petaled lotus" of the third eye (see figure 7.2. this is the seventh and highest chakra. in this way you re-orient yourself by transcending association with your gross physical self and your mental identifications and you become aware of the true source. when you sit in meditation, with your attention focused on the third eye, you lift yourself above and beyond the conscious and subconscious cares of the

pine straight. i personally recommend that you sit in a comfortable, straight-backed chair. you should be able to sit well back spine straight with your feet flat on the floor. the chair should, preferably, have arms to it on which to rest your arms. it need not have a high back, in fact it is better if it does not. you may prefer to sit or lay on the floor. if you choose to sit on the floor, the lotus position is not recommended unless you are an adept and completely comfortable with it. you should select a location that allows you to lean against something for back support. the floor surface should be comfortably soft. it is helpful, though not absolutely necessary, to reduce the presence of man-made fibers such as metal, plastic and synthetics, as much as possible. ideally a soft sheeps

here the submerged test subject was kept in a weightless and motionless condition. documentation of such tests reveals that extra-sensory phenomena, including imagery, occur. the witches' cradle depriving the physical senses by external means is in no way a new idea. for centuries the arabian dervishes have dangled from a rope around the wrist; hindus have sat for days, weeks or even months, in a lotus position, and members of the craft have used a device known as the "witches' cradle, to separate the consciousness from the physical. there are several variations of the witches' cradle. two are illustrated. all perform the same basic function of isolating the person from her/his physical environment and make physical movement all but impossible. under these conditions, the consciousness is

BUDGE E

er. 9-11. three gods, seated, in mummy forms. the first has the head of a horned animal, and is called amu-aa, i.e "the eater of the p. 32 phallus; the second has the head of a man, and is called akhabit; and the third has the head of a jackal, and is called nebt-ta-tcheser. 12. the god osiris un-nefer, in mummy form, wearing the crown of the south. 13. the god khui, who holds in each hand a long lotus-topped sceptre surmounted by a star. click to view second hour. lower register. gods nos. 9-15. 14. the two-headed god (horus-set) called hra-f-a-f. 15. the god heru-hen. 16, 17. two gods, each holding in his left hand the sign of life inverted; their names are hun and hetchetchtu. p. 33 18-20. three gods, each holding a palm branch; their names are neha (or nareh, makhi, and renpiti. 21. a

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e distances right. for group work, you can light a circle of candles. if you are working indoors, and there is no natural harmonious sound, such as the water, you may like to play softly a cd of rainforest or ocean sounds, birdsong or dolphin calls* light incense sticks of frankincense or myrrh* sit either cross-legged on the floor on a rug or blanket with your hands supporting your knees, in the lotus position if you are skilled in yoga, or on a chair with both feet flat on the floor. if you wish, support your back with a pillow and have arm rests on the chair for your elbows. relax your arms and hands, with palms uppermost. it is important to be comfortable and not to be distracted by worrying about keeping in a particular 'approved' position* visualise yourself surrounded by a circle of

al insights and for bringing wishes into actuality. element: water seite 139 wicca01.txt colour: silver or white (although some magical traditions that use the triple goddess in ritual dress show the maiden in white, the mother in red and the crone in black) crystals: moonstone, mother of pearl, pearl, selenite, opal incenses: jasmine, myrrh, mimosa trees: willow, alder herbs and oils: chamomile, lotus, poppy, wintergreen metal: silver the moon rules cancer, 22 june-22 july, and its spells are particularly potent during that period and for all who are born under cancer [insert sym15] mars tuesday, the day of mars, is good for spells for courage, taking the initiative at home, independence and separateness from others, and change. it also represents aggression, competitiveness and anger, al

CHRONOLOGIA RORISPERGIUS

a ben joseph 130 theon of smyrna: biblion- natural square often cited as magic. d. 132 rabbi ishmael. attributed to him is 3 enoch, or the hebrew apocalypse of enoch, supposedly written after his visionary ascension into heaven 132-5: bar kokhba rebellion in palestine. jerusalem is leveled and jews are forbidden to live there, removing any hope of establishing a third temple c.150 n.t. apocrypha. lotus sutra. cyranides(hermetica which catalogues the occult properties of birds, fishes, plants, and stones for the 4 elements of air,water,earth and fire. its first book has 24 chapters each beginning with a letter of the greek alphabet) ptolemy writes the tetrabiblos, the most comprehensive work on astrology to date. already aware of the precession of the equinoxes, ptolemy cautions astrologers

rds made for his wives- probably the chinese 'domino' cards. 1120- 1147 jaufr rudel troubadour 1122-1204 eleanor of aquitaine 1125. adelard of bath an englishman who went into the islamic world and learned much about its culture. he was one of the first to translate arabic astrological texts into latin, most notably abu ma'shar's the abbreviation of the introduction to astrology. 1127-1279 "white lotus society. chinese religious sect which developed out of pure land buddhist lay associations in the southern sung dynasty 1128-1203 alanus ab insulis aka alain de l'isle& alain de lille derived his pythagoreanism from the asclepius and hermetica; influenced by pseudo-dionysius and john scotus erigena. school of chartres. influence on romance of the rose. quotes hermes trismegistus liber de xxi

eferred to seven grades of being which constitute the ascent of the soul to the godhead. 1338-1400 geoffery chaucer 1329-1419 nicolas flamel (supposed) 1339 pope benedict xii orders an investigation into the alchemical activities of some clerics and monks c. 1350-1370: outbreaks of the "black death (mostly bubonic plague, yersinia pestis) ravage europe. in the mid-fourteenth century several white lotus groups rebelled against mongol rule in the name of both maitreya and the manichean king of light. white lotus school(pai-lien she) became a secret society and played an important role in the rebellions and peasant insurrections of the 13th-15th centuries. the strange powers supposedly unleashed by buddho-taoist religious practices and demonstrated with magic tricks may have led to the delusi

oist religious practices and demonstrated with magic tricks may have led to the delusion of invulnerability that is characteristic of the modern martial arts. the association between popular religion and feats of magic became so strong that in the late seventeenth century it was natural for a chinese author to suppose a rope-climbing performance by a street magician had some connection with white lotus sectarianism. c. 1351-1435 solomon halevi (aka pablo de santa maria)used jewish beliefs about elijah's coming and the end of the world to promote christian kabbalistic beliefs c. 1350 joseph ben abraham ibn waqar wrote a synthesis of philosophy and kabbalah that yohanan alemanno based on. also wrote a lexicon of sefirot symbolism and was a friend of moses narboni. c.1350? reuben zarfati "igg

COLLIER IRENE CHINESE MYTHOLOGY

ociously that the tortoises drew in their heads, and the crab, shrimp, and lobster soldiers all scuttled out of his way. but monkey was not satisfied with the wonderful iron stick. next, he demanded suitable clothing from the dragon king. the dragon king summoned his dragon brothers by beating on gongs and drums. from their treasuries, the dragons gave monkey a pair of cloudstepping shoes made of lotus fiber, a cap made of phoenix monkey 99 feathers, and a chain mail vest made of yellow gold. without so much as a nod of thanks, monkey left. the dragon king and his brothers were angry at monkey s poor manners and complained to the gods in heaven about the monkey king s rude behavior. when monkey returned to his mountain home, he showed off his new clothes. he preened this way and that, and

an skulls that he wore around his neck, as he begged the goddess for forgiveness. she invited the sandy-haired monster to repent by helping pilgrims instead of harming them. as kuan yin continued on to a high mountain pass, a most horrible smell greeted her. kuan yin s assistant found a filthy pig with long tusks who attacked them with a rake. the pig stopped immediately when kuan yin tossed some lotus flowers between them. he recognized the goddess, and told her that once he had been a god. the pig begged her to help him return to his former life in heaven. kuan yin asked him to earn his way back to heaven by helping travelers instead of attacking them. next, kuan yin and her assistant were accosted by a dragon. dragons are usually harmless spirits, but this dragon was deeply disturbed. h

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

gs of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the black band and into the element of l. it is a simple matter to banish negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol representing the operation of the eternal spirit and the f

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

f the golden dawn. apport: from the french meaning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or entity from the spirit world or the astral plane (q.v. aquarius "the water-bearer" in astrology (q.v, the eleventh sign of the zodiac (q.v) having the qualities of fixed (q.v) and air (q.v) and is ruled by the planet uranus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: unconventionally, rebelliously, humanitarianly, impersonally, with originality, with detachment, creatively. ararita: a hebrew, notarikon (q.v) for "eh-chahd rash, eh-chu-doh-toh rash, ye-chudoh- toh teh-mur-ah-toh eh-chahd" used in the lesser banishing ritual of the hexagram [lbrh (q.v, stating that the ultimate divinity is unita

st, such a concept existing within the collective unconscious mind of humanity. archetypal image: the form in which an archetype is clothed by a particular culture, mythology, religion, or individual. aries "the ram" in astrology (q.v, the first sign of the zodiac (q.v) having the qualities of cardinal (q.v) and fire (q.v) and is ruled by the planet mars (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: courage, forceful, animation, outgoing, ardently, egotistically, ardently, impulsively, vigorously, aggressively, enthusiastically. artificial elemental: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. aspirant: from the french from the latin "

is seer, the alchemist and rouge, edward kelley. the calls were used extensively in the magick of the hermetic order of the golden dawn [g.d (q.v, aleister crowley (q.v, and anton lavey. cancer "the crab" in astrology (q.v, the fourth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and water (q.v) and is ruled by the planet luna (the moon (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange-yellow. keywords include: home, indistinct, protectively, sensitive, caring, maternally, domestically, gaspingly, moodily. capricorn "the goat" in astrology (q.v, the tenth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and earth (q.v) and is ruled by the planet saturn (q.v. on the rainbow wand (q.v) and on the lotus wand aries i

literal kabalah (q.v) which assigns numbers to each of the hebrew letters. words of equal value are believed to have an important relationship with each other. a specific field of numerology (q.v. gemini "the twins" in astrology (q.v, the third sign of the zodiac (q.v) having the qualities of mutable (q.v) and air (q.v) and is ruled by the planet mercury (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange. keywords include: versatility, duality, with communication, intellectually, alertly, rationally, nervously. ghost(s: 1) when not caused by psycho kinetic activity (see psychonisis, in a living person (as can be the case in some poltergeist cases, these are entities that are the astral remains of deceased people stuck in the lowest levels of the

wanted negative influences. also a good technique of psychic self defense, as this ritual strengthens, fortifies, and magnifies the aura. this ritual is terrestrial in nature. lemures: see larvae. leo "the lion" in astrology (q.v, the fifth sign of the zodiac (q.v) having the qualities of fixed (q.v) and fire (q.v) and is ruled by the planet sol (the sun (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color yellow. keywords include: loudly, proudly, powerfully, creatively, dramatically, heartily, need for recognition, pleasure seeking, dramatically. levi-zaed, eliphas [nee alphonse louis constant: famous 19th century occultist whose writings helped begin the "french occult revival" that led to the founding of the hermetic order of the golden dawn [g.d. wro

physical body without apparent support. usually applied to the suspension of a human being. christian saints, hindu yogis, and victorian spirit mediums were sometimes credited with this ability. libra "the scales" in astrology (q.v, the seventh sign of the zodiac (q.v) having the qualities of cardinal (q.v) and air (q.v) and is ruled by the planet venus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color green. keywords include: relate, balance, complement, expressive, diplomatically, socially, discontentedly, harmoniously, impartially. license to depart: granting an entity permission to leave an area to which it has been called. little nasties: a term used by donald michael kraig to denote non-physical dwellers on the astral plane that can be shocking

o be masculine in nature. pillar, of severity: the left hand column on the tree of life (q.v. it is composed of the third, fifth and eighth sephiroth (q.v, and is said to be feminine in nature. pisces "the fish" in astrology (q.v, the twelfth sign of the zodiac (q.v) having the qualities of mutable (q.v) and water (q.v) and is ruled by the planet neptune (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color crimson. keywords include: impressionably, emotionally, vaguely, idealistically, spiritually, with compassion. place of comfort: a special place within a magickal circle for a couple to engage in sex magick (q.v. plane, astral: a non-physical level of existence which is the basis for the physical plane, and the place where many non-physical entities exi

, or holy spirit by early church fathers. runes: angular glyphs used both as magickal symbols and as letters of writing by ancient peoples of northern europe. a method of divination (q.v- s- sagatarius "the archer" in astrology (q.v, the ninth sign of the zodiac (q.v) having the qualities of mutable (q.v) and fire (q.v) and is ruled by the planet jupiter (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color blue. keywords include: wide rangingly, boisterously, bluntly, expansively, optimistically, wisely, freely. sanders, alex: the founder of a tradition of wicca (q.v) known as alexandrian wicca (q.v. called by his followers "the king of the witches" satan: in the christian, jewish, and islamic religions, the supreme arch-foe of god. the prince of darkness

DION FORTUNE MYSTICAL QABALA

est using a fourfold system and the east a sevenfold system, correlation is not easy to obtain, and in my opinion it is better to look for first principles rather than obtain a tidy pattern of arrangement which does violence to the correspondences. 14. the only two writers known to me who have attempted this correlation are crowley and general j. f. c. fuller. general fuller assigns the muladhara lotus to malkuth, pointing out that its four petals correspond with the four elements. it is interesting to note that in the queen scale of colour, as given by crowley, the sphere of malkuth is represented as divided into four quarters, coloured respectively citrine, olive, russet, and black, to represent the four elements, and bearing the closest resemblance to the usual representations of the fo

kuth, pointing out that its four petals correspond with the four elements. it is interesting to note that in the queen scale of colour, as given by crowley, the sphere of malkuth is represented as divided into four quarters, coloured respectively citrine, olive, russet, and black, to represent the four elements, and bearing the closest resemblance to the usual representations of the four-petalled lotus. 15. this lotus is represented as situated in the perineum and is associated with the anus and the function of excretion. in column xxi of the table of correspondences given by crowley in he attributes the buttocks and anus of the perfected man to malkuth. i consider that from every point of view the attribution of fuller, who refers the muladhara lotus to malkuth, is to be preferred to that

o malkuth, is to be preferred to that of crowley, who in column cxviii refers it to yesod, thus contradicting [page 82] mystical qabala page 55 himself. in the infantile mind, according to freud, the functions of reproduction and excretion are confused, but i don't consider that this attribution is one that can be generally accepted or ought to be perpetuated. 16. malkuth, viewed as the muladhara lotus, represents, we may take it, the end-result of the life processes, their final concretion in form, and their submission to the disintegrating influences of death in order that their substance may be utilised again. the form into which they have been organised by the slow processes of evolution has served its purpose, and the force must be set free; this is the spiritual significance of the p

rm, and their submission to the disintegrating influences of death in order that their substance may be utilised again. the form into which they have been organised by the slow processes of evolution has served its purpose, and the force must be set free; this is the spiritual significance of the processes of excretion, putrefaction, and decomposition, 17. the svadisthana chakra, the six-petalled lotus, at the base of the generative organs, is assigned by general fuller to yesod. this agrees with the western tradition, which assigns yesod to the reproductive organs of the divine man; its astrological correspondence with the moon, diana-hecate, also agrees with this attribution. crowley, though assigning yesod to the phallus in column xxi of "777" assigns the svadisthana lotus to hod, mercu

ncy. 19. in the same way the visuddhu chakra, which in the hindu system correlates with the larynx and is referred to binah by crowley, and the ajna chakra at the root of the nose, which correlates with the pineal gland and is referred to chokmah by the same authority, may be taken as uniting for function in daath, situated at the base of the skull. 20. the sahasrara chakra, the thousand-petalled lotus, situated above the head, is referred by crowley to kether, and there can be little reason to quarrel with this attribution, for it is foreshadowed in the very name of the first path, kether, the crown, which rests upon and above the head. 21. the two flanking pillars of severity and mercy can be seen as representing the positive and negative principles- and their respective sephiroth as rep

interna. he. god-name: eheieh. archangel: metatron. order of angels: holy living creatures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainment. completion of the great work. mystical qabala page 73 vice- correspondence in microcosm: the cranium. the sah. yechidah. the divine spark. the thousand-petalled lotus. symbols: the point. the crown. the swastika. tarot cards: the four aces. ace of wands: root of the powers of fire. ace of cups: root of the powers of water. ace of swords: root of the powers of air. ace of pentacles: root of the powers of earth [page 110] colour in atziluth: brilliance. briah: pure white brilliance. yetzirah: pure white brilliance. assiah: white, flecked gold. i 1. kether

ontained in the tables of correspondences, and the manner in which they lead the mind on from concept to concept when pondered upon. the first sephirah is called the crown, be it noted, not the head. now the crown is something superimposed upon the head, and this gives us a clear hint that kether is of our cosmos, but not in it. we also find its microcosmic correspondence in the thousand-petalled lotus, the sahamsara chakra, which is in the aura immediately above the head. this, i think, teaches [page 112] us clearly that the innermost spiritual essence of anything, whether man or world, is never in actual manifestation, but is always the underlying, behind-standing basis or root whence all springs, belonging in fact to a different dimension, a different order of being. it is this concept

al amazement to anyone who comes to the traditional philosophy unbiased. 24. as above, so below. the microcosm corresponds to the macrocosm, and we must therefore seek in man the kether above the head which shines with a pure white brilliance in adam kadmon, the heavenly man. the rabbis call it the yechidah, the divine spark; the egyptians call it the sab; the hindus call it the thousand-petalled lotus. but under all these names we have the same idea-the nucleus of.pure spirit which emanates but does not indwell its many manifestations upon the planes of form. 25. it is said that never while in incarnation can we rise to the consciousness of kether in atziluth and retain the physical vehicle intact against our return. even as enoch walked with god and was not, so the man that has the visio

DONALDTYSON CHAKRAS

he anahata, and is located in the muscles of the heart. the fifth chakra is called the vishuddha, and is located in the pit of the throat. the sixth chakra is called the ajna, and is located just above the nose between the eyebrows. the seventh chakra, really not a chakra at all, is called the sahasrara, and is located just above the middle of the top of the skull. its name means thousand-petaled lotus. the sahasrara is often represented as a flower with countless petals that lies spread out over the top of the skull. it is important to understand that the chakras are not parts of the human body. they are esoteric centers of power that come into existence when they are pierced by the ascending of kundalini shakti, which is both an energy and a goddess. once activated, the chakras are like

can attest that the top of the skull tingles and pricks strongly in a very small radius- no more than the diameter of a pencil- when kundalini is awakened and made to ascend through the body. the sensation is that of being gently pricked with a needle on the top of the head. it is rarely very painful. this happens even when bleeding does not ensue. the union of kundalini with the thousand-petaled lotus confers bliss that is both physical and spiritual. the sensation is sustained, constant, powerful without being harsh, and may be likened to an orgasm that is not localized in the genitals, and is extremely subtle and refined. kundalini is sometimes describes as a serpent that lies sleeping below the muladhara chakra, her body coiled in three and one-half turns around the base of the spine

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

te: the deceased standing with his hands extended. chapters lx, lxi, lxii. the chapters of drinking water in the under world [1. lepsius, todtenbuch, bl. 21. 2. a variant vignette of chapters lv. and xxxviii. represents the deceased being led into the presence of osiris by anubis; see naville, todtenbuch, bd. i, bl. 68] p. xxxvii theban version: list of chapters. vignettes: the deceased holding a lotus; the deceased holding his soul in his arms; and the deceased scooping water into his mouth from a pool. chapter lxiiia. the chapter of drinking water, and of not being burnt with fire. vignette: the deceased drinking water from a stream. chapter lxiiib. the chapter of not being boiled (or scalded) in the water. vignette: the deceased standing by the side of two flames. chapter lxiv. the chap

ifying heat of the sun, as opposed to that personified by sekhet. the cat was sacred to bast, and the goddess is usually depicted cat-headed. the most famous seat of her worship was the city of bubastis, the modern tell basta, in the delta. nefer-tmu was the son either of sekhet or bast, and he personified some form of the sun's heat. he is usually depicted in the form of a man, with a cluster of lotus flowers upon his head, but sometimes he has the head of a lion; in the little fa ence figures of him which are so common, he stands upon the back of a lion.[1] he no doubt represents the sun-god in the legend which made him to burst forth from a lotus, for the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (10 of 19 [8/10/2001 11:23:59 am] in the pyramid of unas

ce figures of him which are so common, he stands upon the back of a lion.[1] he no doubt represents the sun-god in the legend which made him to burst forth from a lotus, for the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (10 of 19 [8/10/2001 11:23:59 am] in the pyramid of unas the king is said to xaa em, nefer-tmu em sessen er sert ra rise like nefer-tmu from the lotus (lily) to the nostrils of ra" and to "come forth on the horizon every day"[2] neheb-ka is the name of a goddess who is usually represented with the head of a serpent, and with whom the deceased identifies himself. sebak a form of horus the sun-god, must be distinguished from sebak the companion of set, the opponent of osiris; of each of these gods the crocodile was the sacred animal, and for

32. 3. ibid, tav 124. 4. ibid, op. cit, tav. 362] p. cxxiii beb, bebti, baba, or babu, mentioned three times in the book of the dead, is the "firstborn son of osiris" and seems to be one of the gods of generation. hapi is the name of the great god of the nile who was worshipped in egypt under two forms, i.e "hapi of the south" and "hapi of the north; the papyrus was the emblem of the one, and the lotus of the other. from the earliest times the nile was regarded by the egyptians as the source of all the prosperity of egypt, and it was honoured as being the type of the life-giving waters out of the midst of which sprang the gods and all created things. in turn it was identified with all the gods of egypt, new or old, and its influence was so great upon the minds of the egyptians that from th

laved by the waters of the nile, and the approach to which was by the way of its stream as it flowed to the north. others again lived in imagination on the banks of the heavenly nile, whereon they built cities; and it seems as if the egyptians never succeeded in conceiving a heaven without a nile and canals. the nile is depicted in the form of a man, who wears upon his head a clump of papyrus or lotus flowers; his breasts are those of a woman, indicating fertility. lanzone reproduces an interesting scene[1] in which the north and south nile gods are tying a papyrus and a lotus stalk around the emblem of union to indicate the unity of upper and lower egypt, and this emblem is found cut upon the thrones of the kings of egypt to indicate their sovereignty over the regions traversed by the so

ming forth upon earth (see pp. 118, 320, and pl. 18) chapter lxxvii" the chapter of changing into a golden hawk (see pp. 152, 332, and pl. 25) chapter lxxviii "the chapter of changing into a divine hawk (see pp. 154, 333, and pl. 25, 26) chapter lxxx "the chapter of changing into the god who giveth light in the darkness (see pp. 182, 341, and pl. 28) chapter lxxxia "the chapter of changing into a lotus (see pp. 181, 340, and pl. 28) the pool of water in the vignette is uncommon. chapter lxxxii "the chapter of changing into ptah (see pp. 170, 337, and pl. 27) as in other xviiith dynasty papyri, this chapter has a vignette. the papyrus of ani. http//www.sacred-texts.com/egy/ebod/ebod12.htm (7 of 9 [8/10/2001 11:24:20 am] chapter lxxxiii "the chapter of changing into a bennu bird (phoenix (se

thor (see pp. 242, 368. and pl. 37) the papyrus of ani. http//www.sacred-texts.com/egy/ebod/ebod12.htm (9 of 9 [8/10/2001 11:24:20 am] sacred texts egypt index previous next the book of the dead. translation plate i. vignette: the scribe ani, standing with hands raised in adoration before a table of offerings consisting of haunches of beef, loaves of bread and cake, vases of wine and oil, fruits, lotus, and other flowers. he wears a fringed white and saffron-coloured linen garment; and has a wig, necklace, and bracelets. behind him stands his wife "osiris, the lady of the house, the lady of the choir of amen, thuthu"[1] similarly robed and holding a sistrum and a vine)-branch in her right hand, and a menat[2] in her left [1. see plate xix. 2. the menat, which is often called "the counterpo

atef crown with plumes; a menat (see p. 245, note 2) hangs from the back of his neck; and he holds in his hands the crook, sceptre, and flail, emblems of sovereignty and dominion. he is wrapped in bandages ornamented with scale work. the side of his throne is painted to resemble the doors of the tomb. behind him stand nephthys on his right hand and isis on his left. facing him, and standing on a lotus flower, are the four "children of horus (or osiris" or gods of the cardinal points. the first, mestha, has the head of a man; the second, hapi, the head of an ape; the third, tuamautef, the head of a jackal; and the fourth, qebhsennuf, the head of a hawk. suspended near the lotus is an object which is usually called a panther's skin,[1] but is more probably a bullock's hide. the roof of the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

sophical worker, and conscience (madras. his book kundalini: an occult experience (1938) has special importance as an early personal description of the arousal of kundalini in the body. he died at adyar, india, august 12, 1945. sources: arundale, george s. fragment of autobiography. adyar, india: kalaksetra, 1940. kundalini: an occult experience. adyar, india: theosophical publishing house, 1938. lotus fire. adyar, india: theosophical publishing house, 1939. thoughts on at the feet of the master. adyar, india: theosophical publishing house, 1919. you. madras, india: theosophical publishing house, 1938. reprint, wheaton, ill: theosophical publishing house, 1973. asal known as the king of the golden pillars in irish celtic mythology. he was the owner of seven swine, which might be killed and

isits provided him with material for his books and numerous articles (some written under the pseudonym chu ch an. his popular books contributed to the spread of eastern religion in the west through the 1970s and 1980s. sources: blofeld, john. beyond the gods. new york: e. p. dutton, 1974. bodhisattva of compassion: the mystical tradition of kuayin. boulder, colo: shambhala, 1977. the jewel in the lotus: an outline of present-day buddhism in china. london: sidgwick& jackson, 1948. mahayana buddhism in southeast asia. singapore: asia pacific press, 1971. mantras: sacred words of power. new york: e. p. dutton, 1977. the secret and sublime. new york: e. p. dutton, 1973. tantric mysticism of tibet: a practical guide. new york: dutton, 1970. reprinted as the way of power. london: allen& unwin, 1

ted at the base of the spine in the subtle body. when aroused by spiritual disciplines, which included breath control and meditation, the energy darted up the spine in any of three subtle channels, illuminating the seven major centers or chakras in the body. these centers have been tentatively identified with the major nervous plexi. the seventh chakra, known as the sahasrara or thousand petalled lotus, is located in the area of the crown of the head. many indian yogis have described blissful conditions of mystical consciousness resulting from the arousal of kundalini and its successful culmination in the sahasrara. this supreme experience is compared with the sexual embrace of the god siva and his consort. today, the idea of chakras is somewhat universal in occult and new age circles. the

olar (3 vols, 1875, an innocent sinner (3 vols, 1877, in the world (2 vols, 1878, our bohemia (3 vols, 1879, too red a dawn (3 vols, 1881, cobwebs (3 vols, 1882, the story of helen modjeska (1883, in the flower of her youth (3 vols, 1883, violet fanshawe (2 vols, 1884, the prettiest woman in warsaw (3 vols, 1885, and lord vanecourt s daughter (3 vols, 1885. her later books, the idyll of the white lotus (1885, through the gates of gold (1887, and the blossom and the fruit: the true story of a black magician (1888, strongly manifested her growing interest in metaphysics and the occult. the blossom and the fruit was included by occultist aleister crowley as recommended reading for neophytes in working with magic, and it seems possible that the author had some inside knowledge of secret occult

istian doctrine and traditions (2 vols, 1886. collins became an active worker in the movement for women s suffrage in britain and collaborated with suffragette charlotte despard on a novel, outlawed (1908) dealing with the subject of women s rights. she was an early member of the london lodge of the theosophical society, which she joined in 1884. in the same year, she wrote the idyll of the white lotus, followed by light on the path, subtitled a treatise written for the personal use of those who are ignorant of the eastern wisdom, and who desire to enter within its influence. written down by m.c, fellow of the theosophical society. in 1887, after publication of through the gates of gold, collins became coeditor with helena petrovna blavatsky of the society s journal lucifer, but ceased edi

nfessions, collins had a lover who was a doctor and later evidence strongly suggested he was the infamous ripper. sources: collins, mabel. the awakening. london: theosophical publishing society, 1906. the blossom and the fruit: the true story of a black magician. new york: theosophical publishing society, 1888. a cry from afar. london: theosophical publishing society, 1905. the idyll of the white lotus. adyar, madras, india: theosophical publishing house, 1885. light on the path. boston: occult publishing, 1884. through the gates of gold. london: j. m. watkins, 1887. colley, thomas encyclopedia of occultism& parapsychology. 5th ed. 310 crowley, aleister. the confessions of aleister crowley. edited by john symnonds and kenneth grant. new york: hill and wang, 1969. fuller, jean overton. the

. he finally met helena petrovna blavatsky, cofounder of the society, in 1884 and promised to translate her key work, the secret doctrine, into french. sections of the translation began to appear serially in a french theosophical magazine in 1889 and were finally issued in a six-volume edition (1899.1910. courmes s retirement from the navy was prompted by the theosophists need of an editor for le lotus bleu, their frenchlanguage journal. he made a number of notable contributions, including further translations of blavatsky s writings and original essays of his own. he also translated the hindu classic the bhagavad gita (1910. courmes was the titular head of the theosophical movement in paris until the organization of the french section of the theosophical society in 1900, when he proposed

ss, restraint from sexual impropriety and greed, observance of purity, austerity, religious study, and divinity. without such observances hatha yoga becomes merely a form of physical exercise. of the theoretical 84,000,000 asanas, 84 are said to be the best, and 32 the most useful for good health. the asanas often incorporate the postures of animals (cow, peacock, locust, lion, etc, plants (tree, lotus, and tools (plow, bow. an asana is considered mastered when the yogi can maintain the position without strain for three hours. asanas develop flexibility in associated muscle groups, and affect the tone of veins and arteries, particularly through inverted positions such as the yoga shoulderstand or headstand. many asanas help develop maximum flexibility of the spine through a series of backw

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

y and the place of origin of one of the more notable weeping icons of the virgin mary revered among eastern rite roman catholic christians. the icon was prepared by stefan papp, the brother of the pastor of the local parish church. originally, the icon was intended for display in the local parish church. the picture of the virgin was shown holding the infant jesus, who in turn held a threepetaled lotus in his hand. the icon was seen to weep for the first time on november 14, 1696. it again was seen to weep on december 8, and on this second occasion the tears continued to flow for eleven days. the event had such impact that the town became known as mariapovch. word of the weeping icon reached the royal court of the austro-hungarian empire in vienna. the emperor ordered the icon to be brough

f hatha yoga, in 1970 he wrote what has become one of the most popular yoga texts in the english language. to his students he taught the integral yoga system of sivananda, which attempted to integrate the various branches of yoga into a unified practice. in the 1980s satchidananda established a new headquarters complex near buckingham, virginia, which included the light of truth universal shrine (lotus, a temple embodying the universalist religious perspective taught by satchidananda and honoring all religious traditions. in his later years satchidananda was known for his busy schedule of writing and lecturing, which he has since cut back. sources: satchidananda, swami. beyond words. new york: holt, rinehart and winston, 1977. the glory of sannyasa. pomfret center, conn: integral yoga inst

s became the yellow hat sect, as distinct from the earlier priesthood of the red hats. in addition to the regular monastic disciplines of complex prayer, meditation rites, and regular religious festivals, lamas traveling through tibet were expected to act as oracles, fortune- tellers, and healers for the ordinary people. prayer wheels with the mystic mantra om mani padme hum (om, the jewel in the lotus) and rosaries were in use all over the country, and groups of prayer-flags fluttered around the villages. in the monasteries, tankas (complex symbolic mandala banners) became a focus for mystical meditation. it is not difficult to understand why lamaism should be permeated with demonology in view of the vast and terrifying grandeur of the tibetan environment, in which the forces of nature ap

naval officer. he in turn taught ms. hawayo takata, a japanese-american who had traveled to japan in the mid-1930s to seek help for her failing health. hayashi named her his successor. toward the end of her life, she initiated the first non-japanese into reiki and through the reiki masters she initiated, reiki became a global phenomenon. sources: petter, frank arjava. reiki fire. twin lakes, wis: lotus light publications, 1997. reiki: the legacy of dr. usui. twin lakes, wis: lotus light publications, 1998. usui, mikao encyclopedia of occultism& parapsychology. 5th ed. 1616 v valentine, basil this german adept in alchemical philosophy is commonly supposed to have been born at mayence toward the close of the fourteenth century. as a young man he became a roman catholic priest and entered the

mas. he also founded true world order, an organization dedicated to yoga harmony, health, peace, and vegetarianism. international headquarters of the sivananda yoga ashram is at 673 8th ave, val morin, pq, canada j0t 2r0. swami sivananda died of kidney failure in 1993. sources: vishnu devananda, swami. the complete illustrated book of yoga. julian press, 1960. meditation and mantras. new york: om lotus publishing, 1978. the sivananda upanishad. new york: om lotus publishing, 1987. vision (ocular and inner) ocular vision is the perception of material objects in accordance with optical laws from a definite point in space. difficult to classify are those rare cases when the sense of sight is transposed and the subject sees with his elbows, forehead, fingertips or stomach, since it is not clea

: weyer, johannes. witches, devils and doctors in the renaissance: johann weyer, de praestigiis. ed. george mora. binghamton, n.y: medieval& renaissance texts& studies, 1991. zazen term used in zen buddhism to indicate the sitting position for meditation, which usually takes place in the zen-do or meditation hall in zen monasteries. the meditation position is known as dhyanasana. it resembles the lotus position of hatha yoga known as padmasana, but the hands have a precise positioning integral to the very different method and goal of zen meditation. zcla journal former periodical concerned with past and present writings of zen masters on the subject of zen buddhism. some of the contents include material not previously translated into western languages. it was published three times a year b

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

"1" 2: e2 2" 0 (see figure 4.5 on page 120) and the sufi system of seven latifas (see table 5.1. in the chakric tree, the chakras are described as lotuses with varying numbers of petals, upon which stand specific sanskrit seed sounds (san. bija. the fallen condition is portrayed in the chakric tree by the petals on the lotuses turned downward. when the chakric tree is ascended, the petals of each lotus turn upwards as the consciousness of the traveler awakens in it. as previously mentioned in chapter one, the tantric texts (called shastra) on the chakras describe the chitshakti (energy of consciousness, known as the goddess kundalini, as a coiled snake asleep at the base of the chakric tree. the shekhinah of the qabalah is said to be in exile in the lower worlds. the kundalini and the shek

pport your back against a wall. if you do let the wall support your back, you may want to put something soft between your back and the wall, and you may wish to augment support to your lumbar spinal region. try to maintain good posture while you are meditating. keep your spine and your head upright but not rigid. it is good to cross your legs, but it is not necessary to maintain the severity of a lotus position. the operative words here are upright but comfortable, so that you can engage in extended meditation without being distracted by your body (if you are unable to sit with legs crossed on a flat surface, you may elect to sit in a chair) place your hands comfortably on your knees, palms down or up. you can alternately place them in your lap, with either the fingers of the two hands ent

he proclamations of the absolute unity of existence at the foundation of judaism and islam. in judaism, it is the verse in the torah known as the shema. in islam, it is the verse in the qur an, la illaha il allah. after-the-world sequence: a version of the taoist trigram tree that is the equivalent of the qabalistic fallen tree. ajna chakra: the forehead-center on the chakric tree, portrayed as a lotus with two petals. corresponds to the sefiroth wisdom/east and understanding/north on the qabalistic tree, the latifa khafiya on the sufi tree, and the upper tan on the taoist tree. 0' 8: h" 2: 2 2:e 8% alef of unity: small face; the word of god manifest in sefirah knowledge/first and unmanifest in the negativelyexistent roots of the tree. alef worlds: unmanifest witness states of vast face in

ee, and the upper tan on the taoist tree. 0' 8: h" 2: 2 2:e 8% alef of unity: small face; the word of god manifest in sefirah knowledge/first and unmanifest in the negativelyexistent roots of the tree. alef worlds: unmanifest witness states of vast face in sefirah crown/above. allah: the principal name of small face in islam. anahata chakra: the thoracic center on the chakric tree, portrayed as a lotus with six petals. corresponds to sefirah beauty/last on the qabalistic tree, the latifa siriya on the sufi tree, and the middle tan on the taoist tree. ananda (sanskrit: bliss: one of the three innate aspects of vast face as sat-chit-ananda. angelic tree language: an array of fallen and perfect trees of life sourced in the sefer hashmoth (book of the names, so-named because angels are said to

(hebrew: kingdom: name for the lowest sefirah on the qabalistic fallen tree. corresponds to the muladhara chakra on the tantric tree, and the latifa qalabiya in the sufi tree. the fallen form of the sefirah knowledge/first, and the waking state in most humans. this sefirah is associated with the shekhinah in exile. manipura chakra (sanskrit: solar plexus center on the chakric tree, portrayed as a lotus with ten petals. corresponds to the sefiroth victory/south and glory/west on the qabalistic tree, and the latifa qalbiya on the sufi tree. maya (sanskrit: illusion: the illusory power of the ayn (called brahman in the hindu system) to appear as a universe of name and form. mayim (hebrew: the element of water corresponding to the mother letter mem. mazal (hebrew: fate: the law of cause and ef

adducees (hebrew: one of the groups who vied for power during the hasmonean period. they viewed the priests as the only authoritative representatives of jewish law, did not believe in the immortality of the soul, and denied that there was a divine reward/punishment system in a life after this life. sahasrara chakra (sanskrit: crown center on the top of the head of the chakric tree, portrayed as a lotus with one thousand petals. corresponds to the sefirah crown/above on the qabalistic tree, and the latifa haqiqa on the sufi tree. 43' 8: h" 2: 2 2:e 8% salat (arabic: sequence of islamic prayers performed five times a day. salvikalpa samadhi (sanskrit: ecstatic absorption in godwith- qualities wherein the individuated consciousness is still present. samskaras (sanskrit: impressions: residal i

sefer yetzirah, which includes all of the correlations for the 22 letters of the alphabet contained in the text. sunyata (sanskrit: emptiness: term in buddhism for the extinction of individuated consciousness in the mysterious unknown at the roots of all things. surah (arabic: term for chapter in the qur an. svadisthana chakra (sanskrit: lower abdominal center on the chakric tree, portrayed as a lotus with six petals. corresponds to the sefirah foundation/below on the qabalistic tree, the latifa nafsiya on the sufi tree, and the tan t ien on the taoist tree. swagatabheda (sanskrit: a difference within itself: a concept central to the vasishtadvaitic perspective in vedantic philosophy. talmud (hebrew: two sets of books, one called talmud babli and the other talmud yerushalmi, which contain

ace and small face. virabhava (sanskrit: hero mood: the heroic mode of tantric worship. vishnu (sanskrit: a primary divine name in the puranic tradition of india. within the context of the synthesis of three complete spiritual traditions into one, vishnu is regarded as the aspect of the divine that sustains the creation. visuddha chakra (sanskrit: throat center on the chakric tree, portrayed as a lotus with sixteen petals. corresponds to the sefirah knowledge/first on the qabalistic tree, and the latifa ruhiya on the sufi tree. viveka (sanskrit: discrimination: within the context of hindu yoga, the process of discerning the real from the unreal. wall: a meditation image in the sefer yetzirah involving all possible permutations of pairs of hebrew letters in forward and reverse order, yieldi

FRATER ELIJAH ANGELS OF CHAOS

always creates. over the course of it s creation, it creates more (to preserve itself in the void; all in all it is a point. now, as this comes into form, it retains itself and we result. since we are always incident (although ever so lovingly) we are antipodal to the other (as ends of a line segment; malkuth in kether, kether in malkuth. the entire process is the becoming, as the unfolding of a lotus. to be cut off from this would be impossible to imagine (not that it is impossible, but who would want it, unless, one were another one. this is the distinction between the right hand and left hand paths. the white brother seeks unity in recognition of it s being the one. i is it, or, it is i. this is similar to the black brother, except in this case the declaration is usually premature and

n. the sigil of typhon/ chrnzn. i/7a: the first part of this page is a dictate by chrnzn to distribute this book on a larger scale, to poke fun. an enigmatic reference to isobel. i know not what this is, possibly a face of our lady. the last comment is my ego talking to itself, on being questioned by various individuals as per my techniques and ways. the picture is a representation of the flaming lotus, in a tim burtonesque mockery. i/7b: a reference to the christ. a fish (pisces) nailed on a cross. the eyebrow of the fish resembles a 1. and it s mouth is distinctively reminiscent of the symbolic glyph for aquarius. there are 8 rays emanating from the cross. i/8a: excursion 2. nocturne is a border realm of interaction of dreamscape and void. there are nightmarish images which manifest and

FRATER U D PRACTICAL SIGIL MAGIC

tend to tranquilize the cious mind when monotonously repeated over a cp eriod of time. thus, thand direct access to the un conscious is severy important part in (including zen, and many other eastern philosophies. these mantras may be more or less free of recognizable sense (for example, ghram hrim hrum h, or they may carry a meanin h h which, as you may know, approximates ghail hee jewel in the lotus blossom h. tm ay express a certain form of worship and heightening of awareness. islam (especially sufism) knows its mantras, as does catholicism, which uses them, for example, in its rosary litanies, and shamans all over the world are known to work with different forms of mantras. while a sound knowledge of mantra theory can be of help when using mantrica n ecessary. sometimes it may even p

FULLER J F C SECRET WISDOM OF THE QABALAH

rs of mercy and severity (or justice, whilst free will represents the central pillar of mildness. this mystery of good, will, and evil is the foundation of the symbolical temple of solomon. myer writes: the widow's son, hiram abiff of tyre, cast for the qabalistic temple of king solomon two high pillars or pylons of bronze; their capitals were pomegranates and lily work. the lily, most likely the lotus, an emblem of life, white or male, on the right side, the pomegranate, the emblem of fecundity and plasticity, red or female, on the left side. the first was called yakheen, the latter boaz. these columns represented, understanding, binah, h, and wisdom 'hokhmah, v, and between them was the temple of kether, y, the father. here we see symbols of the former, the harmony, and the to be formed

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

reproductive energy. representations of it were embroidered on the ephod, and solomon's temple is reported as having been literally covered with decorations, in which, among the devices noticed, this particular fruit appears the most conspicuous. its significance, as revealed by inman and other writers, is too gross to be set forth in these pages. among the most sacred plants or flowers were the lotus and the fleur de lis, both of which were venerated because of some real or fancied organic sexual peculiarity. the lotus is adored as the female principle throughout nature, or as the "womb of all creation" and is sacred throughout oriental countries. it is said to be androgynous or hermaphrodite--hence its peculiarly sacred character. it has long been thought that this lily is produced with

re, or as the "womb of all creation" and is sacred throughout oriental countries. it is said to be androgynous or hermaphrodite--hence its peculiarly sacred character. it has long been thought that this lily is produced without the aid of the male pollen, hence it would seem to be an appropriate emblem for that ancient sect which worshipped the female as the more important creative energy. of the lotus, inman remarks "amongst fourteen kinds of food and flowers presented to the sanskrit god anata, the lotus only is indispensable" this emblem, as we have seen, was the symbol of the great mother, and we are assured that it was "little less sacred than the queen of heaven herself" regarding the lotus and its universal significance as a religious emblem, payne knight says "the lotus is the nelu

life and vegetation to matter. we accordingly find it employed in every part of the northern hemisphere, where the symbolical religion improperly called idolatry does or did prevail. the sacred images of the tartars, japanese, and indians are almost all placed upon it, of which numerous instances occur in the publication of kaempfer, sonnerat, etc: the brama of india is represented sitting upon a lotus throne, and the figures upon the isaic table hold the stem of this plant, surmounted by the seed vessel in one hand, and the cross representing the male organs in the other: thus signifying the universal power, both active and passive, attributed to that goddess"[19 [19] symbolism of ancient art. the lotus is the most sacred and the most significant symbol connected with the sacred mysteries

the cross representing the male organs in the other: thus signifying the universal power, both active and passive, attributed to that goddess"[19 [19] symbolism of ancient art. the lotus is the most sacred and the most significant symbol connected with the sacred mysteries of the east. upon this subject, maurice observes that there is no plant which has received such a degree of honor as has the lotus. it was the consecrated symbol of the great mother who had brought forth the fecundative energies, female and male. not only throughout the northern hemisphere was it everywhere held in profound veneration, but among the modern egyptians it is still worshipped as symbolical of the great first cause. the lotus was the emblem venerated in the solemn celebration of the mysteries of eleusis in g

cundative energies, female and male. not only throughout the northern hemisphere was it everywhere held in profound veneration, but among the modern egyptians it is still worshipped as symbolical of the great first cause. the lotus was the emblem venerated in the solemn celebration of the mysteries of eleusis in greece and the phiditia in carthage. in referring to the degree of homage paid to the lotus by the ancients, higgins says "and we shall find in the sequel that it still continues to receive the respect, if not the adoration, of a great part of the christian world, unconscious, perhaps, of the original reason of their conduct" it is a significant fact that in nearly all the sacred paintings of the christians in the galleries throughout europe, especially those of the annunciation, a

continues to receive the respect, if not the adoration, of a great part of the christian world, unconscious, perhaps, of the original reason of their conduct" it is a significant fact that in nearly all the sacred paintings of the christians in the galleries throughout europe, especially those of the annunciation, a lily is always to be observed. in later ages as the original significance of the lotus was lost, any lily came to be substituted. godfrey higgins is sure that although the priests of the romish church are at the present time ignorant of the true meaning of the lotus, or lily "it is, like many other very odd things, probably understood at the vatican, or the crypt of st. peter's"[20 [20] anacalypsis, book vii, ch. xi. of the lotus of the hindoos nimrod says "the lotus is a well

mast in it the male deity, these parts of the flower came to have certain other significations, which seem to have been as well known at samosata as at benares"[21 [21] quoted in anacalypsis. in other words it was a phallic emblem and represented the creative processes throughout nature. susa, the name of the capital of the cushites, or ancient ethiopians, meant "the city of lilies" in india the lotus frequently appears among phallic devices in place of the sacred yoni. from the foregoing pages the fact will be observed that the god of the ancients embodied the two creative agencies throughout the universe, but as nothing could exist without a mother, the great om who was the indivisible god and the creator of the sun was the mother of these two principles, while the tree of life was the

iginal life-giving energy upon the earth, represented in the creation myths of the first man adam, and the first woman eve or adama. throughout the ages, this force, or creative agency has been symbolized in various ways, many of which have been noted in the foregoing pages. we have observed that notwithstanding the fact that the supremacy of the male had been established, the sacred yoni and the lotus were still reverenced as symbols of the most exalted god. finally, when the masculine energy began to be worshipped as the more important agency in reproduction, the female, although still necessary to complete the god-idea, was veiled. among the sect known as lingaites, those who adored the male creative power, man, phallus, and creator in religious symbolism signified one and the same thin

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ture of mystical experience. two collections of his stories were published:princestarbeam,written in 1879 and issued, after. revision, in 1889; andthegoldenstairs,published in 1893 by the theosophical publishing society,whoclaimedthatthese 'talesfrom the wonder255world''willat once fascinate and instruct the youthful mind. it is to be hoped that most theosophicalchildren-whoalready suffered from 'lotus circles' in whichtheywere systematically exposed to simplifiedtheosophy-werespared these stories, which even sympathetic reviewers saw as 'hardly likely to be much appreciated by many juveniles,notnatives of thibet, for some centuries to come'(eastern& utestern review).waite wasmoresuccessfulwithfairy poetry.whilehe was contributing regularly to dung folks'paperhemetwilliam sharp (betterknow

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

magic.theyare as rare as anthrax in england, but it is as well to know the manner of their manifestation so that, when encountered, they may be recognized.'7most magical work in the second order did not, however,involvethe risk of meeting with demons from the qlippoth and was a good deal more prosaic.itwas concerned with the making and consecration of the t\deptus minor's magical instruments: the lotus wand, lamen, sword and four elemental weapons, which were a wand (fire, a cup (water, a dagger (air, and a pantacle (earth, and which corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis

GILBERT THE SORCERER AND HIS APPRENTICE

the pre-menite dynasty of abydos, between 3100 and 4500bcanditimplies that at that period the system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest as shown by its gloss and scholia; and it is the symbolsofthis chapter and the 125th which form the designs of the pillars before you. at the base of each rises the lotus symbolic of new life, regeneration and metempsychosis.inthe papyri which have the hieroglyphical text of this chapter a group of red hieroglyphs occurs at intervals, the literal translation of which is the 'explanation. after these groups comes a short commentary or gloss on the preceding and more ancient text. according to the pre-cited authorities this gloss was mixed up with the text as e

d the devourer stands readytoseizeifthe soul has ledaneviuife.passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge. symbols.of mercy and severity, in, his hands; behind him are isis and nephthys, the goddesses()f nature and perfection, and before him are the four genii ofthedead, upon the lotus flower, the emblem of the metempsychosis.thusthe whole of the symbols upon the pillers.represerit the advance and purification of the soul, and its uniting with osiris the redeemer inthatgolden dawn of an infinite light, wherein the. soul is transfigured, knows all and can do all,forithasbecomejoined unto eternal god in the veritable 'khabs-am pekht konx qm pax lightinextension'[from a manus

germ of the two centres upon which the tatwas are to play hereafter. now,thesubsequent process is simply one of development, very similar to the development of the solar system,thedevelopment of a circulatory system. andthatdevelopment produces in each of these centres a four-fold division, answering to the four lower tatwas, leaving out of count akasa, which is the equilibrium- the four-petalled lotus, which it is called in the eas- or, as we might say, right and left lobe of cerebrum and cerebellum, right and left auricle and ventricle of the heart.fromthese issue nadis or tubes, conducting-wires or carriers of the vital force; tatwic forces- always circulatory,thesensorand the motor nerves issuing from the positive pole of the brain, arteries and veins from the heart.thecirculation of t

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit active. thrust through the center of the pentagram and vibrate "exarp" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of air and v

GOLDEN DAWN RITUALS A

osm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c

GOLDEN DAWN RITUALS C C1

invoke and reversing the course to banish. in addition, it is important that the symbols of the elements are not usually traced on as sigils but are represented by the kerubic emblems of k, e, b, and. 17 the lesser ritual of the hexagram (i.r.h./b.r.h) step 1 always begin with the qabalistic cross. according to the work you are doing use whatever magical tool may be necessary. in most cases, the lotus wand or the magical sword is appropriate. step 2 stand facing east. to invoke, trace the figure thus: l y f k b c vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to banish, trace the form thus: l y f k b c vibrate the name atyrara. step 3 using the magical implement, trace a line to the south and trace the figure thus: 18 l k y f b c to bani

GOLDEN DAWN RITUALS D

s. in the west is g, which is. in the north is d, which is. 23 now look at the inside angles and observe these as the angles of the four elements in the microcosm. k, the kerubic of air in the east, e, the kerubic of fire in the south, h, the kerubic of water in the west, and b, the kerubic of earth in the nor od tools of the inner order r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the lotus wand should be carried by the zelator adeptus minor at all meetings of the second order in which he has the right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for zela

ght to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for zelator adeptus minor on up. but in the hermetic order of the golden dawn in the outer, we do teach the building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or linen, and must be free from all other external influences

that the bands which separate the colors should be white. now, in the past, people have painted them black, gray, gold and any number of colors, but because we are talking about a rainbow of colors, it is important that the white be emphasized between the colors as the white permeates through all things. so, if your wand does not have the white stripes, please correct it as soon as possible (the lotus flower is taught in the zelator manual, and the center is orange or gold, or a brass bolt may be used to hold it together. again, we will not emphasize the building of the wand itself as there are several different methods that people have employed and all of them are very good. when the adept wishes to banish in the microcosm as in the l.b.r.p. he should hold the black end, when you wish to

crocosm as in the l.b.r.p. he should hold the black end, when you wish to banish in the macrocosm as in the b.r.h, hold the wand by the white end afterwards point the black end and draw the banishing forms thereof. in addition to the other symbology of the wand, the white end is more akin to the macrocosm, the black end is more akin to the microcosm. let us emphasize that the white portion of the lotus wand is generally for invoking, and the black portion is used for banishing, but this is not always the case and many immature adepts believe that the white end is always used for invoking and the black end is always used for banishing. a general rule, this will stand fast. the white end may be used to banish by tracing the opposing banishing symbol of the force of which you are trying to ba

or quarter that you are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white band downwards, for that would provide the infiltration of evil forces through the lotus wand and into the adept's sphere of sensation. so, the white end must always be higher than the black end. when you are banishing, you would point the 3 black end to the quarter that you are banishing from. for example, even if you were to use your lotus wand in the lesser banishing ritual of the pentagram, you would use it to trace the particular pentagrams that are attributed. remember to

be used for all divine and spiritual matters and for all sephirotic influences as well. let us never confuse a sephiroth with one of the heavens of assiah, or with a planet or a zodiacal. all sephirotic influences should be invoked with the white band held on high. the white band is also employed for rising in the planes. 4 when working with mundane matters, you will use the black portion of the lotus wand, as this deals with the material and the physical world. the symbology of the lotus the inner ten petals refer to the purity of the ten sephiroth. understanding the symbology of the lotus itself is very important. this is, of course, why we hold the white portion of the lotus wand when working with the nature of the sephiroth directly. the middle eight refer to the counter charged or na

refer to the powers of l and n, or the passive elements. the center and amber portion refer to the spiritual a, while the outer calyx of the four orange sepals show the action of the a upon the life of things by differentiation. this is an alchemical process that can be studied in great length by those interested in pursuing alchemy. the wand, again, we will emphasize must never be inverted. the lotus flower is to never be touched in working. so, it is incorrect to pick up your wand by the lotus itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the

ever be touched in working. so, it is incorrect to pick up your wand by the lotus itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of the heavens at the time of consecration. however, the zodiacal wheel is also a

GOLDEN DAWN RITUALS F

lements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion

ose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand is set on the altar, the lotus should always be facing east. if the adept is working in a confined space, he may then place it in a holder which is upon his body or set it along this side of the altar. step 4 let the adept pick up the second nchalice which is in the north. beginning in the north, consecrate the four quarters with the element of

ude the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light and of the darkness" step 7 let the adept now perform the s.i.r.p at the four quarters. be sure to utilize the proper grade sign in each quarter. let the adept be certain, that when using the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbo

to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams should be encircled. let the adept also vibrate the necessary names during the invocation of the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lotus wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then perform the invoking hexagrams of a, holding the lotus wand by the e band. step 10 let the adept, holding the lotus wand by the white portion, trace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle aro

pt, holding the lotus wand by the white portion, trace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle around the pentagram, thus, containing it to the lamen itself. vibrate "exarp, hyha, bitom, hyha (for the active spirit" hcoma, alga, nanta, alga (for the passive spirit" step 11 holding the lotus wand by the e band over the red o arm of the hermetic rose cross lamen, recite the following "and the name of the first river is pison, the one that winds throughout the whole land of havilah, where the gold is. the gold of that land is good; bdellium is there, and lapis lazuli" now trace over the o arm of the cross, the invoking active spirit pentagram vibrating "bitom, hyha" perform the l

where the gold is. the gold of that land is good; bdellium is there, and lapis lazuli" now trace over the o arm of the cross, the invoking active spirit pentagram vibrating "bitom, hyha" perform the l.v.x. signs. trace the invoking fire pentagram while vibrating the names of god borne upon the banner of the south "oip teaa pdoce \yhla" finish by giving the philosophus grade sign. step 12 hold the lotus wand by the h band over the blue arm of the hermetic rose cross, and recite the following "the name of the second river is gihon, the one that winds through the whole land of kush" trace over the blue arm of the cross, the invoking active spirit pentagram vibrating "hcoma, alga" give the l.v.x. signs. 6 trace the invoking water pentagram while vibrating the names of god borne upon the banner

the following "the name of the second river is gihon, the one that winds through the whole land of kush" trace over the blue arm of the cross, the invoking active spirit pentagram vibrating "hcoma, alga" give the l.v.x. signs. 6 trace the invoking water pentagram while vibrating the names of god borne upon the banner of the west "mph arsl gaiol, la" give the practicus grade sign. step 13 hold the lotus wand by the k band over the yellow top arm of the cross and recite the following "the name of the third river is called hiddekel, the one that flows east of asshur" trace over the yellow arm, the invoking active spirit pentagram vibrating "exarp, hyha" give the lvx signs. trace the invoking pentagram of m while vibrating the names of god borne upon the banner of the east "oro ibah aozpi, hwh

me of the third river is called hiddekel, the one that flows east of asshur" trace over the yellow arm, the invoking active spirit pentagram vibrating "exarp, hyha" give the lvx signs. trace the invoking pentagram of m while vibrating the names of god borne upon the banner of the east "oro ibah aozpi, hwhy" give the theoricus grade sign. step 14 over the l arm of the hermetic rose cross, hold the lotus wand by the b band and recite the following "and the fourth river is euphrates" trace a circle over the arm and draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking earth pentagram, intoning and vibrating the names of god borne upon the banner of the north. 7 "mor dial hctga, ynda" finish by giving the zelator grade sign. no

GOLDEN DAWN RITUALS G

ns to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wise in determining the tattwa hour for each element and consecrating each element in that hour. for example, yo

ed on the tablets may be different. we used the revised version of lapr. this, in fact, was the correct set of tablets used by s.l. macgregor mathers of the golden dawn. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling

onsecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty on

st, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quart

rit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of the element whose implement is being consecrated and empowered. step 9 let the adept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and ang

king pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and angelic names already engraven or painted upon the implement. be certain to vibrate the names with full meaning and intensity. draw the hebrew letters and sigils over the implement in the air with the lotus wand, holding the wand by the appropriate band (it is appropriate for the adept to place the names of the divine, the angelic names, and the hebrew spelling on a separate 3x5 card so that as you are reciting the script, you may simply look at the 3x5 card of the element that you are consecrating. at the end of this lesson, see the chart with the divine and angelic names in hebrew) recite the

the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon the banner of the (state the quarter and vibrate the three secret names of the appropriate quarter, i summon thee thou great king of the

GOLDEN DAWN RITUALS K

t chief of your heart and tongue. dwsy: the true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r chief adept- winged globe wand and crux ansata 2 second adept- phoenix wand and crux ansata third adept- lotus wand and crux ansata pastos circular altar with elemental tools cross of obligation written oath of obligation (this ritual is to be used for a new vault and on each day of corpus christi (members assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the pastos remains inside the vault, but the circular altar is placed in the outer c

placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the east, he gives the 5=6 signs, and the analysis of the keyword) chief adept (advances to the altar without

pt "it is the key of sigils and of rituals, and represents the force of the twenty-two letters in nature, as divided into a three, a seven, and a twelve; many and great are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the twelve signs of the zodiac between the light and the darkness, and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second adept "a wand terminating in the symbol of the binary and surmounted by the tav cross of life, or the head of the phoenix, sacred to osiris. the seven colors between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death"

GOLDEN DAWN RITUALS VENUSZAM16

. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and passive spirit pentagrams and invoking fire pentagram with the leo kerub in the center, using the lotus wand. say: 3 "and the elohim said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo the lion, and in the name of michael, great archangel of fire, spirits of fire, adore your creator" make the cross with the wand. say "i

him have dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo the lion, and in the name of michael, great archangel of fire, spirits of fire, adore your creator" make the cross with the wand. say "in the names and letters of the great western quadrangle, spirits of fire, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, oip teaa pdoce, and in the name of,edlprnaa great king of the south, spirits of fire, adore your creator" step 6 still facing south, vibrate very powerfully the sixth enochian key, invoking the line bitom from the tablet of union. formulate an astral banner of the east surrounding one's self "i

GOLDEN DAWN RITUALS Z1

bands. she wears a banded collar of red, yellow, blue and black. her tunic is emerald green reaching to the feet where it is banded to match the collar. she has purple and green shoulder straps and a purple girdle, also bordered in the colors mentioned above. her face and body are natural color- i.e, a light egyptian red-brown. she wears armlets of emerald and red, and carries a combined form of lotus and phoenix wand. it has an orange flower- a blue stem, and ends in an orange sign of the binary. in her left hand she carries a blue ankh, and she stands on a pavement of yellow and purple, bordered with blocks of red, blue, yellow, and black in succession. kerux: anubis of the east. watcher of the gods. anubis has the head of a black jackal with very alert, pointed ears well pricked up. hi

f purple and yellow. stolistes: aura-mo-ooth. the light shining through the waters upon earth. goddess of the scales of the balance at the black pillar. aura-mo-ooth is mainly in blue. her face and body are natural. she wears a blue crown of the north from which springs a delicate gold plume, over a vulture headdress of orange and blue. her collar is orange and blue, she carries a blue ankh and a lotus wand, having an orange lotus on a green stem. her plain blue tunic reaches to the feet. she stands on black. dadouchos: thaum-aesch-niaeth. perfection through fire manifesting on earth. goddess of the scales of the balance at the white pillar. thaum-aesch is mainly in red. her face and body are natural. she wears a red crown of the south, flanked by two feathers in green barred black, over a

nds on black. dadouchos: thaum-aesch-niaeth. perfection through fire manifesting on earth. goddess of the scales of the balance at the white pillar. thaum-aesch is mainly in red. her face and body are natural. she wears a red crown of the south, flanked by two feathers in green barred black, over a vulture headdress in red and green. her collar is red and green, and she carries a green ankh and a lotus wand with a red flower and a green stem. her simple red tunic reaches to the feet and she stands on black. 22 sentinel: anubis of the west. his form is the same as that of kerux, but his nemyss, ornaments and dress are black and white. he has a lion s tail and carries a black phoenix wand and ankh. he stands on black. the three chiefs imperator: nephthys nephthys has a face and body of trans

e. he has a lion s tail and carries a black phoenix wand and ankh. he stands on black. the three chiefs imperator: nephthys nephthys has a face and body of translucent gold. she is crowned with a cap over a vulture red headdress of black and white. her collar and ornaments are black and white, and she wears a black robe to the feet. it is bordered in black and white. she carries a blue ankh and a lotus wand with a green flower and a blue stem. she stands on black and white pavement. praemonstrator: isis isis has a face and body of translucent gold. she is crowned with a throne over a vulture headdress of blue and orange. the vulture head is red. her robe is of blue bordered with gold. her ornaments are blue and orange, and she carries a blue ankh and a lotus wand with a green flower and a

tes behind the hierophant in the east. her face and limbs are of translucent gold. she wears a scarlet sun disc, resting between black horns from the back of which rise two feathers in white, barred blue. she has a black nemyss, a collar of blue, red, blue; and blue bands which support her robe of orange, bordered with blue and red. her ornaments are blue and orange. she carries a blue ankh and a lotus wand and with a green flower and a blue stem. she stands on black bordered with blue. ho-or-po-kratt-l st: he formulates in the center of the hall between the hegemon and the altar where he sits or stands on a lotus, facing east. his face and body are translucent emerald green. he has blue eyes, and a curl of blue hair denoting youth that comes round his face on the right side. he wears the

between the hegemon and the altar where he sits or stands on a lotus, facing east. his face and body are translucent emerald green. he has blue eyes, and a curl of blue hair denoting youth that comes round his face on the right side. he wears the double crown of red and white. his collar is yellow and blue. his waist cloth is yellow and blue with a mauve girdle, whence depends a lion s tail. his lotus has leaves alternately in blue and yellow, and rests on a pavement of mauve and orange. he has no insignia. his left forefinger is on his lips. ommoo-szathan typhon, apophis, set: the evil persona is a composite figure of the powers arising from the tplq. it rises from the base of the altar standing east of the altar facing west, in the sign of typhon. he is black, and has an animal, somewha

GOLDEN DAWN RITUALS Z2

und, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the bala

fear is not. thou hast known me so pass thou on. this being done, he replaces the veil. n. then pass around the circle with the talisman, halt due north, place talisman on ground, bar, purify and consecrate again with n and with o, and say, creature of talismans, thrice purified and thrice consecrated, thou mayest approach the gate of the east (hold talisman aloft. o. hold telesmata in left hand, lotus wand in right, and assume hierophant s form. partly unveil talisman, smite with flat of sword, and say, thou canst not pass from concealment unto manifestation save by virtue of the name hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in darkness.i am the exorcist in the midst of exorcism. take on therefore, manifes

to form a basis for the shroud. h. the beginning of formulating mentally a shroud of concealment abut the operator. the affirmation aloud of the reason and object of the working. i. announcement that all is ready for the commencement of the operation. orator stands in the place of the hierophant at this stage, placing his left hand in the center of the white triangle and holding in his right the lotus wand by the black end in readiness to concentrate around him the shroud of darkness and mystery. 11 (in this operation as in the two others, under the dominion of s, a pentacle or telesmata suitable to the matter in hand, may be made use of, which is then treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invis

i. the aspirant affirms aloud his earnest prayer to obtain divine guidance, kneels at the west of the altar in the position of the candidate in the enterer, and at the same time astrally projects his consciousness to the east of the altar, and turns, facing his body to the west, holding astrally his own left hand with his astral left. he raises his astral right hand holding the presentment of his lotus and by the white portion thereof, and raised in the air erect. j. let the aspirant now slowly recite an oration unto the gods and unto the higher self (as that of the second adept in the entering of the vault, but as if with his astral consciousness which is projected to the east of the altar. note: if at this point the aspirant should feel a sensation as of faintness coming on, let him at o

he work. the matter is then to be placed upon an altar with the elements and four weapons thereon; upon the white triangle and upon a flashing tablet of a general nature, in harmony with the matter selected for the working. standing now in the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the a band (for in a is the beginning of the life of the year) ready to commence the general invocation of the forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the

it into a powder; replace this powder in the curcurbite, and pour again upon it the fluid previously distilled. the curcurbite is then to be placed again in a balneum mariae in a gentle heat. when it seems fairly redissolved (irrespective of the color, let it be taken out of the bath. it is now to undergo another magical ceremony. m. now, place the curcurbite to the west of the altar, holding the lotus by the black end, perform a magical invocation of the 2 in her decrease and of q the curcurbite is then to be exposed to the moonlight (she being in her decrease) for nine consecutive nights, commencing at full 1. the alembic head is then to be fitted on. n. repeat process set forth in section l. 19 o. the curcubite is to be placed to the east of the altar, and the alchemist performs an invo

the 2 in her decrease and of q the curcurbite is then to be exposed to the moonlight (she being in her decrease) for nine consecutive nights, commencing at full 1. the alembic head is then to be fitted on. n. repeat process set forth in section l. 19 o. the curcubite is to be placed to the east of the altar, and the alchemist performs an invocation of the 4 in her increase, and of p (holding the lotus wand by the white end) to act upon the matter. the curcurbite is now to be exposed for nine consecutive nights (ending with the full 1) to the 4 s rays) in this, as in all similar exposures, it matters not if such nights be overclouded so long as the vessel be placed in such a position the direct rays) n. repeat process set forth in section l. p. the curcurbite is again to be placed on the w

s of the a for twelve hours each day from 8:30 a.m. to 8:30 p.m (this should be done preferably when the a is strongly posited in the zodiac, but it can be done at some other times, though never when it is in h, g, j or k. q. the curcurbite is again placed upon the white triangle upon the altar. the alchemist repeats the words: child of earth, long hast thou dwelt, etc. then, holding above it the lotus wand by the white end, he says, i formulate in thee the invoked forces of light, and repeats the mystic words. at this point, keen and bright flashes of light should appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. now invoke an elemental from the curcurbite consonant to the nature of the mixture, and judge by the nature of the color of its

GOLDEN DAWN RITUALS Z3

and encloses you. this is the reflux of the current. this sign is also used as a protection against attack. the sign represents a concentration of astral light about the person. having given the sign as above, it is a protection against all attack and danger of obsession. to make it yet stronger, the form of the god should be taken. if spiritual force is required, formulate it as if standing on a lotus or rising from it. for force in contemplation and meditation, formulate as if seated upon a lotus, but for more material force, as if standing upon a dragon or a serpent like some statues of harpocrates. as a defence and protection, the sign is as strong as the banishing pentagram, though of a different nature, and as the sign of the enterer represents attack, so does this sign represent def

GOLDEN DAWN RITUALS ZAM10

, in the might of thy name, ynda, to whom be twklm, hlwdg, hrwbg, the rose of sharon and the lily of the valley. amen" step 10 perform the advanced middle pillar and the circulation of the body. seal the energy by drawing a rose cross before you. step into it. step 11 assume the god form of hoorpokratist. say "hoorpokratist, thou art lord of the silence. hoorpokratist, thou art lord of the sacred lotus. o thou, hoorpokratist, thou that standest in victory on the heads of the infernal dwellers of the waters wherefrom all things were created, thee, thee i invoke, by the name of hyha and the power of alga. oh thou divine babe in the egg of blue, lord of defense and silence, thou bearest the rose and cross of life and light! thee, thee i invoke for my exaltation to that light. oh ye divine one

s wherefrom all things were created, thee, thee i invoke, by the name of hyha and the power of alga. oh thou divine babe in the egg of blue, lord of defense and silence, thou bearest the rose and cross of life and light! thee, thee i invoke for my exaltation to that light. oh ye divine one who is the hope of man's immortality, come unto me and aid me. behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the center and the shrine, the silence and the eternal light of the godhead. beneath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would flow

ight of day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard and shroud of utter silence and of mystery. in and by the names hyha, alga, and \yhla hwhy, i conjure thee. in and by the name exarp, in and by the

i also may have power and control, even i, over this shroud of darkness and of mystery. and now, i conjure thee, o shroud of darkness and of mystery, that thou conceal me from the eyes of the inscribed names, all things of sight and sense, in this my purpose, which is to remain invisible for the space of one hour, and to receive therein the holy mysteries of the lord of silence enthroned upon his lotus, hoorpokratist" step 24 when it is wished to banish the shroud, make very forcibly the qabalistic cross to bring down the light, and then perform the analysis of the keyword, invoking the divine white brilliance. say" in the name of \yhla hwhy, i invoke thee, who art clothed with the a, who standest upon the 5, and art crowned with the crown of twelve stars. aima elohim, shekinah, who art da

GOLDEN DAWN RITUALS ZAM11

and be ye very ready to come when ye are called" step 25 take the parchment out of the temple. step 26 close the vortex. step 27 perform the l.b.r.p. 11 step 28 perform the b.r.tespiritual initiation of the body of light r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 arrange the temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the sigils in the air as they are vibrated) say "supernal splendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aima elohim. look down upon me in this ceremony which i perform not in my honor, but in thy ho

GOLDEN DAWN RITUALS ZAM12

powerful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and fina

GOLDEN DAWN RITUALS ZAM14

third adept "ex de nascimur" second adept "in yehashuah morimer" chief adept "per spiritum sanctum reviviscimus (the bell rings twenty-one timederequiem r. r. e t a. c. z e l a t o r a d e p t u s m i n o r step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the east and perform the invoking ritual of the supernals by the hexagram while holding your lotus wand by the white band. trace the sigils in the air as they are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed thr

GOLDEN DAWN RITUALS ZAM15

s accomplish his/her true will" 7 step 29 pause for a while for meditation, then close by the usual formuisthe magical sword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface to the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to make their tools, one in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the publis

equire the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the ma

mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near t

d cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and

loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave it as you pass round to the east, south, west, and north while saying "and when after all the phantoms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the

pered to unswerving strength and fidelity. may thy great archangel lamk bestow upon me courage wherewith to use it aright, and may the powerful angels of the order of the \yprc scorch with their flames the feebleness of purpose which would hinder my search for the true light" step 12 then, slowly trace in the air above the sword as if standing upon it, the invoking hexagram of f. do this with the lotus end, still holding the white band. step 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and purify the new sword with n, making the cross upon it. put down the cup. step 15 take up the incense and wave it over the new sword. step 16 take up the new sword, and with it, perform the lesser invoking rit

GOLDEN DAWN RITUALS ZAM16

f practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. before the water tablet, make the active and passive spirit pentagrams and invoking water pentagram with the eagle kerub in the center, using the lotus wand. say: 3 "and the \yhla said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cross with the cup. say "in the n

, and let him have dominion' in the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cross with the cup. say "in the names and letters of the great western quadrangle, spirits of n, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, mph arsl gaiol, and in the name of ra-agiosel, great king of the west, spirits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in

GOLDEN DAWN RITUALS ZAM20

with meaning "the light of the crosyiritual of spiritual alchemy r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface this ritual may be performed as a high level, inner alchemical ritual by any adept, either solo or in group form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation

phants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, b

f the universe; be ye also the watchers of my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the un

om above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this ceremony which i perform to thine honor and for my

when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and fictitious seeming with sure knowledge and sound judgment" step 16 rise and project your astral form to the east of the altar. hold the lotus wand in the right hand, turn, face your body, take the left hand in the left hand of the astral and in both astral and physical say "hyha, hyha, hyha, hyha (vibrate and circulate by formula of the middle pillar. thou who dwellest in the boundless light, in whom only is being, who alone can say i am, beginner of movement, bestower of the gift of life in all things, thou who fillest the limitl

nyb, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the sword in the right hand with both arms raised on high. contemplate with imagination, and aspire unto the ideal and say "i invoke thee, hru, thou great angel who art set over the operations of this secret wisdom. strengthen and establish me in m

GOLDEN DAWN RITUALS ZAM21

renewed" step 33 take elements astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept second adept third adept fourth adept magus of fire with the lamen of the dadouchos magus of water with the lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and al

n the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great a

itom, eheieh, hcoma, nanta, agla. in the sign of the head of the man (draws aquarius symbol. before us raphael. in the sign of the eagle (draws eagle symbol. behind us gabriel. in the sign of the lion (draws leo symbol. on our right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (second adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this r

in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamanders to protect now this holy temple of fire from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the gold

a.c. and loyal subjects of the golden dawn. use thy mighty forces of fire to create a wall of invisibility and protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever forces necessary for the defense of (each quarter is stabbed, beginning in the south, and ending in the south) 8 magus of water (moves to the west holding the lotus wand by the scorpio band "in the name of elohim tzabaoth, i invoke the protective power of mayim in the cardinal point maarab and its great archangel gabriel, its mighty angel taliahad, its powerful king nichsa, its ruler tharsis and its undines. protect now this holy temple of water from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects

yal subjects of the golden dawn. use thy mighty forces of water to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the west, and ending in the west) 9 third adept (moves to the north altar, holding the lotus wand by the taurus band "in the name of adonai ha aretz, i invoke the protective power of aretz in the cardinal point of tzaphon and its great archangel auriel, its mighty angel phorlakh, its powerful king ghob, its ruler kerub, and its gnomes. protect now this holy temple of earth from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the

d loyal subjects of the golden dawn. use thy mighty forces of earth to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the north, and ending in the north) 10 second adept (moves to the east holding the lotus wand by the aquarius band "in the name of shaddai el chai, i invoke the protective power of ruach in the cardinal point of mizrach and its great archangel raphael, its mighty angel chassan, its powerful king paralda, its ruler ariel, and its sylphs. protect now this holy temple of air from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects

GOLDEN DAWN RITUALS ZAM22

e revealed unto enoch by the great angel ave, spirits of o, adore your creator! hold incense on high. say: in the three great secret names of god borne upon the banner of the south, oip teaa pdoce, spirits of o, adore your creator! step 5 still facing south, vibrate the sixth key activating the line of bitom (while vibrating the key, formulate the banner of the east astrally around yourself) with lotus wand held by the kerubic band of e,begin tracing the whorl. say: in the name of edlprnaa, great king of the south, spirits of o, adore your creator! make the 4=7 grade sign. step 6 move back to the east between the pillars, facing west. say: in the name of twabx hwhy and in the name of \yhla, i compel and command ye, ye spirits of o, that ye fashion for me a magical base in the astral light

tion to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm

came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystical circumambulation take place on the pathway of darkness! step 2 take the talisman, and circumambulate one time. stop in the south and place it on the ground. bar the way with the lotus wand and the sword crossed, as kerux in 0=0 initiation. purify the talisman with n and consecrate with o. step 3 lift up with left hand, face west and say: creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground

GOLDEN DAWN RITUALS ZAM3

with time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the ad

GOLDEN DAWN RITUALS ZAM5

ant prerequisite to the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part 1 step 1 holding the lotus wand by the white band, perform the l.b.r.p. and the s.i.r.p. step 2 formulate the divine white brilliance above your head and vibrate hyha (minimum of four times, maximum of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate alga (four to twenty-one times. ste

a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta. each one should be vibrated a total of five times to symbolize the divine spirit ruling over matter. note: you may now circulate the light through the body and end the exercise early, or you may continue on with the exercise to completion. part 2 4 step 1 hold your lotus wand by the k band. the shaft of light is now connected from your rtk sphere down through your skull, your neck, the center of your body, and down to your feet. continuing to visualize the divine white brilliance above your head with the black fire of c within, formulate a bright yellow ball of light that covers your entire head and neck. superimpose the k symbol in the flashing color of bri

mes coming to an apex, recite the following prayer to the sylphs "holy art thou lord of air, who has created the firmament, ydc yjla. almighty and everlasting, ever living be thy name. ever magnified in the life of all. we praise and we bless thee in the changeless empire of created light; and we aspire without cessation unto thy imperishable and immutable brilliance. amen" part 3 step 1 hold the lotus wand by the e band. continue to visualize the brilliant yellow sphere with the purple k symbol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the

u lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit. help us, thy children, whom thou hast loved since the birth of the ages of time. amen" part 4 step 1 hold the lotus wand by the h band. continue to visualize the previous three spheres and superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of marine blue. step 2 vibrate l

beginning. twabx \yhla. glory be unto thee, myhla jwr, whose spirit hovered over the great waters of creation. o depth, o inscrutable depth, which exalteth unto the height. lead thou us unto the true light through liberty, through love so that one day we may be found worthy to know thee, to unite with thy spirit in the silence for the attainment of thy understanding. amen" part 5 step 1 hold the lotus wand by the b band. continue to visualize all four of the previous spheres and corresponding superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant sphere of indigo light around your feet and ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of pale yellow on top of the ba

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

w. horus is shown as a warrior. he is dynamic and aggressive. he is the spring which wins against winter and avenges the past summer. ur-heru cause, maturity, responsibility. his name means 'the elder horus' and he is the counterpart of the child, harpocrates. harpocrates effect, faith, acceptance, innocence. he is horus, the child. he is like the fool of the tarot. he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has the form of a cow in role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss of the dog star whose annual rise into

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be likened to a lotus flower. the divine names, archangels, angels, and spheres corresponding to each force are like the petals of the lotus, bathing in the light of consciousness. the corresponding qlippoth, spirits, and demons are the root of the

e primary aim of evocation of the averse forces is to solicit an oath of obedience from them to the magician's holy guardian angel. this is an extremely interesting procedure with far reaching psychological implications. indeed, this is a magical cure for the malady of which the eastern lamas, yogis, and mystics accuse us "that in the west, consciousness is cut off from its roots" there can be no lotus flower without the root in the dark slime. our fear and condemnation of the dark and demonic in the west have led to a condition wherein the 9 unconscious, instinctual aspects of the divine have been diabolized, shunned, and feared. thus repressed, these forces take on a twisted sort of autonomy and indeed manifest in a fashion disruptive to consciousness. therefore, the magician extracts an

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ringia there might be similar things extant, or the very same that found their way to brunswick, if only pauuini, whose syntagma p. 315 furnishes that passage from the chronicle, were not himself suspicious. the like uncertainty hangs over joh. berger (p. 96, over a conradus fontanus quoted by letzner (p. 190, and the frisian cappidus whose work hamconius professes to have used (see my chap. xxi, lotus. any one that cared to read straight through berthold of regensburg's works, dating from the end of the loth century, would very likely, where the preacher gets to speak of sorcery and devilry, come upon cursory notices of the superstitions of his time, as even the later sermons of johannes preface. xi herolt (my ch. xxxi, berchta, holda, joliaunes xider (d. cir. 1440, and geiler von kaisers

m. nethl. vallende evel. mod. nethl. vallende ziekte, sint jans evel, grot evel, gramschap goods, wrath of god, huyd. op st. 1, 569. in melauder's jocoser. 1, 434^ may the gniicken touch you' gnuk being lg. for knock' the trojf has touched him' erasm. alberus 39, i.e. the stroke [apoplexy; m. lat. gutta, gutta cadiva, 0. fr. la goute' clieent de gote' ren, 25203, brought on by holding the plompe (lotus, p. 654) in the hand. a particular species of the drop occurs under the name of nesch or nesch-tropf. schmidts swab. diet, gives from a ms. ndsch as hiccough, singultus, which (like sneezing, p. 1116) seems to have been regarded as a mild case of apoplexy; popowitsch p. 511 quotes noschtn as hiccough, and in ohg. we find nescazan as well as fnescazan, singultire, graff 3, 782. i derive them

cially those of our native fable, and fancy has been equally busy on them. of flowers and herbs the sanskrit distinguishes the wholesome by the adjunct 'friend' the hurtful by' foe' as ramdpriya, dear 1 the healing power imparted by the skirt of the garment was very lilcely suggested by the bibhcal 'touching of the hem' matt. 9, 20. 14, 36. mk 6 .56. luke 8, 44. 1192 heebs and stones. to lakshmi= lotus, yamapriya, dear to yama= ficus indica, conf. pott's etym. for. 2, 424 7. this agrees with ohg. gotafargezzan, marrubium album (graff 4, 279, mlg. got-vorghetene (brun's beitr. p. 48) and the phrase' ergaz im* got' gramm. 4, 175 (supra p. 21; the herb is our andorn (horehound. other plants beyond a doubt derive their divine names from their healing power being first made known to mortals by

s glaucus, the second word ihay come from hiis praeda, or hyse portus; in the latter case it would mean something like blue sea-flower. anyhow it was a water-plant, hydrolapathum it is thought. i would gladly recognise in it the seehlatt so sacred to the frisians and zealanders (p. 654, whose flower is said to be white or yellow; its names nixhlume and mummel call to mind the indian names for the lotus, ramapriya, dear to rama or lakshmi, and srivasa, sri's house= lakshmi's, who came up out of the sea (see suppl. in digging up a herb, the roman custom was, first to pour mead and honey round it, as if to propitiate the earth, then to cut round the root with a sword, looking toward the east (or west, and the moment it is pulled out to lift it on high without letting it touch the ground' favi

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

s cygnei; which recals the names given at p. 489, nixblume, nackblad, muhme and mummel (i.e. swan-maiden. the frisians put seven sea-blades (zeven plompenbladen) in their escutcheon, and under that emblem looked for victory; 1 our gudrunlied (1373) knows all about it, and furnishes herwic of sewen or sclanden with a sky-blue flag: f sobletcr swebent (float) dar irme/ this sea-flower is the sacred lotus of old egypt, and is also honoured in india; the tibetans and nepalese bow down to it, it is set up in temples, brahma and vishnu float on its leaf; and it is no other than a m. nethl. poem that still remembers thumbkin floating on the leaf (p. 451. 1 j. h. halbertsma s het buddhisme en zijn stichter, deventer 1843, pp. 3. 10; and lie adds, that the people are to this day very careful in pic

HANDBOOK OF EGYPTIAN MYTHOLOGY

on began, the world contained the elements of its own destruction. 58 handbook of egyptian mythology emergence of the creator summary: the creator attains consciousness and becomes lonely. he/she differentiates the elements of chaos by speaking their names. the first light or the first sound begins the process of creation. the creator appears as the sun god. he may be born to a cow, emerge from a lotus on the water or from an egg, or alight in the form of a bird on the first mound of solid land. the creator was the unique one in the nun who existed in this womblike environment as one who is in his egg. the creator was in an inert state, yet this state contained the potential for all life. passages in the coffin texts stress that the self-created god came into being alone. for a group-orien

of breath or a great cry. the first light came with the first appearance of the creator as the life-giving power of the sun. this manifestation could be pictured as an eye, a child, or a fiery bird. in coffin texts spell 75, although the creator is still alone in the nun, he/she sends out his/her eye to illumine the darkness and search for other life. another image of the first sunrise was a blue lotus rising above the surface of the nun (see lotus in deities, themes, and concepts. from the new kingdom onward, a naked child or a ram-headed figure was shown sitting in the lotus to represent the newborn sun. the fertile aspect of the nun could be personified as the goddess mehet-weret, whose name means the great flood or the great swimmer. she was usually shown as a cow and was considered th

llowing the eye or causing it to go blind with rage. when horus is treated as the vulnerable son of isis rather than as the cosmic falcon, the narratives are more explicit. in the contendings of horus and seth, seth tears out both the eyes of horus to punish him for beheading his deities, themes, and concepts 131 mother in a fit of rage. seth buries the eyes on a mountainside where they grow into lotus flowers. meanwhile, the goddess hathor heals horus with gazelle milk and restores his eyes. a similar story in papyrus jumilhac has anubis bury boxes containing the eyes of horus on a mountainside. isis waters the eyes to bring them back to life, creating the first grape vines in the process. this myth reenforces the common ritual identification of the eye of horus with the wine, food, and p

guarded the horizon, the place of regeneration for deities and kings. this deity may derive from earlier images of a pair of leopards or panthers who seem to represent the sky. by the new kingdom, the spotted leopardlions of the horizon were identified with the first divine couple, shu and tefnut. an alternative representation of the place of the sun s birth was a pair of striped cats flanking a lotus flower. deities, themes, and concepts 133 figure 29. a king appeasing a lion-goddess who is too dangerous to be looked at directly. a ptolemaic relief in the temple of horus at edfu (courtesy of geraldine pinch) many other feline deities acted as ferocious guardians. according to a temple ritual, the body of osiris was guarded by four lion goddesses: wadjyt, sekhmet, bastet, and shesmetet (s

disk) is upon the horns of hathor. this seems to be an early reference to the myth of the sun god being lifted up into the heavens on the head of the celestial cow. another divine cow, mehet-weret, who was often regarded as a primeval form of hathor, had given birth to the sun god and lifted him above the primeval waters. hathor could also be identified with the alternative image of the primeval lotus from which the sun child emerged in the first dawn. she could be worshipped as the mother of all child gods, such as nefertem, ihy, and harsomatus, whose birth deities, themes, and concepts 137 was a celebration of the ability of the cosmos to renew itself. horus performed a similar function for kingship, and hathor was often shown as a cow maternally protecting the youthful horus-king insid

, emerging to punish those who behave unjustly on earth. by the greco-roman period, dead women in the afterlife identified themselves with hathor instead of osiris. it was only after isis took over many of her attributes that hathor lost her place as the most important of egyptian goddesses. see also cattle; eye of ra; eyes of horus; feline deities; hippopotamus goddesses; horus; horus the child; lotus; mehet-weret; sekhmet; shu and tefnut; snakes references and further reading: p. derchain. hathor quadrifons. istanbul: 1972. b. lesko. hathor, goddess of love. in the great goddesses of egypt. norman, ok: 1999, 81 129. g. pinch. votive offerings to hathor. oxford: 1994. primary sources: pt 303, 534, 705; ct 334, 482 484, 497 500, 588; bd 39, 103, 170; ad; bhc; h&s; pv; edfu calendar; dendar

wild creatures who threatened the cosmic order. in both roles, child gods could be interchangeable with dwarf gods. the pregnancy of isis was said to have been unusually long and her labor painful and hard. isis had to hide her infant in the papyrus thickets of the delta to preserve him from seth, the killer of osiris. this mirrored an earlier mythical event: the emergence of the sun child in the lotus who had to be protected from the monstrous inhabitants of the waters of chaos by a primeval goddess. the sun child was destined to begin the work of creation during the first sunrise, and the horus child was destined to establish the divine order on earth when he grew up to be egypt s rightful king. both children were powerful symbols of hope for the future, and imagery passed freely between

the horus child overcoming chaotic animals, the texts on cippi and magical statues usually describe how horus was poisoned by a snake or a scorpion. his mother, isis, has to use her magic or call on the power of the creator sun god to heal him. the healing of horus the child came to represent a promise by the gods to take care of suffering humanity. see also bes and beset; cattle; hathor; horus; lotus; mehet-weret; ra; shai; serqet references and further reading: d. meeks. harpokrates. in lexikon der gyptologie ii. wiesbaden: 1977, 1004 1011 (in french. k. c. seele. oriental institute museum notes: horus on the crocodiles. journal of near eastern studies 5 (1947: 43 53. primary sources: pt 378; rbm; ppb 10059; metternich stela; magical statue texts; i&o 19 hu see sia and hu deities, theme

HELENA BLAVATSKY NIGHTMARE TALES

- ready for the battlefield. the legend of the blue lotusthe title of every magazine or book should have some meaning, and especially should this be the case with atheosophical publication. a title is supposed to express the object in view, symbolising, as it were, thecontent of the paper. since allegory is the soul of eastern philosophy, it may be objected that nothing can beseen in the name "le lotus bleu" save that of a water plant- the nymphea cerulea or nelumbo.furthermore a reader of this calibre would see but the blue colour of the list of contents of our journal. to avoid a like misunderstanding, we shall attempt to initiate our readers into the general symbolism of thelotus and the particular symbolism of the blue lotus. this mysterious and sacred plant has been consideredthrough

symbolism of thelotus and the particular symbolism of the blue lotus. this mysterious and sacred plant has been consideredthrough the ages, both in egypt and in india, as a symbol of the universe. not a monument in the valley ofthe nile, not a papyrus, without this plant in an honoured place. on the capitals of the egyptian pillars, on thethrones and even the head-dresses of the divine kings, the lotus is everywhere found as a symbol of theuniverse. it inevitably became an indispensable attribute of every creative god, as of every creative goddess,the latter being, philosophically considered, only the feminine aspect of the god, at first androgynous,afterwards male. it is from padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand space, that emanates

er being, philosophically considered, only the feminine aspect of the god, at first androgynous,afterwards male. it is from padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand space, that emanates the cosmos, conditioned and limited by time and space. the hiranya garbha "theegg (or the womb) of gold, from which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the trimurti or hindu trinity- during the "nights of brahma" floats asleep onthe primordial waters, stretched on the blossom of a lotus. his goddess, the lovely lakshmi, rising from thebosom of the waters, like venus-aphrodite, has a white lotus beneath her feet. it was at the churning of theocean of milk- symbol of space and of the milky way- by the gods as

of a lotus. his goddess, the lovely lakshmi, rising from thebosom of the waters, like venus-aphrodite, has a white lotus beneath her feet. it was at the churning of theocean of milk- symbol of space and of the milky way- by the gods assembled together, that lakshmi,goddess of beauty and mother of love (kama) formed of the froth of the foaming waves, appeared beforethe astonished gods, borne on a lotus, and holding another lotus in her hand. thus have arisen the two chief titles of lakshmi; padma the lotus, and kshirabdi-tanaya daughter of theocean of milk. gautama the buddha has never been degraded to the level of a god, notwithstanding the factthat he was the first mortal within historical times fearless enough to interrogate that dumb sphinx, which wecall the universe, and to wrest comp

to interrogate that dumb sphinx, which wecall the universe, and to wrest completely therefrom the secrets of life and death. though he has never beendeified, we repeat, yet he has nevertheless been recognised by generations in asia as lord of the universe.this is why the conqueror and master of the world of thought and philosophy is represented as seated on a nightmare talesthe legend of the blue lotus20 lotus in full bloom, emblem of the universe thought out by him. in india and ceylon the lotus is generally ofa golden hue; amongst the buddhists of the north, it is blue. but there exists in one part of the world a third kind of lotus- the zizyphus. he who eats of it forgets of hisfatherland and those who are dear to him, so say the ancients. let us not follow this example. let us notforge

d ceylon the lotus is generally ofa golden hue; amongst the buddhists of the north, it is blue. but there exists in one part of the world a third kind of lotus- the zizyphus. he who eats of it forgets of hisfatherland and those who are dear to him, so say the ancients. let us not follow this example. let us notforget our spiritual home, the cradle of the human race, and the birthplace of the blue lotus. let us then raise the veil of oblivion which covers one of the most ancient allegories- a vedic legendwhich, however, the brahman chroniclers have preserved. only as the chroniclers have recounted the legendeach after his own manner, aided by variations* of his own, we have given the story here- not according tothe incomplete renderings and translations of these eastern gentlemen but accord

ach book gives its own version) thus is it that the old bards of rajasthan sing it, when they come and seatthemselves in the verandah of the traveller's bungalow in the wet evenings of the rainy season. let us leavethen the orientalists to their fantastic speculations. how does it concern us whether the father of the selfishand cowardly prince, who was the cause of the transformation of the white lotus into the blue lotus, be calledharischandra or ambarisha? names have nothing to do with the naive poetry of the legend, nor with itsmoral- for there is a moral to be found if looked for well. we shall soon see that the chief episode in thestory is curiously reminiscent of another legend- that of the story of abraham and the sacrifice of isaac inthe bible. is not this one more proof that the s

that varuna became poseidon or neptune- which he is now. in the vedas he isthe most ancient of the gods, identical with ouranos of the greek, that is to say apersonification of the celestial space and the infinite gods, the creator and ruler of heaven andearth, the king, the father and the master of the world, of gods and of men. hesiod's uranusand the greek zeus are one. nightmare talesthe blue lotus21 "alas" he wailed, every morning while performing his puja to the lesser gods "alas! what avails it to be thegreatest king on earth when god denies me an heir of my blood. when i am dead and placed on the funeralpyre, who will fulfil the pious duties of a son, and shatter my lifeless skull to liberate my soul from its earthlytrammels? what strange hand will at the full moon-tide place the r

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ly make money by your books, magazines, and other publications? a. the theosophist of madras, alone among the magazines, pays a profit, and this has regularly been turned over to the society, year by year, as the published accounts show. lucifer is slowly but steadily engulfing money, never yet having paid its expenses-thanks to its being boycotted by the pious booksellers and railway stalls. the lotus, in france-started on the private and not very large means of a theosophist, who has devoted to it his whole time and labor-has ceased to exist, owing to the same causes, alas! nor does the new york path pay its way, while the revue th osophique of paris has only just been started, also from the private means of a lady-member. moreover, whenever any of the works issued by the theosophical pu

HP LOVECRAFT THE QUEST OF IRANON

his name and fortune. so the youth answered "i am iranon, and come from aira, a far city that i recall only dimly but seek to find again. i am a singer of songs that i learned in the far city, and my calling is to make beauty with the things remembered of childhood. my wealth is in little memories and dreams, and in hopes that i sing in gardens when the moon is tender and the west wind stirs the lotus-buds" when the men of teloth heard these things they whispered to one another; for though in the granite city there is no laughter or song, the stern men sometimes look to the karthian hills in the spring and think of the lutes of distant oonai whereof travellers have told. and thinking thus, they bade the stranger stay and sing in the square before the tower of mlin, though they liked not t

INITIATION INTO HERMETICS

elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence of the whole hermetic science. on the right side in the background there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower, crea

lical region and is named manipura. the center of air as compensatory element is in the region of the heart and is termed anahata. the center of the ether or principle of akasa is found in the region of the neck and is named visudha. another center, that of volition and intellect, is between the eyebrows and is called ajna. as the supreme and most divine center is regarded as the thousand-petaled lotus, named sahasrara from which derive and are influenced all the other powers of the centers. beginning at the top, from the supreme center, along the neck, down to the lowest center, like a channel runs the so-called susumna or the akasa-principle already known to us, liable for the connection and control of the entire centers. later on, i shall come back to the problem of the evocation of the

ISIS UNVEILED

is that principle, of which the author of the chatdaie summary saith "they concewe there u one principle of all thinge, and dedare it to be one and good" the chinese idol sanpao consists of three equal in all respects' and the peruvians "sui^kmed their tanga-tanga to be one in three, and three in one" says faber* the egyptians have their emepht, eikton, and ptah* and the triple god seated on the lotus can be seen in the st. petersburg museum, on a medal of the northern tatars" among the church dogmas which have most seriously suffered of late at the hands of the orientalists, the last in question stands con- sfhcuous. the reputation of each of the three personages of the an- thropomorphic godhead as an original revelation to the christians throu^ divine will, has been badly compromised by

JASMUHEEN THE FOOD OF GODS

of sexuality of maiden and mother as two aspects of the great goddess. freya assists us in honoring our sexuality and connecting with our vital, primal energy and to be fully present in our body. divine nutrition: the madonna frequency& the food of gods with jasmuheen 82. lilith. middle eastern goddess of fertility and abundance, brings equality, refuses subordination. lilith also represents the lotus and the ability to grow in darkness. she represents the spiritual nature of our folding and the blossoming of our heart of wisdom. one of my favorite goddesses currently is: eurynome. the ecstasy goddess. great goddess of all things, divided the sky from the sea and danced on the waves to create the north wind and birth creation. calling in this pre-hellenic greek goddess of ecstasy opens us

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

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 steps in some of the lore of the masonic order) in all his glory was not arrayed (or exalted, or dignified, as it is more correctly rendered out of the original) like one of these (st. matt. vi. 28

air before a mirror held-up by a cupid; two others hover above her head, bearing up a wreath. in the field, fasis ariwrif the manifestation of arioriph. venus here stands for the personification of the gnostic sophia, or achamoth, and as such is the undoubted source of our conventional representation of truth (montfaucon, pi. clxi) reverse, figure 312, which represents harpocrates seated upon the lotus, springing from a double lamp, formed of two phalli united at the base. above his head is his title abraxas, and over that is the name iao. in the field are the seven planets. the sacred animals the scarab, ibis, asp, goat, crocodile, vulture, emblems of so many deities (viz. phre, thoth, isis, merides, bebys, neith) the principal in the egyptian mythology, arranged by threes, form a frame t

frankfort. since this time, there has been no authentic account of the rosicrucians. we are now the first translators of robert fludd. amongst an innumerable multitude of images and symbolical figures, with which the walls i.e, those of the caverns of initiation at salsette are covered, the linga or phallus was everywhere conspicuous, often alone, sometimes united with the petal and calyx of the lotus, the point within the circle, and the intersection of two equilateral triangles (dr. oliver, history of initiation. see also maurice on the indian initiations) the linga, or pillar, or stone of memorial, in its material form, is the perpetuation of the idea of the male generative principle, as the physical means, in conjunction with the yoni (loni, or discus, of the production of all visible

proper. it is the sigma of zeus, mithras, baalim, bacchus. figures numbered 31, osiris: these various figures signify also jupiter-ammon. the rectangular marks denote the scandinavian tuisco, thoth (mercurius, or hermes. fig. 35 is the indian form of the same idea. the figure marked 36 is to be found on the breast of one of the mummies in the museum of the london university. fig. 36. phallus and lotus. fig. 37. fig. 38. fig. 39. upon a monument discovered in thebes, anubis is represented as st. michael and st. george are in christian paintings, armed in a cuirass, and having in his hand a lance, with which he pierces a monster that has the head and tail of a serpent (a. lenoir, du dragon du metz &c, m moires de l academic celtique, tome ii. pp. 11, 12. figure 37 is the labarum. the celebr

in the sky at noonday to the emperor constantine was in this form. figure 38 is the monogram of the saviour. to show the fig. 35. terminal figures. 169 parallel in symbolical forms, we will add some further authorities from the temple of solomon at jerusalem. figure 39, no. 1, is an evidently corinthian foliation. it is from a pillar in the vaults of the temple of solomon at jerusalem (probably a lotus-acanthus) no. 2 is evidently the crux-ansata, combining the indications of lotus and lily. here is a union of the classic, the judaic, and gothic forms, all presenting the same idea at once. buddha was the sun in taurus; cristna (crishna, krishna) was the sun in aries. in regard to the origin of speech, of writing, and of letters, it may be remarked that the egyptians referred the employment

explain about the colour white, in justification of the ideas of the rosicrucians as to the supernatural power of colours; and as to the magical qualities of those occult influences which they determined, in their philosophical vocabularies, strangely and mysteriously to call the signatures of things. ancient crosses: margam, south. wales; st. patrick s, co. louth. various foliatus curves of the lotus. chapter the twenty-third. the beliefs of the rosicrucians meaning of lights and of commemorative flambeaux in all worship. rom the name of the temple, now stonehenge, comes the name of ambresbury, which stands a few miles from it. this is called the ambres of the abiri. it is two words, and means the ambres of the dii potentes, or of the yryba, or cabiri, for they are the same. the star of

iction to the practice of the persians, who adore the rising sun. the arabians avert in prayer from this malific sign of the horns, because the sun is seen rising from between them; and when disclosing from between these mythic pillars, the sun becomes a portent. fig. 57 is an egyptian seal, copied by layard (nineveh and babylon, p. 156. subject: the egyptian god harpocrates, seated on the mythic lotus, in adoration of the yoni, or hwj, or havah. the druidical circles, and single stones standing in solitary places, are all connected with the mystic speculations of the rosicrucians. fig. 58. figures on the egyptian sarcophagus in the british museum. fig. 59. the eminences, st. michael's mount and mont st- michel, were dedicated by the phoenicians to the sun-god fig. 57. 212 the rosicrucians

l principles. your popular societies are an emanation from the lodges of the freemasons, in like manner as these proceeded from the funeral pile of the templars( castle of the tuilerics, year viii) thus the egg-and-tongue moulding( egg and adder's tongue, for the egg and the serpent were two of the emblems of the egyptian and greek mysteries, the griffin, the lion of st. mark, the honeysuckle-and-lotus ornament the convolutions and volutes, the horns as floriations springing from the lighted candelabra, the lotus and tori of egypt, and the greek ornaments and roman templar ornaments, are all related in their religious meanings. the names of the three kings, or shepherds, who descried the star of annunciation in the east, are caspar, melchior, and balthasar. caspar, or gaspar, is the white

K AMBER THE BASICS OF MAGICK

tes of consciousness. the *frontal chakra (or 'third eye) ajna, the sixth chakra, is located between, and slightly above, the eyebrows. ajna is the center of psychic powers and can produce many psychic effects. meditation on ajna is said to cure nervousness. finally, the *crown chakra, sahasrara, located atop the head (pineal gland) is the seventh chakra. it is referred to as the thousand-petaled lotus and corresponds with astral projection and enlightenment. there are also many minor chakras throughout the body. each chakra has a sound (letter) and a pitch which is sometimes used to invoke it. the tattvas some occultists prefer to describe the magical elements as tattvas according to the eastern system. notice that these symbols and colors are generally different than the western symbols

KNOWLEDGE LECTURE ONE

back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from the vignettes of teh 17th and 125th chapter of the ritual of the dead the egyptian book of the per-em-hru or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of on is to be found in the walls of the pyramids of the kings of the 5th a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

his object. he was anxious to make the whole chapiter and all its decorations as nearly as possible in one casting, and with the primitive appliances at his command this gave him an immensity of trouble. his lilies may perhaps be considered as somewhat conventional; at least they do not exactly correspond to any varieties with which i happen to be acquainted. they were on the whole more like the lotus than like an ordinary lily; but on the other hand the leaves were by no means lotus leaves. 176. to the ordinary worshipper in the temple all this rather complicated ornamentation was merely decorative, but to the initiate it was full of esoteric significance. first, these two pillars were an exemplification of the occult axiom, gas above, so below h, for though they were absolutely alike in

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ework of the world was made(*sir e. a. wallis budge, the papyrus of ani, p. 170) 74. the brothers of horus 75. among the other deities who were especially connected with the mysteries, who still play a most important part in the inner working of our masonic ceremonies to-day, are to be found the four children or brothers of horus, who are depicted in the well-known judgment scene as standing on a lotus before the throne of osiris. these represent the gods of the four quarters, or of the cardinal points, who support the canopy of heaven at its four corners. the god of the north was hapi, who bore the head of an ape; the god of the east was tuamutef, who bore the head of a jackal; amset or kestha ruled the south, and had the head of a man; while the west was governed by qebsennuf, whose head

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

terval of a night of brahma (zimmer 1946, 3. the universe is reabsorbed into the ultimate divinity (vishnu in the puranic texts, who withdraws into inactivity. the deity s static state is traditionally symbolized by the image of vishnu asleep on the coils of a giant serpent, who floats like a raft on the surface of the primordial waters.at the beginning of the next day, brahma then emerges from a lotus flower that sprouts from vishnu s navel and recreates the cosmos. see also asuras; indo-europeans for further reading: basham, arthur l. the origins and developments of classical hinduism. boston, ma: beacon press, 1989. dimmitt, cornelia, and j. a. b. van buitenen. classical hindu mythology: a reader in the sanskrit puranas. philadelphia, pa: temple university press, 1978. flood, gavin. an

LIBER HAD

or maker of illusion, and the exorcist or destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of taro (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe on the lotus. note that the "ibis position" formulates this conception most exactly. ed "this is the fourth practice of intelligence("ccxx. ii" 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his components by his right ingenium "this is the fifth practice of intelligence("ccxx. ii" 15, 16. 8. let the aspirant, bearin

LIBER 141

angel vii. spiritual attainment: e.g. devotion to nuit-babalon-baphomet viii. further insight into nature and her laws ix. the foundation of an abbey of o.t.o. x. the establishment of the kingdom of ra-hoor-khuit upon the earth. also divers matters, as the rejuvenation of one's own body, if desired, the power of healing, and the like. it will be seen that these few operations appear to fill every lotus of the universe with their buddhas. but it may be that each operation must be worked in detail, with digital probe rather than palmary grasp, so that each practical act of the initiate might need a separate consecration. or for great operations like the x in the above list it might be arranged to make a specially elaborate sacrament every sunday (for example) in the year, the intervening day

LIBER 777

[stork, camel] almond, mugwort, hazel (as, moonwort, ranunculus[[alder, pomegranate] 14 sparrow, dove[[swan, sow, birds generally] myrtle, rose, clover[[fig, peach, apple] 15 ram, owl tiger lily, geranium[[olive] 16 bull (cherub of e[[all beasts of burden] mallow[[all giant trees] 17 magpie, hybrids[[parrot, zebra, penguin] hybrids, orchids 18 crab, turtle, sphinx[[whale, all beasts of transport] lotus 19 lion (cherub of b[[cat, tiger, serpent, woman] sunflower 20 virgin, anchorite, any solitary person or animal[[rhinoceros] snowdrop, lily, narcissus[[mistletoe] 21 eagle[[praying mantis] hyssop, oak, poplar, fig[[arnica, cedar] 22 elephant[[spider] aloe 23 eagle-snake-scorpion (cherub of c) lotus, all water plants 24 scorpio, beetle, crayfish or lobster, wolf[[all reptiles, shark, crablous

e chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. 11 vayu the blue circle sankhara breath 23 apas the silver crescent vedana ch

LIBER ALEPH

i endure, a mystery too great for the mortal part of me. for but now, when i cried out upon the name olun wlo, which is the secret name of my lady that hath come to me. most strangely. then i was rapt away altogether subtly yet fiercely into a trance that hath transformed me with attainment, yet without trace in mind. o my son! there is the transfiguration of glory, and there is the jewel in the lotus-flower; yea, also is many other whereof i am partaker. but this last passion, that my lady olun hath brought unto me upon this last day of the winter of the thirteenth year of the on, even as i wrote these words unto thee, is a mystery of mysteries beyond all these. oh my son, thou knowest well the perils and the profit of our path; continue thou therein. olun! marie! babalon! adsum. m liber

be well favoured of our lady, thy lion and thy dragon grow in like measure, for the excess of the feminine is dead weight. the intellectual without virility is a dreamer of follies, and the laborious giant without courage is a slave. b liber aleph vel cxi 162# de natura silentii nostri (of the nature of our silence) he nature of this silence is shewn also by the god harprocrates, the babe in the lotus, who is also the serpent and the egg, that is, the holy ghost. this is the most secret of all energies, the seed of all being, and therefore must he be sealed up in an ark from the malice of the devourers. if then by thine art thou canst conceal thyself in thine own nature, this is silence, this, and not nullity of consciousness else were a stone more perfect in adeptship that thou. but, abi

et of all energies, the seed of all being, and therefore must he be sealed up in an ark from the malice of the devourers. if then by thine art thou canst conceal thyself in thine own nature, this is silence, this, and not nullity of consciousness else were a stone more perfect in adeptship that thou. but, abiding in thy silence, thou art in a city of refuge, and the waters prevail not against the lotus that enfoldeth thee. this ark or lotus is then the body of our lady babalon, without which thou weret the prey of nile and of he crocodiles that are therein. now, o my son, mark thou well this that i will write for thine advertisement and behoof, that this silence, though it be perfection of delight, is but the gestation of thy lion, and in thy season thou must dare, and come forth to the ba

LIBER ARARITA

t the touch of the fire qadosh the mind of the father was broken up into the brilliance of our lord the sun. 7. at the touch of the fire qadosh the brilliance of our lord was absorbed in the naught of our lady of the body of the milk of the stars. 8. then only was the fire qadosh extinguished, when the enterer was driven back from the threshold, 9. and the lord of silence was established upon the lotus flower. 10. then was accomplished all that which was to be accomplished. 14 liber dcccxiii vel ararita 11. and all and one and naught were slain in the slaying of the warrior 418, 12. in the slaying of subtlety that expanded all these things into the twelve rays of the crown, 13. that returned unto one, and beyond one, even unto the vision of the fool in his folly that chanted the word arari

LIBER CCCXXXV ADONIS

en. the girl. his maidens weep. the boy. but thou, lord, thou! the hour is nigh when from the prow of luxury shall step the death of all men.s hearts, she whose live breath, a dagger.s darts, a viper.s vice, an adder.s grip, a cockatrice .twixt lip and lip, she whose black eyes are suns to shower love fs litanies from hour to hour, whose limbs are scythes like death fs of whom the body writhes, a lotus-bloom swayed by the wind of love, a crime too sweetly sinned, the queen of time, the lady of heaven, to whom the stars, seven by seven, from their bars lean and do worship.even she who hath given all her sweet self to thee, the lady astarte! the girl. peace, o peace! a swan, she sails through ecstasies liber cccxxxv 4 of air and marble and flowers, she sways as the full moon through midnight

LIBER CHANOKH

h until the house fall and the dragon sink? come away! for the thunders (of increase)9 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada so-bolunu od cahisa hoel-qo ca-no-quodi cial. vaunesa aladonu mom caosago ta iasa olalore ginai limelala. amema cahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajinu: od butamoni p

is as they are, whose* v.l .any echoing time between. the forty-eight keys or calls 32 number is 31. come away! for i have prepared (a place) for you. move therefore, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of e of c in the tablet of c. the princess of the waters, the lotus of the palace of the floods. the twelfth key nonuci dasonuf babaje od cahisa ob habaio tibibipe: alalare ataraahe od ef! dirix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! o ye that range14 in the south and are as the 28 lanterns of sorrow, bind up your girdles and visit us! br

LIBER CORDIS CINCTI SERPENTE

l of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcendest the forces in their concourse and cohesion, in their death and their disruption. thou art python, the terrible serpent about the end of all things! 31. i turned about me thrice in every way; and always i came at the last unto thee. 32. man

in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swing the thurible of my delight before thee, and the fervour of the orisons shall intoxicate thy nostrils. 46. o thou who camest from the land of the elephant, girt about with the tiger fs pell, and garlanded with the lotus of the spirit, do thou inebriate my life with thy madness, that she leap at my passing. 47. bid thy maidens who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice

LIBER DCCCLX JOHN ST

i would just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra.s mantra till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells. and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can.t make up my mind whether to starve or sandwich or gorge the beast st. john. he.s not the least bit hungry, though he.s had nothing to call a meal since thursday liber

al, 70 per cent. of which he now knows by heart. 8.35. to the dome.a cafe-croissant. some proofs to correct during the meal. 10.25. having walked over to the studio reciting the ritual (9.25- 9.55 approximately, john st. john got into his pose, and began going for the gloves. the interior trembling began, and the room filled with the subtle light. he was within an ace of concentration; the violet lotus of .jn. appeared, flashing like some marvellous comet; the dawn began to break, as he slew with the lightning-flash every thought that arose in him, especially this vision of .jn; but fear. dread fear!.gripped his heart. annihilation stood before him, annihilation of john st. john that he had so long striven to obtain: yet he dared not. he had the loaded pistol to his head; he could not pull

LIBER HAD

r maker of illusion, and the exorcist of destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of tarot (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe in the lotus. note that the .ibis position. formulates this conception most exactly. ed) this is the fourth practice of intelligence (ccxx. ii. 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his components by his right ingenium. this is the fifth practice of intelligence (ccxx. ii. 15, 16. 8. let the aspirant, bearin

LIBER LIBERI VEL LAPIDIS LAZULI

e sand. 23. lonely is he, and abominable; yet hath he gained the crown. 24. oh rejoice! rejoice! 25. my god! o my god! i am but a speck in the stardust of ages; i am the master of the secret of things. svb figvra vii 29 26. i am the revealer and the preparer. mine is the sword.and the mitre and the winged wand! 27. i am the initiator and the destroyer. mine is the globe.and the bennu bird and the lotus of isis my daughter! 28. i am the one beyond these all; and i bear the symbols of the mighty darkness. 29. there shall be a sigil as of a vast black brooding ocean of death and the central blaze of darkness, radiating its night upon all. 30. it shall swallow up that lesser darkness. 31. but in that profound who shall answer: what is? 32. not i. 33. not thou, o god! 34. come, let us no more r

LIBER LXVII THE SWORD OF SONG

nsult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra .berashith. 5 the sword of song 2 ascension day i flung out of chapel1* and church, temple and hall and meeting-room, venus. bower and osiris. tomb,2 and left the devil in the lurch, while god3 got lost in the crowd of gods,4 and soul went down5 in the turbid tide of the metaphysical lotus-eyed,6 and i was.anyhow, what.s the odds? the life to live? the thought to think? shall i take refuge in a tower like once childe roland. found, blind, deaf, huge, or in that forest of two hundred thousand trees,8 fit alike to shelter man and mouse, and. shall i say god? be patient, your reverence,9 i warrant you.ll journey a wiser man ever hence! let.s tap (like the negro who gets a good ju

s.v, for proof that the author is on the way to the true interpretation of these conflicting facts, as now established.see huxley, h. spencer, kuenen, reuss, lippert, and others.and his orthodox translator.s infuriated snarls (in brackets) when he suspects this tendency to accept facts as facts. 6. soul went down.5.the questions of king milinda, 40-45, 48, 67, 86-89, 111, 132. 7. the metaphysical lotus-eyed.6.gautama buddha. 10. childe roland.7.browning, dramatic romances. 11. two hundred thousand trees.8.browning wrote about 200,000 lines. 13. your reverence.9.the imaginary aunt sally for the poetic cocoanut* 16 .god s right use of it..10..and many an eel, though no adept in god.s right reason for it, kept gnawing his kidneys half a year..shelley, peter bell the third. 17. one tree.11.not

ht years old. vii .you.re a muddle and an idiot. said the infuriated god .why not make him a spiritual thing? a nat2 lives 10,000 years .make him a nat then. said the magician, already beginning to fear that fate would be too strong for him, in spite of all his cunning .there.s some one working against us on the physical plane. we must transcend it. no sooner said than done: 1 .o the jewel in the lotus! aum. the most famous of the buddhist formularies. 2 the burmese name for an elemental spirit. the three characteristics 73 a family of nats in a big tree at anuradhapura had a little stranger, very welcome to mamma and papa nat .blessed indeed was the family. fiveand- forty feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of the ev

ally. said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu .forml-ess place of brahma. is its name. less glum .ay. cried ganesha impassively .let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne .good, good. said the magus .though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don.t read edwin arnold .i do. said the god disconsolately .we hindu gods have to. it.s the only way we can get any clear idea of who we really are .well, here was perdu. r abu, after his latest fiasco, installed as a worthy, respectable, perfect, ancient and

are void either on the one side or the other, and who shall tell their ways? so our father, having won the serpent crown, the ur us of antient khem, did bind it upon his head, and rejoiced in that kingdom for the space of two hundred and thirty and one days2 and nights, and turned him toward the flaming sword.3 now the sword governeth ten mighty kingdoms, and evil, and above them is the ninefold lotus, and a virgin came forth unto him in the hour of his rejoicing and propounded her riddle. the first riddle :4 the maiden is blind. our father: she shall be what she doth not. and a second virgin came forth to him and said: the second riddle: detegitur yod. quoth our father: the moon is full. so also a third virgin the third riddle: man and woman: o fountain of the balance! to whom our father

h riddle: countenance beheld not countenance. so thereto he answered: our father, blessed be thou. countenance? then they brought him the sword and bade him smite withal: but he said: if countenance behold not countenance, then let the ten be five. and they wist that he but mocked them; for he did bend the sword fivefold and fashioned therefrom a star, and they all vanished in that light; yet the lotus abode nine-petalled and he cried .before the wheel, the axle. so he chained the sun,2 and slew the bull, and exhausted the air, breathing it deep into his lungs: then he broke down the ancient tower, that which he had made his home, will he nill he, for so long, and he slew the other bull, and he broke the arrow in twain; after that he was silent, for they grew again in sixfold order, so tha

. the chariot. four hundred and eighteen. five are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the

ld testament, fables that the archbishop of canterbury himself would indignantly repudiate? are minds to be warped early, the scientific method and imagination checked, the logical faculty thwarted.thousands of workers lost each year to science? and the way to do this is not only through the negative common-sense of indifference; organise, organise, organise! for a flag we offer you the stainless lotus-banner of the buddha, in defence of which no drop of blood has ever been, nor ever will be shed, a banner under which you will join forces with five hundred millions of your fellowmen. and you will not be privates in the army; for you the highest place, the place of leaders, waits; as far as the triumphs of the intellect are concerned, it is to western science that we look. your achievements

LIBER LXXVIII

a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crown, cuirass and buskins is seen an ibis with opened wings, and beside her is the same bird, whereon her hand rests. she holds a cup, wherefrom a crayfish issues. her face is dreamy. she holds a lotus in the hand upon the ibis. she is imaginative, poetic, kind, yet not willing to take much trouble for another. coquettish, good-natured and underneath a dreamy appearance. imagination stronger than feeling. very much affected by other influences, and therefore more dependent upon dignity than most symbols. she rules from 20 c to 20 d. c of c queen of nymphs or undines. xi the prince of the c

ce of the chariot of the waters king of cups a winged kingly figure with winged crown seated in a chariot drawn by an eagle. on the wheel is the symbol of a scorpion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the a description of the cards of the taro 17 evil if allied with apparent power or wisdom. if ill dignified, he is

of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the a description of the cards of the taro 17 evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 g to 20 h. d of c prince and emperor of nymphs or undines. xii the princess of the waters; the lotus of the palace of the floods knave of cups a beautiful amazon-like figure, softer in nature than the princess of wands. her attire is similar. she stands on a sea with foaming spray. away to her right a dolphin. she wears as a crest a swan with opening wings. she bears in one hand a lotus, and in the other an open cup from which a turtle issues. her mantle is lined with swansdown, and is of t

ys. full of ideas and thoughts and designs, distrustful, suspicious, firm in friendship and enmity; careful, observant, slow, overcautious, symbolizes a and w; he slays as fast as he creates. if ill dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 j to 20 l. d of d prince and emperor of the sylphs and sylphides. xvi the princess of the rushing winds: the lotus of the palace of air knave of swords an amazon figure with waving hair, slighter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the agis of minerva. she wears 20 liber lxxviii as a crest the head of th

brown dark dark dark-brown rich-brown symbols black horse, waving flames, club, scarlet cloak leopard, steady flames, wand with heavy head or end waved and salient flames, fire wand of zelator adept. tiger, leaping flames, gold altar, long club, largest at bottom. white horse, crab issuing from cup, sea ibis, crayfish issuing from cup, river scorpion, eagle; serpent issuing from cup, lake dolphin lotus, sea with spray, turtle from cup winged brown horse, driving clouds, drawn sword head of man severed, cumulus clouds, drawn sword arch fairies winged, whirling hair, nimbi, drawn sword and sickle silver altar, smoke, clouds, drawn sword light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept barren land, fan, light one side only, sceptre with cube, orb of gold flow

ggle. goods of this life; abundance; modified by dignity as is usual. chesed of w (convalescence, recovery from sickness; change for the better. herein do hywal and laylk bear rule. xxx the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or waterlilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of% and h for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness

ising from unwarranted self-assertion and vanity. sometimes thankless and presumptuous; sometimes amiable and patient. according to dignity as usual. tiphareth of h (beginning of wish, happiness, success, or enjoyment. therein rule lakln and layyy. xxxii the lord of illusionary success seven of chalices the seven cups are arranged as two descending triangles above a point: a hand, as usual, holds lotus stems which arise from the central lower cup. the hand is above this cup and below the middle one. with the exception of the central lower cup, each is overhung by a lotus flower, but no water falls from these into any of the cups, which are all quite empty. above and below are the symbols of the decanate$ and h. possible victory, but neutralized by the supineness of the person: illusionary

thrown aside as soon as gained. not lasting, even in the matter in hand. indolence in success. journeying from place to place. misery and repining without cause. seeking after riches. instability. hod of h (success abandoned; decline of interest. the angels ruling are hylww and hyhly. xliii the lord of material happiness nine of chalices a white radiant angelic hand, issuing from a cloud holding lotus or water-lilies, one flower of which overhangs each cup; from it a white water pours. cups are arranged in three rows of 3& and l above and below. complete and perfect realization of pleasure and happiness, almost perfect; self-praise, vanity, conceit, much talking of self, yet kind and lovable, and may be self-denying therewith. highminded, not easily satisfied with small and limited ideas

LIBER XV CHYMICAL JOUSTING OF PERARDUA

ysterium of our art, therefore impose he upon himsef the sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of the work of his entry thereunto? yet our brother, being of stout heart.for he had been a soldier in many distant lands.began right cheerfully. his head that was hoary with eld he crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a scroll that had two and twenty seeds diverse. he slayeth sir abjad the saracen. nor for all his care and labour could he gather therefrom more than seven plants, that shone in the blackness; and each plant beareth a single blossom that hath seven petals.one

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

explains how the universe is reborn multiple times in cycles of destruction and creation. in this story, each new creation originates from a vast ocean that washes upon the shores of nothingness. in the middle of this ocean, lord vishnu, asleep in the coils of a giant cobra, is awakened by the sound of om, the sacred syllable. this is how the dawn of creation breaks. from vishnu s navel appears a lotus flower, within which is brahma, the god of creation. vishnu then orders brahma to re-create the cosmos, and he and the cobra disappear. brahma uses parts of the lotus flower to build the universe, including earth, which he then populates with humans. fascinatingly, brahman, the one (extremely approximately, more or less the equivalent of god, the universal essence, in monotheism, plays no ro

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

egyptian scarab--jupiter's fly- the serpent of wisdom--the sacred crocodile. 85 fishes, insects, animals, reptiles, and birds, part ii the dove, the yonic emblem--the self-renewing phoenix--the great seal of the united states of america--bast, the cat goddess of the ptolemies--apis, the sacred bull--the monoceros, or unicorn. 89 flowers, plants, fruits, and trees the flower, a phallic symbol--the lotus blossom--the scandinavian world tree, yggdrasil--the sprig of acacia--the juice of the grape--the magical powers of the mandrake. 93 stones, metals, and gems prehistoric monuments--the tablets of the law--the holy grail--the ages of the world- talismanic jewels--zodiacal and planetary stones and gems. 97 ceremonial magic and sorcery the black magic of egypt--doctor johannes faustus--the meph

ermes trismegistus thunder rolled, lightning flashed, the veil of the temple was rent from top to bottom. the venerable initiator, in his robes of blue and gold, slowly raised his jeweled wand and pointed with it into the darkness revealed by the tearing of the silken curtain "behold the light of egypt" the candidate, in his plain white robe, gazed into the utter blackness framed by the two great lotus-headed columns between which the veil had hung. as he watched, a luminous haze distributed itself throughout the atmosphere until the air was a mass of shining particles. the face of the neophyte was illumined by the soft glow as he scanned the shimmering cloud for some tangible object. the initiator spoke again "this light which ye behold is the secret luminance of the mysteries. whence it

dary gods called intelligences--poured our the whole infinity of its powers by continuous exchange from highest to lowest. in their phallic symbolism the egyptians used the sperm to represent the spiritual spheres, because each contains all that comes forth from it. the chaldeans and egyptians also held that everything which is a result dwells in the cause of itself and turns to that cause as the lotus to the sun. accordingly, the supreme intellect, through its paternal foundation, first created light--the angelic world. out of that light were then created the invisible hierarchies of beings which some call the stars; and out of the stars the four elements and the sensible world were formed. thus all are in all, after their respective kinds. all visible bodies or elements are in the invisi

e spirit fire) is raised through the sacred seals which are called the seven churches in asia. there is an oriental painting which shows three sun bursts. one sunburst covers the head, in the midst of which sits brahma with four heads, his body a mysterious dark color. the second sunburst--which covers the heart, solar plexus, and upper abdominal region--shows vishnu sitting in the blossom of the lotus on a couch formed of the coils of the serpent of cosmic motion, its seven-hooded head forming a canopy over the god. the third sunburst is over the generative system, in the midst of which sits shiva, his body a grayish white and the ganges river flowing out of the crown of his head. this painting was the work of a hindu mystic who spent many years subtly concealing great philosophical princ

-an absolute requisite of the ancient mysteries. thus the flower signifies this ideal of beauty and regeneration which must ultimately take the place of lust and degeneracy. of all symbolic flowers the locus blossom of india and egypt and the rose of the rosicrucians are the most important. in their symbolism these two flowers are considered identical. the esoteric doctrines for which the eastern lotus stands have been perpetuated in modern europe under the form of the rose. the rose and the lotus are yonic emblems, signifying primarily the maternal creative mystery, while the easter lily is considered to be phallic. the brahmin and egyptian initiates, who undoubtedly understood the secret systems of spiritual culture whereby the latent centers of cosmic energy in man may be stimulated, em

s have been perpetuated in modern europe under the form of the rose. the rose and the lotus are yonic emblems, signifying primarily the maternal creative mystery, while the easter lily is considered to be phallic. the brahmin and egyptian initiates, who undoubtedly understood the secret systems of spiritual culture whereby the latent centers of cosmic energy in man may be stimulated, employed the lotus blossoms to represent the spinning vortices of spiritual energy located at various points along the spinal column and called chakras, or whirling wheels, by the hindus. seven of these chakras are of prime importance and have their individual correspondences in the nerve ganglia and plexuses. according to the secret schools, the sacral ganglion is called the four-petaled lotus; the prostatic

ent the spinning vortices of spiritual energy located at various points along the spinal column and called chakras, or whirling wheels, by the hindus. seven of these chakras are of prime importance and have their individual correspondences in the nerve ganglia and plexuses. according to the secret schools, the sacral ganglion is called the four-petaled lotus; the prostatic plexus, the six-petaled lotus; the epigastric plexus and navel, the ten-petaled lotus; the cardiac plexus, the twelve-petaled lotus; the pharyngeal plexus, the sixteen-petaled locus; the cavernous plexus, the two-petaled lotus; and the pineal gland or adjacent unknown center, the thousand-petaled locus. the color, size, and number of petals upon the click to enlarge the tree of the knights of the round table. this remark

knight carrying in his hand a ribbon bearing his name. the central stem is surmounted by a larger flower, from which emerges the body of king arthur himself. the tree is a favorite motif in heraldry. the one trunk with its multitude of branches caused the tree to be frequently used in diagramming family lineage, from which practice has arisen the custom of terming such tables "family trees" p. 94 lotus are the keys to its symbolic import. a hint concerning the unfoldment of spiritual understanding according to the secret science of the mysteries is found in the story of aaron's rod that budded, and also in wagner's great opera, tannh user, where the budding staff of the pope signifies the unfolding blossoms upon the sacred rod of the mysteries--the spinal column. the rosicrucians used a ga

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

id out by an engineer. the ceilings of many of the rooms converge to acenter.the side-passages near the entrance run at a sharp angle from the main hall, but toward the rear, theygradually reach a right angle in direction.the shrineover a hundred feet from the entrance is the cross-hall, several hundred feet long in which is found theidol, or image, of the people's god, sitting cross-legged, with lotus flower or lily in each hand. the castof the face is oriental, the carving shows a skillful hand, and the entire object is remarkably well pre-served, as is everything in this cavern.the idol almost resembles buddha, though the scientists are not certain as to what religious worship itrepresents. taking into consideration everything found thus far, it is possible that this worship mostresembl

na lists the most prominent representatives of his power, he says, ananta casmi naganam -among the nagas i am ananta (bhagavad-gita 10.29. my dear lord, at the end of each millennium [here brahma's life] the supreme personality of godheadgarbhodakashayi vishnu dissolves everything manifested within the universe into his belly. he liesdown on the lap of shesha naga, from his navel sprouts a golden lotus flower on a stem, and on thatlotus lord brahma is created. i can understand that you are the same supreme godhead. i thereforeoffer my respectful obeisances unto you (bhagavata purana 4.9.14) ananta is called shesha as he is the residue or remainder of the universe during cosmic dissolutions. heis elaborately described in the bhagavata purana, 5th khanda, chapter 25. ultimately he will destr

MORALS AND DOGMA

foot 707/1000. that is, the shaft of each was a little over thirty feet eight inches in height, the capital of each a little over eight feet six inches in height, and the diameter of the shaft six feet ten inches. the capitals were enriched by pomegranates of bronze, covered by bronze net-work, and ornamented with wreaths of bronze; and appear to have imitated the shape of the seed-vessel of the lotus or egyptian lily, a sacred symbol to the hindus and egyptians. the pillar or column on the right, or in the south, was named, as the hebrew word is rendered in our translation of the bible, jachin: and that on the left boaz. our translators say that the first word means"_he shall establish" and the second"_in it is strength" these columns were imitations, by khurum, the tyrian artist, of the

rpent with a bull's head, and the other by a serpent with the radiated head of a lion. on an ancient sacrificial vessel found in denmark, having several compartments, a serpent is represented attacking a kneeling boy, pursuing him, retreating before him, appealed to beseechingly by him, and conversing with him. we are at once reminded of the sun at the new year represented by a child sitting on a lotus, and of the relations of the sun of spring with the autumnal serpent, pursued by and pursuing him, and in conjunction with him. other figures on this vessel belong to the zodiac. the base of the _tripod_ of the pythian priestess was a triple-headed serpent of brass, whose body, folded in circles growing wider and wider toward the ground, formed a conical column, while the three heads, dispos

ntly struggled to express. and it may be doubted whether we have succeeded either in communicating, or in forming in our own minds, any more distinct and definite and true and adequate idea of the deity, with all our metaphysical conceits and logical subtleties, than the rude ancients did, who endeavored to symbolize and so to express his attributes, by the fire, the light, the sun and stars, the lotus and the scarab us; all of them types of what, except by types, more or less sufficient, could not be expressed at all. the primitive man recognized the divine presence under a variety of appearances, without losing his faith in this unity and supremacy. the invisible god, manifested and on one of his many sides visible, did not cease to be god to him. he recognized him in the evening breeze

the mysteries, and as it is of masonry. life rising out of death was the great mystery, which symbolism delighted to represent under a thousand ingenious forms. nature was ransacked for attestations to the grand truth which seems to transcend all other gifts of imagination, or rather to be their essence and consummation. such evidences were easily discovered. they were found in the olive and the lotus, in the evergreen myrtle of the _myst_ and of the grave of polydorus, in the deadly but self-renewing serpent, the wonderful moth emerging from the coffin of the worm, the phenomena of germination, the settings and risings of the sun and stars, the darkening and growth of the moon, and in sleep "the minor mystery of death" the stories of the birth of apollo from latona, and of dead heroes, l

MOTTA MARCELO THE COMMENTARIES OF AL

(an old name for the card is mat, from the italian 'matto, fool, but earlier also from maut, the egyptian vulture-mother-goddess) fertile because the 'egg of blue' is the uterus, and in the macrocosm the body of nuit, and it contains the unborn babe, helpless, yet protected and nourished against the crocodiles and tigers shown on the card, just as the womb is sealed during gestation. he sits on a lotus, the yoni, which floats on the 'nile, the amniotic fluid. in his absolute innocence and ignorance he is "the fool; he is the 'saviour, being the son who shall trample on the crocodiles and tigers, and avenge his father osiris. thus we see him as the "great fool" of celtic legend, and "pure fool" of act i of parsifal, and, generally speaking, the insane person whose words have always been tak

ned to "because; he may mistake the "dog syndrome" of cakkram malfunction for the "god syndrome" of higher cakkram awakening. he will identify himself with the egoic complex of the "black brethren "because" is the reflex, on a much lower plane, of the consciousness of hadit (hadit is, of course, perceived only by the awakened ajna. the winged globe of the egyptians displays the "two petals of the lotus" of hindu symbolism) being a simulacrum, it is very dangerous. it includes all the egregora of "god" that have been formed through the centuries. all "visions of god" of all religions belong to "because (the lower dhyanas are all below the abyss. they are mental phenomena their only connection with the element of spirit is the kundalini that energizes them. and kundalini should not be wasted

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

of ithaca. at length the happy hour had arrived which for ten long years the hero had so anxiously awaited, and he little dreamt that ten more must elapse before he would be permitted by the fates to clasp to his heart his beloved wife and child. during his homeward voyage his little fleet was driven by stress of weather to a land whose inhabitants subsisted entirely on a curious plant called the lotus, which was sweet as honey to the taste, but had the effect of causing utter oblivion of home and country, and of creating an irresistible longing to remain for ever in the land of the lotus-eaters. odysseus and his companions were hospitably received by the inhabitants, who regaled them freely with their peculiar and very delicious food; after partaking of which, however, the comrades of the

NECRONOMICON ALAZIF

ppearence, lest the tendrils of darkness enter thy soul. al azif page 6 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 ye unction of khephnes ye egyptian whosoever anointeth his head with the ointment of khephnes shall in sleep be grabted true visions of time yet to come when ye moon increaseth in her light place in an earthen crucible a goodly quantity of oil of ye lotus, sprinkle with one once powdered mandragora and stir well with ye forked twig of ye wild thorn bush. having so done utter ye incantation of yebsu (taken fron diverse lines in ye papyrus) thus: i am the lord of spirits, oridimbai, sonadir, episghes, i am ubaste, ptho born of binui sphe, phas; in the name of auebothiabathabaithobeuee give power to my spell o nasira oapkis shfe, give power chon

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ited by just a few giants. there he founded the city of new troy later known as london. odysseus returns home 64 odysseus returns home odysseus (roman ulysses, hero and king of ithaca, sacked several cities in thrace before sailing home after the trojan war. owing to the enmity of the sea god poseidon (neptune, his journey took ten years. his adventures included first landing on the island of the lotus eaters, where some of the crew were trapped in a trance, and then on the island of the cyclopes (see box, where several of the crew were devoured. it was odysseus blinding of the cyclops polyphemus poseidon s son that angered the sea god who subsequently blew odysseus off course, wrecked his ships, and ultimately killed his entire crew. in his travels, odysseus indulged in two romantic inter

ga defeated him and, her foot on his neck, forced the spirit from his mouth, and cut off his head. as he died, all the gods, and all the creatures in the world shouted victory! and a great lamentation arose from the demon hordes. vishnu vishnu, seen here directing the churning of the ocean, is recognizable by his four hands, holding his kaumodaki, or mace, his sudarshana, or discus, his padma, or lotus, and his shankha, or conch. his wife lakshmi, is the goddess of good fortune. also known as padma, the lotus, she is one of the beings born from the churning of the ocean. others include chandra, the moon god, and varuni, the goddess of wine. in the holy book, rig veda, it is said of amrita (or soma, we have drunk soma, we have become immortal, we have entered into the light, we have known t

ame a bull and a cow. the sun uccaihsravas, the white horse of the sun, was born from the ocean of milk. physici an of the gods dhanvantari, the divine physician, is the last to be born from the ocean, bearing a jar of amrita, one of the precious things that for some reason had not been automatically recreated at the beginning of the new age. dhanvantari appears from the ocean. golden mace discus lotus conch the asura rahu, hauls dhanvantari, the physician of the gods, from the ocean. cycl es of creation there are many hindu creation myths, the earliest ones involving an act of incest between father and daughter to produce, in one way or another, all living things. a later myth involves the god brahma who, from a union with his daughter vak, the word, creates the first man, manu (see p. 11

th involves the god brahma who, from a union with his daughter vak, the word, creates the first man, manu (see p. 110. brahma is responsible, every kalpa, or 4,320,000,000 human years, for creating the world. each kalpa is a day and night of brahma; in the day, brahma creates the universe but at night it reverts to chaos. at night vishnu sleeps on the snake ananta, on the cosmic ocean. at dawn, a lotus grows out of his navel, which contains brahma, who creates the world anew. the avata rs of vishnu 110 the avata rs of vishnu v ishnu is one of three important indian gods, of which the other two are brahma and shiva. each has a role: vishnu is the protector and restorer of the world, brahma the creator, and shiva the destroyer. confusingly, although brahma created the world, both he and shiv

nd lakshmi v ishnu and lakshmi are shown riding the sacred bird garuda, who is linked with fire and the sun, up to their heaven of love. the marital devotion of vishnu and lakshmi extends through all of vishnu s incarnations. lakshmi was born from the ocean at the churning of the sea of milk (see pp. 108 9, which provides her with a garland of fresh flowers every day. one of her names, padma, the lotus, identifies her with the perfection of this flower. the holy river ganges is at her service, and two elephants shower her with its water when she bathes. also known as shri (prosperity) lakshmi is the goddess of good fortune, and also of growth and fruitfulness. parashu-rama, the axman in this sixth incarnation, vishnu was born into the brahman caste, or class, of scholars. at this time, the

e the gods and immortals live on the kun lun mountains, the taoist paradise sometimes called shou shan( the hills of longevity. ho hsiang-ku ho hsiang-ku is the only female among the eight immortals. she was a taoist ascetic in the reign of the empress wu. sworn to virginity, she lived alone in the mountains, where the secrets of immortality were revealed to her in a dream. she is shown holding a lotus, and looks after unmarried girls. ts ao kuo-chiu ts ao kuo-chiu left his home in shame after his brother was executed for murder. he devoted himself to following the tao, the way. when he met the immortals chung li chu an and lu tung-pin, they asked him where the way was, and he pointed to the sky. they asked him where the sky was, and he pointed to his heart. so they taught him the secrets

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

city of the construction of such rituals as are intended for the consecration of the various weapons or instruments that are to be used. there is no need to rush headlong into making the instruments. delay this process for a while until the meaning of the ceremonies is assimilated into the psyche. again, i would suggest that the students select a simple consecration ceremony, such as that for the lotus wand, and analyze it with as much attention and care as he would have done the neophyte ritual in the preceding volume. apart from all else, it lays down the simplest possible forms or principles upon which ceremonies should be constructed. though the manufacture of the elemental weapons is a simple enough procedure, although a time-consuming one, these should be postponed until all the cons

must also arrange with the adept in whose charge you are,about your examination in the temple on the practical work "part two. receive the rituals of the pentagram and hexagram. copy and learn them. you can now sit for the written examination in these subjects and complete 'a' by arranging to be tested in your practical knowledge in the temple "part one. b. implements. receive the rituals of the lotus wand, rose cross, sword, and the elemental weapons. copy and return them. there is a written examination on the above subjects- that is on the construction, symbolism, and use of these objects, and the general nature of a consecration ceremony and the forming of invocations. this can be taken before the practical work of making is begun or at any stage during it "part two. this consists in t

ner and must meet with his approval as to method, execution and effect <84> in the early temples there was also issued a catalogue of manuscripts, enumerating in alphabetical order the documents circulated amongst the zelatores adepti minores. a. general orders. the curriculum of work prescribed. b. the lesser and supreme rituals of the pentagram. c. the rituals of the hexagram. d. description of lotus wand, and ritual of consecration. e. description of rose cross and the ritual of consecration. f. sigils from the rose. g. sword and four implements, with consecration ritual. h. clavicula tabularum enochi. j. notes on the obligation of the adeptus minor. k. consecration ceremony of the vault. l history lecture. m. hermes vision, and lineal figures of the sephiroth. n. 0. p. q. r complete tr

ly are these instruments symbols or expressions of inner realities, but what is infinitely more of practical worth, their actual projection in this way from within outwards, the physical fashioning and painting of these instruments, also works an effect. they bring to life the man that was asleep. they react upon their maker. they become powerful magical agents, true talismans of power. thus, the lotus wand is declared in the ritual to have the colours of the twelve introduction 4 7 signs of the zodiac painted on its stem, and it is surmounted by the lotus flower of isis. it symbolises the development of creation the wand has ever been a symbol of the magical will, the power of the spirit in ation. and its description in the instruction on the lotus wand is such that it is seen to embrace

power of the spirit in ation. and its description in the instruction on the lotus wand is such that it is seen to embrace the whole of nature- the sephiroth, the spiritual aspects of the elements, and the action of the sun <93> upon all life by a differentiating process. even as the whole of nature is the embodiment of a dynamic will, the visible form and vehicle of a spiritual consciousness. the lotus flower grows from the darkness and gloom of the secret depths, through the waters, ever striving to open its blossoms on the surface of the waters to the rays of light of the sun. so is the true magical or spiritual will secreted within the hidden depths of the soul of man. unseen, sometimes unknown and unsuspected, it lies latent though the whole of the life. by these rites of magic, its sy

cal or spiritual will secreted within the hidden depths of the soul of man. unseen, sometimes unknown and unsuspected, it lies latent though the whole of the life. by these rites of magic, its symbols and exercises, we are enabled to assist its growth and development, by piercing through the outer husks of the restricting shell, until it bursts into full bloom- the flower of the human spirit, the lotus of the higher soul "look for the flower to bloom in the silence. it shall grow, it will shoot up, it will make branches and leaves and form buds while the storm continues, while the battle lasts. it is the flower of the soul that has opened" note, moreover, the descrivtion of and the comment made bv jung to a sym601ic design brought to him by oneof his patients, evidently a desi& like to the

otus of the higher soul "look for the flower to bloom in the silence. it shall grow, it will shoot up, it will make branches and leaves and form buds while the storm continues, while the battle lasts. it is the flower of the soul that has opened" note, moreover, the descrivtion of and the comment made bv jung to a sym601ic design brought to him by oneof his patients, evidently a desi& like to the lotus wand, for he savs "the vlant is freauentlv a structure in brilliant fierv colours and is shown bowing but of a led of d a r k s s ind carrying the blossom df light at the top, a symbol similar to the christmas tree" this is highly suggestive, and students both of yoga and magic will find in this curious indications of the universality of cogent sym601s. agi c aplr ocesses and symbols are, in

ck at the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from< 11 1> vignettes of the 17th and 125th chapter of the ritual of the dead, the egyptian book of the per-em-hnt or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of on is to be found in the walls of the pyramids of the kings of the 5

REGARDIE TALISMANS

rom, let us say, the waite or golden dawn pack of the tarot cards, using as many of the colours on my talismans as are found on the card. it also sets the tone for the entire project, its formal meaning and description being given in the golden dawn documents as a radiant white angelic hand issuing from clouds and supporting a cup. from it rises a fountain of clear calm water below, in which grow lotus and water lilies. the great letter heh of the supernal mother is traced in the spray of the fountain, symbolizing fertility, productiveness, beauty, pleasure, happiness, etc. the next step is to assemble the divine names pertaining to this element, and a sentence or so which will express and formalize my basic intention. instead of selecting a verse from the bible as previously might have be

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

he other she has long and unbound hair. she is seated between the two pillars of the duad, has a sun with four rays on her breast, places one hand upon a book and makes the sign of sacerdotal esotericism with the other. that is to say, she uplifts three fingers only, the two others being folded, to signify mystery. a veil is thrown behind her head, and on each side of her chair the flowers of the lotus bloom upon the sea. i commiserate sincerely the ill-starred scholar who has seen in this antique symbol nothing but a monumental portrait of his pretended pope joan. g the word, the triad, plenitude, fecundity, nature, generation in the three worlds. symbol, the empress, a woman, winged, crowned, seated and uplifting a sceptre with the orb of the world at its end: her sign is an eagle, image

dications derived from spanish varieties. the two of cups, for example, the naibi is completely egyptian, showing two archaic vases, with ibis handles, superposed on a cow. a unicorn is represented in the middle of the four of deniers; the three of cups exhibits the figure of isis emerging from a vase, while two ibises issue from two other vases, one with a crown for the goddess and one holding a lotus, which he seems to be offering for her acceptance. the four aces bear the image of the hieratic and sacred serpent, while in some specimens the seal of solomon is placed at the centre of the four of deniers, instead of the symbolical unicorn. the german tarots have suffered great alteration, and scarcely do more than preserve the numbers of the keys, which are crowded with grotesque or panta

RUBY TABLET OF SET

a knot. in the shape of a serpent it represents apep and could be used in a draconian ceremony. it should be made in material conducive to the ceremony, like silver. sistrum: this instrument had three or four rods with rattles that often had the form of a serpent. the metal hoops represented the orbit of the moon, the tow face as isis (life) and nepthys (death, and the rods as the four elements. lotus flowers: this was a symbol of upper egypt. it was a representation of the divinity arising from the primordial chaos and was close to both forces of darkness and light. it became a symbol of rebirth. fragrance: the gods have a divine scent, and it was used to represent everlasting life. red carnelian: this jewel became a symbol for life and victory. its color it was especially associated wit

rebellious oceans. often set is associated with apep in the aspect. the magician can prepare for a ritual like this by meditating on the serpent nature of set while at the ocean, or a wild river. a ritual can also be conducted in these environments, but they should be as far from people as possible. 4. ritual opening. atmosphere o candles or lamps should be lit. o scents: appropriate scents, like lotus and desert, or smells of the sea should be lit. if outdoors, this won't necessary. o music: start the music, quiet at first with growing volume. at the crescendo the magician should read from the book of coming forth by night. meditation: the magician should begin with a meditation on the nature of set. try to create a communion or contact. opening of the gate: the magician should be sitting

hat doors await your touch? by the power of xeper have you come to be. now you stand before new gates, and will remanifest your souls in ways unsuspected. as your will turns to xeper, so must you also remanifest. all you have been, all you have done, these bring about change. though that change you xeper. through that change you remanifest [statement of xa nepthys, light the eighth candle] as the lotus blossom floats upon the waters of the nile, peacefully, quietly, so beneath the surface of the river glide the water creatures of the lord set, waiting, perchance to rise to the surface and with their baleful eyes fix sternly upon some rash mortal who dares to disturb a drifting blossom with an oar. as you enter the river of life, swimmer, take care that you do not crush the lotus unless you

d universe, but three pairs of the ogdoad take no further interest and stay immune and immutable in the vortex. amun and amaunet, however, throw in their lot with the new order. working: creating a balance between inspiration and precision [the chamber is set up with a main altar and two smaller altars on other sides of the room. each altar holds a black flame, symbols of inspiration (such as the lotus, possibly a candle or other image, and symbols of precision (possibly a scalpel, pen and parchment/paper, etc. the music is paul horn's music in the great pyramid [ring the bell [open the gate/light the flame. one person will open the gate; one person at each altar will light the flame [invocation of set [inductions into the order [graal: one person says the following over three graals; thre

y of hidden dynamism. bring your gifts of change, continued, repeated, and unending, and bring your gifts of the power hidden within, that endures [the next three principals approach their stations. these should probably be handled by members of the order [invoking inspiration] on one hand is the fire of inspiration- the glorious visions that breathe dreams into your soul and pull you onward. the lotus rises from the murky chaos of the primeval waters, and opens to reveal the self-created god [invoking precision] on another hand is the sharp tip of the scribe's pen, the precise strokes and exact sounds of communication- these guide actions to an exact target, to create creations and thus build oneself [creating balance through opposition] these tools serve your greater will, building unto

ying on the word of another. like textbook normals of human chemistries and vital signs "normal" is only a word used as a vague point of reference. each human body, like each individual will, is unique and will allow only its own concept of an absolute. trump iii the empress trump iii, the empress, is a card of femininity and flows with all the subtle grace of the gender. the empress herself, the lotus of isis, the pelican feeding her young, and the cradling protective movements of the figure within the card's frame serve to point toward the "great mother" aspect spoken of in the book of thoth. the card, like its fellows, has a number of messages relevant to the individuals examining it- it is somewhat amusing to note the extreme and radical feminists sem to go all out in left field when e

reality and divinity. such a digression has taken us away from trump iii, but let it be seen that it is difficult to quest without stopping to look into the various doors along the way. if not only the promotion of incommon individuals that is the aim of the empress; she is also a crucial factor in life itself. without life coming from life none would exist. everything in trump iii is alive- the lotus, the pelican, birds, and the flowing lines of lady harris' brush strokes. the trump thereby attracts the glance of the setian vy virtue of its indications of becoming rather than stasis. that coming into being will take the mind to the next card, trump iv- the emperor. trump iv the emperor trump iv is a card flowing with calm and confident inner peace and a masculinity which is there without

SALMANRUSHDIE THESATANICVERSES

baby, you're no iceberg, whatever they say. you're a passionate lady, bibi. hot, like a kachori" he had pretended to blow on scalded fingertips, and shook his hand for emphasis _o, too hot. o, throw water. gibreel farishta. she controlled herself: hi ho, it's off to work "ghosts" she repeated firmly "on the everest climb, after i came through the ice-fall, i saw a man sitting on an outcrop in the lotus position, with his eyes shut and a tartan tam--o--shanter on his head, chanting the old mantra: om mani padm hum" she had guessed at once, from his archaic clothing and surprising behaviour, that this was the spectre of maurice wilson, the yogi who had prepared for a solo ascent of everest, back in 1934, by starving himself for three weeks in order to cement so deep a union between his body

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

in 1998 to stop using cult to talk about a small religious group that is an offshoot of a larger one. instead, they use the word sect. 10 world religions: almanac what is religion? christianity s favorite stories centers on the miraculous conception and birth of jesus to a young virgin. likewise, the buddha is said to have been conceived in a dream his mother had involving an elephant carrying a lotus. following his baptism, jesus spent forty days in the desert resisting temptation from demons. the buddha also struggled with demons and temptation before finally achieving enlightenment. the christian concept of salvation is is rooted in the redemption, or the forgiving of sins that the sacrificial death of christ brought about, and in the form of an afterlife in heaven. in buddhism, such s

of worship are large and symbolic structures, each nine-sided and topped by a dome. local materials and individual inspiration have determined each structure s appearance, from the baha temple in wilmette, illinois (near chicago, which is made of cast 80 world religions: almanac baha concrete and is of classic proportions, to the temple near new delhi, india, completed in 1986, which resembles a lotus flower. this indian house of worship has attracted more than fifty million visitors since its completion, making it one of the most visited buildings in the world. other houses of worship are located in kampala, uganda; sydney, australia; frankfurt, germany; panama city, panama; and apia, samoa. around the world 120 sites have been identified as locations for future houses of worship. baha h

red a marker honoring the buddha s birthplace set the by the emperor ashoka in 250 bce. siddhartha journeys to enlightenment according to buddhist legend, the buddha s birth was no ordinary event: the story, which is similar to the story of the conception of jesus christ (c. 6 bce c. 30 ce) in christian tradition, says that siddhartha was conceived in a dream involving a white elephant carrying a lotus flower. this dream was interpreted as meaning that maha s son would become either a great ruler or a spiritual leader. the child was named siddhartha, meaning one who has realized his goal. this name was combined with the family name, gautama, and the clan name, sakyamuni. a week after his birth, siddhartha s mother died. he was raised by his aunt and heavily protected by his father, who pro

where he attained enlightenment; sarnath, where he delivered his first sermon on how to avoid suffering; and kusinagara, where he escaped from this life into nirvana. observances. wesak is the most important holy day for buddhists. held on the full moon in may, it celebrates the buddha s birth. phrases. om mani padme hum is a mantra, or chant, prevalent in buddhism, meaning hail the jewel in the lotus. it refers to the symbology surrounding the buddha s miraculous birth. world religions: almanac 91 buddhism rock pillars, or stupas, erected with the words of the buddha inscribed on them, calling for respect for all life. ashoka organized missionaries, people who dedicated themselves to preaching the truths of their religion to others, to spread buddhism beyond the borders of india. some of

onding opposites in the universe. the buddha determined that if there was suffering, there must also be no suffering. another major principle of buddhism is the idea of the impermanence of all things, anicca. by failing to understand that existence is impermanent, people suffer. for the buddha the idea of emptiness means that the buddha s birth is depicted with him as a young child, standing on a lotus flower and surrounded by devotees. a dream by his mother before he was born predicted that he would become a great ruler or a great spiritual leader. leonard de selva/corbis. 98 world religions: almanac buddhism there is no separate self. rather, people are all part of the same network or fabric. in a sense, reaching nirvana means losing one s individual identity. buddhism s different school

who is thought to be a buddha dies, the members of his monastery begin searching for the child who is that lama reborn. in japan the zen school of buddhism relies heavily on meditation to achieve enlightenment. another school of japanese buddhism is nichiren buddhism, named after a thirteenth- century japanese monk. nichiren believed that all that was needed for enlightenment was knowledge of the lotus sutra, one of the most sacred writings in mahayana buddhism. nichiren taught his disciples that chanting the mantra namu-myoho-renge-kyo (or homage to the lotus sutra) would bring the seeker to enlightenment. although buddhists worldwide have very different ways of attaining enlightenment, all of them share some core beliefs. these are best summarized in what is known as the three jewels. th

rally for more than one hundred years before being written down around the third century bce. mahayana buddhism developed and revealed more than two thousand new passages to be added to the buddhist collection of sacred texts. mahayana tradition tells that many of these sutras were kept secret and only released when people were ready to hear them. they were written between 200 bce and 200 ce. the lotus sutra, or suddharma- pundarika sutra( white lotus of the true dharma, is the most popular mahayana text. it includes discussions on the importance of becoming a bodhisattva and of realizing one s essential buddha-nature. buddha-nature is present in every person and allows them to grow and obtain greater understanding. another important mahayana text is the prajnaparamita, or perfection of wi

reation of a mandala can be a form of meditation all on its own. there are many different kinds of mandalas, and each teaches different lessons depending on the different objects it contains. every object in the mandala has significance, reminding the meditator of a particular principle or idea. such objects include images of deities and shapes, including diamonds, bells, vajra, dharmachakra, and lotus flowers. the center of every mandala represents the buddha. mandalas can be made of colored sand, paper, and fabric. they take several days to create and are destroyed a short time later. this process of creation and destruction is also symbolic. it represents the impermanence of all things. worship worship in buddhism basically takes two forms. the first is the practice of veneration, or of

SIR WALLIS BUDGE EGYPTIAN MAGIC

ed forward was the possession of that power. this is proved by the fact that no less than twelve 2 of the chapters of the book of the dead are devoted to p. 231 providing the deceased with the words of power, the recital of which was necessary to enable him to transform himself into a "hawk of gold" a "divine hawk "the governor of the sovereign princes "the god who giveth light in the darkness" a lotus, the god ptah, a bennu bird (i.e, phoenix, a heron, a "living soul" a swallow, the serpent sata, and a crocodile; and another chapter 1 enabled him to transform himself into "whatever form he pleaseth" armed with this power he could live in the water in the form of a crocodile, in the form of a serpent he could glide over the rocks and ground, in the form of the birds mentioned above he coul

nd a crocodile; and another chapter 1 enabled him to transform himself into "whatever form he pleaseth" armed with this power he could live in the water in the form of a crocodile, in the form of a serpent he could glide over the rocks and ground, in the form of the birds mentioned above he could fly through the air, and soar up and perch himself upon the bow of the boat of ra, in the form of the lotus he had mastery over the plants of the field, and in the form of ptah he became "more powerful than the lord of time, and shall gain the mastery over millions of years" the bennu bird, it will be remembered, was said to be the "soul of ra" and by assuming this form the deceased identified himself with khepera, the great god of creation, and thus acquired the attributes of the soul of the sung

SIX WAYS OF KNOWLEDGE

one can acquire the wisdom of a magician by having him spit in your mouth. the work of a raymofte (man of the word) is largely spitting out what he has learned- such spit is said to be "purifying (see for example the pyramid texts concerning the "mouth of set. life enters the body either through the right ear or the nostrils. life has a scent and one can be aware of it, smelling sweet incense or lotus flowers. explorations with these modes is an ongoing interest of the order of setne khamuahethe testament of solomon translated by f. c. conybeare pdf formatted by p. yardley 1. testament of solomon, son of david, who was king in jerusalem, and mastered and controlled all spirits of the air, on the earth, and under the earth. by means of them also he wrought all the transcendent works of the

SORCERIES OF ZOS

ws of their manifestation. spare's system of sorcery, as expressed in zos kia cultus, continues in a straight line not only the petro tradition of voodoo, but also the vama marg of tantra, with its eight directions of space typified by the yantra of the black goddess, kali: the cross of the four quarters plus the inbetweenness concepts that together compose the eightfold cross, the eight-petalled lotus, a synthetic symbol of the goddess of the seven stars plus her son, set or sirius. the mechanics of the new sexuality are based upon the dynamics of the death posture, a formula evolved by spare for the purpose of reifying the negative potential in terms of positive power. in ancient egypt the mummy was the type of this formula, and the simulation by the adept of the state of death- in tantr

SPENSER THE CULT OF THE ALL SEEING EYE 1960

s on religion and occultism. where one may read up on spiritualism, zen, taoism, yoga, judaism, etc. every book in the library has a bookplate therein designed by the artist, fritz eichenberg. his bookplate "depicts the ancient cross in the shape of a t, surrounded by a serpent symbolizing wisdom and healing, and forming the letter s. the- 12- t and s, thomas sugrue's initials, are crowned by the lotus, vedantic representation of all being. in the background lies the city of jerusalem over which shine two stars, the star of the east of christianity and six-pointed star of judaism. a flame spreads an arc of light above, proclaiming the continuity of life and the immortality of the soul (ibid, march-april 1960, pp. 6-7) m. oldfield howey tells us in the encircled serpent (david mackay co, ph

zen serpent. was a palladium or talisman in [he form of a serpent coiled around the mystic tau, or t [also] the serpent set up by moses was originally the egyptian. sun-god, who was now known to his people as jehovah (lbid, p. 83) joseph von hammer, in the history of the assassins (eng. trans, 1835) explains the tau as the figure of the phallus (see also source 9, p. 791 "among the egyptians, the lotus was the symbol of osiris and isis. it was esteemed a sacred ornament by the priests (ibid, p. 477) the six-pointed star is the great oriental talisman known as the seal of solomon. its meaning and the identity of osiris and isis will be explained in part ii on the great seal of the united states. the arc of light on the bookplate is the en soph, from the cabalistic writings (mystical theosop

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

rth america (photo: transformation magazine, july-august, 2003 "cross my heart and hope to die' 227 kali, merciless goddess of death and destruction, metes out justice and balancing of karma to her victims. observe the satanic sign of kali's left hand and her spinning on her finger of a sun sign. her color is blue, same color as the blue lodge of freemasonry (first three degrees. the rose and the lotus are her flowers, also the same flowers represented throughout the occult world by many other individuals and groups. 228 codex magica "cross my heart and hope to die" 229 the papacy often uses the "x" as is demonstrated in the dagon fish-hat of pope john paul ii on the cover of the pope speaks journal. 230 codex magica the x symbol on the robe worn by pope john paul ii is telling, as is the

f the mystery religions. the egyptians and romans even worshipped a god of silence, harpocrates, a form of the solar deity. harpocrates was often pictured sitting on his mother's lap, suckling at her breast. later, the catholic church adopted similar images in the veneration of mary with child. sometimes harpocrates was pictured naked or with horns on his head, symbols of power. he often sat on a lotus flower. the lotus is a sexual symbol of the female vagina.7 "silence, slaves, or we'll cut your throat from ear to ear" 289 in the active days of benjamin franklin and our nation's founders, their secret society counterparts in great britain made use of the god harpocrates. sir francis dashwood, instrumental in the british operation of the illuminati, recruited nobility for his hell-fire clu

wing from book, sacred geometry, by robert lawlor, thames and hudson, new york and london, 1989) two more versions of the sri yantra. left: a sri yantra found inside the cover of a rock album. right: sri yantra from the book, the tantric way, showing the multiple-triangle design, representing the generative (sex) act. in this design the interior, triangular (male) elements are "buried" within the lotus blossom (female. 376 codex magica the sri yantra pictured as a mystical diagram of solomon's temple, as planned in the building scheme of the knights templar. the cross and sun rays on top do not represent jesus christ, but point to the cosmic christ, who came in many names in the past and shall come again with a new name (from the book, the sword and the grail, by andrew sinclair, new york:

minati's cabalistic baphomet/priory of sion hand sign in the ad (left, above) for his successful tv series, the apprentice. then, in the glossy mag private clubs, june 2004, read mostly by wealthy members of elite country clubs. trump is shown three times, once on the cover and twice inside, in cabalistic poses. analysis: at center, above, trump's necktie and hands create a sexual "diamond in the lotus" position, with three triangles. the magazine cover photo at left includes the mirror factor, the message being that there are two trumps, the esoteric, private "illuminati trump" and the outgoing and extroverted "public trump" finally, at top, right, we also are shown a serious donald sitting and giving the required cabalistic triangle sign with both the fingers and thumbs of both hands tou

agica the caption reads "kay wescott, a lawyer and cpa who works for the justice department, attends meditation classes at the yoga institute and bookshop" yoga is very popular in the united states, though most do not understand that the yogic positions of hands and body represent hindu pagan religious symbols and doctrines. in this instance, ms. wescott sits in the upright position, legs crossed lotus-style, her hands in the mudra "ok" or circle. ok-sign of the divine king 515 a hindu swami and worshipper of the god shiva at the san marga sanctuary in hawaii. he is accompanied by a strange paper idol and a brazen cobra idol. buddha displaying the left-hand "ok" mudra. this drawing is from the herder dictionary of symbols (chiron publications, wilmette, illinois, 1986. that reference sourc

products offered for sale. in this ad (left) in magical blend, a new age magazine, we see many occultic and pagan symbols, including the 5- pointed star above the goddess' head. the shell represents the love goddess aphrodite who, mythology says, rose out of the sea (see revelation 13:1 for a prophecy about the beast that rises up out of the sea. the goddess figure in this ad sits in the familiar lotus position with the flame in her genital area and her arms and hands arranged symbolically. every man and woman is a star h 547 this ad in magical blend magazine touts that for just $1,400 you can order this pentarle star-shaped dagger, suitable for ceremonies and rituals. the ad also says that the product is "handcrafted with love in vermont" 548 codex magica a wax talisman created by occulti

THE BLACK LODGE

i hate the consoled& the consoler" and also, al ii 7" come unto me is a foolish word: for it is i that go" perhaps ths reminds you of the words of "jesus (in truth, a section of the talmud, adapted to roman mentality "come unto me, ye who suffer, and ye shall be consoled? and also al ii 8 "who worshiped heru-pa-kraath have worshiped me; ill, for i am the worshiper" heru-pa-kraath, the babe on the lotus, represents the eternal child, that is, the spiritual seed of our species; he is identical to hadit. it is foolish to worship this child. we are this child. the child hoor and the child jesus are the same child, and this symbol of the eternal child is thousands of years older than christianity. it already existed in china and india when the jews had not yet become organized as a cultural gro

THE CANOPIC GODS SYMBOLISM

ilizing qualities of the nile and of the fact that what is brought down by the nile as refuse from the land of the sacred lakes is, to egypt, its life and the source of its fertility, so there arises a correspondence between the nile and the lower intestines, and both are under the care of ahephi (hapi) who thus was worshipped as nilus, and in this connection he has for his symbol, a headdress of lotus flowers. now further, the alimentary system is under the special guardianship of isis and nephthys. isis who conquers by the power of wisdom and the forces of nature, guards ameshett. and nephthys, who hides that which is secret, guards ahephi- whence also, until recent days, in the fullness of time, the sacred sources of ahephi, the nile, were kept secret from the whole world. tmo-oumathu i

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

breathing. record the results in your work journal. posture, or asana is a principal ability when it comes to preforming rituals. if your goal is the mastery of ceremonial magick, the following information will differ some from postures found in that discipline. h sitting you can do this in a chair, you can do this on the ground, you can do this with your legs crossed, and you can do this in the lotus position. however you wish to do it, the following should always be true: your head needs to be up. your spine needs to be straight. your hands should be open, with the palms up. h wand in this posture, you are standing erect with your arms relaxed at your sides. h tao in this posture, you are standing erect with your arms extended out to your sides (some times known as the cross) h goddess

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

number of small figures called ushabtiu, whose duty was to speak up and give character witness when the entombed stood before osiris and the 42 divine judges. the book of the dead also contained certain holy incantations that were designed to free the ka from the tomb and allow it to be incarnated again. the spirit might experience an existence as a hawk, a heron, or even a plant form, such as a lotus or a lily, moving along through various expressions of the life force until, after about 3,000 years, it could once again achieve rebirth as a human. m delving deeper gaster, theodor h, ed. the new golden bough. new york: criterion books, 1959. larousse dictionary of beliefs and religions. new york: larousse, 1994. osiris: death and resurrection osiris was called lord of lords, king of kings

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

802 until 1295, and is probably the largest religious monument ever constructed. built over a 30-year period with sandstone and laterite (a dense, porous, ironbearing soil that can be quarried like stone, the rectangular structure (2,800 by 3,800 feet) faces west, in hindu belief the direction taken by the dead when going to their next life. at the center of the complex stands a temple with five lotus-shaped towers, a larger central tower, and four smaller surrounding towers. they represent the five peaks of mount meru, the mountain where a pantheon of hindu gods reside and from which, according to hindu belief, all creation comes. three square terraces surrounds the central tower. the entire complex is surrounded by a moat more than three miles long and rimmed by a causeway that leads to

THE MIDDLE PILLAR

psychological evidence to ths end-that the conflict is one between the instincts and social dictates. that is, because of parental training there is a blind refusal to recognize the necessity for the proper and legitimate expression of the instincts. it is a denial of one side of the personality, a denial without justification or reason. it is as though, while admiring the beauty and form of the lotus, we wished not to be reminded of the slimy source where grow the roots of the plant, and therefore cut the stalk right through, severing the flower from its necessary root. this cutting of the lotus stalk has its counterpart in human minds, many of us having been cut off from our roots. for this denial of the instinctual life, in whch the conscious existence after all has its roots, and this

e two nadis take in prana from the surrounding environment, and they are important to the practice of pranayama or the discipline of breath control. the ability to control breathing is equated with the ability to control the amount of prana retained in the body. in this way the revitalizing prana energy can be fully utilized to the benefit of the practitioner. the chakras the chakras("wheels" or "lotus flowers) are power centers within the aura that correspond to certain glands or organs in the body. they are reservoirs of vibrant energy-psychic sense organs where prana energy is concentrated in the human body. they can be described as spinning wl-urlpools of energy that exist at certain crossroads where mind and body or spirit and matter, meet. these centers are listed (in both position a

l vision and astral traveling, as well as all encounters with the higher self. it is attributed to the "element" of light. 7. sahasrara, the crown chakra located at or above the top of the head, is associated with the pineal gland and the cerebral cortex. traditionally this center is given the various colors of the rainbow. an alternate color is clear.13 the word sahasrara means "thousandpetalled lotus" whch is the symbol of this chakra, alluding to the thousands of brain cells withn the cerebrum. the seventh chakra controls all aspects of mind and body, and it regulates the activities of all the other chakras. its energy is often described as pure thought, spiritual understanding, bliss, peace, eternal life, superconsciousness, and the divine white light. the seventh chakra is activated a

chakra system provides. these include geometric symbols, colors, gods and goddesses, sanskrit letters, animals, and sounds used as mantras. chakra correspondences chakra tattva element symbol muladhara prithivi earth square svadisthana apas water crescent manipura tejas fire triangle anahata vayu air hexagram visuddha akasha spirit egg ajna maha-tattva lightimind winged orb sahasrara bindu bliss lotus mantra god lam brahma vam vishnu ram rudra yam isa ham sadashiva om sambhu- paramshiva goddess dakini rakini lakini kakini shakini hakini maha shakti chakra awareness exercise 1. be seated in a meditative position on the floor or in a chair. relax but be sure that your spine is straight. begin to breathe slowly and rhythmically through your nostrils. as you inhale, draw the air into the lowe

the "m" of the mantra. on the following inhalation, mentally intone the same word. repeat this mantra cycle three or four times. continue to breathe rhythmically and visualize an eye in the center of the brow chakra. now imagine the eye opening. through it you are able to perceive the divine light of the hgher realms. 8. imagine a clear disk of light above your head. within this disk visualize a lotus flower with a thousand petals-each petal is colored in one of the hues of the rainbow. all the colors of the universe are contained within this flower. at the center of the lotus is the white brilliance and true peace of the divine light. inhale and feel a stream of energy extending up your spine, connecting all the chakras you have visualized on your ascent to the lotus crown. exhale and im

all the colors of the universe are contained within this flower. at the center of the lotus is the white brilliance and true peace of the divine light. inhale and feel a stream of energy extending up your spine, connecting all the chakras you have visualized on your ascent to the lotus crown. exhale and imagine the divine light from the yoga, chakras, and the wisdom of the east 173 center of the lotus descending, passing through all of the chakra centers, cleansing, maintaining, and balancing each one. do ths several times. there is no sound or mantra that can do the crown center justice-there is only the silence of the divine union. breathe in and again visualize the lotus flower within the disk of clear light. 9. after all the centers have been meditated on, descend the path of the chak

the shiva sanhita. h. p. b.'s (helena petrovna blavatsky) theosophical t e a h g s attributed the color red-orange to this center. 8. or rose-colored according to h. p. b. 9. h. p. b. has it as green. 10. h. p. b. has it as yellow. 11. h. p. b. has it as light blue. 12. h. p. b. has it as dark blue-violet. 13. h. p. b. has it as violet. 14. many authorities do not consider the "thousand-petalled lotus" to be one of the chakras because it lies outside the body, just above the crown of the head. 174 theb alanceb etweenm inda nd magic 15. masters of yoga. 16. the "ng" vibrates the sphenoid bone at the base of the skull, causing the sphenoidal sinus to act like a sound chamber, stimulating the pituitary gland. suggested reading a chakra& kundalini workbook by dr. jonn mumford (llewellyn publi

s the physical body. also called the sphere of sensation. see subfle body. auriel: see uriel. binah: hebrew word for "understanding" referring to the third sephirah on the tree of life. bitom: enochian word associated with the element of fire. briah: the qabalistic world of creation consisting of chokrnah and binah and attributed to the element of water. chakra: sanskrit word meaning "wheels" or "lotus flowers" refers to energy centers w i t h the aura that correspond to certain glands or organs within the body. chassan: hebrew angel associated with the element of air. chesed: hebrew word for "mercy" referring to the fourth sephrah on the tree of life. also called gedulah which means "greatness, magnificence" chiah: in qabalah the part of the soul located in chokmah which is described as t

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

fundis h: i have dreamed life a circle or a line, called god, and fate, and chance, and man, divine. i know not all i say, but through it all mark the dim hint of ultimate sunshine *mysteries: lyrical and dramatic, vol. i, p. 113. which is almost identical with that in canto liv of gin memoriam. h a poem written in the metre of tennyson fs most famous work, yet differing in cadence, is gthe blood lotus. h quaint carven vampire bats, unseen in curious hollows of the trees, or deadlier serpents coiled at ease round carcases of birds unclean; all wandering changeful spectre shapes that dance in slow sweet measure round and merge themselves in the profound, nude women and distorted apes grotesque and hairy, in their rage more rampant than the stallion steed; there is no help: their horrid need

e; and he looked from the shadow of his throne, the curtain of eternity *tannhauser, vol. i, p. 251 (the italics are mine) whilst in the last verse of gthe palace of the world h the sudden dropping of a whole foot produces with it a sudden sense of finality: thine be the kingdom! thine the power! the glory triply thine! thine, through eternity fs swift hour, eternity, thy shrine. yea, by the holy lotus-flower, even mine *the temple of the holy ghost, vol. i, p. 205. further on in the same series of poems a sudden whirring sense of madness is produced by introducing the word glunatic h into an otherwise regular line: silence, deep silence. not a shudder stirs the vast demesne of unforgetful space, no comet fs lunatic rush: no meteor whirs, no star dares breathe *the temple of the holy ghost

i, p. 100. this was the love, or rather lust, of gthat filthy sorceress. h we are now rapidly approaching the realms of the abnormal; for good and evil are the toys of love as well as those of fate. the nymph and the satyr, the fair and the faulty alike are the guests of these amorous shades *mysteries: lyrical and dramatic, vol. i, p. 90. the virility of lust is vividly illustrated in gthe blood-lotus h: foam whips their reeking lips, and still the flower-witch nestles to my lips, twines her swart lissome legs and hips, half serpent and half devil, till my whole self seems to lie in her; her kisses draw my breath; my face loses its lustre in the grace of her quick bosom; sinister the raving spectres reel; i see beyond my circe fs eyes no shape save vague cloud-measures that escape the dan

h, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom fs sacred cold. life is the flaming of that flame. death is the naming of that name. that star upon the serpent fs head is called the soul of man: that light in shadows subtly shed the glamour of life fs plan. the sea whereon that lotus grows is thought fs abyss of tears and woes. until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utter knowledge rise and cease in that which is beyond the peace *the argonauts, vol. ii, pp. 110-111. buddhism may be called the religion of science, notwithstanding the fact that it arose in the east hundreds of years before what we call m

THE SECRET RITUALS OF THE OTO

r in a room full of holy images before whose glory the powers of darkness tremble every day. such images are: 1. the sun. 2. the holy phallus. 3. the great seal of babalon. 4. the stele of revealing. 5. the great seal of the o.t.o. 6. the great seal of baphomet. 7. the image of baphomet./the image of babalon. 8. the eye within the triangle. 9. the rosy cross. 10. the image of harpocrates upon the lotus, or standing upon crocodiles. 11. the image of babalon with the phallic reference om mani padme hum. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c2.html (10 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. 12. the figure of isis with horus. 13. the crucifix, but only if its solar-phallic significance be most firmly grasped, and if it be a

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

s composition appears mounted on a pedestal, in the midst of a square area, sunk in a block of white alabaster.4 round the pedestal is a serpent, the emblem of life, with his head rested upon his tail, to denote eternity, or the constant return of time upon itself, whilst it flows through perpetual duration, in regular revolutions and stated periods. from under the body of the serpent springs the lotus or water lily, the nelumbo of linn us, which overspreads the whole of the area not occupied by the figures at the corners. 1 bagvat geeta, p. 81. 2 ibid. p. 74. 3 sonnerat, voyage aux indes, liv. ii. p. 180. 4 see plate xii. 50 on the worship this plant grows in the water, and, amongst its broad leaves, puts forth a flower, in the center of which is formed the seed-vessel, shaped like a bell

rtars, japonese, and indians, are almost all placed upon it; of which numerous instances occur in the publications of k mpfer, chappe d auteroche, and sonnerat. the upper part of the base of the lingam also consists of this flower, blended and composed with the female organ of generation which it supports: and the ancient author of the bagvat geeta speaks of the creator brahma as sitting upon his lotus throne.2 the figures of isis, upon the isiac table, hold the stem of this plant, surmounted by the seedvessel in one hand, and the cross,3 representing the male organs of generation, in the other; thus signifying the universal power, both active and passive, attributed to that goddess. on the same isiac table is also the representation of an egyptian temple, the columns of which are exactly

canthus, and other sorts of foliage; whilst various other symbols of their religion were introduced as ornaments on the entablature, instead of being carved upon the walls of the cell, or shafts of the columns. one of these, which occurs most frequently, is that which the architects call the honeysuckle, but which, as sir joseph banks (to whom i am indebted for all that i have said concerning the lotus) clearly showed me, must be meant for the young shoots of this plant, viewed horizontally, just when they have burst the seed-vessel, and are upon the point of falling out of it. the ornament is variously composed on different buildings; it being the practice of the greeks to make vegetable, as well as animal monsters, by combining different symbolical plants together, and blending them into

but the specimen i have given, is so strongly characterised, that it cannot easily be mistaken.1 it appears on many greek medals with the animal symbols and personified attributes of the deity; which first led me to imagine that it was not a mere ornament, but had some mystic meaning, as almost every decoration employed upon their sacred edifices indisputably had. the square area, over which the lotus is spread, in the indian monument before mentioned, was occasionally floated with water; which, by means of a forcing machine, was first thrown in a spout upon the lingam. the pouring of water upon the sacred symbols, is a mode of worship very much practised by the hindoos, particularly in their devotions to the bull and the lingam. its meaning has been already explained, in the instance of

ays the deity in the bagvat geeta;2 and when we find this supposed engine of divine vengeance upon the medals, we must not imagine that it is meant for the weapon of the supreme god, but for the symbol of his destroying attribute. what instrument the gonnis holds in his other hand, is not easily ascertained, it being a little injured by the carriage. in one of those pointed downwards he holds the lotus flower, to denote that he has the direction of the passive powers of production; and in the other, a golden ring or disc, which, i shall soon show, was the symbol by which many nations of the east represented the sun. his head is drawn into a conical, or pyramidal form, and surrounded by an ornament which evidently represents flames; the indians, as well as the greeks, looking upon fire as t

TYSON DONALD NEW MILLENNIUM MAGIC

f god and of the enlightened magus. extending the logic of a mercury-central system to the chakras, mercury must occupy the heart, which is the regulator of the emotions and activity, the mediator between the inner and outer worlds, between thought and feeling, between desire and action. the emanator of light, the sun, naturally falls on the crown chakra, which is the resplendent thousand-petaled lotus, source of spiritual illumination. saturn descends to the belly chakra to symbolize the process of breakdown and decay in the lower intestine. on the tree of life mercury accords well with the mediating and regulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not create so much as balance. on the other hand, the sun is a go

TYSON DONALD SOUL FLIGHT

but were hebrew names of god that were sounded by members of the golden dawn in a manner similar to the way that the egyptian magicians and gnostic priests vocalized their barbarous words. israel regardie wrote that the supreme defense when traveling in astral realms was to assume the god-form of harpocrates, the greek god of healing "the astral image should be formulated either as rising from a lotus, or else standing erect over two crocodile^ a manner of testing the truthfulness of spiritual beings was to confront them with the golden dawn symbol known as the banner of the west, a black banner upon which is an upright white triangle having within it a red cross "thus, should the being be of an evil nature 'thus far and no farther' is the message indicated to it by the banner. the interp

a during the general ritual when seeking to enter the astral chamber, or during this visualization exercise when trying to open a doorway and pass through it, the repetition of a mantra is a good way to concentrate the attention. mantras are words or brief phrases with magical significance, such as the famous "om, mane padme hum" of tibetan buddhism, said to translate into "hail! the jewel in the lotus" this is a universal mantra, but mantras are often selected specifically for an individual student by a teacher as a key to enlightenment. the idea is that if the mantra is repeated often enough, enlightenment will dawn. since you have no teacher, you must choose your own mantra. this can be 270 soul flight done by meditating on your need, and then opening your mind to receive whatever mantr

TYSON DONALD THE MAGICAL WORKBOOK

ent, but only by that student, and only if these mantras are never revealed to anyone else. the first syllable of the word "omega" is the greatest of all mantras "om" or "aum" which may account for the efficacy of the omega mantra. it has proved to be of great utility in my own practice "om" is the first part of the longer mantra om-mane-padme-hum, which has been translated "hail the jewel in the lotus" but "om" is often used as a separate mantra. to still the thoughts is one of the most difficult tasks in western occult training. you will discover that your mind struggles to free itself from the burden of listening with attention to the sound of your mantra, and will play any trick to cause a lapse of concentration. your heart will pound and the blood will sing in your ears, your body wil

UNLEASHING THE BEAST

n. at the base of these lies the great goddess as power (shakti) hidden in the human body, which is imagined in the form of a coiled serpent (kundalini. the aim of kundalini yoga is to awaken this serpent power and to raise it through the seven energy centers where it will ultimately be united with the supreme masculine principle, the god, shiva, who is imagined as dwelling in a thousand-petalled lotus at the top of the head. crowley more or less accepts this basic system of seven chakras and the serpent power; yet, quite remarkably, he also adds a special set of lower chakras located beneath the lowest energy center (the muladhara or root, in the regions of the anus, the prostate gland (or urethra-cervix region in the female) and the base of the penis (or clitoris in the female. in other

rgy center (the muladhara or root, in the regions of the anus, the prostate gland (or urethra-cervix region in the female) and the base of the penis (or clitoris in the female. in other words, he has added a series of sub-chakras that are explicitly associated with the sexual organs and orifices. as he explains in a letter in 1916, it appears that a special set of nadis [nerves] fed the muladhara lotus as if it had three roots. the source of these roots is in the three centres..buy they are not lotuses of the same order as the sacred seven. the anal lotus is of eight petals, deep crimson, glowing to rich poppy color when excited. the prostatic lotus is like a peridot, extremely translucent and limpid..the petals are numerous, i think thirty-two. the third lotus is in the glans penis, close

hink thirty-two. the third lotus is in the glans penis, close to the base..it is of a startlingly rich purple..the centre is gold like the sun in the female these three lotuses also exist, but in a very different form.[t]he second of the chakras is situated between the urethra and the cervix uteri.[i]ts color is neutral grey but in pregnancy it becomes a brilliant orange and flowerlike. the third lotus is at the base of the clitoris. the petals are forty-nine in number the basic color is a rich olive green, sometimes kindling to emerald lxxxvi -157- this passage is a telling example of crowley's appropriation and reinterpretation of tantra as a whole. not only does he identify tantra primarily with its sexual aspects, but, going still further, he also introduces his own series of sub-chakr

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

the kundalini. some devotees eat meat everyday and drink alcohol; with the pretext of working in the great work they pleasurably enjoy lust, they bestially enjoy carnal passion even when they do not waste their ens seminis. therefore, the outcome of this is that these devotees totally polarize the fire within the chakras of their lower abdomen and lose the happiness of enjoying the ecstasy of the lotus of one thousand petals. such a lotus flower is found situated in the pineal gland, which is the crown of saints that shines over the head of the great initiates. the lotus of one thousand petals converts us into masters of samadhi (ecstasy. cuando los tomos solares y lunares del sistema seminal hacen contacto en el triveni, cerca del coxis, despierta el kundalini. la uni n sexual entre inici

WESTERN MANDALAS OF TRANSFORMATION SR AL

m-mem n-nun s-samech o-ayin p, f-peh tz, ts-tzaddi q-qoph r-resh sh-shin t, th-tau hebrew letters and corresponding incenses and tones incense adamant, acacia, galbanum, lavender, gum arabic, sage fenugreek, horehound, mastic, storax camphor, aloes, jasmine, pennyroyal myrtle, sandlewood, rose dragon's blood, geranium, tiger lily borage, mallow, periwinkle, storax orchid, wormwood anise, camphor, lotus, onycha catnip, frankincense, cinnamon lily, narcissis cedar, hyssop, saffron amber, hyacinth, galbanum fern, lotus, violet, myrrh benzoin, pine, opoponax aloes, dill, heliotrope, iris civit, hemp, musk, thistle capsium, dragon's blood, eyebright, rue cloves, galbanum, olive ambrigris, hibiscus, mugwort, poppy cinnamon, heliotrope, laurel, sunflower copol, frankincense cypress, lovage, night

light and fire in greek (michell) 2080: first-born in greek (rev. 1: 5) chapter 11 the kamea of yesod/moon the magical numbers of the moon are nine, eighty-one, 369, and 3321. the moon is the ship and guide of the heavens, the numinous, ever-changing night light in the sky. it thus became the natural symbol in all early religious traditions for the transforming goddess, as did the symbols of the lotus and the lily.her moon-flowers. in the jungian and alchemical traditions, she is the anima mundi, the soul of the world. in latin, anima mundi has a value of eighty-one, one of the magical numbers of the moon. she represents the unconscious wellspring, renewing all people, regardless of race, gender or religious affiliation with her intoxicating inspirations. as renewing and transforming anim

venus 1. benzoin, red sandalwood, nutmeg, damiana, rose 2. lign aloes, myrtle, mint or verbena, galbanum, rose mercury 1. mace, vervain, clove, storax 2. marjoram, aspen, lime flowers, lemon peel 3. lavender, mastic, narcissis, bayberry moon 1. camphor, jasmine, olibanum, onycha 2. an artemesia (preferably wormwood, white sandalwood, lign aloes, ylang-ylang oil 3. white poppy, galbanum, gardenia, lotus pluto 1. dragon's blood, mandrake, benzoin, dittany of crete, sulphur 2. tears of olibanum, red storax, lign aloes, myrrh a word of caution as well as encouragement: mandalas are to be meditated on. they don't hang on your wall and make magic. the talismans in this book were primarily devised to help you unlock doors to the source inside of you that is the reservoir of light and truth. use t

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

hand, yet when he hears a sound he moves toward it. true indeed, o yagnavalkya. when the sun has set, and the moon has set, and the fire has gone out, and no sound is heard, what serves then as his light? the self indeed is his light; for by the light of the self man sits, moves about, does his work, and when his work is done, rests. who is that self? the self-luminous being who dwells within the lotus of the heart, surrounded by the senses and sense organs, and who is the light of the intellect, is that self. becoming identified with the intellect, he moves to and fro, through birth and death, between this world and the next. becoming identified with the intellect, the self appears to be thinking, appears to be moving. while the mind is dreaming, the self also appears to be dreaming, and

te the everlasting weal of the world; by the law the whole world is recreated, and as the plants (when refreshed) expand their blossoms, the world does the same when refreshed. so then is the preaching of the law like the water poured out by the cloud everywhere alike; by which plants and men thrive, endless (and eternal) blossoms (are produced. selections from h. kern. saddharma-pundarika or the lotus of the true law. new york, dover (t1065, 1963* p. 122. 234 *h. kern s translation is originally vol. xxi of the sacred books of the east, edited by f. max muller (the mahayana ideal) by constant use the idea of an i attaches itself to foreign drops of seed and blood, although the thing exists not. then why should i not conceive my fellow s body as my own self? that my body is foreign to me i

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

re of sire, greek theos, latin deus, german gott, french dieu, turkish esar, tartar itga, arabian allh, allah, samaritan jabe, egyptian teut, taut, thoth. in sanchoniathon we find the deity called ievo. in clemens alexandrinus, the deity is called jaqu. attention should be paid to the sanskrit holy phrase, aspiration or prayer of four syllables- aum mani padme hum--literally, oh, the jewel in the lotus (meaning, the divine spark within man. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 51. theon of smyrna, in the edition of ismael bullialdo, 1644, page 147, says, the tetractys was not only principally honored by the pythagoreans because all symphonies exist within it, but also because it appears to contain the nature of all things, hence their oath, not by him

u es by w. wyn n wes tcott t. h. pattinson of bradford, a very notable mystic and occult student. 99. in the yoga vasishtha maha ramayana of valmiki, edited by vihari lala mitra, will be found an essay on om- tat-sat, on-id-est, and this contains some very curious information on the 10 numerals as related to the mystical syllable om or aum. aum mani padme hum means literally, oh, the jewel in the lotus, and is taken mystically to mean the spark of the divine within me, as was fully explained by blavatsky to her esoteric section of theosophists# numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 100. chapter fifteen eleven, 1 1. his seems to have been the type of a number with an evil reputation among all peoples. the kabalists contrasted it with the perfection of th

WORKING CEPHALOEDIUM VERSION 1

difficult. the beast receiving a communication of a climatological character reminding him of his lost lustre. it is therefore incumbent to make a new divination task: what course is now proper to pursue? lxii: let the matter take care of itself: enquire further on the next day of mercury. dei lunae: dec. 13: at two o'clock this morning, after making my confession. i laid my hand upon the sacred lotus of alostrael& swore these oaths- i. i, the beast 666 hereby& herein most solemnly promise& swear: to devote my whole working time exclusively to the completion of my comment on "the book of the law" 2. i, etc, as before etc. swear: that as soon as the comment is ready, i will take the book& cause it to be printed, bound& issued in the manner ordained in the book itself, though i leave myself

WORKING CEPHALOEDIUM VERSION 2

difficult. the beast receiving a communication of a climatological character reminding him of his lost lustre. it is therefore incumbent to make a new divination task: what course is now proper to pursue? lxii: let the matter take care of itself: enquire further on the next day of mercury. dei lunae: dec. 13: at two o'clock this morning, after making my confession. i laid my hand upon the sacred lotus of alostrael& swore these oaths- i. i, the beast 666 hereby& herein most solemnly promise& swear: to devote my whole working time exclusively to the completion of my comment on "the book of the law" 2. i, etc, as before etc. swear: that as soon as the comment is ready, i will take the book& cause it to be printed, bound& issued in the manner ordained in the book itself, though i leave myself

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

enochian chess the tarot of the golden dawn enochiana table of contents preface ix introduction advanced enochian magic of the golden dawn xi author's introduction xv chapter 1 the book of truth 1 chapter 2 the twelve gates 29 chapter 3 the tablets of bonorum 75 chapter 4 the holy table 129 chapter 5 visionary experiences 157 appendix a the four elemental weapons 171 appendix b 173 appendix c the lotus wand 175 appendix d the lesser invoking/banishing ritual of the pentagram 177 appendix e the grade signs 179 appendix f the l.v.x. signs 181 appendix g the middle pillar exercise 185 appendix h sign and color correspondences 187 appendix i 189 viii ix preface if you believe the legends, enochian magic was originally delivered to man by enoch, the mysterious prophet of genesis. the enochian c

and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to correspond with their elemental cardinal directions: red in the south, yellow in the west, blue in the east, and black in the north. the adept is to have 5=6 regalia, with sword and lotus wand (see appendix c. all other equipment to be used in the ceremony should be placed in the west, outside the portal if possible, and covered in a black cloth. opening: commence west of the altar. circumambulate deosil (circle clockwise) to north east. face the south west, holding the lotus wand up by the black band. say "hekas, hekas, este bebeloi" return to the west. put down the lotus wa

e appendix d. purify the temple by water while vibrating "and first the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" consecrate the temple by fire while vibrating "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depth of the universe" 21 take up the lotus wand, holding it by the white band, and circumambulate deosil three times, making the 0.0 signs each time you pass east, as shown in appendix e. halt in the east, between the pillars. face east. raise the wand to the east and say adorat ion "holy art thou, lord of the universe! holy art thou, whom nature bath not formed! holy ar t thou, vast and mighty one! lord of the light and of the darkn

the universe! holy art thou, whom nature bath not formed! holy ar t thou, vast and mighty one! lord of the light and of the darkness" perform the sign of horus, after the first three lines. perform the sign of silence, at the end of the fourth line (see appendix e. bring down the divine white brilliance (by lvx formula as shown, in appendix f, circumambulate deosil around the altar. put down the lotus wand and pick up the fire wand. continue circumambulating deosil until reaching the south again. face south and draw the invoking pentagram of spirit (active) while vibrating "bitom eheieh" draw the invoking pentagram of fire and say "dip teaa pedoce elohim" 22 draw the sign of leo within the pentagram and say "0 mighty king of the south, oh000hataatan, come forth and expend yourself through

d voan. i invoke ye, ye angels of the celestial spheres, ye are the guardians of the gates of the universe. be ye also the guardians of the mystic sphere. keep removed from this sphere all that is destructive to it and keep all the balance and harmony. let this sphere be pure and holy so that the powers of the holy seal of truth may flow in peace and harmony within this humble sphere" take up the lotus wand, holding it by the white band. ci] cumambulate deosil to the east. stand between the pillars. poir the rose of the lotus wand towards the seal and say "seven rest in seven and the seven live by seven. the seven govern seven all government is. i now invoke ye, ye holy lords of the planets whose sigils are on the seal of truth" 25 draw the invoking unicursal hexagram of the moon over the

t h e c r y s t a l according to the z2 a. prepare the holy table and shewstone. b. the adept should undertake preparatory meditation. c. the adept must try and aim for a definite hierarchy, which is to be blended with a good astrological time. d. the question or reason for making this contact should be written down if the contact be divinity. e. purification, consecration, circumambulation with lotus wand. f. invoking rituals of higher forces to aid work, using lotus wand. g. invocation of divine white brilliance (lvx signs. h. formation of the astral link through the seals and table. i. vocal announcement of intent. j. invocation of necessary forces of the work. k. one then seeks the vision one requires to appear. l. the use of rational mind must be employed to test the vision, i.e, rec

left, russet-brown; lowest, black. the pentacle should be the same on both sides, and should be held in the hand with the citrine compartment; unless there is a special reason for using one of the other compartments. and in this matter remember that citrine is the airy part of earth; russet the fiery; olive the watery; black the earthy part of earth" 171 172 173 appendix b 174 175 appendix c the lotus wand according to the golden dawn's the lotus wand "the wand has the upper end white, the lower black. between these are the 12 colours referring to the zodiac signs, in the positive or masculine scale of colour. at the upper end of the white is fixed a lotus flower in three whorls of 26 petals: the outer 8, the middle 8, and the innermost 10. the calyx has four lobes or sepals of orange col

lotus wand "the wand has the upper end white, the lower black. between these are the 12 colours referring to the zodiac signs, in the positive or masculine scale of colour. at the upper end of the white is fixed a lotus flower in three whorls of 26 petals: the outer 8, the middle 8, and the innermost 10. the calyx has four lobes or sepals of orange colour. the flower center is orange or gold. the lotus wand should be from 24 to 40 inches long, and of wood about half an inch thick. the several bands of white, 12 colours, and black may be painted or enamelled, or formed of coloured papers pasted on. the length of colours should be such that the white is a little the longest, then the black, while the 12 colours are equal, and smaller than the black. the colours must be clear, brilliant and c

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

temple (who was a long time friend and student of regardie) to the rank of 6=5. thoth hermes temple study course for adeptus minor 5=6 1. zelator adeptus minor 2. theoricus adeptus minor 3. practicus adeptus minor 4. philosophus adeptus minor rosea rubea et aureae crucis study curriculum section 1 zelator adeftus minor (lam) 1. making enochian tablets 2. consecration of elemental weapons, sword, lotus want, rose cross 3. introduction to the enochian system 4. concourse of forces part 1 5. lecture on name extraction from the tablets 6. hierarchy of the tablets 7. astrology and the tablets 8. notanda 9. introduction to skrying 10. systematic method of studying the squares (tablets) 11. official lecture for slaying enochian squares 12. aura control and the enochian tablets 13. enochian dicti

invocation of the higher genius ritual 20. lecture of the symbolism of the 5=6 grade 21. lecture of task undertaken by adeptus minor 22. fama confessio documents 23. lecture the enochian tablets: different types and their use 24. z-2 documents 25. planetary rituals 26.36 flying roils 27, lecture on talismanic images 28. consecration of the vault ceremony workings (a) the adept must consecrate the lotus want, the sword, and the four elemental weapons, and then receive instruction in their use (b) the adept will make an enochian chess set (c) instruction will then be given on how to play enochian chess. one must become proficient in playing from four different play positions. these games must be recorded and presented to the chiefs (d) the adept will study and perform a divination game of en

oduced. 6=5 matron or sheldnah. rose coloured tunic. long black veil. alabaster lamp with oil; spray of acacia. chief adept. blue and purple nemis and robe. ankh. merciful king of salem. winged sphere wand and lamen. second adept. red and orange nemis and robe. excellent prince of the horizon. ankh, phoenix wand and lamen. third adept. yellow and rose robe and nemis. ankh. noble lord of eventide. lotus wand and lamen. the vault is draped entirely in red. the pastos in black stands uncovered with head to north. pedestal at head. light veiled. in portal two pillars, red ankh holding braxier in south blue tat holding bowl of water in north. outer side of vault door covered with blue and orange curtain on which is sol on a cross. strip of emerald green both up floor. white and gold altar divid

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