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travel from one end of the temple to the other and back again, thus creating kind of a handball court in the temple where the light itself is the ball bouncing from one wall back to the next, or in this case from one banner back to the next and back again. the banner of the east is a fitting symbol for divine light and how divine light operates through the forces of nature. it is a symbol of the macrocosm. macrocosm means the world outside our own sphere of sensation or our own senses. the banner itself has a gold cross upon a white background. superimposed on that gold cross is the hexagram. the upward triangle is red whereas the downward triange is blue. these are symbols of fire and water, which again are opposing forces brought together in unity. the white "t" in the center of the gol

ALEISTER CROWLEY BOOK OF LIES

er is the sunlight in the glade; concealed from the leopard do thou feed at thy pleasure. resemble all that surroundeth thee; yet be thyself -and take thy pleasure among the living. this is that which is written-lurk!-in the book of the law. book of lies get any book for free on: www.abika.com 46 [48] commentary( iota-theta) 19 is the last trump "the sun, which is the representative of god in the macrocosm, as the phallus is in the microcosm. there is a certain universality and adaptability among its secret power. the chapter is taken from rudyard kiplin's "just so stories. the master urges his disciples to a certain holy stealth, a concealment of the real purpose of their lives; in this way making the best of both worlds. this counsels a course of action hardly distinguishable from hypocr

wind. said wind and wood "they neither of them know anything" book of lies get any book for free on: www.abika.com 106 [110] commentary( nu) st. hubert appears to have been a saint who saw a stag of a mystical or sacred nature. the stag-beetle must not be identified with the one in chapter 16. it is a merely literary touch. the chapter is a resolution of the universe into tetragrammaton; god the macrocosm and the microcosm beetle. both imagine themselves to exist; both say "you" and "i, and discuss their relative reality. the things which really exist, the things which have no ego, and speak only in the third person, regard these as ignorant, on account of their assumption of knowledge. book of lies get any book for free on: www.abika.com 107 [111] 51 kappa-epsilon-phi-alpha-lambda-eta nu

allude merely to the tradition about the camel, that he can go ten days without water. paragraph 4 identifies the reward of initiation with death; it is a cessation of all that we call life, in a way in which what we call death is not. 3, silv er, and the moon, are all correspondences of gimel, the letter of the aspiration, since gimel is the path that leads from the microcosm in tiphareth to the macrocosm in kether. the epithets are far too complex to explain in detail, but mem, the hanged man, has a close affinity for gimel, as will be seen by a study of liber 418. unt is not only the hindustani for camel, but the usual termination of the third person plural of the present tense of latin words of the third and fourth conjugations. the reason for thus addresing the reader is that he has n

ristian theology. in the midst is the father, expressed as father-and-mother. i-h (yod and he, eta( eta) being used to express "the mother" instead of epsilon( epsilon, to show that she has been impregnated by the spirit; it is the rough breathing and not the soft. the centre of all is theta( theta, which was originally written as a point in a circle( sun, the sublime hieroglyph of the sun in the macrocosm, and in the microcosm of the lingam in conjunction with the yoni. this word alpha-iota-theta-eta-rho (aethyr) is therefore a perfect hierogly ph of the cosmos in terms of gnostic theology. the reader should consult la messe et ses mysteres, par jean 'marie de v (paris et nancy, 1844, for a complete demonstration of the incorporation of the solar and phallic mysteries in christianity. boo

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ut to me numerous gaps in my original exposition; thanks to this, i have been able to make it a complete and systematic treatise. that is, when my laziness had been jogged by the criticisms and suggestions of various colleagues to whom i had submitted the early drafts> all these numbers are of course parts of the magician himself considered as the microcosm. the microcosm is an exact image of the macrocosm; the great work is the raising of the whole man in perfect balance to the power of infinity. the reader will remark that all criticism directed against the magical hierarchy is futile. one cannot call it incorrect- the only line to take might be that it was inconvenient. in the same way one cannot say that the roman alphabet is better or worse than the greek, since all required sounds ca

ient to represent the whole as if it were subjective. it leads to less confusion. and, as a man is a perfect microcosm<universe may contain an infinite variety of worlds inaccessible to human apprehension. yet, for this very reason, they do not exist for the purposes of the argument. man has, however, some instruments of knowledge; we may, therefore, define the macrocosm as the totality of things possible to his perception. as evolution develops those instruments, the macrocosm and the microcosm extend; but they always maintain their mutual relation. neither can possess any meaning except in terms of the other. our "discoveries" are exactly as much of ourselves as they are of nature. america and electricity did, in a sense, exist before we were aware of

immensely helped by a grasp of general principles. every magician, therefore, should study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian angel<sacred magic of abramelin the mage; and liber 418, 8th aethyr, liber samekh; see appendix 3> or, in the language of mysticism, union with god< all other magical rituals are particular cas

appendix 3> or, in the language of mysticism, union with god< all other magical rituals are particular cases of this general principle, and the only excuse for doing them is that it sometimes occurs that one particular portion of the microcosm is so weak that its imperfection of impurity would vitiate the macrocosm of which it is the image, eidolon, or reflexion. for example, god is above sex; and therefore neither man nor woman as such can be said fully to understand, much less to represent, god. it is therefore incumbent on the male magician to cultivate those female virtues in which he is deficient, and this task he must of course accomplish without in any way impairing his virility. it will the

the practical difficulties of this method of invocation. it will doubtless have been noted by the acumen of the reader that in the great essentials these three methods are one. in each case the magician identifies himself with the deity invoked. to "invoke" is to "call in, just as to "evoke" is to "call forth. this is the essential difference between the two branches of magick. in invocation, the macrocosm floods the consciousness. in evocation, the magician, having become the macrocosm, creates a microcosm. you "in"voke a god into the circle. you "e"voke a spirit into the triangle. in the first method identity with the god is attained by love and by surrender, by giving up or suppressing all irrelevant (and illusionary) parts of yourself. it is the weeding of a garden. in the second metho

ls as to justify a treatise upon its exoteric theory and practice; but one may say that it is, to the formula of osiris, what the turbine is to the reciprocating engine. iii there are many other sacred words which enshrine formulae of great efficacity in particular operations. for example, v.i.t.r.i.o.l. gives a certain regimen of the planets useful 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 (cap

ement, and liber 777) affords the means of analysis and application required. see also equinox i, v "the temple of solomon the king> iv. it should also be remarked that every grade has its peculiar magical formula. thus, the formula of abrahadabra concerns us, as men, principally because each of us represents the pentagram or microcosm; and our equilibration must therefore be with the hexagram or macrocosm. in other words, 5 degree= 6square is the formula of the solar operation; but then 6 degree= 5square is the formula of the martial operation, and this reversal of the figures implies a very different work. in the former instance the problem was to dissolve the microcosm in the macrocosm; but this other problem is to separate a particular force from the macrocosm, just as a savage might h

e was equilibrium, countenance beheld not countenance<thereon. it explains existence> so sayeth the holiest of the books of the ancient qabalah (siphra tzeniutha 1. 2) one countenance here spoken of is the macrocosm, the other the microcosm<microcosms whose law is "love under will. but it is also magick for an unit which has attained perfection (in absolute nothingness, 0 degree, to become "divided for love's sake, for the chance of union> as said above, the object of any magick ceremony is to unite the macrocosm and the microcosm. it is as in opti

urselves to be microcosms whose law is "love under will. but it is also magick for an unit which has attained perfection (in absolute nothingness, 0 degree, to become "divided for love's sake, for the chance of union> as said above, the object of any magick ceremony is to unite the macrocosm and the microcosm. it is as in optics; the angles of incidence and reflection are equal. you must get your macrocosm and microcosm exactly balanced, vertically and horizontally, or the images will not coincide. this equilibrium is affirmed by the magician in arranging the temple. nothing must be lop-sided. if you have anything in the north, you must put something equal and opposite to it in the south. the importance of this is so great, and the truth of it so obvious, that no one with the most mediocre

nce of this is so great, and the truth of it so obvious, that no one with the most mediocre capacity 60 for magick can tolerate any unbalanced object for a moment. his instinct instantly revolts<magician is his intuitive apprehension of the fundamental principles of the universe. his instinct is a subconscious assertion of the structural identity of the macrocosm and the microcosm. equilibrium is the condition of manifested existence. for this reason the weapons, altar, circle, and magus are all carefully proportioned one with another. it will not do to have a cup like a thimble and a wand like a weaver's beam< again, the arrangement of the weapons of the altar must be such that they "look" balanced. nor should the

are bound by the proper oaths to devote their powers to legitimate ends..thou hast no right but to do thy will "it is a lie, this folly against self" the radical error of all uninitiates is that they define "self" as irreconcilably opposed to "not-self" each element of oneself is, on the contrary, sterile and without meaning, until it fulfils itself, by "love under will, in its counterpart in the macrocosm. to separate oneself from others is to destroy oneself; the way to realize and to extend oneself is to lose that self- its sense of separateness- in the other. thus: child plus food: this does not preserve one at the expense of the other; it "destroys" or rather changes both in order to fulfil both in the result of the operation- a grown man. it is in fact impossible to preserve anything

e laws of their nature. he knows that twice two is four, although both "two" and "four" are merely properties pertaining to one. he can only use the mystical identity of all things in a strictly scientific sense. it is true that his experience of clear skies and storms proves that his nature contains elements cognate with both; for it not, they could not affect him. he is the microcosm of his own macrocosm, whether or no either one or the other extend beyond his knowledge of them. he must therefore arouse in himself those ideas which are clansmen of the thunderstorm, collect all available objects of the same nature for talismans, and proceed to excite all these to the utmost by a magical ceremony; that is, by insisting on their godhead, so that they flame within and without him, his ideas

nox<christians used what is in all essentials this method. see "fragments of a faith forgotten" by g.r.s.mead, esq. b. a, pp. 80-81. there is a real connexion between what the vulgar call blasphemy and what they call immorality, in the fact that the christian legend is an echo of a phallic rite. there is also a true and positive connexion between the creative force of the macrocosm, and that of the microcosm. for this reason the latter must be made a pure and consecrated as the former. the puzzle for most people is how to do this. the study of nature is the key to that gate> is given a concise account of one of the classical methods of arousing kundalini. this essay should be studied with care and determination. 131- 132 chapter xvi("part ii) of the charge to the s

there are hundreds of others; from pyromancy, oneiromancy, auguries from sacrifices, and the spinning-top of some ancient oracles to the omens drawn from the flight of birds and the prophesying of tealeaves. it will be sufficient for our present purpose to discuss only the five systems first enumerated. astrology is theoretically a perfect method, since the symbols employed actually exist in the macrocosm, and thus possess a 157 natural correspondence with microcosmic affairs. but in practice the calculations involved are overwhelmingly complicated. a horoscope is never complete. it needs to be supplemented by innumerable other horoscopes. for example, to obtain a judgment on the simplest question, one requires not only the nativities of the people involved, some of which are probably ina

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ot aware of the existence of any such remagic without tears get any book for free on: www.abika.com 13 cord. i know a great many legends, mostly borrowed from previous legends of a similar character. 9 it would be better for you to get a copy of the equinox of the gods and study it. the great work is the uniting of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego- or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love, as you will understand when i come to explain to

ALEISTER CROWLEY MEDITATION

eptions. it was the function of the cup to interpret the perceptions by the tendencies; the sword frees the perceptions from the web of emotion. 93 the perceptions are meaningless in themselves; but the emotions are worse, for they delude their victim into supposing them significant and true. every emotion is an obsession; the most horrible of blasphemies is to attribute any emotion to god in the macrocosm, or to the pure soul in the microcosm. how can that which is self-existent, complete, be "moved" it is even written that "torsion about a point is iniquity< but if the point itself could be moved it would cease to be itself, for position is the only attribute of the point. the magician

pours upon the magician from above. it is of velvet for the softness of that divine kiss, and crimson for that it is the very blood of god which is its life. the band of gold is the eternal circle of perfection. the three pentagrams symbolize the father, the son, and the holy spirit, while the hexagram represents the magician himself. ordinarily, pentagrams represent the microcosm, hexagrams the macrocosm; but here the reverse is the case, because in this crown of perfection, that which is below has become that which is above, and that which is above had become that which is below. if a diamond be worn, it is for the light which is before all manifestations in form; if an opal, it is to commemorate that sublime plan of the all, to fold and unfold in eternal rapture, to manifest as the man

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

h he represents the male principle, the first cause, and the free breath of life, the sound of the vowel a being made with the open throat and mouth. as zero he represents the female principle, the fertile mother (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

nneth grant, in his "magical and philosophical commentaries" pp. 105-108 has a lengthy extension here. the providence of the extension is not definitely known to be crowley at this writing, hence cannot be included here. abrahadabra is "the key of the rituals" because it expresses the magical formulae of uniting various complementary ideas; especially the five of the microcosm with the six of the macrocosm. al i,21 "with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit" the old comment 21. refers to the actual picture on the stele. nuit is a conception immeasurably beyond all men have even thought of the divine. thus she is not the mere star-goddess, but a far higher thing, dimly veiled by th

eel castings. death will purge, reincarnation make whole, these errors and abortions. nature herself may be trusted to do this, if only we will leave her alone. but what of those who, physically fitted to live, are tainted with rottenness of soul, cancerous with the sin-complex? for the third time i answer: the christians to the lions! hadith calls himself the star, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nature

ALEISTER CROWLEY THE QABALAH

harmonious with the one. only a few e.g. 120 refer to the means. there are many others any others just as good; but not for me. god in dealing with me would show me the signs which i should have intelligence enough to understand. it is a condition of all intellectual intercourse. now i preferred to formulate the practical problem in this shape: how shall i unite the 5 and the 6, the microcosm and macrocosm? and these are the numbers which seemed to me to bear upon the problem. 1. is the goal not the means. too simple to serve a magician s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. t

e and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man s will, of the evil 4 dominated by man s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in vi as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops in importance as my analysis

ALEISTER CROWLEY EQ I 5

onious with the one. only a few "e.g" 120- refer to the means. there 112 are many others- any others- just as good; but not for me. god in dealing with me would show me the signs which i should have intelligence enough to understand. it is a condition of all intellectual intercourse. now i preferred to formulate the practical problem in this shape "how shall i unite the 5 and the 6, microcosm and macrocosm" and these are the numbers which seemed to me to bear upon the problem. 1. is the goal, not the means. too simple to serve a magician's purpose. 2 "vide supra" 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible number of tetragrammaton, the great enemy. the number of the weapons of the evil magician

e and desire. 4. the terrible number of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of alhim= 3.1415, symbol of man's will, of the evil 4 dominated by man's spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work (pentagram on breast, hexagram on back, of probationer's robe) yet it also symbolises the ruach, 214, q.v, and so is as evil "in vi" as it is good "in termino" 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because ch= chith= 418, q.v. this only develops in importance as

ALEISTER CROWLEY EQUINOX EQ I 2 2

finally into the sphere of sensation of the candidate the pillars in balanced formulation. for in the natural man the symbols are unbalanced in strength, some being weaker and some stronger, and the effect of the ceremony is to strengthen the weak and purify the strong, thus gradually commencing to equilibrate them, at the same time making a link between them and their corresponding forces in the macrocosm. the "hierophant" then says "honoured hegemon, the final consecration of the candidate having been performed, i command you to remove the rope from his wast, the last remaining symbol of darkness; and to invest him with the distinguishing badge of the grade" 258 the "hegemon" executing the hierophant's order, says "by command of the very honoured hierophant, i invest you with the disting

ALEISTER CROWLEY EQUINOX EQ I 3 3

blue: but therefore symbolised by the 'flashing' colours of these three; purple (11; emerald (12) and orange (13. within their triangle of yonis is the lingam touching and filling it. positive, as they are negative; in the queen scale of colour, as they are in the king scale. ten are the emanations of unity, the parts of that lingam, in kether, taro= 78= 6 x 13, the influence of that unity in the macrocosm (hexagram. the centre of the whole figure is tiphereth, where is a golden sun of six rays. note the reflection of the yonis to the triad about malkuth. also note that the triangle of yonis is hidden, even as their links are secret. from malkuth depends the greek cross of the zodiac and their spiritual centre (fig. 2. for colour scales see 777< 11_ rho 1alpha omega_ 2_ 3* 6_ 9/ 4 8 /10\ 7

ALEISTER CROWLEY EQUINOX EQ I 3

"another" else thus assuredly will he be led into error, hallucination, or even mania. hb:vau book iv divination a. the form of divination employed. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary, and the right understanding of the process so as to formulate a connecting-link between the process employed and the macrocosm. 163 f. invocation of the higher: arrangement of the scheme of divination, and initiation of the forces thereof. g. the first entry into the matter: first assertion of limits and correspondences: beginning of the working. h. the actual and careful formulation of the question demanded: and consideration of all its correspondences and their classification. i. announcement aloud that all th

ALEISTER CROWLEY EQUINOX EQ I 4

ived at that nothing in the world is eternal("the evolution of matter" p. 18) in other words, all is full of birth, growth, and decay, that is m y. form to the materialist, name to the idealist, and nothing to him who has risen above both. they also are m y and not atman. all that is not atman is m y, and m y is ignorance, and ignorance is sin. now the philosophical fall of the atman produces the macrocosm and the microcosm, god and not-god- the universe, or the power which asserts a separateness, an individuality, 56 a self-consciousness- i am! this is explained in brihad ranyaka, 1. 4. 1. as follows "in the beginning the atman alone in the form of a man20 was this universe. he gazed around; he saw nothing there but himself. thereupon he cried out at the beginning 'it is i' thence origina

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

e absolute of god" this proceeds from those minute diversifications which we call molecules and atoms up to their aggregate as they are built into forms; and continues on through the building of those forms into greater forms, until you have a solar system in its entirety. all has proceeded under law, and the same basic laws govern the evolution of the atom as the evolution of a solar system. the macrocosm repeats itself in man, the microcosm, and the microcosm is again reflected in all lesser atoms. these remarks and the previous lecture concern themselves primarily with the material manifestation of a solar system, but i shall seek to lay the emphasis in our future talks principally upon what we might call the psychical evolution, or the gradual demonstration and evolutionary unfoldment

he vegetable kingdom, corresponds to emotion or feeling, emotion being but rudimentary love. next we have the animal kingdom, in which the animal forms show not only all the above qualities, but to them is added instinct, or that which will some day blossom into mentality. finally, we come to the human being, who shows all these qualities in a far greater degree, for the fourth kingdom is but the macrocosm for the three lower. man demonstrates intelligent activity, he is capable of emotion or love, and has added yet another factor, that of intelligent will. he is the deity of his own little system; he is not only conscious, but he is self-conscious. he builds his own body of manifestation, just as does the logos, only on a tiny scale; he controls his little system by the great law of attra

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

etrate each other, and utter bewilderment is ours as the wonderful pattern they form unfolds before us. we know that somewhere in that scheme we, the human hierarchy, have our place. all, therefore, that we can do is to seize upon any data that seems to affect our own welfare, and concerns our own evolution, and from the study of the human being in the three worlds seek to understand somewhat the macrocosm. we know not how the one can become the three, the three become the seven, and so proceed to inconceivable differentiation. to human vision this interweaving of the system forms an unimaginable complexity, the key to which seems not to be forthcoming. seen from the angle of a master we know that all proceeds in ordered sequence. seen from the angle of divine vision the whole will move in

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

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

devotee is easier in some ways than that of the intellectual man, for he has learnt the measures of purified desire, and progresses by the requisite stages. the personality has now reached a point where its vibrations are of a very high order, the matter in all three bodies relatively pure, and its apprehension of the work to be done in the microcosm, and the share to be taken in the work of the macrocosm is very advanced. it is apparent, therefore, why it is only at the third initiation that the great hierophant, the lord of the world, himself officiates. it is the first at which he contacts the initiate. earlier it would not be possible. for the first two initiations the hierophant is the christ, the world-teacher, the firstborn among many brethren, one of the earliest of our humanity t

he different kingdoms of nature, consciously or unconsciously, fulfils its function of rightly energising that which is to it as is the planet to the sun. thus will the unfolding of the plan logoic proceed with greater accuracy. the kingdom of god is within, and the duty of that inner hidden ruler is twofold, first, to the lives which form the bodies, physical, astral, and mental, and then to the macrocosm, the world of which the microcosm is but an infinitesimal part. rule 5. let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky- 114- initiation, human and solar copyright 1998 lucis trust to fulfil this injunction all applicants need to do two things, first, to study their origin, to realise their own true p

lves, therefore, the organised study, by all applicants, of: 1. the purpose of sound. 2. the esoteric meaning of words, of grammar, and of syntax. 3. the laws of vibration and of electricity, and many other subsidiary studies which concern themselves with the manifestation of divinity and consciousness through the medium of deva substance and the activity of the controlling devas. the laws of the macrocosm will be investigated, and the correspondence between the activities of the microcosm, and the active manifestation of the macrocosm will be recognised. rule 11- 119- initiation, human and solar copyright 1998 lucis trust let the disciple transfer the fire from the lower triangle to the higher, and preserve that which is created through the fire of the midway point. this means, literally

os of thought, hence it is aptly translated by the "verbum" and the "word" in its metaphysical sense (see john 1:1-3. lord of civilisation (see mahachohan) lords of the flame. one of the great hierarchies of spiritual beings who guide the solar system. they took control of the evolution of humanity upon this planet about 18 million years ago, during the middle of the lemurian, or third root race. macrocosm. the great universe, literally; or god manifesting through his body, the solar system- 128- initiation, human and solar copyright 1998 lucis trust mahachohan. the head of the third great department of the hierarchy. this great being is the lord of civilisation, and the flowering forth of the principle of intelligence. he is the embodiment on the planet of the third, or intelligence aspec

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

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

owth..disappearance. involution..evolution..obscuration. inert motion..a.ctivity..r.hythmic motion. tamasic life..r.ajasic life..sattvic life. 7. knowledge of the cycles involves knowledge of number, sound and colour. 8. full knowledge of the mystery of the cycles is the possession only of the perfected adept. iii. all souls are identical with the oversoul. 1. the logos of the solar system is the macrocosm. man is the microcosm. 2. soul is an aspect of every form of life from a logos to an atom. 3. this relationship between all souls and the oversoul constitutes the basis for the scientific belief in brotherhood. brotherhood is a fact in nature, not an ideal. 4. the law of correspondences will explain the details of this relationship. this law of correspondences or of analogy is the interp

all souls and the oversoul constitutes the basis for the scientific belief in brotherhood. brotherhood is a fact in nature, not an ideal. 4. the law of correspondences will explain the details of this relationship. this law of correspondences or of analogy is the interpretive law of the system, and explains god to man- 12- a treatise on cosmic fire copyright 1998 lucis trust 5. just as god is the macrocosm for all the kingdoms in nature, so man is the macrocosm for all the sub-human kingdoms. 6. the goal for the evolution of the atom is self-consciousness as exemplified in the human kingdom. the goal for the evolution of man is group consciousness, as exemplified by a planetary logos. 2(2) the goal for the planetary logos is god consciousness, as exemplified by the solar logos. 7. the sola

een for vivification. yet the time is not yet. many the circling fires; many the revolving rounds, but only when the complementary colours recognise their source, and the whole adjusteth itself to the seven will be seen completion. then will be seen each colour in adjustment right, and the cessation of revolution. section one fire by friction the fire of matter introductory remarks i. fire in the macrocosm ii. fire in the microcosm. iii. fire in manifestation. we purpose in these few introductory remarks to lay down the foundation for a 'treatise on cosmic fire' and to consider the subject of fire both macrocosmically and microcosmically, thus dealing with it from the standpoint of the solar system, and of a human being. this will- 23- a treatise on cosmic fire copyright 1998 lucis trust n

ouched somewhat upon this matter, but we desire to recapitulate and in so doing to enlarge, thus laying down a broad foundation upon which the subject matter can be built up, and providing a general outline which will serve to show the limits of our discussion. let us, therefore, look at the subject macrocosmically and then trace the correspondence in the microcosm, or human being. i. fire in the macrocosm in its essential nature fire is threefold, but when in manifestation it can be seen as a fivefold demonstration, and be defined as follows: 1. fire by friction, or internal vitalising fire. these fires animate and vitalise the objective solar system. they are the sumtotal of logoic kundalini, when in full systemic activity. 2. solar fire, or cosmic mental fire. this is that portion of th

mind is governed by the law of attraction as is its greater correspondence. later we can enlarge on this. it is this spark of mind in man, manifesting as spiral cyclic activity, which leads to expansion and to his eventual- 27- a treatise on cosmic fire copyright 1998 lucis trust return to the centre of his system, the monad the origin and goal for the reincarnating jiva or human being. as in the macrocosm this fire also manifests in a twofold manner. it shows as that intelligent will which links the monad or spirit with its lowest point of contact, the personality, functioning through a physical vehicle. it likewise demonstrates, as yet imperfectly, as the vitalising factor in the thought forms fabricated by the thinker. as yet but few thought forms, comparatively, can be said to be const

divine. this embodies the highest vibration of which the monad is capable, is governed by the law of synthesis, and is the cause of the forward progressive movement of the evolving jiva. we now come, in due course, to the point of merging or to the end of manifestation, and to the consummation (viewing it monadically) of the great cycle or manvantara. what shall we therefore find? just as in the macrocosm the blending of the three essential fires of the cosmos marked the point of logoic attainment, so, in the blending of the essential fires of the microcosm, do we arrive at the apotheosis of human attainment for this cycle. when the latent fire of the personality or lower self blends with the fire of mind, that of the higher self, and finally merges with the divine flame, then the man tak

al body as the logos on the cosmic astral plane stands to his system. as we continue the study we will work out the correspondence in the cosmos, the system, and in the three worlds, for we need to remember that the analogy must be perfect. 1. man, the microcosm, the manifesting monad, or one. 2. the heavenly man, the planetary logos, or the manifesting group. 3. the grand man of the heavens, the macrocosm, the solar logos, the manifestation of all groups and of all evolutions within his body, the solar system. all these bodies the body of a man, a planetary logos, and a solar logos are the product of desire originating on the planes of abstract mind, whether cosmic, systemic, or mind in the three worlds, whether cosmic desire-mind or human desire-mind, and all their bodies are "sons of ne

matter. fourth. these pranic emanations when focalised and received, react upon the dense matter which is built upon the etheric scaffolding and framework. fifth. this etheric web, during incarnation, forms a barrier between the physical and astral planes, which can only be transcended when consciousness is sufficiently developed to permit of escape. this can be seen in both the microcosm and the macrocosm. when a man has, through meditation and concentration, expanded his consciousness to a certain point he is enabled to include the subtler planes, and to escape beyond the limits of the dividing web (stop) physical sub-planes solar system planes 1. first ether. atomic plane..adi. divine. sea of fire. first cosmic ether. 2. second ether. sub-atomic..anupadaka. monadic plane. akasha. second

e indicated is a general idea of the fundamental ailments to which the etheric may be subject, and the trend which applied medicine may later take when occult laws are better understood. one fact must here be brought out a fact but little comprehended or even apprehended. this is the significant fact that the ills of the etheric vehicle, in the case of the microcosm, will be found likewise in the macrocosm. herein lies the knowledge that ofttimes explains the apparent miseries of nature. some of the great- 58- a treatise on cosmic fire copyright 1998 lucis trust world evils have their source in etheric ills, extending the idea of the etheric to planetary conditions and even to solar. as we touch upon the causes of etheric distress in man, their planetary and solar correspondences and react

aspect in man, or with his divine spirit. they are definitely connected with the monad, with the will aspect, with immortality, with existence, with the will to live, and with the inherent powers of spirit. they are not connected with objectivity and manifestation, but with force, or the powers of the divine- 94- a treatise on cosmic fire copyright 1998 lucis trust life. the correspondence in the macrocosm can be found in the force which manipulates the cosmic nebulae and which by its whirling rotary motion eventually builds them into planets or spheroidal bodies. these planets are each of them an expression of the "will to live" of some cosmic entity, and the force that swirled, that rotated, that built, that solidified, and that continues to hold in form coherent, is the force of some co

panded and wrought into a central receiving and transmitting station (using inadequate words to convey an occult idea) by the direct action of the centres, and of the centres above all. just as it was spiritual force, or the will aspect, that built the solar system, so it is the same force in the man that builds the causal body. by the bringing together of spirit and matter (father-mother) in the macrocosm, and their union through the action of the will, the objective solar system, or the son, was produced that son of desire, whose characteristic is love, and whose nature is buddhi or spiritual wisdom. by the bringing together (in microcosm) of spirit and matter, and their coherence by means of force (or the spiritual will) that objective system, the causal body, is being produced; it is t

ich are productive of objectivity. the centres in the human being are reflections in the three worlds of those higher force centres- 103- a treatise on cosmic fire copyright 1998 lucis trust before taking up the subject of kundalini and the centres, it would be well to extend the information given above, from its prime significance for man, as that which concerns himself, to the solar system, the macrocosm, and to the cosmos. what can be predicated of the microcosm is naturally true of the macrocosm and of the cosmos. it will not be possible to give the systemic triangles, for the information would have to be so blinded that, except for those who have occult knowledge and the intuition developed, it would be practically useless intellectually, but certain things may be pointed out in this

lar system (his body of manifestation and experience) has served its purpose. the son is liberated. extend the idea of this threefold development of consciousness to the logos in a still larger cycle (to that of the three solar systems of which this is the middle one) and we have repeated on cosmic levels in connection with the logos, the process of the development of man in the three worlds. the macrocosm the first solar system..embodied..the "i am" principle. the second solar system..is embodying..the "i am that" principle. the third solar system..will embody..the "i am that i am" principle. the microcosm the first manifestation, the personality, embodies the "i am" principle. the second manifestation, the ego, is embodying the "i am that" principle. the third manifestation, the monad, w

the fruition of the combined evolutionary process of the two solar systems. g. it is the plane from whence all planetary avatars emanate. h. the heavenly men take the first initiation on this plane. i. on this plane the true inner significance of the "sun" is apprehended. more i cannot say, but careful study of that which is here given may open up much that is of significance in the study of the macrocosm and the microcosm. c. the devas and the planes. preliminary remarks. we have considered in broad and general terms the various types of force which animate deva substance, and its origin. now we can study more specifically the deva entities in their various groups, having laid down the fundamentals in connection with them. in this particular section students must remember that we are not

substance must be considered from: the standpoint of round development. the standpoint of any particular planetary logos as they form his body of manifestation, a scheme. the standpoint of the human kingdom. when this is not done, a wrong and narrow idea is the result. in future time, as may be seen from a study of the secret doctrine,16(188) the logos in his septenary nature will be seen as the macrocosm for man, whilst the microcosm, man himself, will be seen also as the macrocosm for the three lower kingdoms. this is simply one way of studying the evolution of the conscious entity god, man, or lesser life by means of deva substance; it involves the study of the positive and negative interaction. as says the old commentary again "when father approaches mother, that which will be taketh

e equilibrising medium. 5. he is the flame, the fire, and the spark in essential manifestation. 6. he is electric fire, solar fire and fire by friction. but the point which it is necessary here to emphasise, is that man does not, in space and time and in the three worlds, demonstrate all these aspects simultaneously, but only simultaneously towards the close of the process of evolution. as in the macrocosm, brahma manifests activity first, then the second or middle aspect and finally the first or purposeful will makes itself seen, so with the microcosm. the brahma aspect, that in which the not-self or material aspect is apparent and predominant. this covers the sub-human stages, and the first three cycles of the personality life: a. first cycle..savage state. b. second cycle..average man

n matter or substance, the self in the beginning identifies itself with sensation. later, when the self is beginning to identify itself with itself, and to recognise the nature of the not-self, the law of attraction and repulsion becomes more active, and conscious will and purpose are displayed. here it should be remembered that a profound difference in time and space exists between the logos, or macrocosm, and man, the microcosm. average man comes into incarnation through egoic impulse, based on desire and on the relation of the second aspect to the third aspect or of the self to the not-self. he will eventually bring about (through evolution) the revelation of the first aspect, and then egoic impulse (based on conscious mental apprehension of the purpose in view) will be the dominant fac

lic activity, and in which the etheric body is vitalised. it concerns that which links the centre at the base of the spine with a certain point within the physical brain via the spleen. this is dealing purely with the physiological key. we might now touch upon a very interesting point concerning the dense physical body, dealing therefore with that which is not considered a principle either in the macrocosm or the microcosm. as we know, man is essentially mental man, and astral man; then the two take to themselves an etheric sheath for purposes of objective work. that is the true lower man, these two in the etheric body. but later in order to know even on the lowest plane of all man takes to himself a coat of skin, as the bible expresses it, and puts on (over his etheric body) that outer il

ALICE A BAILEY05 THE LIGHT OF THE SOUL

highest aspect of the lower personal self. the mental body itself has five modifications or activities, and thus is a reflection, or correspondence of the fifth principle, as it manifests upon the fifth plane, the mental. the modifications are the lower shadow of manas (or mind in the microcosmic manifestation, and this mind is a reflection of mahat (the universal mind, or mind manifesting in the macrocosm. this is a great mystery but will reveal itself to the man who overcomes the five modifications of the lower mind, who through non-attachment to the lower, identifies himself with the higher, and who thus solves the mystery of the "makara" and treads the way of the kumaras. herein lies a hint to the more advanced students of this science as to the esoteric problem of the makara, hinted a

obility or activity 3. tamas. energy of matter .p ersonality .h oly ghost. inertia. these three correspond to the quality of each of the three aspects which express the one life. in such a brief commentary as this perforce must be it is not possible to enlarge to any extent upon this subject, but some idea can be gained as to what is meant by the consummation of non-attachment when applied to the macrocosm or the microcosm. the three gunas have all been used, full experience through the use of form has been acquired, consciousness, perception or awareness through attachment to an object or to a form has been developed, all resources have been utilised, and the spiritual man (logoic or human) has no further use or need for them. he is therefore freed from the gunas, released from form takin

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

ey have reference to the son of god, the second person of the trinity as he manifests through the medium of the solar system, to the macrocosmic soul. the secondary meaning has reference also to the divine son of god, the second aspect monadic, as he manifests through the medium of a human being. this is the microcosmic soul. the following synonyms of the ishvara aspect may be found of value. the macrocosm. ishvara, the second aspect .w hose nature is love. the son of god .t he revealer of the father. the cosmic christ. god in incarnation. vishnu. second person of the hindu trimurti. the soul of all things .a toms and souls are synonymous terms. the all-self. the sum total of all selves. i am that. group consciousness. aum. word of revelation. the word. god in the flesh. the gurudeva. the

a .v ital energy. etheric body .p hysical plane. 2. kama. desire, feeling. astral body. astral plane. 3. lower manas .c oncrete mind. mental body .m ental plane. 4. higher manas. abstract mind .e goic body .m ental plane. 5. buddhi .i ntuition .b uddhic body .b uddhic plane. 6. atma. spiritual will. atmic body .a tmic plane. and that which corresponds to the "boundless immutable principle" in the macrocosm, the monad (on its own plane) constitutes the seventh principle. there are other ways of enumerating the principles, for subba rao is correct in one respect when he says there are only five principles. the two highest, atma and the life monadic, are not principles at all- 46- the light of the soul copyright 1998 lucis trust through the conscious utilisation of the will on each plane, the

to embrace the consciousness of the minutest of all god's manifestations as it is to embrace the greatest, a solar system. nevertheless, in all these ranges of consciousness, the method of mastery is the same perfectly concentrated meditation, leading to perfected power over the mind. the mind is so constituted that it serves the purpose of both a telescope, bringing the seer into touch with the macrocosm, and a microscope bringing him into touch also with the minutest atom. 41. to him whose vrittis (modifications of the substance of the mind) are entirely controlled there eventuates a state of identity with, and similarity to, that which is realised. the knower, knowledge and the field of knowledge become one, just as the crystal takes to itself the colours of that which is reflected in

he atom of fire is produced from the three fire elements, excluding the fire element of odour and of taste, and among which the fire element of colour predominates. likewise the atom of wind is produced from the two fire elements beginning with odour and of which two the fire element of touch predominates. likewise the atom of air from the fire element sound alone" if this idea is extended to the macrocosm, we will find that we can meditate upon the external form of god in nature both with and without judicial action of the mind. then, experience in meditation having been gained, and by an act of the will, the student can meditate on the subtle subjective nature of god as manifested under the great law of attraction, to which the christian refers when he says "god is love" the nature of go

he breath of the father which started the original motion or vibration. first, therefore, the breath (pneuma or spirit) impinging upon primordial substance and setting up a pulsation, a vibration, a rhythm. then the word or sound, causing the pulsating vibrating substance to take form or shape, and thus bringing about the incarnation of the second person of the cosmic trinity, the son of god, the macrocosm. this process eventuated in the seven planes of manifestation, the spheres wherein seven states of consciousness are possible. all of these are characterized by certain qualities and differentiated from each other by specific vibrating capacities and called by certain terms. the following tabulation may prove useful if the student will bear in mind that the first triplicity of planes are

ng these out is as follows: vii. p hysical plane. smell .e ther. vi. a stral .t aste. astrsl light. v. mental. sight. fire. iv. b uddhic .t ouch. air. iii. atmic. hearing. aether. ii. monadic. mind. akasha. i. logoic. synthesis. it will be apparent, however, that one gives the microcosmic standpoint, the other gives the macrocosmic, and as the aspirant is one who seeks to function as "free in the macrocosm" and to transcend his microcosmic limitations, it is the first category with which we will concern ourselves- 186- the light of the soul copyright 1998 lucis trust in considering this sutra and its clarification by an understanding of the nature of the planes, their symbols and substance, it becomes apparent that the man who understands the nature of the word and of the second aspect, ar

st of the three abstract levels of the mental plane. 44. one-pointed meditation upon the five forms which every element takes, produces mastery over every element. these five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose- 189- the light of the soul copyright 1998 lucis trust it should be remembered that this will have a dual reference, to the macrocosm and to the microcosm. it can refer to the five planes of monadic evolution, or to the five forms which every element takes on each and every plane, bearing in mind that this is the case as regards the mind apprehension and the modifications of the thinking principle, for mind is the fifth principle, and man is the five pointed star and therefore can (as man) achieve only a fivefold illum

tory impulse back to its source along one or other of the five possible lines of approach, and this he does intelligently and not simply blindly. 2. their peculiar attributes. he studies then the quality of the senses, laying the emphasis not so much upon the particular sense concerned (this is covered above) as upon the peculiar attribute of the sense and of that to which it gives the key in the macrocosm. 3. egoism, refers to the "i" making faculty which so predominantly distinguishes the human being and thus brings in the sixth sense, the mind, as the interpreter and synthesizer of the other five. it is the capacity of the human being to say "i see "i smell" a thing the animal cannot do. 4. pervasiveness. all the senses are capable of infinite extension and every sense when consciously

nses to the five elements is understood, and the law of vibration is studied and mastered, the adept can then turn to useful purposes all the powers of his nature. he not only can enter into communication with all parts of our planetary system but can also use discriminatingly and wisely all those parts of his own nature which are allied to, or correspondences of the nature of god as shown in the macrocosm. 48. as a result of this perfection, there comes rapidity of action like that of mind, perception independent of the organs, and mastery over root substance. we have been considering the many results of the meditation process when carried forward to perfection and we are now reaching a climax. the seer has achieved the consummation of the alignment process. his triple personal self has b

und the subjective reality which is essentially a unified whole or unity, producing the diversified many. the homogeneous is the cause of the heterogeneous, unity produces diversity, the one is responsible for the many. this the student can appreciate more intelligently if he follows the golden rule which reveals the mystery of creation and studies himself. the microcosm reveals the nature of the macrocosm. he will find that he, the real or spiritual man, the thinker, or the one life in his tiny system, is responsible for the creation of his mental, emotional and physical bodies, his three lower aspects, the "shadow" of the trinity, just as his spirit, soul and body are the reflections of the three divine aspects, father, son and holy spirit. he will find that he is responsible for the for

y state of consciousness or awareness. man, humanity as a whole, or an individual unit is part of that total. the many minds, from the mind of the atom (recognized by science) to the mind of god himself, through all grades of thinkers and stages of awareness, are responsible for every form found in our system. as we work from the infinitely small to the infinitely great, from the microcosm to the macrocosm, a gradually expanding state of consciousness and a steadily increasing condition of awareness becomes apparent. in this scale of development three outstanding types of forms are found, as the result of mind; 1. the form of the atom, the true microcosm- 222- the light of the soul copyright 1998 lucis trust 2. the form of man, the macrocosm for all the subhuman kingdom. 3. the form of god

expanding state of consciousness and a steadily increasing condition of awareness becomes apparent. in this scale of development three outstanding types of forms are found, as the result of mind; 1. the form of the atom, the true microcosm- 222- the light of the soul copyright 1998 lucis trust 2. the form of man, the macrocosm for all the subhuman kingdom. 3. the form of god, a solar system, the macrocosm for man and all the superhuman stages. all these forms, with all intermediate forms are dependent upon some life, endowed with the capacity to think, and through thought impulse to modify and influence sentient substance, and build it into forms. 17. these forms are cognized or not, according to the qualities latent in the perceiving consciousness. this has been translated most ably by c

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

s the "knowing faculty" of the intelligent and practical mystic who relegating the emotional and feeling nature to its own place uses the mind as a focussing point and looks out through that lens upon the world of the soul. man's three aspects one of the main means whereby man arrives at an understanding of that great sum total we call- 12- a treatise on white magic copyright 1998 lucis trust the macrocosm god, functioning through a solar system is by an understanding of himself, and the delphic injunction "man, know thyself" was an inspired utterance, intended to give man the clue to the mystery of deity. through the law of analogy, or correspondences, the cosmic processes, and the nature of the cosmic principles are indicated in the functions, structure, and characteristics of a human be

hip. a. spirit, life, energy. the word spirit is applied to that undefinable, elusive, essential impulse or life which is the cause of all manifestation. it is the breath of life and is that rhythmic inflow of vital energy which manifests in its turn as the attractive force, as the consciousness, or soul, and is the sum total of atomic substance. it is the correspondence in the great existence or macrocosm of that which in the little existence or microcosm is the vital inspiring factor which we call the life of man; this is indicated by the breath in his body, which is abstracted or withdrawn when the life course is run. what this something is, who shall say? we trace it back to the soul or consciousness aspect, and from the soul to the spirit (as we call the three aspects of the one breat

gnates as the breath of life is withdrawn. on its withdrawal, the form disintegrates. the cohesive vitalising force is gone and this produces a falling apart into its essential elements of that which has hitherto been regarded as the body. this life principle, this basic essential of being, and this mysterious elusive factor is the correspondence in man of that which we call spirit or life in the macrocosm. just as the life in- 19- a treatise on white magic copyright 1998 lucis trust man holds together, animates, vitalises and drives into activity the form and so makes of him a living being, so the life of god as the christian calls it, performs the same purpose in the universe and produces that coherent, living, vital ensemble which we call a solar system. this life principle in man manif

upward; the greater light illuminates the three, and the work of the four proceedeth. the hindrances to occult study. the overcoming of the hindrances. hindrances to occult study this rule is one of the most difficult in the book and yet one of the most comprehensive. it will take us some time rightly to handle it. we have in it an interesting illustration of the microcosmic correspondence to the macrocosm. it can be elucidated in two ways in relation to the light it mentions. reference is made to the "greater light" which illuminates the three and, secondly, to the throwing upward of the "lower light. the "greater light" is that of the soul, who is light itself illuminating the manifestation of the three-fold personality. herein lies the correspondence to the macrocosm as it is symbolized

own plane, and that centre of force which is a human being. the energy travels along the "thread" we call the sutratma and sets up a vibratory response between the brain and the soul. an interesting angle of information might here be given, as it is my intent in these instructions ever to link up the analogies between the different aspects of divinity, as they express themselves in man or in the macrocosm, the heavenly man. the ancient yoga of atlantean days (which has come down to us in the necessarily fragmentary teaching of the yoga of the centres) conveys to us the information that the reflection of the sutratma in the human organism is called the spinal cord, and expresses itself in three nerve channels. these three are called ida, pingala, and the central channel, the sushumna. when

by the "breaking of the waters (in medical parlance, and before the thought-form brings about the desired results on the physical plane there comes too a similar reaction; the waters of desire become so potent as to cause precipitation, and the consequent appearance of the desired form of expression. let us take the facts and analogies as they stand and study them from the standpoint both of the macrocosm and the microcosm. we note that the form absorbs and uses the substance wherein it is immersed. our solar system is one of many, and not the greatest. it constitutes a fragment of a greater whole. this greater whole, formed of seven parts (or seven solar systems, is itself immersed in the waters of space, is born of desire and, therefore, a child of necessity. it draws its life from its

es as the breath of life, is withdrawn. on its withdrawal, the form disintegrates. the cohesive vitalising force is gone, and this produces that falling apart into its essential elements of that which has hitherto been regarded as the body. this life principle, this basic essential of being and this mysterious elusive factor is the correspondence in man of that which we call spirit or life in the macrocosm. just as the life in man holds together, animates, vitalises and drives into activity the form and so makes of him a living being, so the life of god as the christian calls it performs the same purpose in the universe and produces that coherent, living, vital ensemble which we call a solar system. this life principle in man manifests in a triple manner: 1. as the directional will, purpos

e the internal equipment which will enable them to understand. i. ascertain the formula which will confine the lives within the ensphering wall. all forms in nature, as we well know, are made up of myriads of tiny lives, holding a certain measure of awareness, of rhythm, and of coherency according to the force of the law of attraction, utilized by the builder of the form. this is true both of the macrocosm and of the infinite world of microcosmic lives, which are contained within the greater whole. embryo solar systems, coming into being under the impulse of divine thought, are at first fluidic and nebulous, are shifting in outline and are held together loosely by the central nucleus of energy another way of expressing the embodied idea. as time progresses, they pass on to other conditions

writings that it is not a principle. why is this so? because it is only an appearance brought about by the merging of the higher three and the fourth, and this appearance is a fiction or a figment of the human mind. i speak not in parable; i utter only facts in nature and one that is slowly coming into mature consideration among the philosophers of both hemispheres. both in the solar system, the macrocosm of the microcosm, and likewise in the microcosm, there are ever the three highest planes which embody the principles and produce the dynamic purpose, and which constitute the four levels of the etheric body of both god and man, viewing them from what we call the energy or physical angle. these four are reflected in the four levels of the etheric division of the physical plane as regards

nt. this all aspirants have to grasp before they really can apply themselves to the real training for discipleship. b. grasping the relation between these forces of nature which he has appropriated for his own use and which constitute the sum total of his personal, mental, sentient and vital energies, and those same forces as they are found in the natural world and govern the manifestation of the macrocosm. c. learning to work with these energies in an intelligent manner in order to bring about three happenings: an harmonious cooperation with his own solar angel, so that solar force may impose its rhythm upon the lunar forces. an intelligent response to and affiliation with the group of world servers who at any given time have undertaken the work of directing, by the power of their thought

it is simply a growth of these double circles, superimposed at differing angles one upon another until we arrive at the thousand-petalled lotus in the head. these centres are, in the last analysis, twofold in function. they demonstrate the form building aspect of divinity and through their activity bring the outer form into manifestation; then towards the end of the evolutionary cycle both in the macrocosm and the microcosm they bring into expression the soul force and life and produce the incarnation of a fully revealed son of god, with all the powers and knowledge which divinity contains- 343- a treatise on white magic copyright 1998 lucis trust rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire

se spiritual sounds which will produce concretion and the tangible appearance of form. the secret doctrine refers to the three fires, and these are of ancient usage; the vishnu purana gives these fires exactly the same nomenclature as does h.p.b. who borrowed the terms from the ancient scripture. electric fire, solar fire and fire by friction, when brought into conjunction, produce the manifested macrocosm and microcosm, and to this conjunction my earlier treatise on cosmic fire referred. these fires are esoterically one fire but this fire produces, according to the witnessing consciousness (itself at varying stages of evolutionary development) the effect of differentiated fiery essence. this fiery essence can be known as life itself, or as the "self-shining light" or it can be known as th

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

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

nfold, producing seven types of qualified forms which emerge on all planes and in all kingdoms. it must be remembered that all the planes which we, from our little point of view, regard as formless are not really so. our seven planes are but the seven subplanes of the cosmic physical plane. we shall not deal with the planes, except in their relation to man's unfoldment, nor shall we deal with the macrocosm, or with the developing life of the cosmic christ. we shall confine our attention entirely to man and to his psychological reactions to the qualified forms in three directions: to those in the subhuman kingdoms in nature, to those with whom he associates in the human family and to the guiding hierarchy and the world of souls. the seven ray types must be dealt with entirely from the human

alled the "diamond-eye" we have been technical, and much has been given which seems to have no bearing upon the psychological development of man. but to understand the rays and their bearing on life as a whole, it is necessary that man should grasp the fact that he is only a small fraction of that whole. man has his roots in all the three kingdoms; all have contributed to his equipment; he is the macrocosm of the lower microcosm; he is the link which unites the three lower kingdoms to the three higher. let it ever be borne in mind that the sign of man's spiritual unfoldment lies in his ability to include in his consciousness not only the so-called spiritual values and the power to react to soul contact, but also to include the material values, and to react divinely to the potencies which l

logy i copyright 1998 lucis trust in time produce the world patterns which mould the planetary forms, and thus produce the inner potency of the evolutionary processes. this pattern-forming tendency is being recognised today by modern psychology in connection with the individual human being, and his emotional and thought patterns are being delineated and charted. as with the microcosm, so with the macrocosm. every ray produces three major patterns which are imposed upon the matter aspect, whether it be that of a man, a nation or a planet. these three patterns are: 1. the emotional pattern. this embodies the aspiration of the man, the nation or the planetary life, and is the sum total of the desire tendency. 2. the mental pattern. this emerges later in time and governs the thought processes

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

elf through the involutionary and evolutionary urges, humanity constitutes one of the fundamental "original centres of force" which can and will form an outpost of the divine consciousness, an expression of the divine psyche, manifesting eventually those three outstanding psychological characteristics of divinity: light, energy, and magnetism. in the human being, the microcosmic reflection of the macrocosm, these qualities are expressed by the words: illumination or wisdom, intelligent activity, and attractiveness or love. it is well to ponder on this attempt to simplify the divine potencies into words, and thus to indicate how they may express themselves in and through a human vehicle. we can now enlarge somewhat upon the previous statements, so as to give a clearer idea upon two matters:

jor trends and characteristics are recognised, and when modern psychology shifts its attention away from the minute study of the psyche of the individual man (and usually an abnormal individual) to a concentrated consideration of the psychological attributes of the greater whole of which we are but a part, we shall arrive at a new comprehension of deity and of the relation of the microcosm to the macrocosm. this has been left too much to the department of philosophy in the past, but must now engross the attention of the psychologist. this desirable event will be brought about when the true meaning of history is grasped, when the wide sweep of human unfoldment down the ages is understood, and when the soul is seen to be functioning through all parts of all forms. at present, man alone is re

must now engross the attention of the psychologist. this desirable event will be brought about when the true meaning of history is grasped, when the wide sweep of human unfoldment down the ages is understood, and when the soul is seen to be functioning through all parts of all forms. at present, man alone is really credited with a soul, and the soul of all things is overlooked. yet man is but the macrocosm of the other kingdoms in nature. the seven rules which we are now studying are, therefore, of supreme importance, for they embody the key ideas which will reveal deity in operation as the soul of all things; they will- 140- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust reveal the nature and method of activity of the cosmic christ, and will ind

yet for him only an hypothesis, fits the facts as he knows them better than any other. he will then, one can safely predict, eventually change his hypothesis into a living fact, if he studies himself with care. one of the first things a disciple has- 184- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust to learn is that he is, indeed, the microcosm of the macrocosm, and that within himself has to be found the open door to the universe. what is here presented is of sufficient difficulty and of adequate interest to merit careful consideration. i wonder if the students have any idea how the ideals i seek to bring to their attention could illumine their lives if they took them into their "brooding consciousness" for the space even of a month. this aspe

sitive nature of the cosmic christ, or the anima mundi, the soul of the world. this inclusiveness tends to synthesis. it can already be seen functioning at a definite point of fulfillment in man, because man includes in his nature all the gains of past evolutionary cycles (in other kingdoms in nature and in previous human cycles, plus the potentiality of a greater future inclusiveness. man is the macrocosm of the microcosm; the gains and peculiar properties of the other kingdoms in nature are his, having been resolved into capacities of consciousness. he is, however, enveloped in and part of a still greater macrocosm, and of this greater whole he must become increasingly aware. let this word, inclusiveness, govern your thinking as you read this instruction which i am giving you upon the ps

c sheath itself. through these five channels flow the fire major pranas energising, galvanising and controlling the entire human organism. there is no part of the physical body which this network of energies does not underlie or "sub-stand. this is the true form or substance. where the lines of force cross and recross, as they repeat in the microcosm the involutionary and evolutionary arcs of the macrocosm, there are formed five areas up the spinal column and two in the head where the energies are more potent than elsewhere, because more concentrated. thus you have the appearance of the major centres. throughout the entire body, these crossings and recrossings occur and so the equipment of energy centres is brought into being: 1. where the lines of force cross 21 times, a major centre is f

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ng of the health problem in the future. in the same way, a constant consideration of the permanent atoms and of the spirillae would lead to an intensification of the form life and to the tyranny of force as it flows through them. there are undoubtedly analogies and correspondences that could be worked out in connection with the spirillae in the microcosmic life and the planes and subplanes of the macrocosm with a possible subsequent relation of both to the seven centres, microcosmically understood, and the seven planetary schemes, macrocosmically understood. but the goal for the majority of aspirants is not to limit their consciousness by a concentration upon the minutiae, such as the permanent atoms and the details connected with the individual form nature. the objective of each aspirant

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

er nations in a federation of purposes and of interests until such time as all the nations of the world see the vision clear, forego their selfish aims and agree in the unity of the work to be done for the whole. humanity will then emerge into the light of freedom with a revealed beauty and a spiritual purpose, hitherto unknown. beginning as ever with the study of the microcosm as the clue to the macrocosm, but seeking at the same time to envisage the macrocosm in order to understand the microcosm, man will some day establish an intelligent relation to the whole of which he is a part and with conscious cooperation. thus the higher mind and the lower mind, the abstract and the concrete, the subjective and the objective will be brought into a functioning unity and man will be whole. i cannot

r hierarchy before true and related perception is his. i would have you study the tabulation which i gave you in initiation, human and solar, and which you will find in the appendix to the first volume of a treatise on the seven rays. i insert it here for the benefit of those who have no copy of the first volume of the treatise, and whose attention should be turned again from the magnitude of the macrocosm to the responsibility of the microcosm. discipleship and the rays ray i force energy action the occultist. ray ii consciousness expansion initiation the true psychic. ray iii adaptation development evolution the magician. ray iv vibration response expression the artist. ray v mentation knowledge science the scientist. ray vi devotion abstraction idealism the devotee. ray vii incantation

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ndividual, and eventually in the life of nations and finally in the world. always we must begin with the unity of life, the microcosm; then, having grasped process and progress in connection with the individual, the idea can then be extended to the group, the organisation, the nation, and to humanity as a whole. thus gradually we shall approach the great idea to which we give the name of god, the macrocosm. we shall in this section deal with techniques, and these might be summarised as follows- 102- glamour: a world problem copyright 1998 lucis trust 1. the technique of the presence. by means of this technique, the soul assumes control of the integrated personality and of its relations, horizontal and vertical. this technique involves the unfolding of the flower of the intuition, dispellin

ce upon the physical plane, via the etheric plane, leading to inspiration. this is related to the science of the breath- 144- glamour: a world problem copyright 1998 lucis trust what then is maya? this, my brother, is not easy to define because it is related to the form-building activity of the planetary logos himself. however, a consideration of the analogy existing between the microcosm and the macrocosm may help somewhat. the soul creates a threefold expression in the three worlds of human living. this is an occult truism. the outer form, the dual physical body (dense and vital or etheric) is produced, created, motivated, energised and conditioned by certain energies and forces, emanating from those levels whereon the soul has rightly or wrongly engineered a reaction of identification

nd with the outer appearance is maya. it must be remembered that individual maya is a fractional part of the world of energies and forces which constitute the life expression of the planetary logos, which condition our outer planetary life, and make our planet what it appears to be to the other planets. the difference between man, the microcosm, and the planetary logos, the lord of the world, the macrocosm, lies in the fact that the lord of the world is not identified with the maya which he has created, and which has its purpose in eventually bringing about the release of the "prisoners of the planet" to that maya, he is supremely indifferent and it is this divine indifference which has led to the great theological illusion of an anthropomorphic deity and to the belief (in the east) that o

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

of the human family will be sensitive to impacts coming from the mind of god, as that mind fulfils its intentions and carries out its purposes within our planetary ring-pass-not. in its turn, humanity will provide the area of mind within whose ring-pass-not the subhuman kingdoms will find the correspondence of the universal mind which they need for their unfoldment; man, as you well know, is the macrocosm for the microcosm of the lower kingdoms in nature. this is the goal of all human service. what i have said up to this point anent the science of impression, if read also in connection with the teaching on the points of revelation*(10) will convey much enlightenment. however, deep reflection is called for. the science of impression might be regarded, in the last analysis, as the fundament

e, the agent of the plan of evolution. this is the expression of divine love or pure reason, the hierarchy. it is essentially the energy of attraction, the kingdom of souls. 3. the throat centre, the agent of all the three aspects in relation to the three subhuman kingdoms in nature, the expression also of the divine intelligence, humanity. this is the energy of active mind and makes humanity the macrocosm of the microcosm, the three subhuman kingdoms. humanity is to these kingdoms what the hierarchy is to the fourth kingdom in nature, the human kingdom. these are the elements of the occult science and for students such as you contain nothing new. nevertheless, they need to be seen in their triple relationship if the mode of working of the one life is to be grasped more clearly than is now

tal energies and search for their expression within yourself, you will greatly simplify your occult thinking. let me here make a few more statements which you have perforce to accept hypothetically, but which can nevertheless be substantiated by you if you arrive at an understanding of the law of analogy or of correspondences, and if you will also accept the truism that the microcosm reflects the macrocosm and, therefore, each human being is related to deity through essential similarity. seven statements depicting the pattern of the present planetary work statement one. dynamic electric energy entered into our planetary sphere from extra-planetary sources and from a point of definite focus upon the cosmic mental plane; this energy was paralleled by a secondary energy from the sun sirius, t

ons the outer physical body. this is the etheric body. 2. this energy form underlying the solar system, the planets and all forms within their specific rings-pass-not is itself conditioned and governed by the dominant solar or planetary energy which ceaselessly and without break in time, creates it, changes and qualifies it. the etheric body is subject to ceaseless change. this, being true of the macrocosm, is equally true of man, the microcosm, and through the agency of humanity will eventually and mysteriously prove true of all the subhuman kingdoms in nature. of this, the animal kingdom and the vegetable kingdom are already evidences. 3. the etheric body is composed of interlocking and circulating lines of force emanating from one or other, or from one or many, of the seven planes or ar

d to the nervous system via the nadis (both through the medium of the seven centres, became the transmitter of two aspects of energy: one of which was kama-manasic (desire-lower mind) and the other atmic-buddhic (spiritual will spiritual love) in the case of advanced humanity. herein lies full opportunity for all, as the law of evolution proceeds to dominate all manifestation. what is true of the macrocosm is true also of the microcosm. ii. the basis of non-separateness the use of the creative imagination is of value here. it may not give a true picture on all points, but it will convey one great reality. the reality to which i refer is that there is no possible separateness in our manifested planetary life or elsewhere for that matter, even beyond our planetary ring-pass-not. the concept

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

ouched the truth of the inner subjective reversal upon the wheel which brings in other energies and influences when he substituted venus for jupiter. mind and heart must be coordinated and brought into play when the great reversal takes place. we have seen that aries is the sign of beginnings the beginning of the creative process, the first step of the soul (the microcosm of the already initiated macrocosm) towards incarnation, the beginning of recurring and constant cycles of experience, the beginning of the period wherein the soul changes its direction, its purpose and its method, and finally enters upon that definitely defined process which we call spiritual regeneration and initiation. there are four words of vital importance upon which we shall ring the changes, as we study the path o

t creative activity of manifestation at the beginning of the evolutionary cycle, whilst in pisces we have the fusion or blending of soul and form as far as man is concerned, producing the manifestation of the incarnated christ, the perfected individual soul, the completed manifestation of the microcosm. thus the greater and the lesser polar opposites the human being and god, the microcosm and the macrocosm are brought to their destined expression and manifestation. until man is nearing the goal, these words mean but little though a study of the sign pisces in the two ways intended may reveal much that is significant and suggestive. the goal of deity, the emergence of god's plan and the nature of his eternal purpose is for us only a subject of interested speculation. there is a possibility

ust be purified until the dark has- 195- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust gone. 12. pisces the light of the world. this is the light, revealing the light of life itself. it ends for ever the darkness of matter. a study of the above thoughts will reveal the symbolic story of the irradiation of matter, of the growth of the light body within the macrocosm and the microcosm, and finally make clear the purpose of the logos. it is because speaking in parables the light of cancer is only diffused, vague and inchoate that the influences of the first ray of focussed intention and of purposeful will and of the second ray of love-wisdom (recognised duality and gained experience) are found to be missing. their influences are not present, except in

long similar lines and of this the prophecy now coming into the racial awareness that there are those "who sleep in the caves of the earth who will arise and bring liberation" has reference. but be not too literal in interpretation for "that which is of the earth can also be found in the sky" hierarchically also the ruler is vulcan, conditioning the planet and determining the fact that man is the macrocosm of the microcosm and that the fourth kingdom fashions or conditions all subhuman kingdoms. it is the subjectivity of this sign which makes the understanding of it so difficult. it will not be until humanity has grasped the nature of the will that the true significance of the taurian influence will be grasped. both the sign, aries, and the sign, taurus, are concerned with the initial impa

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 triangles and will refuse to lose sight of the related triple energies, they will greatly simplify their studies. the microcosm, when known, holds ever the clue to the macrocosm. the macrocosm eternally reflects itself in man, the microcosm, and hence man has within himself the possibility and the potentiality of total comprehension. therefore, in all the many triplicities which we shall study, we shall find correspondences to the monad, the soul and the personality in man; we shall find one line of the triangle embodying determining and dominating force and two

again via certain major planetary centres. in this way that great synthesis (which is qualified life in appearance or manifestation) can be seen in definite activity, producing solar, planetary and individual effects and thus demonstrating that intricate relation which unites the human atom to the great lives who are the sum total of that which is manifested. the analogy between the microcosm and macrocosm will, therefore, be helpful, and the relation of a cell or atom in one of the abdominal organs (for instance) to the soul on its own plane will illustrate with accuracy a still greater relationship and interplay. in this interplay of lives and their emanating streams of forces and energies and in the major determining life activities of that in which all forms including the human live an

ary head centre. directing will ii. hierarchy. love. wisdom. planetary heart centre. directed love iii. humanity. intelligence .p lanetary ajna centre .d irected mind four other centres remain to be considered: the planetary throat centre, solar plexus, sacral centre and the centre at the base of the spine. in the planetary logoic life as is the case also with individual man, the microcosm of the macrocosm certain centres are more awakened than others and vibrate in unison with systemic impulse more fully than others. in the case of the planetary logos of our little sphere, the head centre, the ajna centre, the heart and solar plexus centres and the throat centre are the five focal- 267- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust points of energ

from the constellations which they "rule" in the esoteric sense. this is one of the paradoxes of occultism but it can be understood if the student remembers that the centres in his etheric body rule the planet in so far as they are receptive or non-receptive to the influences emanating from the planet, via the planetary centres. beginning as ever with the study of the microcosm as the clue to the macrocosm, but seeking at the same time to envisage the macrocosm in order to understand the microcosm, man will some day establish an intelligent relation to the whole of which he is a part and this with conscious cooperation. thus the higher mind and the lower mind, the abstract and the concrete, the subjective and the objective will be brought into a functioning unity and man will be whole. i c

tting one, and the activity of the transforming one all of whom are but the one, the monad, the self. all this is done by the use of the will, conditioning, fulfilling and overcoming- 360- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust to return to our theme of the greater whole, leaving behind us for a minute the efforts of the microcosm to comprehend the macrocosm, let us consider the relation of the three constellations in the task of expressing ray one: 1. aries is the constellation through which initiating conditions will stream into our solar system. it embodies the will-to-create that which will express the will-to-good. it is the monadic ray of our planetary logos, whose soul ray is the second and the personality ray the third. you can note

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

aws its sustenance out of the vegetable kingdom and it lives by the life of that kingdom. some of the higher animals are carnivorous and, under the law of evolution, prey upon each other, but they are not incited thereto by man's thought, as some fanatics claim. sequentially, then, the human kingdom might well be regarded as drawing its sustenance out of the animal kingdom and, because man is the macrocosm for all the three lower kingdoms, he- 87- the unfinished autobiography copyright 1998 lucis trust might be supposed, normally, to draw his life from all the three, and he does. in the ancient scriptures of the east, it is pointed out that the human kingdom is "the food of the gods" and in that statement the great "chain of sacrifice" is complete. my second point has reference to the law

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

l establish contact and fusion and more people take initiation. the purpose, consequently, for the very existence of the fourth kingdom in nature (as a transmitting agent for the higher spiritual energies to the three lower kingdoms) will begin to appear, and men, in group formation, will consciously begin this work of "saving" in the esoteric sense, needless to say these other grouped lives. the macrocosm with its purpose and incentives will for the first time begin to reflect itself into the human kingdom in a new-and more potent manner, and this in its turn will become the macrocosm of the three lesser states of conscious lives the animal, the vegetable and the mineral kingdoms- 347- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust all this is a deep

es of its normal working. it says the following things quite simply, and i enumerate them because the breaking down of a paragraph into its clear and simple statements is a sound way to arrive at understanding: 1. when the soul controls the form involved, there is health. 2. the soul is the builder of the form, the constructive force in manifestation. 3. this is true of both the microcosm and the macrocosm. 4. the results are wholeness, right relation and correct activity. 5. when the soul is not in control, and the forces of the form nature are therefore the controlling- 360- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust factors, there will be ill health. 6. the builders of the form are the "lunar lords" the physical, astral and mental elementals. 7

appear to the casual and superficial thinker. that is entirely incidental from the angle of the soul; it is a needed activity, but it involves also the sacrificial work of salvaging substance and forwarding the evolution of matter. as the old commentary expresses it "the mother (substance-matter) is saved by the birth of her son (the christ within, the spiritual consciousness" this is true of the macrocosm as well as of the microcosm. here lies the secret of planetary suffering and of death. our planetary logos (viewing the truth from the angle of the macrocosm) is, as you know, one of the "imperfect gods" of the secret doctrine, although perfect past our human comprehension the comprehension of a unit in one of the kingdoms which constitute his body of manifestation. there is still no tru

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

hese in their turn are subdivided into forty-nine types of qualified energy, the complexity of the problem emerges clearly. if it is true that all these distinctive energies play constantly upon energy-substance (spirit-matter, producing "the myriad forms which make up the form of god (bhagavad gita, xi, and that each child is the microcosmical representation (at some stage of development) of the macrocosm, the magnitude of the problem becomes evident, and the extent of our demanded service will call forth to the utmost the powers which any human being can express at any given moment in time and space. you will note that these words "in time and space" have repeatedly recurred in this instruction. why is this? because it must constantly be remembered that we are living in the world of illu

t consciousness into all forms, into all body cells and into all atoms. the human soul, the solar angel, repeats the process in relation to its shadow and reflection, the personality. this is part of the creative work of the soul. but, in its turn, the human being has also to become creative in the mental sense of the term and must repeat the process, for in all points the microcosm resembles the macrocosm. therefore, through the life thread, the soul creates and reproduces a personality through which to function. then- 97- education in the new age copyright 1998 lucis trust through the building of the antahkarana, the soul first of all develops sentiency down upon the physical plane, and later bridges the gap through meditation and service between the three mental aspects. it thus complet

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ant and significant mantram from the highest possible point of your individual intuitive perception. i would ask you to meditate on what appear to you to be the planetary implications, but would also remind you to consider the individual parallels. all that is invoked on behalf of humanity is also susceptible of interpretation in a personal sense, regarding the personality as the microcosm of the macrocosm and as the field for the circulation of light and love, for the expression of the christ life and of the sacrificial will, plus the instrument of service and an area in which evil is sealed, frustrated and rendered futile. at the end of the year, i would ask you to embody your understanding of the invocation and your interpretation of it (both macrocosmically and microcosmically approach

nality hints. in the future, the true method will be to develop in the disciple the sense of synthesis and of "place" in the one world, and thus decentralise him. the theme of direction underlies the system of instructing by means of hints. it is apparently a slow technique, but there is a point which esotericists would do well to remember. if information as to the nature of the microcosm and the macrocosm, as to divine purpose and the spiritual plan, as to occult events in time and space, and as to future or immediate possibilities were given out in plain terms (even if the needed language were available) there would be little understanding. i could, for instance, tell you much that would be as useful to you as the following statement might have been to unevolved prehistoric man "there is

f men. all these planetary developments are attended by risks, and none more so than that of the absorption of light on a world-wide scale by humanity, with a subsequent reflex action on the three subhuman kingdoms. nothing which affects humanity or which stimulates it to a forward-moving activity is without its inevitable effect upon the three lower kingdoms in nature. forget not! mankind is the macrocosm to this threefold lower microcosm. this as you may well surmise, can be among the secrets of the initiatory process. the "principle of absorption" emerges as one of the subjects to be studied, understood and mastered between initiations, for each initiation carries the subject another step forward. at present, the physical effects of the fission of the atom and its subsequent constructiv

e) will afford you some general idea of the various planetary significances. this i have personally no time to do, even if it were desirable, but it will be obvious that what i have indicated along the line of correspondences must be true, for the ancient truism "as above, so below" holds eternally good, and it is the task of the hierarchy to demonstrate this. the relation of the microcosm to the macrocosm can never be broken, and that relationship is deeply involved in these five points of revelation- 257- discipleship in the new age- volume ii copyright 1998 lucis trust it has been occultly stated that "the five points of the five-pointed star are pyramids of ascension and, at the summit of each point hidden within the emanating rays lies a point of revelation, offsetting the radiation b

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

those days, the hierarchy has stood in silence behind world events, occupied with the following work a work which will eventually be carried on exoterically instead of esoterically: 1. the hierarchy stands as a wall between humanity and excessive evil. forget not that as humanity is thus protected that protection extends to all the subhuman kingdoms, of which the fourth kingdom, the human, is the macrocosm. the excessive evil, emanating from cosmic sources, requires the trained skill of the hierarchy and the fiat of shamballa to prevent it flooding over disastrously. 2. the hierarchy works constantly at the task of awakening the consciousness aspect in all forms, so that it is awakened, expanded and intelligently employed. 3. the hierarchy directs world events, as far as mankind will permi

master, when he chooses this path, forms a constituent part of the council chamber of the lord of the world and at the same time works consciously in the three worlds, via the hierarchy (of which he remains also a part, and with the human and subhuman kingdoms in nature. as evolution proceeds, he will work increasingly via humanity because humanity will be shouldering its responsibilities as the macrocosm of the lesser microcosm. this dual activity entails much specialised training, and as the initiatory process becomes exoteric and men everywhere recognise it and participate in it, the training which members of the hierarchy also undergo will not be so secret and mysterious as it is today. but the time has not yet come to publicise it- 348- the externalisation of the hierarchy copyright

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

or cyclic appearance. from the angle of the will or the father, these appearances in time and through space are so small a part of the experience of the living entity whose life is lived on planes other than the physical, emotional or mental, that they are regarded as no life. to understand this, i would remind you again that we must seek to understand the sum total in the light of the part, the macrocosm in the light of the microcosm. that is no easy task and is necessarily most limited. the disciple knows or is learning to know that he is not this or that, but life itself. he is not the physical body or its emotional nature; he is not, in the last analysis (a most occult phrase) the mind or that by which he knows. he is learning that that too must be transcended and superseded by intell

l hierarchical effort would begin to be dimly apparent and that, slowly, these factors would also assume for them the outlines of a dim and distant goal. the two parts of this rule are consequently expressive of the new demands for disciples not applicants. this becomes apparent when you study the two rules: one for applicants and one for disciples. the applicant is referred to the microcosm. the macrocosm is held before the vision of the disciple. the two demands are expressed in rule v as follows: 1. in unison let the group receive the triad shining forth, dimming the light of the soul and blotting out the light of form. this is the demand for the building of the antahkarana which relates the disciple in his personality to the triad. 2. the macrocosmic whole is all there is. let the grou

ll are completely synchronised, then you have in a human being the full expression of divinity or what has been called esoterically "shamballa is consummated in him" this again is, of course, only relative but the expression of this relationship may elucidate the problem somewhat, and the aspirant or disciple needs to remember that it is only through the analogies existing in the microcosm to the macrocosm that enlightenment can come. and how, i ask you, will he understand the relation existing between the three great planetary centres (shamballa, the hierarchy and humanity) when as yet he scarcely knows himself as a human being? how can he grasp these fundamental and advanced truths when he is only just beginning to learn the nature of the hierarchical quality of love and when his spiritu

al initiate, whilst the life in which the soul is "by-passed" and its ring-pass-not is destroyed, is of such profound difficulty that it is called the life of crucifixion or of renunciation. we are, however, concerned with the interpretation of the rule as it affects a group which is preparing for the joint initiation of its members. it is by adhering to the ancient dictum that "as it is with the macrocosm so will it be with the microcosm" and by the application, therefore, of the law of analogy, that we shall eventually arrive at understanding. i cannot hope to do more than indicate 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 variou

modern initiate, functioning in a physical body; it is difficult for him to grasp even a modicum of its significance. to convey any faintest hint of its meaning is incomparably difficult for me where disciples such as you are concerned. all i can do is to fall back upon the law of analogy, by means of which the microcosm can arrive at a glimmer of understanding of the more obvious aspects of the macrocosm. first, let me make reference to the words "the higher three; let me see if i cannot somewhat clarify the entire complex idea. the words "higher three" refer to the three buddhas of activity who still remain actively cooperating with the lord of the world. they are, as you have been told, close to sanat kumara and came with him when he decided to take incarnation through the medium of ou

ence to himself, some task he must undertake which will make him more fit for advancement, or some process of apprehension which will enable him to function in a better and more sensitive instrument. this might be called the "introverted stage" of training because it brings the would-be disciple to a better knowledge of himself; he grasps the fact that he himself, the microcosm, is the key to the macrocosm; he is the clue to the future, and he holds within himself the revelation which must precede esoteric action. in contradistinction to this, the words for the disciple and the initiate mark the attainment of a capacity to work from a most deeply esoteric centre in a pronouncedly occult way. by this i mean that the initiate, working as we have seen from a standpoint of knowledge, is at the

c initiation to which he has been and will eventually be subjected. with them we have no concern, nor would you understand if i were to be in any way explicit. the law of analogy and of correspondences breaks down at a certain point upon the path of understanding, and something new and utterly different enters in. the law of analogy holds good when considering the microcosm within the life of the macrocosm, but if you ventured outside that limited and manifested life (if that were possible, which it is not) you would contact other laws and other approaches to truth, existent on cosmic levels. there is little more that i can tell you anent the planetary initiations or as they might be more correctly called the planetary initiatory processes. these affect our entire planetary life but are no

he divine will for humanity; the christ is the agent for the distribution of the energy which brings intuitive revelation; the mahachohan is responsible for the inflow of ideas into the consciousness of the disciple, the aspirant and the intelligentsia. i would beg you to remember that the main effort of the spiritual hierarchy is on behalf of humanity, because the fourth kingdom in nature is the macrocosm of the three-fold microcosm of the three lower kingdoms in nature. this whole subject is too vast to be entered into here, but i have given you much along these lines in a treatise on cosmic fire. much more than i can possibly give you is revealed to the initiate at the time of the fifth initiation. the clues, the thoughts, the abstract concepts, the fleeting ideas of which all disciples

ALICE BAILEY THE LABOURS OF HERCULES

is destiny, and demonstrating the fact that the stars incline, but do not control [7] the form of astrology which will, i believe, in time supersede the ordinary kind, dealing with horoscopes, is that synthetic presentation of cosmic happenings which have their reflection in our planetary life, in the life of humanity as a whole, and in the life of the individual, who is ever the microcosm of the macrocosm. this type of astrology confines its attention primarily to the unfolding of the plan of the ages; this, history reveals in a small way as far as humanity is concerned, and a larger study of the times and seasons may bring to us a wider understanding of god's purposes. there is an immense past behind humanity; aeons and aeons have come and gone; the wheel of existence turns continuously

niverse seems to revolve. one star represents each constellation. from the standpoint of esotericism, the great mystery of god incarnate in matter, and the crucifixion of the cosmic christ upon the cross of matter, is tied up with the relationship (presumed from most ancient times to exist) between the stars of the pleiades and those of the great bear. these two groups of stars represent god, the macrocosm, whilst in gemini, castor and pollux were regarded as symbols of man, the microcosm. they were also called apollo and hercules: apollo, meaning the ruler, the sun god; and hercules "the one who comes to labor. they represent, therefore, the two aspects of man's nature, the soul and the personality, the spiritual man and the human being through which that spiritual entity is functioning:

ARCHANGELIC FORCE ON THE PATHS

lord of the universe, for it is written: even as the whole is greater than its parts, so is he greater than we. it is particularly important in working within the framework of the tree of life in that the paths are microcosmic. in addition, let the adept realize that all this proceedeth from him, therefore, do we invoke him. 2. the divine name that ruleth the microcosmic paths proceedeth from the macrocosm. therefore, we utilize the divine name of the individual sephira above the path, because migration is from the lower unto the higher. 3. since forces are being transferred in both directions on the paths, the archangelic rulers fall into a separate classification. this archangelic ruler will respond to hierarchial order on both the lower sephiroth and the upper sephiroth. however, its na

BLAVATSKY H P ANTHROPOGENESIS

, and in their day there was a far stronger feeling in favour of than against this theory. it is only in 1864 that darwinians began to be wedded to the theory of unity, of which messrs. huxley and lubbock became the first coryphai. as regards that other question, of the priority of man to the animals in the order of evolution, the answer is as promptly given. if man is really the microcosm of the macrocosm, then the teaching has nothing so very impossible in it, and is but logical. for, man becomes that macrocosm for the three lower kingdoms under him. arguing from a physical standpoint, all the lower kingdoms, save the mineral- which is light itself, crystallised and immetallised- from plants to the creatures which preceded the first mammalians, all have been consolidated in their physica

ame ovoid bodies- huge eggs. in these the human foetus gestated for several years. in the puranas, marisha, the daughter of kandu, the sage, becomes the wife of the prachetasas and the mother of daksha. now daksha is the father of the first human-like progenitors, having been born in this way. he is mentioned later on. the evolution of man, the microcosm, is analogous to that of the universe, the macrocosm. his evolution stands between that of the latter and that of the animal, for which man, in his turn, is a macrocosm. then the race becomes (4) the androgyne, or hermaphrodite. this process of men-bearing explains, perhaps, why aristophanes* describes the nature of the old race as androgynous, the form of every individual being rounded "having the back and sides as in a circle" whose "man

re giants; their ethereal counterparts may possibly be liliputians- beauteous, luminous, diaphanous- but will assuredly be giants in mind (p. 671, art. by visconde de figaniere, f.t.s[[vol. 2, page] 290 the secret doctrine. for this round, vegetable and animal alike* as en-soph is "one, notwithstanding the innumerable forms which are in him (zohar" i. 2la, so is man, on earth the microcosm of the macrocosm "as soon as man appeared, everything was complete. for everything is comprised in man. he unites in himself all forms (ibid, iii. 48a "the mystery of the earthly man is after the mystery of the heavenly man (ii. 76a. the human form- so called, because it is the vehicle (under whatever shape) of the divine man- is, as so intuitionally remarked by the author of "esoteric studies* the new t

e whole of the universe, metaphysical and material, was contained within, and could be expressed and described by the digits of number 10, the pythagorean decade. this decade representing the universe and its evolution out of silence and the unknown depths of the spiritual soul, or anima mundi, presented two sides or aspects to the student. it could be, and was at first so used and applied to the macrocosm, after which it descended to the microcosm, or man. there was, then, the purely intellectual and metaphysical, or the "inner science" and the as purely materialistic or "surface science" both of which could be expounded by and contained in the decade. it could be studied, in short, from the universals of plato, and the inductive method of aristotle. the former started from a divine compr

n symbology is studied. see further on[[vol. 2, page] 577 poseion's five ministers. ashtadisa or eight faces bounding space" referring thus to the loka-palas, the eight points of the compass (the four cardinal and the four intermediate points "from an objective point of view the microcosm is represented by the human body. makaram may be taken to represent simultaneously both the microcosm and the macrocosm, as external objects of perception (pp. 113, 115. but the true esoteric sense of the word "makara" does not mean "crocodile" in truth, at all, even when it is compared with the animal depicted on the hindu zodiac. for it has the head and the fore-legs of an antelope and the body and tail of a fish. hence the tenth sign of the zodiac has been taken variously to mean a shark, a dolphin, et

er, the one and the triad. then comes the number nine or the triple ternary. it is the number which reproduces itself incessantly under all shapes and figures in[[footnote(s* osiris is called in the "book of the dead "osiris, the double crocodile (see chapter "on the names of osiris" cxlii "he is the good and the bad principle; the day, and the night sun, the god, and the mortal man" thus far the macrocosm and the microcosm[[vol. 2, page] 581 the master mason's grip. every multiplication. it is the sign of every circumference, since its value in degrees is equal to 9, i.e, to 3+ 6+ 0. it is a bad number under certain conditions, and very unlucky. if number 6 was the symbol of our globe ready to be animated by a divine spirit, 9 symbolized our earth informed by a bad or evil spirit. ten, or

urth, but of the third round terrestrial life. the diapason of type is run through in brief. occultists are thus at no loss to "account for" the birth of children with an actual caudal appendage, or for the fact that the tail in the human foetus is, at one period, double the length of the nascent legs. the potentiality of every organ useful to animal life is locked up in man- the microcosm of the macrocosm- and abnormal conditions may not unfrequently result in the strange phenomena which darwinists regard as "reversion to ancestral features* reversion, indeed, but scarcely in the sense contemplated by our present-day empiricists- c darwinism and the antiquity of man: the anthropoids and their ancestry. the public has been notified by more than one eminent modern geologist and man of scien

BLAVATSKY H P COSMOGENESIS

ries relating to figures, the reply was "try to solve the problem of 777 incarnations. though i am obliged to withhold information. yet if you should work out the problem by yourself, it will be my duty to tell you so" but they never were so worked out, and the results were- never-ceasing perplexity and mistakes. even the teaching about the septenary constitution of the sidereal bodies and of the macrocosm- from which the septenary division of the microcosm, or man- has until now been among the most esoteric. in olden times it used to be divulged only at the initiation and along with the most sacred figures of the cycles. now, as stated in one of the theosophical journals* the revelation of the whole system of cosmogony had not been contemplated, nor even thought for one moment possible, a

e "growth (to use a misleading word) and the transformations through manas and- owing to the accumulation of experiences- of the finite into the infinite, of the transient into the eternal and absolute. each of these three systems has its own laws, and is ruled and guided by different sets of the highest dhyanis or "logoi" each is represented in the constitution of man, the microcosm of the great macrocosm; and it is the union of these three streams in him which makes him the complex being he now is "nature" the physical evolutionary power, could never evolve intelligence unaided- she can only create "senseless forms" as will be seen in our "anthropogenesis" the "lunar monads" cannot progress, for they have not yet had sufficient touch with the forms[[footnote(s* vide conclusion in part ii

iches, 11,500 years ago" by auguste le plongeon, who shows the identity between the egyptian rites and beliefs and those of the people he describes. the ancient hieratic alphabets of the maya and the egyptians are almost identical[[vol. 1, page] 268 the secret doctrine. our five physical senses* thus far, for individual, human, sentient, animal and vegetable life, each the microcosm of its higher macrocosm. the same for the universe, which manifests periodically, for purposes of the collective progress of the countless lives, the outbreathings of the one life; in order that through the ever-becoming, every cosmic atom in this infinite universe, passing from the formless and the intangible, through the mixed natures of the semi-terrestrial, down to matter in full generation, and then back a

he noumenal essences have more reality than their objective counterparts; it resembles therein the mediaeval nominalists, for whom it was the universals that were the realities and the particulars which existed only in name and human fancy (6) the universe is worked and guided from within outwards. as above so it is below, as in heaven so on earth; and man- the microcosm and miniature copy of the macrocosm- is the living witness to this universal law, and to the mode of its action. we see that every external motion, act, gesture, whether voluntary or mechanical, organic or mental, is produced and preceded by internal feeling or emotion, will or volition, and thought or mind. as no outward motion or change, when normal, in man's external body can take place unless provoked by an inward impu

nature, and manifests itself not only as vital activity, a spiritual force, an invisible, incomprehensible, and indescribable power, but also as vital matter of which the substance of living beings consists" in this ideos of primordial matter, or the proto-ilos- which is the matrix of all created things- is contained the substance from which everything is formed. it is the chaos. out of which the macrocosm, and, later on, by evolution and division in mysteria specialia* each separate being, came into existence "all things and all elementary substances were contained in it in potentia but not in actu- which makes the translator, dr. f. hartmann, justly observe that "it seems that paracelsus anticipated the modern discovery of the 'potency of matter' three hundred years ago (p. 42. this magn

ccording to this great rosicrucian "mysterium is everything out of which something may be developed, which is only germinally contained in it. a seed is the 'mysterium' of a plant, an egg that of a living bird, etc* it is only the mediaeval kabalists who, following the jewish and one or two neo-platonists, applied the term microcosm to man. ancient philosophy called the earth the microcosm of the macrocosm, and man the outcome of the two[[vol. 1, page] 284 the secret doctrine. the great limbus is the seed out of which all beings have come, and the little limbus is each ultimate being that reproduces its form, and that has itself been produced by the 'great' the latter possesses all the qualifications of the great one, in the same sense as a son has an organization similar to that of his fa

and ether its soul. according to the phraseology of a fragment of hermias 'chaos, from this union with spirit, obtaining sense, shone with pleasure, and thus was produced the protogonos (the first-born) light* this is the universal trinity, based on the metaphysical conceptions of the ancients, who, reasoning by analogy, made of man, who is a compound of intellect and matter, the microcosm of the macrocosm, or great universe (isis unveiled "nature abhors vacuum" said the peripatetics, who comprehended perhaps, though materialists in their way, why democritus, with his instructor leucippus, taught that the first principles of all things contained in the universe were atoms and a vacuum. the latter means simply latent deity or force; which, before its first manifestation when it became will

they do about the 'central mass of the sun' whirling out into space planets, comets, and what not "we maintain that it (the sun) evolves out only the life-principle, the[[vol. 1, page] 594 the secret doctrine. soul of those bodies, giving and receiving it back, in our solar system, as the 'universal life-giver. in infinitude and eternity; that the solar system is as much the microcosm of the one macrocosm as man is the former when compared with his own little solar cosmos* the essential faculty possessed by all the cosmic and terrestrial elements, of generating within themselves a regular and harmonious series of results, a concatenation of causes and effects, is an irrefutable proof that they are either animated by an extra or intra intelligence, or conceal such within or behind the mani

CHRONOLOGIA RORISPERGIUS

, tyrol and hungary to constantinople, and from there to kabbalists and magicians in palestine into arabia accompanied by a christian youth, christoph possible literary model for the development of the character of christian rosencreutz. h. khunrath, the amphitheatre of eternal wisdom (completed by erasmus wolfurt, which reproduced dee s monad and emphasised the symbolism of the microcosm and the macrocosm. containing a correspondence between jesus christ and the philosopher s stone, this work by khunrath was held in high esteem by lutherans, who referred to him in their writings. 1610-1685 joseph de voisin editor of pugio fidei, author of conclusiones cabalisticae 1610-1660 johann harprecht proto-rosicrucian who called himself "filius sendivogii" 1612 flamel figures hierogliphiques (first

DIABOLUS

ch through the abysmal depths of a primeval swamp. the alex sander lectures in this essay, sanders recognizes the significance of black witchcraft and how it develops the self save for the dangers of self-destruction. behold me, mortal, for i am thy god, the true image of thyself, and the very essence of life, yet within me lieth a magnitude greater than you can ever behold without. for i am both macrocosm and microcosm; only your petty vanity could decree otherwise. worship me, and i shall give you the stars. reject me, and i shall give the depths of the abyss, for i lie within your own being from the book of hermes from the alex sanders lectures in the manuscript of the book of tahuti by charles pace, he writes that hermes was anubis who is death hermanubis or heru-em-anpu, who is the so

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

t order, or who were directly or indirectly influenced by that organization. hexagram: a star of six (6) points formed by two overlapping equilateral triangles. also called the star or shield of david, it is the symbol of modern day jewish faith. in modern magick, it is used to evoke (q.v, invoke (q.v) and banish (q.v) the spirits and powers of the seven ancient planets. a celestial symbol of the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (q.v. this figure is used by members of the order of the astral star when a figure involving planetary operation requiring the applications of elemental (q.v) fire (q.v) or water (q.v) is needed. hexagram, unicursal: a hexagram (q.v) that is drawn with a single, unbroken, reflecting line. this figure was developed by aleis

fluctuate, protective, mother, nurture, instinctual, domestic, home, care, subconscious memory, parenting, environment, security, babyhood, public opinion, the public, masses, women. luria, isaac: famous jewish kabbalist. his prayers form part of standard jewish prayer books to this day. one of his major interests was said to be in reincarnation and the doctrine of the transmigration of souls- m- macrocosm: the greater world, or universe. distinguished from the microcosm (q.v, with which it corresponds. magick [magic: definitions of this term vary widely. 1) the art of causing change in the manifest world through the unmanifest. 2) the science and art of causing change (in reality or in consciousness) to occur in conformity with will using means not currently understood by traditional west

onounced "mee-kahi-ehl" the archangel and cosmic guardian of the south and of elemental fire. in the tradition of christian mysticism, michael is the "defender, the protector and keeper of the sword of fire and of heaven. commander of the armies and legions of heaven" microcosm: the lesser world, man, which in the middle ages was believed to correspond in every respect with the greater world, the macrocosm (q.v. this correspondence was used to explain many magickal effects. mote: an old english word meaning "must" frequently used at the end of rituals or spells in the expression "so mote it be" moto: a magickal name or expression, usually in latin, greek, or hebrew. magicians choose one for themselves as a representation of what they magickally represent. this has been the practice of many

DION FORTUNE MYSTICAL QABALA

ed to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of deity. in other words, if the universe is the conscious end-product of the mental activity of the logos, the tree is the symbolic representation of the raw material of the divine consciousness and of the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its philosophical basis the system of correspondences represented by symbols. the correspondences between the soul of man and the universe are not arbitrary, but arise out of developmental identities. cer

severity, and the middle pillar of mildness or equilibrium (see diagram i. 4. before proceeding any further we must make clear the significance of the right and left sides of the tree. as we look at the tree in the diagram we see binah, geburah, and hod upon the left side, and chokmah, chesed) and netzach upon the right side; this is the way we view the tree when we are using it to represent the macrocosm. but when we are using it to represent the microcosm, that is our own being, we, as it were, back into it, so that the middle pillar equates with the spine, and the pillar that contains binah, geburah, and hod with the right side, and the pillar that contains chokmah, chesed, and netzach with the left side. these three pillars can also be equated with the shushumna, ida, and pingala of t

ation glyph, quite apart from its use in magic. by meditation such as i have described in my account of my own experiences on the thirty-second path, it is possible to equilibrate the warring elements in one's own nature and bring them into harmonious balance. it is also possible to get into sympathetic rapport with the different aspects of nature which these symbols represent when applied to the macrocosm, even if these forces are not given a definite form in talismanic magic. the information that is obtained from the study of one's own horoscope is not to be accepted pasively as the dispensation of fate from which there is no appeal. we ought to realise that talismanic magic, or the less concentrated method of meditation upon the tree, should be used to compensate all unbalanced force in

e paths and spheres in the manner i have described; and in the course of his meditations he may so enter into the spirit of the path that its guardian shall come to know him and make him welcome. he will then literally have initiated himself, and no one can deny his right to be there. 20. the tree, considered from the initiatory standpoint, is the link between the microcosm, which is man, and the macrocosm, which is god made manifest in nature. a ritual initiation is the act of linking the microcosmic sephirah, the chakra, with the macrocosmic sephirah; it is the introduction of a newcomer to the sphere by those who are already there. they construct a symbolic representation of the sphere on the physical plane in the furniture of the temple; they construct an astral replica of it by concen

onding chakras of the initiate and wake them to activity in his aura. the process of self-mitiation by the meditations i have described is slower than the processes of ritual initiation, but it is sure enough if persevered with by a suitable person, but one cannot teach a jelly-fish to sing by feeding it on canary-seed. chapter xi the subjective sephiroth 1. as above, so below, man is a miniature macrocosm. all the factors that go to the make-up of the manifested universe are present in his nature. hence, in his perfection, he is said to be higher than the angels. at the present time, however, the angels are fully evolved beings and man is not. thus he is as much lower than the angels as a three-yearold child is less developed than a three-year-old dog. 2. hitherto we have considered the t

o to the make-up of the manifested universe are present in his nature. hence, in his perfection, he is said to be higher than the angels. at the present time, however, the angels are fully evolved beings and man is not. thus he is as much lower than the angels as a three-yearold child is less developed than a three-year-old dog. 2. hitherto we have considered the tree of life as an epitome of the macrocosm, the universe, and the use of its symbols to put us in touch with the different spheres of objective nature. we will now consider it in relation to the subjective sphere of the nature of the individual. 3. the accepted correspondences, as given by crowley (who, unfortunately, never gives his authorities, so we do not know when he is using macgregor mathers' system and when he is relying

s system. moreover, the rabbis themselves used an extremely detailed set of anatomical metaphors, discussing in detail the significance of every hair on the head of god, and even the more intimate parts of his anatomy. such references cannot be taken literally and applied to the human form [page 78] 4. the sephiroth, individually and in their pattern of relationships, represent in relation to the macrocosm the successive phases of evolution, and in relation to the microcosm the different levels of consciousness and factors of character. that these levels of consciousness have some relation to the psychic centres of the physical body is a reasonable assumption, but we must not be crude and mediaeval in the conclusions we draw. occult anatomy and physiology have been worked out in detail in

virtues and vices assigned to each sephirah of the tree.-these indicate the qualities necessary in order to take the initiation of that grade, and the form that is taken by any unbalanced force in that sphere. in the highest grade of all, before form is developed, there is no correspondence. 17. section 8. correspondence in microcosm.-the microcosm- which is man, corresponds with the sephirothic macrocosm, and is important from many practical standpoints, particularly that of spiritual healing and astrology. 18. section 9. the four suits of the tarot pack.-the. io' don of the tarot cards to the tree opens up immense 1 of practical importance and forms the philosophical b h ofthe divinatory art. 19 n the reader keeps these explanations in mind he will he able to follow the lines of reasoni

irrational though its attempts to philosophise its system may be, its methods are empirically sound. the occultist, and especially the practitioner of ceremonial magic, if uninstructed in this discipline, tends to start his operation without any reference to cosmic law or spiritual principle; consequently the astral images he forms are like foreign bodies in the organism of the celestial man, or macrocosm, and all the forces of nature are spontaneously directed towards the elimination of the foreign substance and the restoration of the normal equilibrium of stresses. nature fights the magician tooth and nail; consequently, whosoever has resorted to unconsecrated magic may never lay down his sword, but must always be on the defensive in order to maintain that which he has won. but the adep

facts of cosmogony by purely intuitive means and the use of the method of correspondences, centuries before the invention and perfection of the instruments of precision which enabled modern man to make the same discoveries from another angle, must be a matter of perpetual 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 man

27. whenever we are working dynamically upon any plane we are operating the righthand pillar of the tree and derive our primary energy from the yod-force of chokmah. in this connection we must refer to the fact that the microcosmic correspondence of chokmah is given as the left side of the face. the macrocosmic and microcosmic correspondences play an important part in the practical workings. the macrocosm, or great man, is, of course, the universe itself; and the microcosm is the individual man. it is said that man is the only being that has a fourfold nature exactly corresponding in its levels to the cosmos. the angels lack the lower planes, and the animals lack the higher planes. 28. the references to the microcosm should not, of course, be taken crudely as representing the parts of the

d do so, shifts the level of consciousness on to a plane on which they find themselves of the requisite polarity, and works thereon. the priest of osiris sometimes employs the elemental spirits to supplement his polarity, and the priestess of isis invokes angelic influences. 34. because manifestation takes place through the pairs of opposites, the principle of polarity is implicit not only in the macrocosm but also in the microcosm. by understanding it, and knowing how to avail ourselves of the potentialities it affords, we can raise our natural powers far above their normal; we can use our environment as a thrust-block; we can look for the potent chokmah-force in books, in our racial tradition, in our religion, in our friends and associates; from all these we can receive the stimulus that

d assimilating of food and its building up into tissue, and katabolism, or the breaking down of tissue in active work and the output of energy. the by-products of katabolism are the fatiguepoisons which have to be eliminated from the blood by rest. the life-process is an everlasting uphuilding and downbreaking, and geburah and gedulah (another name for chesed) represent these two processes in the macrocosm. 8. chesed, being the first sephirah of microprosopos, or the manifested universe, represents the formulation of the archetypal idea, the concretion of the abstract. when mystical qabala page 111 the abstract principle that qms the root of some new activity is formulating in our minds, we are operating in the sphere of chesed. let an example serve to make this clear. supposing an explore

dualised being builds up, must be regarded as the nucleus of consciousness rather than consciousness itself daath, the invisible sephirah, is also on the central pillar, though, strictly speaking, it always belongs to another plane to that on which the tree is being considered. for instance, as we are considering the tree microcosmically at the moment, daath would be the point of contact with the macrocosm. it is not until we come to tiphareth that we get clear-cut, individualised consciousness. 29. tiphareth is the functional apex of the second triad on the tree, whose two basal angles consist of geburah and gedulah (chesed. this second triad, emanating from the [page 196] first triad of the three supernals, forms the evolving individuality, or spiritual soul. it is this which endures and

the primary principles emanating from the subtler sephiroth. it is, as it were, a treasure-house of images on a higher arc; but whereas the astral plane is peopled by images reflected from forms, the images of the sphere of tiphareth are those formulating, and as it were crystallising out, from the spiritual emanations of the higher potencies. 62. tiphareth mediates between the microcosm and the macrocosm "as above, so below" is the keynote of the sphere of shemesh, wherein the sun that is behind the sun focusses into manifestation. 63. in the anatomy of the divine man is the interpretation of all organisation and evolution; in fact, the material universe. is literally the organs and members of this divine man; and it is through an understanding of the soul of adam kadmon, which consists

rocosm, the breast is the correspondence assigned to tiphareth. in the breast are the lungs and the heart, and immediately below these organs, and intimately connected with them and controlling them, is the greatest network of nerves in the body, known as the solar plexus, aptly so named by the ancient anatomists. the lungs maintain a singularly intimate relationship between the microcosm and the macrocosm by determining the ceaseless tidal motion of the atmosphere, in and out, in and out, that never ceases day or night, until the golden bowl is broken and the silver cord is loosed and we cease to breathe. the heart determines the circulation of the blood, and the blood, as paracelsus truly said, is a "singular fluid" modern medicine knows well what sunlight means to the blood. it has also

fl after the swan of the empyrean has laid the egg of rnaul festation in the darkness of the cosmic night. mystical qabala page 149 14. the gods are emanations of the group-minds of races; they are not emanations of eheieh, the one and eternal. nevertheless, they are immensely powerful, because by means of their influence over the imaginations of their worshippers they link the microcosm with the macrocosm; for by meditation on the ideal beauty of apollo the soul of man is opened to beauty in general. 15. as man has analysed life and discerned factor by factor its prime motives, he has apotheosised them. because man in all parts of the globe has found that the same needs and motives actuate him, he has evolved comparable pantheons. because temperaments differ, he has evolved as different p

ns form the etheric double, and the etheric double inoulds the physical vehicle, which is the "earth" of the circuit. this is a fact that is generally realised, and its implications are easily seen as soon as attention is drawn to them. 25. but a point we do not so readily realise is that there is a 'flow and return between each "body" or level of consciousness and its corresponding aspect in the macrocosm. just as there is an intake and output on the level of malkuth whereby food and water are received into the body as nutriment and rejected as excreta, which is the food of the vegetable kingdom under the polite name of manure-so is there an intake and output between the etheric double and the astral light, and [page 230] between the astral body and the mind side of nature, and 50 on up t

re is associated with netzach. the lamp is the magical weapon used in operations of the element of fire. hence the association with netzach. the element of fire is associated with the fiery energy at the heart of nature, and connects up with the mars aspect of the venus sephirah. 37. we see, then, from a study of the foregoing symbolism, that the mars, or victory, symbolism is associated with the macrocosm, and the venus, or love, symbolism with the microcosmic or subjective aspect. this gives us the key to a very important psychological truth, well understood by the ancients, but which had to await the work of freud for its interpretation in modern language. this may best be expressed by saying that elemental energy, or the fundamental dynamism of an individual, is very closely connected

DION FORTUNE PSYCHIC SELF DEFENSE

ins subconsciously the psychic development thus conferred, and finds itself incarnated in a neurotic personality in this life? he will come under the dark dominion of the moon, and lilith will be his mistress. through the ill-fitting doors of the neurotic temperament the forces of the abyss find ingress. the dissociated complexes of the microcosm are reinforced by the dissociated complexes of the macrocosm, for that is precisely what the qlippoth are. occultists and their ignorant admirers, the superstitious, have always held that insanity had to do with demonic possession. modern medicine disputes this, and declares the various manifestations of the diseased mind to be due entirely to subjective psychological processes. at present these two schools of thought are like two armed camps, dra

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the tree of life is a picture of both the objective world and the landscape of the human psyche. the major realms of the cosmos are described in ten realms called sephirots. the sephirots are connected by a system of paths, 22 in number. the different parts of the cosmos reflect the pattern of the whole and the whole of existence is tied together in a complex system of correspondences between the macrocosm and microcosm. the modern tarot has been reworked so as to correlate with qabalistic symbology. bota is organized as an ancient mystery school. as they grow spiritually members attempt to live out the truth of the oneness of god, the brotherhood of man, and the kinship of all life. their social outlook is stated in seven values: 1. universal peace; 2. universal political freedom; 3. univ

has been widely acknowledged by his contemporaries, and in 1992 he received the marc edmund jones award for his contributions to astrological studies by the national astrological society of the united states. he has lectured widely to astrological organizations across europe and north america. sources: campion, nicolas. the age of aquarius: a modern myth. in joan mcevers, ed. the astrology of the macrocosm. st. paul, minn: llewellyn publications, 1990. the book of world horoscopes. wellingborough, uk: aquarian press, 1988. camp meetings camp meetings (also known as assemblies) have occupied an important place in the advancement of spiritualism since 1873, when the first camp meeting was initiated at lake pleasant, massachusetts. these camp meetings were very like the revivalistic camp meet

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

vember 1948. hallucinations of the sane. journal of insurance medicine 5, no. 3 (1950. psychiatry and intuition. journal of insurance medicine 4, no. 3 (1949. science studies intuition. tomorrow (may 1950. when is healing psychic? tomorrow (spring 1955. where is bridey murphy? tomorrow (spring 1956. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. the macrocosm the whole universe.from the greek words macros (long) and kosmos (the world).symbolized by a six-pointed star, formed of two triangles. this is the sacred symbol of solomon s seal. it represents the infinite and the absolute.that is, the most simple and complete abridgment of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm and th

star, formed of two triangles. this is the sacred symbol of solomon s seal. it represents the infinite and the absolute.that is, the most simple and complete abridgment of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm and the microcosm (world in miniature (see also magical diagrams) encyclopedia of occultism& parapsychology. 5th ed. the macrocosm 953 macro-pk term used to denote the effects of psychokinesis (paranormal movements) that, like table turning, are large enough to be observed by the naked eye. in contrast, micro-pk refers to psychokinetic effects so minute that they require statistical analysis or special methods to detect. the macroprosopus representing one of the four magical elements in the kabala and probably repre

sal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was drawn within it and, according to the position of the magician at its point or base, so the spirits were conjured (summoned up) from heaven or hell. the double triangle, or the sign of solomon, is symbolic of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire

ntains transcript and tape collections as well as a file and indexing system, compiles statistics, and maintains a research program and database. address: 152 west sherman, caro, mi 48723 (see also bigfoot information center; monsters; sasquatch investigations of mid-america) the microcosm from the greek micros, small; and kosmos, a world. the little world of the human being, as distinct from the macrocosm, or great world, of the universe. the relationship between microcosm and macrocosm has preoccupied philosophers for many centuries, with the macrocosm believed to be symbolized in the microcosm. according to some occultists, the microcosm was itself symbolized by the pentagram, or pentacle,.a fivepointed star believed to represent humanity and the summation of the occult forces. paracels

believed to be symbolized in the microcosm. according to some occultists, the microcosm was itself symbolized by the pentagram, or pentacle,.a fivepointed star believed to represent humanity and the summation of the occult forces. paracelsus held that this sign had a marvelous magical power over spirits and that all magic figures and kabalistic signs could be reduced to two.the microcosm and the macrocosm (see also magical diagrams) micro-pk term used to denote psychokinetic (paranormal movement) effects that are weak or minute, thus requiring statistical analysis or special methods of detection. in contrast, macro-pk effects are paranormal movements sufficiently large or impressive to be observed by the naked eye. the microprosopus one of the four magical elements in the kabala, probably

has been a popular symbol. the contemporary revival of astrology has seen the twentieth century as the beginning of the aquarian age and has projected a hope that it will bring broad characteristic changes. sources: bach, eleanor. astrology from a to z: an illustrated source book. new york: philosophical library, 1990. campion, nicolas. the age of aquarius: a modern myth. in the astrology of the macrocosm. edited by joan evbers. st. paul, minn: llewellyn publications, 1990. filbey, john, and peter filbey. the astrologer s companion. wellingsborough, northampton, uk: aquarian press, 1986. precipitation of matter one of the phenomena of spiritualism known as the passing of solids through solids. the theory suggests before one solid body passes through another it is resolved into its compone

ed all the lessons it must learn (2) cause and effect.the belief in the law of karma (i.e, as you sow, so you will reap (3) opportunity.every experience in life is an opportunity for an individual to become more godlike and everyone is placed in exactly the right conditions needed to learn lessons and give service (4) correspondence.the belief that as above, so below. the microcosm is part of the macrocosm. we are cells of the cosmos, just as our bodies, in turn, are made up of cells, with the same laws applying at all levels (5) equilibrium and balance.the law connected to karma, described as the law of compensation. it claims that no action can continue indefinitely, but will travel just as far before a reaction pulls things back to normal. human joy and sorrow follow this law (i.e, ex

FAUST

full of mystery, from nostradamus very hand, is it not ample company? the stars course then you ll understand and nature, teaching, will expand the power of your soul, as when one spirit to another speaks. tis vain to think that arid brooding will explain the sacred symbols to your ken. ye spirits, ye are hovering near; oh, answer me if ye can hear! he opens the book and perceives the sign of the macrocosm. what rapture, ah! at once is flowing through all my senses at the sight of this! i feel a youthful life, its holy bliss, through nerve and vein run on, new-glowing. was it a god who wrote these signs that still my inner tumult and that fill my wretched heart with ecstasy? unveiling with mysterious potency the powers of nature round about me here? am i a god? all grows so clear to me! in

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

illusion of a difference within itself is a play of the divine arising from an unfathomable whim- 0' virtually all books on the subject of the qabalah feature one or more forms of the map of consciousness known as the tree of life. the tree of life objectively represents the physiospiritual entirety of both the individual soul, or microcosm created in the image of elohim, and the divine soul, or macrocosm as the body of celestial man (adam kadmon ]vmdk ,da. thus, the hebrew word adam (mda, lit. man, like the word purusha in sanskrit, denotes both the individual person and the supreme persona of the divine self. and upon the likeness of the throne was the appearance of adam upon it from above. 15 as touched upon earlier, the tree of life is the qabalistic equivalent of the tantric chakras

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

d; he has familiarity with the race of demons, knowing that he is of the same origin; he despises that part of his nature which is only human for he has put his hope in the divinity of the other part' the fathers of the church had placed man in a dignified position, as the highest of terrestrial beings, as spectator of the universe, as the microcosm containing within himself the reflection of the macrocosm. all these orthodox notions arc in the oration on the dignity of man,2 but the dignity of man as magus, as operator, having within him the divine creative power, and the magical power of marrying earth to heaven rests on the gnostic heresy that man was once, and can become again through his intellect, the reflection of the divine mens, a divine being. the final revaluation of the magicia

at stress, and this is recognisably a legacy from the ficinian magic. the de harmonia mundi (1525) of francesco giorgio, or giorgi, a franciscan friar of venice, develops to the full a theme which is implicit in all types of the hermetic-cabalist tradition, namely the theme of universal harmony, of the harmonious relationships between man, the microcosm, and the greater world of the universe, the macrocosm. this theme was, of course, by no means new; on the contrary, it had been basic throughout the middle ages. rut to the native pythagorean mediaeval tradition, hermetism and cabalism added immense richness and complexity, swelling out the universal harmonies into a new symphony. giorgi, who had learned cabala and was in touch with ficinian florentine circles, was the first to make this ne

n a christian sense, but only in a neoplatonic or hermetic sense. a good way to approach the study of bruno's numerology would be, first of all to master the relevant chapters in agrippa; then to compare these carefully with bruno's de monade; and then to go on to robert fludd on the "divine numbers".2 fludd is doing the same thing, going through the numbers and their meanings and within the same macrocosm-microcosm framework, but he has reverted to the christian interpretation of the mens, intellectus- word, anima mundi, as representing the christian trinity. fludd mentions hermes trismegistus, whom he worships, with nearly every breath he takes, but the trinity, the angels, cabalism are once again correctly related into the framework from which a christian magus operated and within which

ce he may not only know the nature of the stars and their action on things below but may rise to the highest heights and understand all truth. man's mens being made of life and light, in the image of god, when man knows himself he becomes like god (again quoted in ficino's latin).1 it is thus on this hermetic basis of man as the magus man2 that fludd proceeds to his account of the two worlds, the macrocosm and the microcosm, in his utriusque cosmi. historia. the account of the creation, with which he begins his first volume and which is illustrated by de bry's remarkable plates, 1 fludd, utriusque cosmi. historia, i, pp. 11-12; cf. ficino, pimander, cap. i (ficino, pp. 1837-8. 2 the "magnum miraculum est homo" passage is, of course, constantly quoted by fludd; see for example, utriusque co

true unifying principle of mersenne's work is moses, an orthodox moses, who, turning his face against magic, ushers in the new science. mersenne does not often mention hermes trismegistus; and when he quotes from the hermetica it is always in greek, never in ficino's latin translation.2 but he fully realised how basic was hermes for fludd and for the whole tradition from whence fludd derived. the macrocosm-microcosm theory of fludd's "two worlds" cannot be proved, says mersenne, because the "egyptians" teach that man contains the world and because "mercurius (also meant by "the egyptians) calls man a great miracle and like to god.3 i have not found in the quaestiones in genesim any evidence that mersenne knew when he wrote it of casaubon's discoveries about 1 on fludd and the rosicrucians

, with many quotations in ficino's latin, see his utrituque cosmi. historia, ii, pp. 129-31. 442 hermes trismegistus and the fludd controversies he, kepler, is using "mathematical demonstrations" in his own work on harmony, whereas for fludd "chemists (i.e. alchemists, hermetists, paracelsists" are the true mathematicians' he points out that fludd's numerical and geometrical arguments rest on the macrocosm-microcosm analogy, whereas he (kepler) is studying the heavens in themselves and quite apart from such analogies.2 hence the illustrations to fludd's books are "hieroglyphs"3 or "pictures, whereas kepler's illustrations are mathematical diagrams and he is arguing as a mathematician: tuis picturis mea comparavi diagrammata; fassus librum meum non aeque atque tuum ornatum esse, nee futurum

rks on harmony, he will show any reader that "rem mathematicam ego tradam mathematice, tu hermetice".8 the root of the matter is that "mathesis" or mathematics "more hermetico" as used by fludd on harmony means those numerological relationships, ultimately based on astrology, running through the three worlds, the empyrean, the celestial world, and the elemental world, and which bound together the macrocosm and the microcosm. mathematics in kepler's sense is quantitative measurement, and in his book he is applying it empirically and only in the celestial world, and there only to the movement of the planets. jam ut propius accedamus ad fundamenta, quibus robertus de fluctibus superstruit suam musicam mundanam; primum ille totum mundum, omnesque tres ejus partes, empyream, coelestem, elementa

FRATER U D PRACTICAL SIGIL MAGIC

off the censor completely and thereby provide direct contact between these areas of the psyche. 98/ practical sigil magic sherwin fs model a= ego, will, belief b= awareness, perception consciousness: individuality, awakeness hga= the holy guardian angel= censorship mechanism reactive mechanisms c= altered consciousness, gliminal state of consciousness h d= sub/unconsciousness, sleep, true will e= macrocosm, chaos k= kia, soul, individuality without ego but how does it work/ 99 to begin with, this model suffers, like most modls do, from being overly one-sided. it pretends that the barrier of the cens gsemi-permeable h membrane or filter which its movement in one direction only (from d to a/ ocking everything in the opposite directions this is certainly an exaggeration because within this mo

FULLER J F C SECRET WISDOM OF THE QABALAH

nd the upper, is essentially a part of man's nature. when this equilibrium is lost, society, however progressive it may seem materially, is plunged back into chaos from which cosmos and order can only emerge by an illumination, a balancing of forces, which will give life and light to a new world order. man is the microcosm, because he cannot truly and meaningly say gi am h without postulating the macrocosm. the one is as much of his nature as the other, because his existence depends on the balance between both as certainly as an electrical current depends on what we call positive and negative waves of electricity or of light. glet there be light h occultly represents the world, not only as a material form, but as a spiritual idea. secret wisdom of the qabalah page 22 chapter ii the cosmogo

the zohar we read: the firmament is imprinted, at the four corners of a square, with four figures, of a lion, an eagle, an ox, and a man; and the face of a man is traced in all of them, so that the face of lion is of man, the face of eagle is of man, and the face of ox is of man, all being comprehended in him. 22 hence the four great qabalistic worlds together form a unit, a single great man, the macrocosm or adam illaah, the archetypal man- the form of the universe through which is manifested the divine essence of the ain soph. their names are (i) atziluth or the atziluthic world, the archetypal world or world of emanations- the ten sephiroth of which represent the operative qualities of the divine will. this world is also called the great seal, for it stamps out in its own form the three

the shekinah as symbolized by the letter shin. if this letter is placed in the centre of the four letters of tetragrammaton, we obtain yhshvh; that is ishvah, yeheshua, jehoshuar, joshua, and jesus, any one of which may be taken as the veritable name of the yetziratic deity, the god or genius of the world of formation. the chief of the angelic hosts is yhwvh(=326= 11= 5+ 6= the microcosm and the macrocosm, and only when the shekinah (w) flames forth does tetragrammaton descend in the merkabah, the chariot of magic, and become the great magician of the earthly world. to translate this involved symbolism in a simple way: god becomes manifest to our consciousness through the vibrations of light, life, love, etc- his spirit. this manifestation is nevertheless not god but the reflection of god

tself the seed of the tree of life. the value of heh being 5, this letter represents the secret wisdom of the qabalah page 46 microcosmic power which can bring the sephirotic scheme into consciousness. again, in order to realize the perfection of the unity of od heh it is necessary to establish a unity between vau and heh. here the vau, which is of the value 6, represents the consciousness of the macrocosm and heh the microcosmic power, not in god but in man. in the zohar we find a complex account of these permutations, which is worth quoting. it reads as follows: before israel went into captivity, and while the shekinah was still with them, god commanded israel: gthou shalt not uncover thy mother's nakedness h (lev. xviii, 7, and this captivity is the uncovering of the nakedness of the sh

es are sprung. it would, therefore, appear that the reason for the creation of the kings of edom was to account for the world being peopled with races other than that of israel. adam qadmon. on several occasions already have we made mention of adam qadmon. he is called by various names, such as the primordial man, the archetypal man, microprosopos, the man of the east, the shadow of the invisible macrocosm, the pre-existing soul of messiah, the cosmic son, etc, etc. strictly speaking, he is the form, not the spirit, of deity in atziluth. nevertheless, he is also the emanations of this form in the remaining three worlds; consequently there are four adam qadmons. as regards the first of these isaac myer writes the qabbalah shows the existence of four adams, or rather three continuations of t

irst law of creation, the one absolute law of nature, being that of distinction and harmonious balancing of opposing forces in universal equilibrium. 17 the source of messianic power. as the creation of the world was out of chaos, so must its destruction, which carries with it its spiritual resurrection, be through chaos; such is the simple logic of the qabalah. as god is the consciousness of the macrocosm, so is man the consciousness of the microcosm; such is the simple mystery of the qabalah. in the human world man is a god knowing good and evil, yet he is also the son of the god of the natural world- the creator of good and evil. as consciousness has been precipitated from the source of all things, so is it man's lot to expand his atom of consciousness until it fills eternity and merges

gan h of creative thought, must be something superior to, or certainly other than, the continuum or four-dimensional universe in which we live; for this continuum exists only in his thought, just as we are in ourselves superior to our own thoughts, for we are the creators of them and live in the shadow-world created by them. this spirit must be something which may be called reality, or truth (the macrocosm or macroprosopos) concerning which the human reason can only form symbolical pictures, reflections in a mirror. we will attempt to explain this in a simpler way: supposing we could not raise our heads and look at the sun, we could nevertheless examine it indirectly by gazing into a looking-glass placed at our feet. in it we should see a reflection of the sun, the only solar reality possi

deal, not necessarily order, which all great religious masters have passed through, and qabalistically it is fully described in the thirty-second chapter of genesis. 17 in it we read and jacob [the vau] rose up that night, and took his two wives [the two hehs, also the pillars of the temple- yakhin and boaz] and his eleven sons [the conjunction of the five and six pointed stars, the microcosm and macrocosm; also the van and heh final, which symbolize purification through the balancing of opposites] and passed over the ford jabbok [the veil of the abyss which separates the seven lower sephiroth from the three supernal ones. and jacob was left alone [in meditation, being cut off from the lower emanations] and there wrestled a man [the od] with him until the breaking of the day [the vision of

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

an excellent path, attempt it, but do not cling to his garments, he is an 'example' not a beast of burden. substituted service is a weakness and a failure. salvation by faith alone in any god or any man is a chimera, a fatal delusion.ifthese sayings are hard untoyou-comenot with us;delay,255in hope of increased strength and clear insight into analogies between man the microcosm and the universal macrocosm, which passes up to the divinest essence we can conceive,andbeyond it. in the second order, we are still very human but not onlyappendixd129human-weareattemptingto be ultra-human, i.e, divine.ifyou enter there, you must be in thought and practice like an angel, one who has passed beyond contract worship. unless while with us you can conceive and act as both a sister and a brother at once

GILBERT THE MAGICAL MASON

nowledge of two subjects is obtained- jesus christ and nature, note these two- as of equal importance. god is then thanked for the raising of some men who are able to bring arts to perfection; and then finally that man might understand his own nobleness and worth, and why he is called microcosmos- that is, i take it, man's unlimited range of improvement and that he is a mirrored reflection of the macrocosm, the divine universe of manifest255 ation. men are chided for adhering to short-sighted doctrines, as of aristotle and galen, when the greatertruthlies before them; of those teachersitis added that had they but been offered the knowledge of the rosicrucian initiation they would have accepted it with much joy. it is then explained that christian rosenkreuz on his returnchristian rosenkreu

ce by adam booz appeared in 1782: it refers to master pianco as a master of rosicrucians in 1781. from the life of robert fludd by the revdj.b. craven, i have taken the following notes.thenext great work was the theologico-political tractate, in three parts, on life, death and resurrection, printed in 1617:itis a work showing profound contemplation. then followed his greatest taskthe historyofthe macrocosm and the microcosm, metaphysical, physical and technical:this appeared in four parts, the first part of the first volume treats of god and the macrocosm; of man as an image of god; of god before creation, of the heavens, of creation, of the music of the spheres, of archangels, angels, and of evil demons, of the soul of the world and of the soul of man: and ends with chapters on the minera

ternal, nature is unseen, concealed, and existing68themagicalmasonas the shade or the type of all that is seen and known. nature has a spiritual essence; behind the astral form and the material image lies the concealed spirit, the vis ab initio, the energy from on high, from the exalted, from the divine essence. man, too, is triune, for man is a copy of the microcosm, which is a reflection of the macrocosm, the greater man 255 man's universe 'that which is below is like that which is above, says the smaragdine tablet, and this hermetic dogma is absolute truth. man has a material form. man has an astral form around which the matter has collected. both are ever changing, both are progressing. behind and above these, man exists as the dweller in these garbs, the higher spiritual ego, itself a

have learned, by the mental faculties, by meditation, concentration and by force of will; this system also was conducted by seven methods (1) intellectual studies (2) cultivation of the imaginative faculty (3)themeans of attaining to intuition (4) the preparation of the physical stone of the philosophers (5) realization of the microcosm as aa recent spiritual development 295representation of the macrocosm (6)themerging of the ego into the realm of macrocosmic beings (7) the state of beatific peace accepting and glorying in the cosmic will.itis alleged that there are persons having a certain birthright and peculiar constitution who have succeeded by theserneansinattaining supra-normal extensions of sight and hearing, but the posses255 sion of these powers is not claimed by those initiates

GILBERT THE SORCERER AND HIS APPRENTICE

w is that there is a species of circulation round the surface of our globe, arising, probably, i might say almost certainly, from it rotation on its axis, and from the inclination of that axis to the plane of its orbit; and two centres, two poles, a positive pole and a negative pole. and these poles govern the tatwic currents, or the life currents, as they pass over the globe. well now, as in the macrocosm so in the microcosm, as above sothetatwas193below, as inthegreat so inthesmall; and we find precisely the same thing in the hatching of an egg.ifyou carefully examine eggs from day to day, from the first day of incubation up to the timeofhatching, you will see the gradual formation of first one centre and then another within the yolk of the egg- a little knot apparently of the yolk matte

GOLDEN DAWN RITUALS C C1

vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven lettered notarikon or name: atyrara. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm (see full page diagram of complete hexagram) ararita atyrara atyrara is a notarikon that forms the divine name of seven letters with the hebrew initials of the sentence: dja wtrwmt wtwdwjyy car wtwdja car dja "one beginning of his unity, one beginning of his individuality, his permutation is one" observe the diagram on the following page and you will notice, that like the pentagram, each

he sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the divine names of rtk, hmkj and hnyb. to in

is the tablet of shewbread. notice within it is hidden both the macrocosmic direction within the zodiacal and the direction of the four winds, the microcosm. 22. h w z j f y l n s u x q hwhy w h hy hh w y yhwh hywh ywhh hyhw yhhw hhyw whyh hwyh wyhh nesher aryeh shor adam michael auriel gab riel gad ephraim manasseh issachar j udah naphtal i asher dan benjamin zebulon reuben simeon raphael in the macrocosm in the east is a, which is. in the south j, which is. 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

GOLDEN DAWN RITUALS D

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 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 t

GOLDEN DAWN RITUALS U1

mirror of the universe" for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerfu

. the nephesch shineth through the material body and formeth the magical mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy of the sphere of the universe. the space between the physical body and the boundaries of the sphere of sensation, is occupied by the ether of the astral world. that is to say, the container or recipient of the astral rays of the macrocosm. the nephesch is divided into seven palaces, combining the sephirotic influence in their most material forms. that is, the world of passions dominated by the ruach, or by the world which is beyond. or otherwise said its sephiroth are passionate, expressing a passionate dominion. thus, its three supernal sephiroth, rtk, hmkj and hnyb are united in a sense of feeling and comprehending impr

nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the sonofirerous sense. the right and left eye, the luminous sense, as the sun and the moon are the illuminaries of the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body are under f and c. the mouth is under b, the messenger and the speaker. the spiritual consciousness is a focus of the action of the neschamah. the lower will power should control the descent of the spiritual consciousness into the ruach, and then into the nephesch, for the consciousness mus

self to my higher and divine genius, and that in this event, i will not abuse the great power entrusted unto me" note that this clause answereth unto trapt, seeing that it is the lower will that must apply itself unto this work because it is the king of the physical man. all of the shining ones (whom we call angels) are microcosms of the macrocosms of yetzirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosms of briah, and the gods of the sephiroth are consequently the microcosms of the macrocosm of atziluth. therefore apply this perfecting to the spiritual nature as the preparation of the pathway for the shining light, the divine light. the evil persona of man is in the sphere of the qlippoth, and the devils are the microcosm

m of assiah. all archangelic forms are microcosms of the macrocosms of briah, and the gods of the sephiroth are consequently the microcosms of the macrocosm of atziluth. therefore apply this perfecting to the spiritual nature as the preparation of the pathway for the shining light, the divine light. the evil persona of man is in the sphere of the qlippoth, and the devils are the microcosm and the macrocosm of the qlippoth. this evil persona has its parts and divisions, and it is the part which touches the twklm of the nephesch which is its rtk. tremble, therefore, at the evil forces which be in thy own evil persona. and, as above the rtk of a man are his angelic and other forms, so below the twklm of the evil persona are awful forms, dangerous even to express or think of. du2 u3 u4 u5 task

GOLDEN DAWN RITUALS Z1

gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad, and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole a

GOLDEN DAWN RITUALS Z2

ith the higher soul of another. thus, he will assuredly be led into error, hallucination, or even madness) 16 w divination a. the form of divination. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary and the right understanding of the process so as to formulate a connecting link between the process employed and the macrocosm. f. the invocation of the higher; and arrangement of the scheme of divination and initiation of the forces thereof. g. the first entry into the matter. first assertion of limits and correspondences; beginning of the working. h. the actual and careful formulation of the question demanded, and consideration of all its correspondences and their classifications. i. announcement aloud that al

GOLDEN DAWN RITUALS Z3

sphere of sensation of the candidate. this does not imply that they were not naturally there before, but in the natural man, the symbols are unbalanced in strength, some being weaker and some stronger. the effect of the ceremony is to strengthen the weak, to purify the strong, and so begin to equilibriate them. at the same time this creates a link between them and the corresponding forces of the macrocosm. this being done, the hierophant commands the removal of the rope which has hitherto been purposely retained, symbolically to restrain the actions of the natural man, whose temptation is towards the evil persona. the four pillars being thus firmly established, the candidate is invested with the badge of the white triangle of the three supernals formulating in darkness. now, also, the hig

ly admitted as an initiated neophyte. the hiereus is charged with a warning address as again confirming the will of the candidate and addressing a final menace to the evil persona. the hierophant then states clearly what the candidate must begin to study. he affirms that the symbols must be equilibriated in the sphere of sensation before a link can be formulated between them and the forces of the macrocosm. the necessity of examination is insisted upon so that this may be completely done. the kerux then pours out the two fluids to make the semblance of blood. this is to fix in the candidate s sphere the symbols of the forces of transmutation in nature and also to make an astral link between these and the candidate s physical life as a guard of the secrecy of the mysteries. this particular

GOLDEN DAWN RITUALS ZAM1

close with the qabalisic cross. 8. the rose cross note: it might help you learn the rose cross ritual by first walking through the steps without any vibration or drawing the crosses. addendum the rose cross ritual is based on the power of the tetragrammaton infused with the fires of life, the ruach elohim, through the letter c. when placed in the center it unites the masculine with feminine, the macrocosm with the microcosm, as in hwchy. when placed after the letters (chwhy) it unites the three principles of fire, water, and air with the final principal of earth. its sealing properties come from a fiery wall of c infused within the elements of the microprosop..ritual i 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 3 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 pe

GOLDEN DAWN RITUALS ZAM8

hen a hexagram is used as the diagram, it represents concentrated force. both are applicable, the hexagon would be for spreading energies and the hexagram would be for specific or concentration of energies, as well as sealing. you should remember that at times in magical workings, both of them may be employed, but the hexagon always initiates the whirl. we call the hexagram the signet star of the macrocosm. it is the sign of the macrocosm, the greater or outer world. the six angles easily represent the six-day period of creation as depicted in genesis, while its synthesis can be akin to the seventh day, a period of rest. this is summed up by its hexagonal center. 10 let us divert a moment to the subject of the unicursal hexagram. for years, it was thought by followers of aleister crowley t

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

to judge a case by his secret fact) secret cipher of the ufonauts 41 aleister crowley called 11 the great magical number, as uniting the antithesis of 5 and 6 etc (see aia aziz, fact and morya, above) and further, the general number of magick, or energy tending to change. rene guenon calls 11 the great number of the hieros gamos, or, as annemarie schimmel explains it, the sacred marriage between macrocosm and microcosm which is the precise role of the medium and contactee as well. i have mentioned the seth material as indicating a continuity from the mediumship and ufo contacteeism of the past 100+ years to the so-called new age trance channeling phenomenon. to be sure, a parallel exists with the holy books and the patience worth material channeled by mrs. curran from 1916. the alleged di

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

he existence of what we can, for convenience, the holy guardian angel, ami the more we realize the implications of the theory of the existence of such a being, the clearer it becomes that our supreme task is to put ourselves into intimate communication with him" aleister crowley, magick without tears the ultimate goal or objective from practicing enochian magick is to unite the microcosm with the macrocosm; the subjective self with the objective universe. a more immediate goal for you, the enochian magician, is to gain conscious control over your own lile. these goals can be achieved by progressively entering and experiencing the thirty aethyrs. they can also be achieved by an invocation of your holy guardian angel. the only valid objective in performing any of the lesser rituals is to pur

is dualistic. however, aboye lil, man is monadic. this monadic nature, often called "monadic essence" in occult terminology, is symbolized by a circle with a point in the center as shown in the figure on the following page. the cirde's center is a geometric point of consciousness often called a "consciousness center" the surrounding circumference in the microcosm is called the "aura" while in the macrocosm it is called the "magical universe" a well-known axiom of occultism is that the aura of man is a magical mirror of the universe. in enochian magick, your aura is your personal replica of the magical universe. 18 man is like a circle whose center is nowhere (microscopic) and whose circumference is everywhere (infinite. enochian magick represents this center by the god hadit. the circumfer

ents. the first group of symbols are magical and cover all five elements. the second group of symbols are kerubic astrological sigils. the third alternate symbol group are the eastern tattwas adopted by the golden dawn. 20 21 the magical universe 'the magician works in a temple; the universe, which is (be it remembered) coterminous withhimself" aleister crowley, book 4 the magical universe is the macrocosm of the magician. as a magician, you will have your own experiences in your own aspects, but no two magicians will see the subtle planes of the watchtowers and aethyrs in exactly the same way. these general agreements are called signposts. like key sites on a map, the signposts will guide you through the majar regions of the cosmic planes. however, no two tourists will have exactly the sa

(especially the third aethyr, zom) but at least an intellectual understanding of it should be obtained at the beginning of your practice.this theorem is the underlying principie behindall operations of enochian magick.it explains how these operations work. this theorem is directly related to the hermetic axiom "as aboye so below" and the magical axiom that man is a microcosm. the outer world is a macrocosm of man the microcosm. whatsoever is in the world of man has its counterpart somewhere within man himself. whatsoever is in the world which is not within man, will not be encountered by man. this theorem holds trae for all energies, forces, beings, and things throughout the universe. the practice of enochian magick will demonstrate the truth of this theorem. the deities and demons encount

i ty whi le retaining your own serse of identity. a circie should be drawn around you to protect you during an operation as well as to symbolically remirad you that you are a microcosm. to attract an enochian deity into this circie (and hence into the microcosmn of the magician) requires an invocation. a triangle should be drawn outside your circle in order to attract an enochian deity finto your macrocosm (but not your microcosm. this attraction requires an evocation. one example of an evocation is crowley's well-known materialization of the demon khoronzon from the tenth aethyr, zax. to invite such a being into your circie could be harmful and should not be done lightly. when invoking, use the cup asa symbol of your openness and receptivity. when evoking use the sword to keep the entity

mames are from the tablet of union. step 10 calls upan the mames of the four great igngs of the watchtowers. while executing this ritual, you must be able to "see" the flaming pentagrams in the air alter tracing them with your wand. at the end of step 10 you should be able to feel the four kings and yourself together as a living pentagram. 101 hexagrams of the elements the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth. usuaily, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of dif ference from the pentagram. the golden da

without sex, which is to say that masculinity and femininity do not exist as separate qualities in those sublime regions. however, below lil each subplane downward into the physical plane is charged with forces that are either masculine or feminine or combinations of both. masculinity and femininity are two sides of a duality. your great work is to unite all dualities. the union of microcosm and macrocosm, the subjective self with its objective world, implies the union of all dualities including sexual polarities. it is your task as a magician to seek within yourself all of those qual i t ies charact er i zed as mascul ine or feminine. modern psychology suggests that every man has a feminine psychic component and that every woman has a masculine psychic component (this idea is expressed i

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

hap. xxii; meanwhile, if these enu merations are found incomplete, it may be that there were plenty more of such correspondences passing current. if thorr flung a toe into the sky as a constellation, there may also have been tongues that represented stars. the main difference between the scandinavian view and all the others is, as i said before, that the one uses the microcosm as material for the macrocosm, and the other inversely makes the universe contribute to the formation of man. there the whole of nature is but the first man gone to pieces, here man is put together out of the elements of nature. the first way of think ing seems more congenial to the childhood of the world, it is all yeulx, des nues furent les pcnsees, du vent furent les allaines, des pierres furent les oz, du saint e

giant banio s body, of his skull the sky, of his eyes the sun and moon, of his flesh the earth, of his bones rocks and hills, and of his hair trees and plants. similar macrocosms are met with in japan and ceylon; kalmuk poems describe how the earth arose from the metamorphosis of a mountain-giantess, the sea from her blood (finn magn. lex, 877-8, and suppl. but indian doctrine itself inverts this macrocosm, making the sun enter into the eye, plants into the hair, stones into the bones, and water into the blood of created man, so that in him the 1 the giants mould a man out of clay (leir, sn. 109. the finnish god hmarinen hammers himself a wife out of gold, eune 20. pintosmauto is baked of sugar, spice and scented water, his hair is made of gold thread, his teeth of pearls, his eyes of sapp

oon. 703 like the giant, the god (wuotan, the sky) has but one eye, which is awheel and a shield. in beow. 113.5 bedcen godes is the sun, the great celestial sign. 1 with this eye the divinity surveys the world, and nothing can escape its peering all-piercing glance 3, all the stars look down upon men.3 but the on. poets, not content with treating sun, moon and stara as eyes of heaven, invert the macrocosm, and call the human eye the sun, mooiv or star of the skull, forehead, brows and eyelashes -y they even call the eye th shield of the forehead: a confirmation of the similar name for the sun. another title they bestow on the sun is gimsteinn himins.(getnma coeli) j so in as. heofones gim/ beow. 4142. and wuldres .gim, andr. 1289 (see suppl. and not only is the sun represented as the god

d church-hymn lucifer is provided with a chariot: currus jam poscit phosphorus (reita giu fergot tagastern, hymn. 2, 3. 724 sky and staes. each other, of equal size and brightness, perhaps the twins? this is another instance of the connexion we found between stars and eyes; and the toe translated to heaven is quite of a piece with the tongues and the correspondence of the parts of the body to the macrocosm, p. 568 (see suppl. the milky-way and its relation to irmin i have dealt with, pp. 356-8. amongst all the constellations in our sky, three stand pro minent to the popular eye: ursa major, orion and the pleiades. and all of them are still known by native names; to which i shall add those in use among the slavs, lithuanians and finns, who give them the same place of honour as we do. the gr

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

evolution (rose) we attain thereby. the hermetic rose cross the intricate symbol above is called the alchemical and hermetic rose cross, and is a very old mystical symbol. it is composed of two rosy crosses united into one: the small rosy cross at the center. representative of man, the microcosm.is in turn the center point of a larger rose residing at the heart of the large cross.symbolic of the macrocosm. upon the four ends of the large cross are inscribed the three alchemical symbols: mercury, sulphur, and salt. at the top of the cross, mercury is placed in the center, sulphur on the left, and salt on the right. upon the other ends of the cross the symbols have been inscribed in such an order as to conform to the esoteric tradition. also upon each arm, adjacent to the alchemical symbols

d a line parallel to the base, symbolizes earth; the triangle above, with a line parallel to the base but with the point upward, represents air; the upper triangle on the right of the pentagram, with the point downward, symbolizes water; the lower small triangle on the right, with the point upward, represents fire. on the lower arm of the figure, below the large rose, is a hexagram. symbol of the macrocosm.composed of two interlaced triangles. at its points are inscribed the six planets, according to the ancient astrological tradition: at the bottom is the moon, at its right is venus, followed in turn by jupiter, saturn, mars, and mercury. at the center of the hexagram is the sun. the order of arrangement of these symbols conforms to certain kabalistic rituals. the lower end of the longest

fect memory the complete storehouse of facts and experiences. it is located in the subconscious mind. in order to reach the storehouse of memory, it is necessary to make the objective mind relatively dormant so the subconscious mind may rise in activity. metaphysics.an inquiry into ultimate and fundamental reality or the nature of being. also an inquiry into the nature of knowledge. microcosm and macrocosm.there is but one universe, one system of cosmic laws directing the forces which manifest in all things. things are different in their forms only, not in the basic principles which give them existence. a cell of the body differs from a planet only in its particulars, its extension, or mass and function. both are subject to the same universals, or cosmic order. we are wrongly accustomed to

h are subject to the same universals, or cosmic order. we are wrongly accustomed to think of the so-called finite things and the things of ourselves and our earth as constituting one world, and the infinite as another. the world, however, as seen through the microscope is [186] the same cosmos as seen through the telescope. the error in differentiating caused the origin of the words microcosm and macrocosm. microcosm is derived from the greek words mikros, meaning small, and kosmos, meaning world; thus, small world. macrocosm is derived from makros, meaning great; thus, great world or universe. the sages warned against this false thought, this separation of the two, by expounding the adage,"as above, so below. mind.the mystic makes the important distinction between brain and mind. the brai

HELENA BLAVATSKY THE KEY TO THEOSOPHY

txt poor untutored savage, has a good proof that such states differ. q. you do not accept, then, the well-known explanations of biology and physiology to account for the dream state? a. we do not. we reject even the hypotheses of your psychologists, preferring the teachings of eastern wisdom. believing in seven planes of kosmic being and states of consciousness, with regard to the universe or the macrocosm, we stop at the fourth plane, finding it impossible to go with any degree of certainty beyond. but with respect to the microcosm, or man, we speculate freely on his seven states and principles. q. how do you explain these? a. we find, first of all, two distinct beings in man; the spiritual and the physical, the man who thinks, and the man who records as much of these thoughts as he is ab

sciple of plotinus. it is said of him that he was a living library and a walking museum. towards the end of his life he became the instructor in greek literature of zenobia, queen of palmyra. she repaid his services by accusing him before the emperor aurelius of having advised her to rebel against the latter, a crime for which longinus, with several others, was put to death by the emperor in 273. macrocosm (gr) the "great universe" or kosmos, literally. magic the "great" science. according to deveria and other orientalists "magic was considered as a sacred science inseparable from religion" by the oldest and most civilized and learned nations. the egyptians, for instance, were a most sincerely religious nation, as were, and are still, the hindus "magic consists of, and is acquired by, the

old to the dead letter, to translate it beyond nature or supernatural, as it is rather beyond the natural, visible, or concrete. metaphysics, in ontology and philosophy is the term to designate that science which treats of the real and permanent being as contrasted with the unreal, illusionary, or phenomenal being. microcosm the "little" universe meaning man, made in the image of his creator, the macrocosm, or "great" universe, and containing all that the latter contains. these terms are used in occultism and theosophy. mishnah (heb) lit "a repetition" from the word sh n h "to repeat" something said orally. a summary of written explanations from the oral traditions of the jews and a digest of the scriptures on which the later talmud was based. moksha (sans) the same as nirvana; a postmorte

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ly and this felon for america. he has not been over scrupulous and has been making use of occultism for mere secular gain. i could tell you much of it if i were to see you personally. i know about thomas' he is a public medium, and like all the rest, pays the penalty of being subject to the will of elementaries& losing control of himself. he has attained to some kind of spiritual insight into the macrocosm, but others have done it so much better, that it is very little worth. his paper advertises him& he makes what's to him a living by it. please excuse a short letter this time. in haste, yours fraternally, wm. alex. ayton i thomas henry dalton (aet. 27) described as a grocer, was sentenced to seven months imprisonment at leeds borough sessions in january 1883 on a charge of conspiring to

INITIATION INTO HERMETICS

act of the universe. the eternal, the infinite, the boundless, and the uncreated have been expressed symbolically by the word aum and the dark purple to black color. initiation i theory the great secret of the tetragrammaton or the quabbalistical yod-he-vau-he device: that which is above is also that which is below (hermes trismegistus) 1. about the elements everything that has been created, the macrocosm as well as the microcosm, consequently the big and the small world have been achieved by the effect of the elements. for this reason, right from the beginning of the initiation, i shall attend to these powers and underline their deep and manifold significance in particular. in the occult literature very little has been said about the powers of the elements up to now so that i made it my

nd them. subject to this law of cause and effect is also the law of evolution or development. thus development is an aspect of the karma law. man 9. about the body man is the true image of god; he has been created in the likeness of the universe. everything great to be found in the universe is reflected, i a small degree, in man. for this reason, man is signified as a microcosm in contrast to the macrocosm of the universe. strictly speaking, the entire nature manifests itself in man and it will be the task of this chapter to inform about these problems. i do not intend to describe the physical occurrences in the body because everybody can find information about it in any respective work. what i shall teach is to regard man from the hermetic standpoint, and i shall enlighten interested peop

ughly informed. truth depends on the insight of each individual. and as we cannot all have the same insight or perception, it is impossible to generalize the problem of truth. therefore from is standpoint and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. only he who knows and masters the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. certain aspects of the absolute truth will be surely acknowledged by everyone. nobody, indeed, will doubt that there is life, volition, memory and intellect, and will refrain from arguing about these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerned would do nothing else but regard it again

the principles, i advise everybody that this part should not only be read, but must become the mental possession of the concerned person by means of intense reflection and meditation. he who is going to be a magician will recognize that life is dependent on the work of the elements in the various planes and spheres. it is to be seen in great and in small things, in the microcosm as well as in the macrocosm, temporarily and eternally, everywhere there are powers in action. starting from this point of cognition, you will find that there is no death at all, in the true sense of the word, but everything goes on living, transmuting and becoming perfect according to primitive laws. therefore a magician is not afraid of death, for he believes the physical death to be only a transition to a subtle

e opposite quality. iii. magic physical training: a) conscious pore breathing b) conscious position of the body (carriage) c) body control in everyday life, at will. before falling asleep, the most beautiful and purest ideas are to be taken along into the sleep. end of step ii step iii knowledge, daring, volition, silence: these are the four pillars of solomon s temple, i.e, the microcosm and the macrocosm upon which the sacred science of magic is built. according to the four elements, they are the fundamental qualities which must be inherent in each magician if he aspires to the highest perfection in science. everyone can acquire magic knowledge by diligence and assiduity, and mastery of the laws will lead him, step by step, to the supreme wisdom. volition is the aspect of willpower that

also enables him to move about freely not only on our planet, but he can transfer himself with his mental body into other spheres as well, which depends on his maturity. thus he will learn to know the whole universe, and in case of need, also to be active in some other spheres up to a certain degree. it ought to be the pride of every magician to get acquainted with the whole universe, that is the macrocosm, this being the proper purpose of the mental or spiritual wandering. a good deal could be said theoretically about this faculty and everything else connected with it, but as this work is to be a textbook for practitioners, let us not waste any time with the description of experiences and occurrences, such as every magician will collect himself for the benefit of his own conviction. for t

e expansion ceases, the magnetic fluid begins to work and this is where it is most powerless. the distance from the focus or center to the periphery of the electric fluid is exactly the same as the one from the beginning of the magnetic fluid to the periphery where the magnetic attractive power is strongest. this law is valid in small things as well as in big ones, in the microcosm as well as the macrocosm. when loading with a volt, attention has to be paid to this law. if you wish to load a talisman, etc, for your own purposes with a volt, you have to proceed as follows: in the right half of your body, accumulate the electric fluid dynamically with all your strength via your hand and finally through the forefinger. project the accumulated electric fluid to a powerful electric spark and en

ISIS UNVEILED

n the lower light, whilst the lowest light, moreover, takes two directions; above, it is connected with the white light, and bdovj with the burning matter. now, this is constantly consuming itself, and perpetually ascends to the upper li^t, and thus everything mages into a single unity" such were the ancient ideas of the trinity in the unity, as an ab- straction. man, who is the microcosm of tiie macrocosm, or of the 532. idrak ztdak. ii, j 78; ztaar. iii. p. 288 b, amsl td, 1714. 533. idrak zutah. ii, 5 3. s34. ibid, ii, 63; vii. f fi 177-187. 535. jam tcni quoniam hoc in loco recondita est ilia plane non utiintur, et tadtiim de parte lucii ejus participant quae demittitur et ingreditur intra slum ain soph pro- tednim e penana 7k^ god] deorum: intratque et pemimpit et transit per adam pri

man should be, and yet is not. the first races of men were spiritual, and their proto- plastic bodies were not composed of the gross and material substances of which we see human bodies composed nowadays. the first men were created with all the faculties of the deity, and powers far transcending those of the angelic host; for they were the direct emanations of adam kadmon, the primitive man, the macrocosm; while the present humani- ty is several degrees removed even from the earthly adam, who was tite microcosm, or 'the little world' ze'ir anphi, the mystical figure of the man, consists of 243 numbers, and we see in the circles which follow each other that it is the angels which emanated from the 'primi- 714. zolur. ni, p. 4s a; anuterdam ed. digitizecoy google the pall op adau 277 tive m

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ign. the latter half (or left wing of this grand zodiacal army, or host of heaven, drawn up in battle array, and headed as, by a figure, we shall choose to say by the archangel michael, or the sun, at the centre, or in the champion, or conquering, point) is called by the cabalists and therefore by the rosicrucians the abstract microcosmos, in which microcosm, or little world, in opposition to the macrocosm, or great world, is to be found man, as produced in it from the operations from above, and to be saved in the great sacrifice (crucifixion-act, the phenomena of the being (man, taking place in the mythic return of the world. all this is incomprehensible, except in the strange mysticism of the gnostics and the cabalists; 62 the rosicrucians. fig. 14 and the whole theory requires a key of

s it were, of independent, completer advance, allowing their original spark of light to expand and thrill with higher and more vivid force, and to urge forward with more abounding, informed purpose all wrought by planetary influence, directed by the unseen spirits (or workers) of the great alchemy. 191 original architect, building his microcosmos of a world from the plans and powers evoked in the macrocosm, or heaven of first forms, which, in their multitude and magnificence, are as changeable shadows cast off from the central immortal first light, whose rays dart from the centre to the extremest point of the universal circumference. it is with terrestrial fire that the alchemist breaks or sunders the material darkness or atomic thickness, all visible nature yielding to his furnaces, whose

and multiplies, germinating as fructifying in the matrix, or the laboratories of the earth; that gold is produced with infinite pains, as it were, by these chcmic operations of nature, very slowly under certain circumstances, but very rapidly under other more favourable, more powerful conditions; that it is possible for the adept to act as the midwife of nature, and to assist in her deliverance, macrocosm and microcosm. 195 and in the birth of gold, in these occult senses; that the work of nature being thus expedited by this alchemical art, the hitherto thwarted intention of providence is effected in the predetermined liberation of the divine gold, lux, or light, which is again united to its radix, or producing-point, in heaven. a spark of the original light is supposed by the rosicrucian

K AMBER THE BASICS OF MAGICK

planes' or 'the invisible world. planes are essentially the same as worlds. vehicles or sheaths are the same as bodies. some groups include an etheric or vital body between physical and astral: it is mostly 'physical' with a little of the lower 'astral' besides. and sometimes astral and mental are each divided into two parts (upper and lower. the 'causal body' is the upper 'mental. microcosm and macrocosm we have been describing 'traditonal' occult philosophy here, and certainly an important part of the tradition is the idea (and terms) microcosm and macrocosm. the greater universe, known as the *macrocosm, includes everything that exists. it corresponds with the *microcosm, or tiny universe, ie. man- who is thought of as a miniature replica of the macrocosm (whole universe. this basic ma

inly an important part of the tradition is the idea (and terms) microcosm and macrocosm. the greater universe, known as the *macrocosm, includes everything that exists. it corresponds with the *microcosm, or tiny universe, ie. man- who is thought of as a miniature replica of the macrocosm (whole universe. this basic magical relationship is demonstrated in the bible (genesis 1.27, where god is the macrocosm; and in the writing of trismegistus("as above so below. since man is in the image of god (universe) it follows that god is in the image of man (in other words, man and the god/universe match each other. the magician, as a microcosm is thus connected with the macrocosm. there is an intimate relationship of energies between you and everything else. the universe is reflected within us and w

y and as intensely as you can and hold it in your thoughts for a few moments. concentrate on it intensely (it may help to hold your breath. feel the energy of desire welling up inside you. then suddenly feel the image or desire released from your mind. feel the energy filtering through the image and intensifying it, as if the image is a 'stencil. imagine the energy exploding out from you into the macrocosm in all directions at once, and feel the universe 'tilt' as it reacts to the force (at the same time it may help to release your breath suddenly. feel the energy draining from you. finally *believe* that your purpose *has* been accomplished; that it has happened, perhaps saying something such as "so mote it be, or "it is done. the basic parts of a ritual often rituals are more formal than

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

athers s home, which was appointed like an egyptian temple. by 1892, mathers had moved to paris and was conducting the ogd from there.under mathers s leadership, the order developed a ritual and worldview from which other groups would create variations. ogd s system was called western magic. the basic idea was the hermetic principle of the correspondence of the microcosm (the human being) and the macrocosm (the universe. any principle that exists in the universe also exists in man. standard practices include invocation and evocation. invocation is the calling down into the self of a cosmic force with a purely psychological result. evocation is the calling up of that same force from the depths of the self, and it may result in objective physical phenomena. a second belief is in the power of

a pleasing life, but he whose deeds weight light in the balance shall plunge in the womb of the pit (arberry 1969, 348. paradise (al-jannah) is located at the macrocosmic center of light and is composed of eight levels (or, according to some authorities, as many as the number of souls. this is viewed as a garden where all kinds of delights are prepared for the saved. on the far outer part of the macrocosm lies hell (an-nar, arranged in seven layers, where the soul s punishment consists of being far from god, which is considered to be the worst chastisement. more so than judeo-christian scriptures, the koran contains a number of vivid descriptions of both paradise and hell. for instance, in the chapter entitled the terror, the koran says, they are brought nigh the throne, in the gardens of

ed complete control. in 1890 he married mina (later changed to moira) bergson, the daughter of famous philosopher henri bergson. in 1891 or 1892 he moved to paris and established a temple of the ogd, adding it to the temples in london, edinburgh, weston-super-mare, and bradford. the organizing idea of the ogd was the hermetic principle of correspondence between the microcosm (human being) and the macrocosm (the universe. through the proper magical procedures, a person can access or make manifest any powers or characteristics present in the macrocosm. in 1903 mathers overrode the objections of the london officers and initiated aleister crowley into the higher levels of the ogd, an act that caused a split among the british adherents. more importantly, although crowley soon left the ogd, he k

LIBER 141

coming. let his planets whirl upon his wheel; let him send forth his comets as angels unto his brethren; and let him give light to all his realm. let no eye behold him unblasted; let him strike upon the necks of the ungodly. xx of the thesaurus of the o.t.o. remember these chief treasures to be preserved: 1. this secret of the ix. 2. the secret of the viii concerning universal brotherhood: in the macrocosm the sun lord of all life; in the microcosm the phallus lord of all life; indubitable, undeniable, a basis for the faith of all men. 3. the secret of the vii: our particular method of instruction, selection, governance, and initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstiti

LIBER ALEPH

d. from each of these eight works is derived a separate mode of practical use, each after his kind; and it should be well for thine instruction if thou study upon hese my words, and found upon them a system. o my son, forget not therein the arcanum of their balance and proportion; for herein lieth the mystery of their holiness. o liber aleph vel cxi 108 dd de stella macrocosmi (of the star of the macrocosm) hus far then concerning the pentagram, how it is of the cross, and its virtue of the highest; but the hexagram is for the most part a detail of the formula of the rose and cross. already have i shewed unto thee how the most holy trinity is the yang; but the spirit, and the water (or fluid) and the blood, that bear witness in the inferior, are of the yin. thus the operation of the hexagr

LIBER LVII

harmonious with the one. only a few.e.g. 120.refer to the means. there are many others.any others.just as good; but not for me. god in dealing with me would show me the signs which i should have intelligence enough to understand. it is a condition of all intellectual intercourse. now i preferred to formulate the practical problem in this shape .how shall i unite the 5 and the 6, the microcosm and macrocosm. and these are the numbers which seemed to me to bear upon the problem. 1. is the goal not the means. too simple to serve a magician.s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. t

e and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man.s will, of the evil 4 dominated by man.s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer.s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in via as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops in importance as my analysis

LIBER V VEL REGULI

4 part ii apparently referred to (cap. iii, a .design suitable for top of altar) is from the title page of tom. i of fludd.s utriusque cosmi. historia and shows a different posture; the feet, hands, and top of the head mark the points of an upright pentagram centred at the groin (the pentagram being the star of the microcosm; the total design is intended to illustrate the harmony of microcosm and macrocosm; it is not captioned as the microcosm of vitruvius but the text might lead the casual reader to infer that it is that figure. in one of crowley.s ms. notebooks in the warburg, a copy of the fludd figure has been pasted in with the words .ego sum quoque. written around it, which argues for the identification of this figure as the attitude of baphomet. both these postures appear in agrippa

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

he black magickian often called witch or warlock are the individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. the two paths are essentially united consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess

MACNULTY W KIRK KABBALAH AND FREEMASONRY

f that world. these six symbols will be shown on all the tree diagrams that we will use and will form the background for the more detailed consideration of the degrees. the ladder refer again to the first degree tracing board (figure 8. thus far we have not spoken of its central feature, the ladder.47 remember that one of the ideas which was fundamental to renaissance thought was the concept of a macrocosm, considered to be the universe as a whole and a corresponding microcosm, considered to be the human individual. the idea is that the universe and human beings are structured using the same principles (both having been made "in the image of god, and that in the course of events there is always a correspondence between activity in the greater and lesser worlds. this is a necessary conseque

s always a correspondence between activity in the greater and lesser worlds. this is a necessary consequence of the principle of "oneness" we have seen that in the hermetica "as above, so below" sums up this idea; and it was treated in figure 10. the tree of life with masonic symbols. great detail in england in the early 17th century by robert fludd in his history of the two worlds.48 now, in the macrocosm the ionic, corinthian, and doric columns represent the "rule of three" what about the microcosm? the ladder extends from the scripture open on the pedestal to the glory which represents the deity; and in the masonic symbolism it is said to be jacob's ladder. we will consider the ladder together with another symbol, the point-within-a-circle-bounded-by-two-parallel-lines which is shown on

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the pyramid emphasizes anew the fact that it was in reality the supreme temple of the invisible and supreme deity. the great pyramid was not a lighthouse, an observatory, or a tomb, but the first temple of the mysteries, the first structure erected as a repository for those secret truths which are the certain foundation of all arts and sciences. it was the perfect emblem of the microcosm and the macrocosm and, according to the secret teachings, the tomb of osiris, the black god of the nile. osiris represents a certain manifestation of solar energy, and therefore his house or tomb is emblematic of the universe within which he is entombed and upon the cross of which he is crucified. through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they ente

winter all life in the northern hemisphere is at its lowest ebb. capricorn is a composite creature, with the head and upper body of a goat and the tail of a fish. in this constellation the sun is least powerful click to enlarge the microcosm. from schotus' margarita philosophica. the pagans believed that the zodiac formed the body of the grand man of the universe. this body, which they called the macrocosm (the great world, was divided into twelve major parts, one of which was under the control of the celestial powers reposing in each of the zodiacal constellations. believing that the entire universal system was epitomized in man's body, which they called the microcosm (the little world, they evolved that now familiar figure of "the cut-up man in the almanac" by allotting a sign of the zod

of whose nature they found manifested all the mysteries of the external spheres. as the natural outgrowth of this practice there was fabricated a secret theological system in which god was considered as the grand man and, conversely, man as the little god. continuing this analogy, the universe was regarded as a man and, conversely, man as a miniature universe. the greater universe was termed the macrocosm--the great world or body--and the divine life or spiritual entity controlling its functions was called the macroprosophus. man's body, or the individual human universe, was termed the microcosm, and the divine life or spiritual entity controlling its functions was called the microprosophus. the pagan mysteries were primarily concerned with instructing neophytes in the true relationship e

world or body--and the divine life or spiritual entity controlling its functions was called the macroprosophus. man's body, or the individual human universe, was termed the microcosm, and the divine life or spiritual entity controlling its functions was called the microprosophus. the pagan mysteries were primarily concerned with instructing neophytes in the true relationship existing between the macrocosm and the microcosm- in other words, between god and man. accordingly, the key to these analogies between the organs and functions of the microcosmic man and those of the macrocosmic man constituted the most prized possession of the early initiates. in isis unveiled, h. p. blavatsky summarizes the pagan concept of man as follows "man is a little world--a microcosm inside the great universe

hes. the apron shown above contains a wealth of symbolism: the beehive, emblematic of the masonic lodge itself, the trowel, the mallet, and the trestleboad; the rough and trued ashlars; the pyramids and hills of lebanon; the pillars, the temple, and checkerboard floor; and the blazing star and tools of the craft. the center of the apron is occupied by the compass and square, representative of the macrocosm an the microcosm, and the alternately black and white serpent of astral light. below is an acacia branch with seven sprigs, signifying the life centers of the superior and the inferior man. the skull and cross bones are a continual reminder that the spiritual nature attains liberation only after the philosophical death of man's sensuous personality. p. 78 passwords and signs by which the

he trees themselves were believed to possess the attributes of divine power and intelligence, and therefore supplications were often addressed to them. the beauty, dignity, massiveness, and strength of oaks, elms, and cedars led to their adoption as symbols of power, integrity, permanence, virility, and divine protection. several ancient peoples--notably the hindus and scandinavians--regarded the macrocosm, or grand universe, as a divine tree growing from a single seed sown in space. the greeks, persians, chaldeans, and japanese have legends describing the axle tree or reed upon which the earth revolves. kapila declares the universe to be the eternal tree, brahma, which springs from an imperceptible and intangible seed--the material monad. the medi val qabbalists represented creation as a

translation, adam's footprint may still be seen on the top of a ceylonese mountain. in the islamic legends, adam was later reunited with his wife and after his death his body was brought to jerusalem subsequent to the flood for burial by melchizedek (see the koran) the word adm signifies a species or race and only for lack of proper understanding has adam been considered as an individual. as the macrocosm, adam is the gigantic androgyne, even the demiurgus; as the microcosm, he is the chief production of the demiurgus and within the nature of the microcosm the demiurgus established all the qualities and powers which he himself possessed. the demiurgus, however, did not possess immortality and, therefore, could not bestow it upon adam. according to legend, the demiurgus strove to keep man

tended hands- each of which holds a wand--and her left leg, which crosses behind the right, cause the figure to assume the form of the alchemical symbol of sulphur. the central figure is surrounded by a wreath in the form of a vesica piscis which levi likens to the qabbalistic crown kether. the cherubim of ezekiel's vision occupy the corners of the card. this tarot is called the microcosm and the macrocosm because in it are summed up every agency contributing to the structure of creation. the figure in the form of the emblem of sulphur represents the divine fire and the heart of the great mystery. the wreath is nature, which surrounds the fiery center. the cherubim represent the elements, worlds, forces, and planes issuing out of the divine fiery center of life. the wreath signifies the cr

origin. it is presumed that this practice of obliterating the owners names was to prevent the early rosicrucians and hermetists from being discovered through the volumes composing their libraries. elias ashmole's plate shows the analogies between the life of christ and the four grand divisions of the alchemical process. herein is also revealed the teaching that the philosopher's stone itself is a macrocosm and a microcosm, embodying the principles of astronomy and cosmogony, both universal and human. p. 163 later the virgo lucifera announced that a comedy was to be performed for the benefit of the six royal guests in a building called the house of the sun. c.r.c. and his companions formed part of the royal procession, which after a considerable walk arrived at the theater. the play was in

humanity of the western nations. conspicuous among the symbols of freemasonry are the seven liberal arts and sciences. by grammar man is taught to express in noble and adequate language his innermost thoughts and ideals; by rhetoric he is enabled to conceal his ideals under the protecting cover of ambiguous language and figures of speech; by logic he is trained click to enlarge the mystery of the macrocosm. redrawn from cesariano's edition of vitruvius. summarizing the relationship between the human body and the theory of architectonics, vitruvius writes "since nature has designed the human body so that its members are duly proportioned to the frame as a whole, it appears that the ancients had good reason for their rule, that in perfect building the different members must be in exact symme

MASTERING WITCHCRAFT

r over a naked virgin; and, finally, sacrificing a coal-black cockerel. most all of these are what frazer would have categorized as "sympathetic" magical gestures, processes designed to effect their aim by reason of the magical axiom that if you perform an action symbolically, that which it represents may in fact occur, due to the oneness of the universe, the interaction of the microcosm with the macrocosm. this, of course, is the basic working thesis of witchcraft. what frazer leaves out, however, and it is the thing which differentiates a child's game of make-believe from a genuine witch's magical operation, is that vital occult factor of the deep mind's part in the work. unless that underlying stratum of physical coexistence here designated as the deep mind is penetrated, the "magic" re

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

uence overpeoples and nations. the strongest strains of their progeny were largely responsible forthe high cultures of egypt and also, to some extent, of early greece (i.e, etruscan andmycenaean. in every case, where this particular influence arose an adoration of and areturn to nature was noticeable. for the lemurians and their progeny, there was and isno separation between the microcosm and the macrocosm. matter is energy is con-sciousness. that is why there can be a rapport between psychic and physical energy.the earth and myself are of one mind (chief joseph of the nez perce)whether i live or die, i am osiris, i enter in and reappear through you, i decay in you; igrow in you; i fall down in you; i fall upon my side. the gods are living in me, for i live andgrow in the corn that sustain

ner) to destroy or repel the offending presence. thus,the pathogens infecting her become eradicated in a way that is sane, healthy, and per-manent.when the sleepers awaken and make a return to the earth, a great circle of time closes.men and women return to the human, as opposed to the alien, within themselves,becoming their own priests and priestesses. the separation between the microcosmand the macrocosm passes away forever, like a shadow in the architecture of a night-mare, and the true renaissance of humankind begins.i salute the light within your eyes where the whole universe dwells. for when you are at thecenter within yourself and i within mine, we shall be as one (crazy horse, shaman andchief of the lakota sioux)i am a wave of the sea, i am a murmur of the billows, i am a stag of t

MORALS AND DOGMA

represent the _first_ three sephiroth, kether, khokmah, and bainah, or _will _wisdom, and _understanding, which, with daath or _intellection_ or _thought, are also four, daath not being regarded as a sephirah, not as the deity acting, or as a potency, energy, or attribute, but as the divine action. the sephiroth are commonly figured in the kabalah as constituting a human form, the adam kadmon or macrocosm. thus arranged, the universal law of equipoise is three times exemplified. from that of the divine intellectual, active, masculine energy, and the passive capacity to produce thought, the action of thinking results. from that of benignity and severity, harmony flows; and from that of victory or an infinite overcoming, and glory, which, being infinite, would seem to forbid the existence o

the causates, in respect of their nature, or of the subsistences, vessels, and openings assigned to them; whereby the single and infinite essence, being inclosed or comprehended in these limits, bounds, or externalnesses, takes on itself definiteness of dimension, and becomes itself manifold, by the manifoldness of these envelopes. as man [the unit of humanity] is a microcosm, so adam kadmon is a macrocosm, containing all the causates of the first cause. as the material man is the end and completion of all creation, so in the divine man is the beginning thereof. as the inferior adam _receives_ all things _from_ all, so the superior adam _supplies_ all things _to_ all. as the former is the principle of _reflected_ light, so the latter is of _direct_ light. the former is the terminus of the

MOTTA MARCELO THE COMMENTARIES OF AL

represents the male principle, the first cause, and the free breath of life, the sound of the vowel a being made with the open throat and mouth. as zero, he represents the female principle, the fertile mother (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

, much below his usual standard. he is merely trying to defend a verse that he abhors. now, as he changes the subject, his manner improves. he never understood the meaning of this verse at all) hadit calls himself the star (not in the least; servants of the star& the snake are the adepts, serving babalon and the beast. one does not serve had it "for it is i that go, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nature

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ark of covenant containing the tablets of the law. to the medieval mind, solomon's temple was the replica of god's true temple and must be visualized on two planes: that of the universe and the divine creation and that of man, the reduced form of the universe to which christ's incarnation had conferred a level of grandeur or some value sequal to it. the temple was the symbol of both the universal macrocosm and the human microcosm. this is the basic model of the christian church. no other religious edifice has as simply and eloquently expressed the immemorial symbolism of the temple consecrated to the godhead. its perfection was reached in the romanesque church, in the outline of its basic plan in squares and cupolas, sacred architecture's classic vocabulary for symbolizing the union of hea

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

of the soul. every desire, thought or emotion, is merely a function of the soul and is completely caused and controlled by it, and upon the soul s departure the faculties also immediately depart with it. the soul of creation from the above, it is understood that there must be a soul which animates and enlivens the physical body. now, just as this is so in man, who is a microcosm, likewise, in the macrocosm, it appears that there is a force which enlivens and animates the entire universe. for the physical universe is no more alive than the body of man, and yet we see from observable phenomena, such as the revolutions of the stars and planets, the multitudes of living organisms on our planet, and even the atomic and subatomic particles, that everything is moving. there is nothing in the univ

me from, for just as man s body cannot move itself, so too, no body in the universe can move itself? from this it appears that there must be a force which propels and enlivens the universe. were this life force to be removed, the universe would be like a body without a soul. just as we can clearly see that everything that takes place in the physical body of man comes from the soul, so too, in the macrocosm, it must be this life force; the soul of the world, if you will, which animates everything in the universe. everything that takes place must be a direct result of this enlivening force which causes it. an example is the influence of the sun on our planet. everything on our planet gets its sustenance and life force from the sun. if the rays of the sun were too intense or not intense enoug

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ges confirmatory of this important set of ideas. one of them relates to the hierophants' wand which "represents him as touching thereby the divine light of kether and attracting through the middle pillar to malkuth" another concerns the so-called banner of the east which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the fire of the spirit through the waters of creationunder the harmony of the golden cross of the reconciler. the whole represents the ascent of the initiate into perfect knowledge of the light (italics mine) in the adeptus minor ritual is to be found the analysis of the so-called keyword 1.n.ri. it is found in several places thereafter; its very fre

the time of the reformation he had made a pilgrimage to the holy land in company with another brother of this convent, and that while at damascus they had been initiated by some learned arabs into the mysteries of the secret science. after remaining three years at damascus, they went to fez, in africa, and there they obtained still more knowledge of ma ca.n d of the relations existine between the macrocosm and microcosm. after havini also travelled in spain, he relrned to germany, where he founded a kind of convent called sancfus spiritus, and remained there writing his secret science and continuing his studies. he then accepted as his assistints, at first, three, and after <14> wards, four more monks from the same convent in which he had been educated, and thus founded the first society o

magical mirror of the universe" for therein are represented all the occult forces of the universe projected as ona sphere,convex to the outer, but concave toman. this sphere surroundeth the physical body of a man as the celestial heavens do the body of a star or a planet, having their forces mirrored in its atrnosphere. therefore its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, are the ten sephiroth projected in the form of the tree of life as in a solid sphere (see also the astronomic view of the tarot in part eight) a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus. kether is above the crown of

the material body and formeth the magical mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy of the sphere of the universe. the space between the physical body and the <209> boundary of the sphere of sensation is occupied by the ether of the astral world; that is to say, the container or recipient of the astral fifth knowledge lecture 103 rays of the macrocosm. the nephesch is divided into its seven palaces, combining the sephirotic influences in their most material forms. that is, the world of passions dominated by the ruach, or by the world which is beyond. that is, its sephiroth are passionate, expressing a passionate dominion. thus, its three supernal sephiroth, kether, chokmah and binah, are united in a sense of feeling and comprehending

vibrated through the earth. the following is the true attribution of the seven apertures of the head: right ear .saturn left ear. jupiter right eye. sol left eye .luna mouth .mercury (who is the messenger of the gods) right nostral. mars left nostral. venus these latter represent here the sonoriferous sense. the right and left eye, the luminous sense, as the sun and moon are the luminaries of-the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body, are under mars and venus. the mouth is under mercury, the messenger and the speaker. this spiritual consciousness is a focus of the action of neschamah.the lower will-power should control the descent of this spiritual consciousness the golden dawn: volume i book one into the ruach, and the

be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted unto me" note that this clause answereth unto tiphareth, seeing that it is the lower will that must apply itself unto this work, because it is the king of the physical man. all the shining ones (whom we call angels) are microcosms of the macrocosm yetzirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosm of briah, and the gods of the sevhiroth are conseauentlv the microcosms of the macrocosm of atziluth. hiref fore apply this ierfeiting of the spiritual nature as the preparation of the pathway for the shining light, the light divine. the evil persona of a man is in the

of assiah. all archangelic forms are microcosms of the macrocosm of briah, and the gods of the sevhiroth are conseauentlv the microcosms of the macrocosm of atziluth. hiref fore apply this ierfeiting of the spiritual nature as the preparation of the pathway for the shining light, the light divine. the evil persona of a man is in the sphere of the qlippoth, and the devils are the microcosms of the macrocosm of the qlippoth. this evil per <216> sona hath its parts and divisions, and of it the part which toucheth the malkuth of the nephesch is its kether. tremble therefore at the evil forces which be in thy own evil persona. and as above the kether of a man are his angelic and other forms, so below the malkuth of the evil persona are awful forms, dangerous even to express or think of <217> ta

ing this whole sphere to the desired place, as in the previous method. fifth knowledge lecture but this is not easy to be done by any but the practised operator. thus far, regarding skrying and travelling in the spirit vision (these instructions are considerably amplified with practical examples in a later volume dealing with astral vision and clairvoyance. i. r <222> concerning the microcosms of macrocosm as thou well knowest there be many and numberless other inhabitants of the macrocosmos besides man, angels, and devils. the animals are microcosms in a sense, yet not so complete as man. in them are many and great mysteries. they also have their magical mirror or sphere of sensation. but its polarisation is usually horizontal rather than perpendicular, and this is owing to the sephiroth

action thereof in the darkness of matter, as it is said "my light is concealed in all that shineth (this passage is believed to be from the zend-avesta) they are therefore under the rule of the three active elements with an earthy base. shining through all things as a whole, are the rays of the macrocosmos. besides these classes of life there be multitudinous existences representing forces of the macrocosm, each with its own microcosm. such are elemental spirits, planetary spirits, olympic spirits, fays, arch-fays, genii, and many other potencies which cannot be classed under these forms. 110 the golden dawn: volume i book one thus the macrocosmic universe is one vast infinite sphere containing so many and diverse infinite microcosmic forms, of which the perfect knowledge is only known unt

water of earth, air of earth, earth of earth, as is indicated by the symbol. they correspond to the four grades of the first order <169> which in one sense, quitteth not malkuth, being the grades of the four lowest sephiroth of malkuth in assiah* upon them, is surcharged a white hexagram in a circle. the 6 and the 4 make 10, the number of malkuth on the tree. the hexagram is also the sign of the macrocosm- of tiphareth, and of the six upper sephiroth, wherefore here it is white- spirit ruling over matter. six is a perfect number, for its whole equals the sum of its parts. six are the middle points of the planes bounding a cube, which derives from the square, and from the cross, if the centre point moves thus (indicates third direction. in these numbers and figures are hid many revelations

let of union, and binds together the four tablets into one under the presidence of the spirit. thus far by work of the intellect, and by aid of our rites, have you come. now must you labour to establish the pentagram in yourself <191> that it be the pentagram of good, upright and balanced, not the evil and reversed pentagram of the goat of mendes; to make yourself truly a microcosm reflecting the macrocosm whose symbolic hexagram of tiphareth presides above you. this degree is in one sense attributed to yesod, base of the path of probation, sagittarius. in yesod is the sphere of luna, who in her fullness reflects th sun of tiphareth. the number given to the moon in the 8= d is nine, but in a more esoteric sense the number of luna is five, the number of the pentagram and the microcosm. ch

vershadow the aspirant when he is bound to the cross of obligation. hua is, in the zohar, one of the mystical titles of kether, the crown of the tree. analysis of the name expands the idea considerably. the name is composed of three letters, heh, vau, aleph. heh is 5 in number, the pentagram which is the three chiefs 2 77 also the symbol of the microcosm. vau is 6, the hexagram, the symbol of the macrocosm, the greater world. aleph is unity. thus the whole name symbolises the union of the microcosm with macrocosm, and is a com <300> plete synthesis of the nature'of the adeptus minor grade itself, the accomplishment of the great work. so that the very expression of c. r c- i, the light of the cross" with the implication of its number, identifies him mystically with the great angel hua. both

ate adonai in making taurus. give a= sign. finish in east as in lesser pentagram ritual with the four archangels and qabalistic cross. the ritual of the hexagram the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth, and of the letters of the seven-lettered name, ararita. the hexagram is sometimes called the signet or symbol of the macrocosm, just as the pentagram is called the signet star or symbol of the microcosm. ararita is a divine name of seven letters formed of the hebrew initials of the sentence "one is his beginning. one is his individuality. his permutation is one" as in the case of the pentagram, each re-entering angle of the hexagram issueth a ray representing a radiation from the divine. therefore it is called t

the fire of the sun. therefore the superior saturn and the inferior luna are sympathetic, so are jupiter and mercury, mars and venus. in the supreme ritual of the hexagram the signs of the 8= grade are to be given, but not those of the grades of the first order, notwithstanding these latter are made use of in the supreme ritual of the pentagram. and because the hexagram is the signet star of the macrocosm or greater world, therefore is it to be employed in all invocations of the forces of the sephiroth: though the signet star of the pentagram represents their operation in the luna world, in the elements and in man. if thou wilt deal with the forces of the supernal triad of the sephiroth, thou shalt make use of the hexagrams of saturn; for chesed those of jupiter, for geburah those of mars

e cubical stone, bearing in its centre the sacred tau of life, and having bound together upon it the form of the maaocosmic hexagram, the red triangle of fire and the blue triangle of water- the ruach elohirn and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so coloured as to affirm the action of the fire of the spirit through the waters of creation under the harmony of the golden cross of the reconciler. within the centre of the hexagram is a tau cross in white, to represent its action as a triad; and the whole is placed on a white field representing the ocean of the ain soph aour. the banner is suspended fromagold coloured bar by red cords

in the sphere of sensation of the candidate. this does not imply that they were not naturally there before. but in the natural man, the symbols are unbalanced in strength- some being weaker and some stronger. the effect of the ceremony is to strengthen the weak, to punfy the strong, and so begin to equilibriate them and at the same time make a link between them and the corresponding forces of the macrocosm. this being done, the hierophant commands the removal of the rope which has hitherto been purposely retained, symbolically to restrain the actions of the natural man, whose temptation is towards the evil persona. the four pillars being thus firmly established, the candidate is invested with the badge of the white triangle of the three supernals formulating in darkness. now, also, the hig

ly admitted as an initiated neophyte. the hiereus is charged with a warning address as again confirming the will of the candidate and addressing a final menace to the evil persona. the hierophant then states clearly what the candidate must begin to study. he affirms that the symbols must be equilibriated in the sphere of sensation before a link can be formulated between them and the forces of the macrocosm. the necessity of examination is insisted upon so that this may be completely done. 3 70 the golden dawn: volume 111 book five the kerux then pours out the two fluids to make the semblance of blood. this is to fix in the candidate's sphere the symbols of the forces of transmutation in nature and also to make an astral link between these and the candidate's physical life, as a guard of th

th the higher soul of another. else thus assuredly will he be led into error, hallucination, or even madness) iv. 1 divination a-the form of divination. b-the diviner. c-the forces acting in the divination. d-the subject of the divination. e-the preparation of all things necessary, and the right understanding of the process so as to formulate a connecting-link between the process employed and the macrocosm. f-the invocation of the higher; arrangement of the scheme of divination 394 the golden dawn: volume- iii book five and initiation of the forces thereof. g-the first entry into the matter. first assertion of limits and correspondences: beginning of the working. h-the actual and careful formulation of the question demanded; and consideration of all its correspondences and their classifica

also have before you the exact correspondences skrying and astral projection of certain universal formulae (for in the aforesaid insignia and implements you hold a perfect representation of the universe (6, the contemplation of which should in itself tend to prevent your mind dwelling on irrelevant subjects, but on the contrary compel your attention to the sublime studies of the mysteries of the macrocosm) also do these insignia, which have been consecrated, give you a certain power through their having attracted rays of force from the infinite invisible more or less potent in proportion to your development. the importance of using the implements on every occasion would appear to be great. for the implement assists the invoking of a ceremony, and the latter should help the implement, and

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

ter in the alphabet of the sacred language, aleph, represents a man extending one hand towards heaven and the other to earth. it is an expression of the active principle in everything; it is creation in heaven corresponding to the omnipotence of the word below. this letter is a pantacle in itself that is, a character expressing the universal science. it is supplementary to the sacred signs of the macrocosm and microcosm; it explains the masonic double-triangle and five-pointed blazing star; for the word is one and revelation is one. by endowing man with reason, god gave him speech; and revelation, manifold in its forms but one in its principle, consists entirely in the universal word, the interpreter of absolute reason. this is the significance of that term so much misconstrued, catholicit

edging the inspirations of faith. it is then that science becomes wise and submits to the infallibility of universal reason, instructed by love or universal charity. then it can assume the name of gnosis, because it knows at least that as yet it cannot boast of knowing perfectly. the monad can manifest only by the duad; unity itself and the notion of unity at once constitute two. the unity of the macrocosm reveals itself by the two opposite points of two triangles. human unity fulfils itself to right and left. primitive man is androgynous. all organs of the human body are disposed in pairs, excepting the nose, the tongue, the umbilicus and the kabalistic jod. divinity, one in its essence, has two essential conditions as the fundamental grounds of its being necessity and liberty. the laws o

o straight diverging lines. with this visible triangle reason compares another which is invisible, but is assumed to be equal in dimension; the abyss is its apex and its reversed base is parallel to the horizontal line stretching from east to west. these two triangles, combined in a single figure, which is the six-pointed star, form the sacred symbol of solomon's seal, the resplendent star of the macrocosm. the notion of the infinite and the absolute is expressed by this sign, which is the grand pantacle that is to say, the most simple and complete abridgement of the science of all things. grammar itself attributes three persons to the verb. the first is that which speaks, the second that which is spoken to, and the third the object. in creating, the infinite prince speaks to himself of hi

ense arbitrary, and may change the entire character of an operation, as we shall explain in the ritual. paracelsus, that innovator in magic, who surpassed all other initiates in his unaided practical success, affirms that every magical figure and every kabalistic sign of the pantacles which compel spirits, may be reduced to two, which are the synthesis of all the others; these are the sign of the macrocosm or the seal of solomon, the form of which we have given already, and that of the microcosm, more potent even than the first that is to say, the pentagram, of which he provides a most minute description in his occult philosophy. if it be asked how a sign can exercise so much power over spirits, we inquire in return why the whole christian world bows down before that sign of the cross? the

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

pronouncing at the same time, one after another, the consonants of the sacred 36 the ritual of transcendental magic tetragram, and then, in an undertone, the blessed letters aleph and the mysterious tau, united in the kabalistic name of azoth. the pentagram should be placed upon the altar of perfumes and under the tripod of evocations. the operator should wear the sign also as well as that of the macrocosm, which is composed of two crossed and superposed triangles. when a spirit of light is evoked, the head of the star. that is, one of its points. should be directed towards the tripod of evocations and the two inferior points towards the altar of perfumes. in the case of a spirit of darkness, the opposite course is pursued, but then the operator must be careful to set the end of the rod or

tion and confidence. 50 the ritual of transcendental magic the sword is less occult and is made in the following manner: it must be of pure steel, with a cruciform copper hilt having three pommels, as represented in the enchiridion of leo iii, or with the guard of a double crescent, as in our own figure. on the middle knot of the guard, which should be covered with a golden plate, the sign of the macrocosm must be inscribed on one side and that of the microcosm on the other. the hebrew monogram of michael, as found in agrippa, must be engraved on the pommel; on one side of the blade must be these characters: xjaj va xnxv pvsv'h, and on the other the monogram of the labarum of constantine, followed by the words: vince in hoc, deo duce, comite jerro. for the authenticity and exactitude of th

RUBY TABLET OF SET

ghly. truth depends on the insight of each individual. and as we cannot, all of us, have the same insight or perception, it is impossible to generalize the problem of truth. therefore from his standpoint and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. only he who knows and masters. the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. certain aspects of the absolute truth will be surely acknowledged by everyone. nobody, indeed, will doubt that there is life, volition, memory, and intellect, and will refrain from arguing about these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerned would do nothing else but regard it again

he individual. this will not mean, of course, that we ought to neglect knowledge; on the contrary, knowledge and wisdom must go hand in hand. the adept will therefore endeavor to get on in knowledge as well as in wisdom, for none of the two must lag behind in development. if knowledge and wisdom keep the same pace in development, the adept is enabled to grasp all the laws of the microcosm and the macrocosm, not only from the point of wisdom, but also from the intellectual side; that is to say in a bipolar way, namely to perceive and utilize them for his own development. the first main key is the secret of the tetragrammaton called yod-he-vau-he or the fourpole magnet. being a universal key, it can be used to solve all problems, all laws, all kinds of truth, in short, everything, provided t

y should be as complete as possible- reflecting your understanding (as well as knowledge) of the subject. 1. explain the promise of the serpent in the garden of eden. 2. what is a telesmic image; its purpose; its construction? 3. what is the significance of a magickal name and what are the guidelines for selecting one? 4. what is meant by the term "holy guardian angel" 5. explain what is meant by macrocosm and microcosm. 6. what is gematria? 7. how does a magician master the natural and magickal forces? 8. what is necromancy? 9. explain the doctrine of opposites. how is it significant to magick? 10. what is the emerald tablet? who authored it, and what can you tell us about the author? 11. what is meant by "solve et coagula" 12. what are the three components of the alchemical stone, and wh

that harwer is vanquished and sent to the neter region. in my elect i shall now endure, and i have given of my total essence to this. there is no need to speak, for my essence is the essence of the elect. my elect shall be given a name by which he shall be known by others of my elect, but he alone shall know who he is. those who call me xem do me dishonor, for my name is xem- set. i am set in the macrocosm and xem-set in the microcosm. my order shall not be divided, for as the parts of the utchat do not equal one when they are separate, so my order cannot be one without the magick of the all. my elect, know and understand that my word is simple and complex. it is great and sacred, clarifying, unsurpassed and unequalled. it is now and for all time. it is truly real and not false. therefore

an initiate in per-bastet who got the same feeling from them that i had. when our conversation ended, i began to count- nineteen parts- and re-opened my working to ask set if these were the nineteen parts of the word of set promised by the book of coming forth by night (ref. a. in less than an hour i had written down the book of knowing the way. it begins with a reminder that what happens in the macrocosm must also happen in the microcosm: as above, so below. on the north solstice of the year x of my aeon, i, set, revealed my self to ra-en-set and charged him with the great work of rebuilding my temple and order in the glory that it had in khem of old. to enable him to fulfill this work i revealed many truths which he transcribed in the book of coming forth by night, and to seal my bond i

and as xem-set, set shall endure. there is no need to speak to set; we would be speaking to our selves as xem-set. the macrocosmic set may not speak to us again, for the microcosmic xem-set speaks within. my elect shall be given a name by which he shall be known by others of my elect, but he alone shall know who he is. those who call me xem do me dishonor, for my name is xem- set. i am set in the macrocosm and xem-set in the microcosm. in many societies having a name implies having existence, and to be without a name, or to not remember one's name, implies non-existence (ref, n, p. 161. a name is a word of power and the damned won't remember theirs (ref. k, pp, i 301, i 296. on the other hand it is permissible to hide one's name, and ra is one of the egyptian gods whose name is "unknown" i

ill, one eventually ends up in double crystallization. a situation in which one understands and possesses knowledge, yet cannot work on his will. this may stop the xeper process. for the sake of comparison, crowley's formula "love under will" comes to mind. from magic without tears: the great work is the uniting of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love" as you will understand when i come to explain to y

signs, omens, and wonders at every turn, a glimpse at the card raised an eyebrow for me: the taurus figure is also the astrological sign under which i was born and the main figure is portrayed as having nine nails [suggestive of the council of nine which i have the honor to be chairman. dclxvi also has this to say about the hierophant "the main reference. is. the uniting of the microcosm with the macrocosm" this is one of the main duties of a magus. while there are other touches with a great deal of personal meaning, the reference to deep indigo being a color of saturn as a lord of time [a timelord] also hit rather strongly. since aleister crowley long predated the continuing tales of my favorite timelord, it is out of the question to think he had anything sci-fi in mind with that particul

SEPHER YETZIRAH WESTCOTT

d is ain, nothingness. ain precedes ain suph, boundlessness; and ain suph aur, boundless light. 34. body; the word is gup, usually applied to the animal material body, but here means "one whole" chapter 3 this chapter is especially concerned with the essence of the triad, as represented by the three mothers, aleph, mem, and shin. their development in three directions is pointed out, namely in the macrocosm or universe; in the year or in time; and in the microcosm or man. 35. the importance of equilibrium is constantly reiterated in the kabalah. the "siphra dtzeniouta" or "book of mystery" opens with a reference to this equilibrium as a fundamental necessity of stable existence. 36. heavens. the hebrew word heshamaim hshmim, has in it the element of aesh, fire, and mim, water; and also shem

. the hebrew word bra, is the root. three hebrew words are used in the bible to represent the idea of making, producing or creating. briah, briah, giving shape, genesis i. 1. oshih, ashiah, completing, genesis i. 31. itzirh, yetzirah, forming, genesis ii. 7. to these the kabalists add the word atzlh, with the meaning of "producing something manifest from the unmanifested" emanation shin aleph mem macrocosm primal fire spirit primal water universe heavens atmosphere the earth elements terrestrial fire air water man head chest belly year heat temperate cold chapter 4 this is the special chapter of the heptad, the powers and properties of the seven. here again we have the threefold attribution of the numbers and letters to the universe, to the year, and to man. the supplemental paragraphs hav

SYMBOLISM OF THE BANNERS

d, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n "the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad; and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole a

TECHNICIANS GUIDE TO THE LEFT HAND PATH

irror construction that indicates that the individual reflects the principles involved in his/her own spiritual and physical genesis. with the advent of newtonian physics this idea was ridiculed. however, with the arrival of the new quantum physics these very old ideas have found a new significance and relevance. the old hermetic concept of as above, so below, and the concept of the microcosm and macrocosm, has taken on new and more profound meaning in the post modern era. this conceptual mirror in which observer and the observed share characteristics of principle is not as wild and out there of an idea as one would initially suppose. in fact, the new physics of relativity and quanta avoid this type of designation: there is no difference as a matter of principle between the behavior of a q

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

ebrew alphabet are touted as religious idols of great magical powers. even their shapes are studied and accorded supernatural powers. angels, archangels, grimoires, devas, and elementals are worshipped and feared. there are "gods" and more "gods" but only a mysterious, hazy supreme deity behind everything. this supreme deity is a pantheistic god who fills up the whole universe. in fact, he is the macrocosm, the universe. of course, as in all illuminist magic, there's the double-minded theology of "as above, so below" the insidious lie that black is white and vice versa; that good and evil are one, that the shadow and the substance are unitary. sex magic holds an important place in cabalism, and sex ritual is a popular vocation of students of cabala. margie martin, in her informed, unpublis

THE BLACK LODGE

he same person we were..although what we become derives from the root of what we were. the symbol of true initiation is a woman giving suck to a child. this woman is the purified soul, the virgin who copulates with all. and the child she giveth suck to is the fruit of that union. it is the new stage in the soul s existence. it is the new aeon in the microcosm, as heru-ra-ha is the new aeon in the macrocosm" let these words of the master (frater 216 .8=3 a .a) be a sign and a beacon to all those who are of us. dearest sisters and brothers, understand that to be a complete man or a complete woman in this aeon means that you must combine your innate maleness with your innate femaleness, augmenting both such that they are in balance. when, dear brothers and sisters, these disparate elements ar

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ain, pythagoras lectured his students on the basic principles of music, mathematics, astronomy, and philosophy. pythagoras called his disciples mathematicians, for he believed that the higher teachings began with the study of numbers. from his perspective, he had fashioned a rational theology. the science of numbers lay in the living forces of divine faculties in action in the world, in universal macrocosm, and in the earthly microcosm of the human being. numbers were transcendent entities, living virtues of the supreme one, god, the source of universal harmony. devoted to his studies, his travels, and his school, pythagoras did not marry until he was about 60. the young woman had been one of his disciples, and she bore him seven children. the legendary philosopher died while exercising au

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ras lectured his students on the basic principles of music, mathematics, astronomy, and philosophy. pythagoras called his disciples mathematicians, for he believed that the higher teachings began with the study of numbers. from his perspective, he had fashioned a rational theology. he believed the science of numbers lay in the living forces of divine faculties in action in the world, in universal macrocosm, and in the earthly microcosm of the human being. numbers were transcendent entities, living virtues of the supreme gone, h god, the source of universal harmony. devoted to his studies, his travels, and his school, pythagoras did not marry until he was about 60. the young woman had been one of his disciples, and she bore him seven children. the legendary philosopher died when a rejected

cerned directly with the individual. the trump cards allegorize the traits and qualities that combine into personality, the relative conditions of good and evil that constitute a concept of conventional morality, and the substances expressed by the ancients as the four elements comprising a human fs physical organism. the tarot is established on the premise that each human being is his or her own macrocosm. although comprising a distinctive universe in miniature, the individual still functions as a component of the cosmic macrocosm. in the world, humans must have a society, with institutions to perform collectively for them the functions they cannot accomplish as individuals. again, the situation is the same in the realm of the tarot. seeking to foretell the future through the tarot cards

he querent fs future. here are some basic meanings of the individual cards in the major arcana: the juggler or magician (arcanum one) stands with one hand raised to heaven and the other pointing to earth, thereby confirming the teaching of hermes trismegistus that what is in heaven is like what is below, that the little world (microcosm) within a human being contains the elements of the universe (macrocosm, and that the study of humankind can lead the adept to an understanding of all creation. the number one signifies the first principle, unity, and in every religion it is the number representing the divine being. one is also the number of the soul of nature, the soul of the elements, and the active, causative and creative force of the unseen universe. the high priestess (arcanum two) is t

THE MAGICIAN S KABBALAH

ple that has helped examine, and at the same time, confound the "greenhouse effect" and global warming. the magician must remain open to possibilities and opportunities that those blinded by expectation cannot see, and this is depicted by the "fool" of the tarot deck, who should be considered the esoteric emblem of the new physics. another extension of the lattice idea is that of the link between macrocosm and microcosm, the "greater" world and the "lesser" world. it can be seen that if the whole universe is modelled as a latticework of reflective spheres, each point in the universe reflects everything else. thus, if a change occurs within one sphere, the whole is equally changed, and if a change occurs across wider areas of the lattice, then equally, every discrete point will be changed i

THE MIDDLE PILLAR

consciousness, the mystical experience, communion with god-all xxvi introduction to the seconeddi tion spell the same message-release. none may know it for another. each man must hmself attain for himselfawareness of h s own oneness with infinite life-the consciousness that a state of separateness exists only within h s own mind. not until man does recognize that he is himself a microcosm of the macrocosm,2 a reflection of the universe, a world within himself, ruled and governed by his own divinity, can he escape from the wheel. it is the achievement of this one realization which all schools of mysticism, magic, and various forms of occult teachng refer to as the great work.3 the great work is not accomplished overnight, or even in one lifetime. but the sooner the aspirant undertakes the

ut mejames the pentagram, and in the column shines the six-rayed star" this latter version, adapted by crowley, is the one that we prefer. it can be found in regardie's the tree of lsfe with the word stands substituted for the word shines. the column here alludes to the middle pillar, and is a reference to the magician who stands in the pillar of balance. it also alludes to the unification of the macrocosm and the microcosm by a hexagonal column of light between a hexagram above and a hexagram below (in this version the total number of points on the four pentagrams and the two hexagrams is 32; the number of the paths of wisdom, the holy name ahyahweh (the combination of eheieh and yhvh, the macrocosm and the microcosm. one of the unpublished papers from the a0 (an offshoot of the golden da

hich, by definition, is in contact eternally with whatever infinite deity there may be. that is to say, through the yechidah we have immediate access to all the dynamic inspiration and spiritual power of the collective unconscious. by the magical hypothesis, the higher genius corresponds within man to the possible relationship of god to the universe. that is to say, man being the microcosm of the macrocosm, a reflection of the cosmos, is a universe within himself, a universe ruled and governed by his own divinity. so whatever magical work is undertaken must always be in accordance with the dictates and under the surveillance of that higher genius. and since, at first, there is no immediate method of realizing whether any particular magical effort has the approval, to state it simply and na

of ripened wheat. say "on my left hand, uriel (ur-ee-el. say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross as in the beginning. magical work involves change and creation. and the subject of the magician's work is the selj the magician is the focus of his or her own alchemical processes. by adapting one's personal vision to reflect the macrocosm, we can change ourselves to better reflect those divine ideas. we may alter our body, appearance, the chemical composition of our blood, and the configuration of our nervous system. we may tame the feral beasts that dwell within our organic structure. by changing ourselves to resonate with the divine, we may transmute every portion of ourselves and become as purified vessels for the eter

he archangels are invoked to consecrate the circle with the forces of the divine light. before me, raphael, behind me, gabriel, on my right hand, imichael, on my left hand, uriel. then comes the statement "for about me flame the pentagrams, and in the column shines the six-rayed star (refer to chapter three, endnote 20) the six-rayed star is the hexagram or "star of david" whch is the star of the macrocosm or "greater universe" it is formed from the two triangles of fire and water, and it symbolizes perfection and total balance. while the pentagram is the symbol of man, the hexagram is the symbol of perfected or purified man, balanced withn the greater universe. trus is followed once again by the qabalistic cross, whch further strengthens and seals the cross of light within the magician's

THE SECRET RITUALS OF THE OTO

brications of knavish priests, no vain dreams of mystics, can hide from the sane this one fact: not only is the earth but a chilled spark of the sun, a dropt petal of the rose of heaven, but the source of all light and life upon the planet is that same sun. not only is he creator, but sustainer, and it is he also that destroyeth in due season, and redeemeth when the time is come. therefore in the macrocosm is one sole god, the sun. now in the microcosm, which is man, the viceregent of the sun, sole giver of life, is the phallus. he is also sole giver of light in a certain secret sense not fully declared in the vii. this much may we hint: the phallus is the physiological basis of the oversoul (see also liber 333, the book of lies, caps. a, h, ia, ie, if, ih, lb) and also of his own nature i

ciousness, illuminated by that, a certain apprehension of the truth which is not in any way to be shared by those who have not attained to this treasure. these, if they are wise, will make no attempt to disclose this inner truth to the profane, but will be content that they rest in the shadow of that external truth which we have here declared unto you, that god is one, and that his name is in the macrocosm the sun, and in the microcosm the phallus. for all attempts to initiate even the worthy before they initiate themselves are folly and fatality. the secrets of the wise, although known of them, are not to be exprest in the language of common men. look you, sir knights, this doctrine itself that we reveal to you in this supreme grand council to which ye have attained so hardly, how will it

phants of old, that in this cult of the sun in heaven and of the phallus on earth all men can unite, for that these mysteries are reasonable and true, and no man can deny them. this is that which is written peace on earth, goodwill toward men! and this is the true and final secret of freemasonry; this sun, is it not the great architect of the universe, the father of the system, the eidolon of the macrocosm? and this phallus, is it not the great architect of this other universe of man, the father of the race, the eidolon of the microcosm? is not this that truth which is established in the mouth of two witnesses? wherefore be ye vigilant, preserving that kingdom of god which is within you from defilement, chaste unto your lord that is light, life, love and liberty indeed. also, remember well

TYSON DONALD NEW MILLENNIUM MAGIC

this book is twofold: to assist in the awakening of a transcen- dent view of the universe and thereby liberate the reader from the prison of the materialistic zeitgeist of modern society; and to rationalize as much as possible the traditional elements of magic and so remove the early barriers to learning that were erected by the revulsion of logic. the book is structured as a progression from the macrocosm to the micro- cosm. the first half traces the great symbols of the art from the simplest to the more complex. the second half examines the composite techniques of magic in which those symbolic elements are used. the structure is organic, designed to unfold understanding like a flower. in 1533 the great renaissance magician henry cornelius agrippa published an encyclopedic work on the the

perceived self of the magus for convenience-for example, into the triangle that is constructed to contain an evoked spirit. the magus should know that all the points he or she can possibly consider are really only one point, that of the true self, which is the center of the universe. the magus can experience nothing beyond the microcosm of his or her personal world, but the microcosm contains the macrocosm of the all. t he point corresponds to the perspective adopted by the observing intelli- gence and is thus a symbol for the self. true self is at the absolute center of the universe. the center of the universe is not a fued point in time and space but is wherever the eye of god pauses to make its observations. any point can be the center of the universe, for all points are one, engendered

ngly assumed that the tree was depicted from the front, which would require its inversion from left to right before it could be applied to the human body. alternatively, it is possible that the founders of the golden dawn understood the depiction of the tree, but chose to invert it left to right when applying it to the human body on the assumption that the microcosm is the mirror inversion of the macrocosm. ancient woodcuts show adam kadmon, the heavenly adam and macrocosm, with geburah on his left shoulder and gedulah on his right shoulder. adam kadmon is an anthropomorphic representation of the tree of the sephiroth. if the magus were to stand before this image of adam kadmon and consider it to be his or her own reflection in a mirror, then the left shoulder of adam kadmon would correspo

y, the idea of cir- cles within circles and worlds within worlds is conveyed. in the occult, usually the ninefold division is as far as this understanding is carried. for example, rosicru- cians postulate a threefold division of humanity into body, mind, and spirit, and then extend this triple division to each of the three levels. this results in nine aspects of humanity that are reflected in the macrocosm. the magus will perceive that when one sets out to divide the all, there is no rea- son to stop with a ninefold division. kabbalists also divide creation into nine emana- tions that are materially embodied in the tenth. the tenth emanation then becomes the first on a lower plane of being. there are four of these planes, or worlds. but they table of nonagram c, c, n 1 2 3 4 5 6 7 8 9 i fa

by the descending light to manifestation on the outermost circle of being, which is repre- sented by malkuth. it is called the lightning stroke. the curving line represents the reascent of the light from the material world to the innermost point of god. it is called the path of the serpent. the overall structure of the tree is based on the body of adam kadmon, heav- enly or cosmic man who is the macrocosm. the left side of the tree is the left side of this all-encompassing being, the right side of the tree is his right side, and the central pillar of the tree his spinal column. on an even more fundamental level, the tree is composed of the ten funda- mental names of god. these ten names are completely different in quality from all the other names of power, because they make up the ten ema

TYSON DONALD SOUL FLIGHT

here from his own sphere of sensation, casting his reflection therein, and then projecting this whole sphere to the desired place, as in the previous method. but this is not easy to be done by any but the practised operator.13' the sphere of sensation mentioned in this quotation relates to the ritual pattern adopted by the sphere group of florence farr. it is the microcosm of the sphere's group's macrocosm: thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of a man is called 'the magical mirror of the universe' for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to man. this sphere surroundeth the physical body of a man as the celestial heavens do the body of a star or a plan

agical mirror of the universe' for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to man. this sphere surroundeth the physical body of a man as the celestial heavens do the body of a star or a planet, having their forces mirrored in its atmosphere. therefore its allotment or organization is the copy of that greater world or macrocosm. in this 'magical mirror of the universe' therefore, are the ten sephiroth projected in the form of the tree of life as in a solid sphere.138 137. regardie, 108-9. 138. ibid, 100. chapter seven: the golden dawn 107 the nephesch is the lowest of three levels of the soul, corresponding with the animal instincts of the microcosm and with the physical world of the macrocosin. for astral proj

TYSON DONALD THE POWER OF THE WORD

y in each cycle, in the context of the sephirah that rules it. the present interpretation is one of law and prohibition("thou shalt not) because this is the shemittah of geburah. some kabbalists believed that old souls who had lived in the previous age of chesed were reincarnated in the present cycle. the microcosm, represented by its physical sheath, the human body, is the exact miniature of the macrocosm, the universe. it is not surprising, therefore, that kabbalists assigned the sephiroth, along with their divine names and letters of tetragrammaton, to the human form. the three supernals, kether, chokmah, and binah, they gave to the three lobes of the human brain. chesed was placed in the right arm that dispenses blessing. geburah was the left arm that admonishes. tiphareth, the center

atintghe name b ecause tetragrammaton is before all else a word, its greatest force in magic is called forth only when it is shaped on the tongue and lips and animated by the living breath of the ba'al shem, or master of the name. in voicing the name aloud, the magician imitates the initial creative act of god, who used the power of his own name-his essential identity-to create both the universe (macrocosm) and man (microcosm. the opening verses of genesis reveal the way the macrocosm was made "in the beginning god created the heaven and the earth. and the earth was without form, and void; and darkness was upon the face of the deep. and the spirit of god moved upon the face of the waters (gen. 1:l-2. the word for "spirit" for the ancient hebrews (and indeed, for the greeks and romans) was

. the six elder names of the disk on the right shoulder were the overt expression of the occult disk of urim, made of gold to signify the masculine right side. the six younger names of the disk on the left shoulder were the the breastplate of aaron 85 overt expression of the occult disk of thummim, made of silver to signify the feminine left side. what the ih of the ineffable name embodies in the macrocosm, the six elder sons of jacob embody in the microcosm; similarly, the vh of the name embodies the same meaning in the macrocosm that is signified by the six younger sons in the microcosm. this division of the name occurs in kabbalistic illustrations of the human hands raised in blessing, where the letters ih are inscribed on the back of the right wrist and vh on the back of the left wrist

WESTERN MANDALAS OF TRANSFORMATION SR AL

ree by beauty and harmony, called tiphareth. it is the number of perfect equilibrium and divine order through harmony. to it is attributed the sun, which keeps the rest of the planetary spheres in balance. it's symbolic form is represented by the six-pointed star or seal of solomon. the latter symbol is frequently described by the hermetic maxim "as above, so below" or the analogical union of the macrocosm and microcosm. its energy is loving, tolerant, compassionate, and harmonizing. 7. seven is composed of the ternary and the quaternary and is considered sacred in many mystical traditions. it has endless correspondences: the seven planets, the seven notes on the scale, the seven virtues, the seven sacraments, the seven metals, the seven days of the week, etc. it is attributed to the spher

rmediary between the crown and the kingdom, mediating principle between creator and creation.a sublime conception of poetry and its sovereign priesthood (transcendental magic, 1972, p. 97. to this sphere is attributed the number six and the seal of solomon, or hexagram. this is the geometrical symbol which best illustrates the great maxim "as above, so below" the joining of the microcosm with the macrocosm. according to the principle of analogy, whatever is in the godhead is reflected in the human being. the three principles of intelligence, love, and creativity find expression in the body through the three centers of the brain, the heart, and the sexual chakra, or seat of kundalini. as the "world is magnetized by the light of the sun [so] we are magnetized by the astral light (levi, 1972

aleph (value 111, one of the magic numbers of the sun. binah lies at the end of the path of the second letter, beth. because tiphareth lies at the end of the third letter, gimel, case points out that this sephira was brought into manifestation before chesed or geburah, the fourth and fifth sephiroth (see tree diagram on page 2. the symbol of tiphareth, the hexagram, is also called the star of the macrocosm because lines drawn from its center to its six points and intersections divides the circle into the twelve houses of heaven, and thus it is a symbolic map of the universe. when we use the golden dawn banishing ritual (see regardie's middle pillar) and say the affirmation "behind me shines the six-rayed star" we are implying that all powers represented by the hexagram are behind us, or ba

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ciple of dowsing with a pendulum, to get your starting point. the diagrams of the constellations, as applied to the tab-i lets, illustrated the golden dawn scheme of the heavens. these should be studied in depth. when certain star systems are placed on them, you can work out the latitude and longitude of the aethyrs and their governors, which will show what function the govern when applied to the macrocosm. an entire book could b written on this subject which could include the individu enochian squares as well. on the four enochian tablets the version given here of the four enochian tablets is not that of the golden dawn nor that utilized at whare ra. it is the regardie version, which was published in the golden dawn and in which all the letters received are placed together. some squares h

axip, od cacocasb gosaa. baglem pii tianta a babalond, ad faorgt teloc vovim "madriiax, torzu! oadriax orocho aboapri! tabaori priaz ar tabas. adrpan tors ta dobix. iolcam priazi ar coazior, od quash qting "ripir paoxt sa la cor. vml od prdzar cacrg aoiveae cormpt "torzu! zacar! od zamran aspt sibsi butmona, ds surzas tia balta "odo cicle qaa, od ozozma plapli iadnamad" the tablets applied to the macrocosm and microcosm in the dee manuscript, liber scientiae auxilii et victoriae ierrestris, is a very elaborate scheme for using the governors of the tablets. an association with various countries is laid out. this is for the known world of the 16th century. some scholars 52 have referred to this as proof positive that whatever spirits existed were in kelley's imagination. if the angelic hosts

into higher levels of consciousness. the second part of this is that when one does the lvx signs, one in fact draws down a powerful force from the astral to have at his disposal, which is analogous to injecting him with a "booster" 185 appendix g the middle pillar exercise the thrust of this meditational exercise is to make your body correspond to the form of the tree of life, a microcosm of the macrocosm. the following is from the golden dawn's middle pillar exercise: 1. imagine yourself standing in the temple, facing west. the black pillar of severity will be on your right the white pillar of mercy on your left. you will make the middle pillar as you stand between them. 2. imagine now that the black pillar is reflected in your right side the white pillar in your left. 3. take a deep bre

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