Michael Wynn's Occult Reference Library
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her spreads do not rely on reverse cards because they rely more heavily on the cards and influences around them rather than on the reverse card process. however, this spread only uses a certain number of cards and therefore in order to be more specific we use reverse keys as well. tarot divinatory meanings of the major arcana fool generally refers to spirituality which is trying to rise above the material plane. if the divination is of a material nature, this is not looked at as a positive card for it can show folly, stupidity, foolishness and extravagance, even mania. fool -reversed 102 when the card is reversed in the circle spread divination, it generally can refer to hesitation or carelessness, sometimes meaning that the person is ignoring his material world. a special note on this car

1 10 INITIATION CEREMONY

the holy of holies, stood the altar of incense, of which this altar is an image. it was of the form of a double cube, thus representing material form as a reflection and duplication of that which is spiritual. the sides of the altar, together with the top and bottom, consist of ten squares, thus symbolizing the ten sephiroth of which the basal one is malkuth, the realization of the rest upon the material plane, behind which the others are 'concealed. for were this double cube raised in the air immediately above your head, you would but see the single square forming the lowest side, the others from their position being concealed from you. just so, behind the material universe, lies the concealed form of the majesty of god. the altar of incense was overlaid with gold to represent the highes

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ments to yourself! different kinds of magick what is certain is that whether folk customs or more formal ceremonies are used, the underlying principles of all types of white magick are the same throughout the world, and can be categorised under the following headings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle. contagious magick this involves transferring and absorbing power directly from a creature or an object, such as an animal, a b

nd to boost the flow as you visualise the natural sources. in this way, you can balance the energies in both spheres of the brain for integrated mind and soul flow. 4- gods and goddesses the mechanics of witchcraft magick takes place at what ts eliot in the four quartets called the 'still point of the turning world, that moment of timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that huma

teacher and keeper of hidden knowledge, and of osiris, the ancient egyptian father god and lord of the underworld, who died each year and was resurrected by his wife isis. it represents unconscious wisdom and is used for all things of a psychic and spiritual nature and for divination. purple provides a link with higher dimensions and can bring happiness for all who yearn for something beyond the material plane. purple candles aid meditation, work with past lives, scrying with candles and mirrors, and astral travel. they are good for psychic protection and preventing nightmares. purple can also be used for all rituals where the facts are not clear, for clearing secrecy, for healing the spirit and for banishing what lies in the past, especially failure, and for remembering departed loved on

piritual awareness, or for focusing magical energies through the accumulated power of tools charged and regularly used for positive purpose. some people believe also that in ritual you tap into the energies of all those before you who have created circles of power and protection, and within them have raised and called upon the elemental qualities to bring desires and needs from the thought to the material plane. the aims of formal rituals rituals and spells at all levels cause a positive change or effect, whether for oneself, a loved one or the whole ecosystem, as they bring healing, peace, reconciliation or whatever is needed in the spell-caster's life. but over and above all these is the purpose of raising one's own levels of awareness so that perhaps for a few moments you feel connected

purpose, desire whether for love or spiritual development and the compassion and empathy that make us care about ourselves, others and the world we live in. it forms the interconnectedness of all life. the bottom left point of the pentagram symbolises the element earth and the fixed sign of taurus. it connects with the earth mother, ecology and the basis from which we explore spirit and also the material plane in which ideas are manifest. the bottom right point in the pentagram symbolises fire and the fixed sign of leo, flaming ever upwards, the impetus and illumination that transforms thought into action and enables us to see potential, not least our spiritual potential. these positions correspond with the zodiacal positions on an astrological wheel. on another level, the pentagram is se

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ual development and materialization of the force, require no effort. it is one great mistake of the beginner to concentrate his force upon the actual stated purpose of the ceremony. this mistake is the most frequent cause of failures in invocation. a corollary of this theorem is that the magician soon discards evocation almost altogether- only rare circumstances demand any action what ever on the material plane. the magician devotes himself entirely to the invocation of a god; and as soon as his balance approaches perfection he ceases to invoke any partial god; only that god vertically above him is in his path. and so a man who perhaps took up magick merely with the idea of acquiring knowledge, love, or wealth, finds himself irrevocably committed to the performance of "the great work" 130

terpretation; third, to unify the two bodies without muddling them. this being accomplished, the magician is fitted to deal with the invisible. ii it is now useful to contine with considerations of other planes, which have commonly been classed under the astral. there is some reason for this, as the delimitations are somewhat vague. just as the vegetable kingdom merges into the animal, and as the material plane has beings which encroach upon the boundaries of the astral, so do we find it in the higher planes. the mental images which appear during meditation are subjective, and pertain not at all to the astral plane. only very rarely do astral images occur during meditation. it is a bad break in the circle, as a rule, when they do. there is also a magical plane. this touches the material, a

, neither male nor female. this sacrament is secret in every respect. for those who may be worthy, although not officially recognized as such, this eucharist has been described in detail and without concealment "somewhere" in the published writings of the master therion. but he has told no one where. it is reserved for the highest initiates, and is synonymous with the accomplished work on the 179 material plane. it is the medicine of metals, the stone of the wise, the potable gold, the elixir of life that is consumed therein. the altar is the bosom of isis, the eternal mother; the chalice is in effect the cup of our lady babalon herself; the wand is that which was and is and is to come. the eucharist of "two" elements has its matter of the passives. the wafer (pantacle) is of corn, typical

ALEISTER CROWLEY EQUINOX EQ I 2 2

on the associate adept turns to the 15th key of the tarot. the 15th key of the tarot represents a goat-headed satyr-like demon standing upon 286 a cubical altar. in his left hand, which points downwards, he holds a lighted torch, and in his right hand, which is elevated, a horn of water. the cubical altar represents the universe. the whole figure shows the gross generating powers of nature on the material plane, and is analogous to the pan of the greeks and the egyptian goat of mendes. as his hands bear the torch and the horn, the symbols of fire and water, so does his form unite the earth in his hairy and bestial aspect, and the air in his bat-like wings. the whole would be an evil symbol were it not for the pentagram of light above his head which regulates and guides his movements. the f

er than those of a cheesemonger, for he can see beauty in a ripe stilton whilst the latter can only see two-and- sixpence a pound. a true vision is to awakenment as awakenment is to a dream; and a perfectly clear co-ordinate vision is so nearly perfect a reality that words cannot be found in which to translate it, yet it must not be forgotten that its truth ceases on the return of the seer to the material plane. the seer is therefore the only judge of his visions, for they belong to a world in which he is absolute king, and to 300 describe them to one who lives in another world is like talking dutch to a spaniard. our business then is, to construct if possible a universal language. this the rituals of the golden dawn and the study of the qabalah did for p, and when we talk of quadrating th

ALEISTER CROWLEY EQUINOX EQ I 2

dei- and thoth, the recorder. coalesce these two ideas and we get hb:bet "this is the magical history" hb:resh signifieth the head or beginning of time and 179 things; and by taro it is glory, life, light, sun. thus read "of the dawning of life and light" hb:aleph is by shape the svastika, symbolically aleph, the ox, as though showing the fearful force of the spiritual "whirling motions" upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read "begun are the whirling motions" hb:shin signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read "formula

ALEISTER CROWLEY EQUINOX EQ I 3 2

my soul the shrine [let formulate the idea of becoming invisible; imagine the results of success: then say] let the shroud of concealment encircle me at a distance of ten inches from the physical body. let the sphere be consecrated with water and with fire [done] o auramooth and o thoum-aesh-neith, i invoke and beseech you: let the vapour 275 of this water, and of this fire, be as a basis on the material plane for the formation of this shroud of art [form mentally the shroud] i, p, frater of the order of the golden dawn, and a 5= 6 thereof: a lord of the paths in the portal of the vault of the adepts: a frater ordinis rosae rubeae et aureae crucis: and especially a member of the 0= 0 grade: master of the pass-word "h" and of the grand word "m" am here: in order to formulate to myself a sh

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ce can be enjoyed, and objects perceived. this is the great illusion by which consciousness is glamoured, and as long as the glamour exerts any power, just so long will the law of rebirth bring the outward-going consciousness into manifestation upon the plane of materiality. it is the will-to-be and desire for existence that swings outward into the light both the cosmic christ, functioning on the material plane through the medium of the solar system, and the individual christ, functioning through the medium of the human form- 211- the light of the soul copyright 1998 lucis trust in the early stages the "i am" consciousness creates forms of matter inadequate for the full expression of the divine powers. as evolution proceeds these forms become increasingly suitable until the "organs" create

ations, of his debts, duties and interests and the fulfilling of his desires; if they are white they tend to build that body which is the final one to be destroyed, the causal body, the temple of solomon, the karana sarira of the occultist. that body, at the final liberation, is itself destroyed and naught then separates the man from his father in heaven, and nothing keeps him linked to the lower material plane- 215- the light of the soul copyright 1998 lucis trust 9, there is identity of relation between memory and effect producing cause, even when separated by species, time and place. a paraphrase of the sutra might serve to elucidate, and might be expressed as follows: no matter what the race may have been, no matter in what continent, past or present, a life may have been passed, and n

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ip that there seems little we can do. the desires of men, down the centuries, have brought about a situation before which we turn back appalled; the rampant nature of our longings and wishes, and their glamorous effect upon the individual, provide psychological laboratories with all their material; the wish life of the race has been wrongly oriented and human desire has been turned outward to the material plane, thus producing the world of glamour in which we all habitually struggle. it is by far the most potent of our delusions or mistaken orientations. but once the clear light of the soul is thrown into it, this miasma of forces is gradually dissipated- 75- from bethlehem to calvary copyright 1998 lucis trust this work constitutes the major task of all aspirants to the mysteries "illusio

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

rates a false light from which soul light is rigorously excluded. it is this power which eventually produces a black magician. he has developed the capacity to draw upon the light energy of matter itself and to focus it so powerfully and effectively that it becomes a great destructive force. it is this which has given hitler and the six evil men associated with him their power to destroy upon the material plane. but, in the case of the aspirant, the power to meditate upon spiritual reality and to contact the soul offsets the dangers inherent in focussing on and using solely the light of matter; to the lesser light of matter is added the light of the soul and then these two blended lights, or aspects of the one light, are focussed upon the mental plane through the power of the creative imag

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

successful aspirants, and subject to their continued activity, it was decided by them but for humanity that the rapid hard way was to be tried. since that time three factors have been present: 1. the factor of tremendous progress in raising the consciousness of mankind, en masse, to much higher intellectual levels. to this the growth of education, the discoveries of science and the control of the material plane and of the air bear testimony. 2. the factor of worldwide distress, of economic disaster, of world wars, of natural cataclysms- 393- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust and of the myriad occurrences and difficulties which make individual life, national life and planetary life so hard these days. no one is exempt and there is no distin

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

in spite of sporadic successes and the staying power of the allied nations, and in spite of a basic trend towards ultimate victory, the powers of evil have had things very much their own way. they have triumphantly moved forward, except in russia. this was to be expected at first, because if evil is simply the dominance of matter and the negation of the spiritual values, it is obvious that on the material plane the line of least resistance is to be found for them. their initial triumphing is, therefore, to be expected. the course of the war hitherto has demonstrated this- 223- the externalisation of the hierarchy copyright 1998 lucis trust when the spiritually-minded people of the world, the men and women of goodwill, the idealists and the kindly, decent folk in every land can bring to bea

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

s, attitudes and moral perceptions which will govern the relation between the sexes during the coming new age. the first initiation is therefore closely related to this problem. the seventh ray governs the sacral centre and the sublimation of its energy into the throat or into the higher creative centre; this ray is therefore setting in motion a period of tremendous creative activity, both on the material plane through the stimulation of the sex life of all peoples and in the three worlds through the stimulation brought about when soul and form are consciously related. the first major proof that humanity (through the medium of the majority of its advanced people) has undergone the first initiation will be the appearance of a cycle of entirely new creative art. this creative urge will take

BLAVATSKY H P ANTHROPOGENESIS

s, 2. the angels, who were in rebellion, who in the lower part of heaven 3. had been created, 4. they caused their evil work 5. devising with wicked heads. etc. thus we are shown, as plainly as can be, on a fragment which remained unbroken, so that there can be no dubious reading, that the "rebellious angels" had been created in the lower part of heaven, i.e, that they belonged and do belong to a material plane of evolution, although as it is not the plane of which we are made cognizant through our senses, it remains generally invisible to us, and is thus regarded as subjective. were the gnostics so wrong, after this, in affirming that this our visible world, and especially the earth, had been created by lower angels, the inferior elohim, of which, as they taught, the god of israel was one

wonderful work- which is man. for the secret work of chiram, or king hiram in the kabala "one in essence, but three in aspect" is the universal agent or lapis philosophorum. the culmination of the secret work is spiritual perfect man, at one end of the line; the union of the three elements is the occult solvent in the "soul of the world" the cosmic soul or astral light, at the other; and, on the material plane, it is hydrogen in its relation to the other gases. the to on, truly; the one "whom no person has seen except the son; this sentence applying both to the metaphysical and physical kosmos, and to the spiritual and material man. for how could the latter understand the to on the "one father" if his manas, the "son" does not become (as "one with the father" and through this absorption r

lf-born. the self-born, the chhaya from the brilliant bodies of the lords, the fathers, the sons of twilight (a (a) the "shadows" or chhayas, are called the sons of the "self-born" as the latter name is applied to all the gods and beings born through the will, whether of deity or adept. the homunculi of paracelsus would, perhaps, be also given this name, though the latter process is on a far more material plane. the name "sons of twilight" shows that the "selfborn" progenitors of our doctrine are identical with the pitris[[vol. 2, page] 121 leda, castor and pollux. of the brahmanical system, as the title is a reference to their mode of birth, these pitris being stated to have issued from brahma's "body of twilight (see the puranas- 21. when the race became old, the old waters mixed with th

sponsible men, as the "obedient" angels did; nor could they endow human beings with only the temporary reflections of their own attributes; for even the latter, belonging to another and a so-much higher plane of consciousness, would leave man still irresponsible, hence interfere with any possibility of a higher progress. no spiritual and psychic evolution is possible on earth- the lowest and most material plane- for one who on that plane, at all events, is inherently perfect and cannot accumulate either merit or demerit. man remaining the pale shadow of the inert, immutable, and motionless perfection, the one negative and passive attribute of the real i am that i am, would have been doomed to pass through life on earth as in a heavy dreamless sleep; hence a failure on this plane. the being

BLAVATSKY H P COSMOGENESIS

d in a hundred such volumes, nor could it be imparted to the present generation of sadducees. but, even the little that is now given is better than complete silence upon those vital truths. the world of to-day, in its mad career towards the unknown- which it is too ready to confound with the unknowable, whenever the problem eludes the grasp of the physicist- is rapidly progressing on the reverse, material plane of spirituality. it has now become a vast arena- a true valley of discord and of eternal strife- a necropolis, wherein lie buried the highest and the most holy aspirations of our spirit-soul. that soul becomes with every new generation more paralyzed and atrophied. the "amiable infidels and accomplished profligates" of society, spoken of by greeley, care little for the revival of th

estial beings) to contain (hence to manifest) it (a[[vol. 1, page] 38 the secret doctrine (a) mind is a name given to the sum of the states of consciousness grouped under thought, will, and feeling. during deep sleep, ideation ceases on the physical plane, and memory is in abeyance; thus for the time-being "mind is not" because the organ, through which the ego manifests ideation and memory on the material plane, has temporarily ceased to function. a noumenon can become a phenomenon on any plane of existence only by manifesting on that plane through an appropriate basis or vehicle; and during the long night of rest called pralaya, when all the existences are dissolved, the "universal mind" remains as a permanent possibility of mental action, or as that abstract absolute thought, of which mi

e knows itself not. condition of the universe when it goes to sleep, or ceases to be, during the "nights of brahma- to awaken or reappear again, when the dawn of the new manvantara recalls it to what we call existence (b) the "breath" of the one existence is used in its application only to the spiritual aspect of cosmogony by archaic esotericism; otherwise, it is replaced by its equivalent in the material plane- motion. the one eternal element, or element-containing vehicle, is space, dimensionless in every sense; co-existent with which are- endless duration, primordial (hence indestructible) matter, and motion- absolute "perpetual motion" which is the "breath" of the "one" element. this breath, as seen, can never cease, not even during the pralayic eternities (see "chaos, theos, kosmos" i

oughly comprehended the real sense of the verses in the purana, that treat of "creation" therein brahma is the cause of the potencies that are to be generated subsequently for the work of "creation" when a translator says "and from him proceed the potencies to be created, after they had become the real cause "and from it proceed the potencies that will create as they become the real cause (on the material plane) would perhaps be more correct? save that one (causeless) ideal cause there is no other to which the universe can be referred "worthiest of ascetics! through its potency- i.e, through the potency of that cause- every created thing comes by its inherent or proper nature" if, in the vedanta and nyaya, nimitta is the efficient cause, as contrasted with upadana, the material cause (and

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

of logoi, out of whom after their pralayic sleep- a sleep that gathers the cyphers scattered on the mayavic plane into one, as the separate globules of quicksilver on a plate blend into one mass- the logoi appear in their totality as the first "male and female" or adam kadmon, the "fiat lux" of the bible, as we have already seen. but this transformation did not take place on our earth, nor on any material plane, but in the spacial depths of the first differentiation of the eternal root-matter. on our nascent globe things proceed differently. the monad or jiva, as said in "isis unveiled" vol. i, p. 302, is, first of all, shot down by the law of evolution into the lowest form of matter- the mineral. after a sevenfold gyration encased in the stone (or that which will become mineral and stone

he great sea: therefore binah, whose divine names are jehovah, yah, and elohim, is simply the chaldean tiamat, the female power, the thalatth of berosus, who presides over the chaos, and was made out later by christian theology to be the serpent and the devil. she-he (yah-hovah) is the supernal (heh, and eve. this yah-hovah then or jehovah, is identical with our chaos- father, mother, son- on the material plane and in the purely physical world. demon and deus at one and the same time; the sun and moon, good and evil, god and demon. lunar magnetism generates life, preserves and destroys it, psychically as well as physically. and if, astronomically, she is one of the seven planets of the ancient world, in theogony she is one of the regents thereof; with christians now as much as with pagans

BOOK T

es, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty lea

produced. the central symbol on each card. action definitely commenced for good or evil. hb:chsd perfection, realization, completion: making a matter settled and fixed. hb:gbvrh opposition, strife and struggle: war; obstacle to the thing in hand. ultimate success or failure is otherwise shewn. hb:thparth definite accomplishment. thing carried out. hb:ntzch generally shew a force transcending the material plane: and is like unto a crown; which, indeed, is powerful, but requireth one capable of wearing it. the sevens then shew a possible result: which is dependent on the action then taken. they depend much on the symbols that accompany them. hb:hvd solitary success "i.e" success in the matter for the time being: but not leading to much result apart from the thing itself. hb:ysvd very great

BOOK OF BLACK SERPENT

rial, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus th

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ments to yourself! different kinds of magick what is certain is that whether folk customs or more formal ceremonies are used, the underlying principles of all types of white magick are the same throughout the world, and can be categorised under the following headings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle (see page 96. contagious magick this involves transferring and absorbing power directly from a creature or an object, such as a

. in this way, you can balance the energies in both spheres of the brain for integrated mind and soul flow [insert pic p055- 4- gods and goddesses [insert pic p056] seite 30 wicca01.txt- the mechanics of witchcraft magick takes place at what ts eliot in the four quartets called the 'still point of the turning world, that moment of timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that huma

f hidden knowledge, and of osiris, the ancient egyptian father god and lord of the underworld, who died each year and was resurrected by his wife isis. it represents unconscious wisdom and is used for all things of a psychic and spiritual nature and seite 54 wicca01.txt for divination. purple provides a link with higher dimensions and can bring happiness for all who yearn for something beyond the material plane. purple candles aid meditation, work with past lives, scrying with candles and mirrors, and astral travel. they are good for psychic protection and preventing nightmares. purple can also be used for all rituals where the facts are not clear, for clearing secrecy, for healing the spirit and for banishing what lies in the past, especially failure, and for remembering departed loved on

piritual awareness, or for focusing magical energies through the accumulated power of tools charged and regularly used for positive purpose. some people believe also that in ritual you tap into the energies of all those before you who have created circles of power and protection, and within them have raised and called upon the elemental qualities to bring desires and needs from the thought to the material plane. seite 110 wicca01.txt the aims of formal rituals rituals and spells at all levels cause a positive change or effect, whether for oneself, a loved one or the whole ecosystem, as they bring healing, peace, reconciliation or whatever is needed in the spell-caster's life. but over and above all these is the purpose of raising one's own levels of awareness so that perhaps for a few mome

purpose, desire whether for love or spiritual development and the compassion and empathy that make us care about ourselves, others and the world we live in. it forms the interconnectedness of all life. the bottom left point of the pentagram symbolises the element earth and the fixed sign of taurus. it connects with the earth mother, ecology and the basis from which we explore spirit and also the material plane in which ideas are manifest. the bottom right point in the pentagram symbolises fire and the fixed sign of leo, flaming ever upwards, the impetus and illumination that transforms thought into action and enables us to see potential, not least our spiritual potential. these positions correspond with the zodiacal positions on an astrological wheel. on another level, the pentagram is se

DION FORTUNE MYSTICAL QABALA

t force in the kingdom of atziluth, the highest of the follz kingdoms of the qabalists. mystical qabala page 71 13. the archangelic names represent the functioning of a force in briah, the kingdom of the higher mind, are the archetypal ideas. 14. angelic choirs correspond to the kingdom of or the astral plane, and the mundane chakras are representatives of each force in the kingdom of assiah- the material plane. 15. what i call in my tables the spiritual experience assigned to each sephirah is called by crowley the magical power- whereas this term may be rightly assigned to the twentytwo paths, it is misleading when applied to the sephiroth. i have changed the term in relation to the sephiroth themselves, but retained it in reference to the paths for reasons which will presently be seen. 1

is exclusively associated in the popular mind. mystical qabala page 168 22. the same concept reappears in the secret title of the eight of swords, which is "the lord of shortened force" we get a clear image in these words of the checking, or braking of dynamic power in order that it may be brought under control. 23. in the eight of pentacles, which represents the nature of hod manifesting on the material plane, we have the lord of prudence-again a checking and inhibiting influence. but all these three negative, inhibiting cards are summed up under the presidency of the eight of wands, which represents the action of the sphere of hod on the spiritual plane, and this card is called the lord of swiftness. 24. we see, then, that it is through inhibitions and refrainings on the lower planes th

h when we are on the earth-contacts and blessed of pan; there is also material happiness; in fact, without the blessing of pan there can be no material happiness because there is no peace of the nerves. on its negative side, however, are to be found the depths of despair and cruelty; but with the earth-contacts firm under our feet there comes material gain because we are adequate to deal with the material plane. chapter xxv malkuth title: malkuth, the kingdom (hebrew spelling: mem, lamed, kaph, vau, tau) magical image: a young woman, crowned and throned. situation on the tree: at the base of the pillar of equilibrium. yetziratic text: the tenth path is called the resplendent intelligence because it is exalted above every head and sits upon the throne of binah. it illuminates the splendours

ties upon the sub tance provided by malkuth. the forms of yesod are such stuff as dreams are made of till they have picked up [page 268] the material particles of malkuth to body forth their forms. they are systems of stresses into whose framework the physical particles are built. 8. and equally with malkuth, it is inanimate matter until the powers of yesod ensoul it. 9. we should conceive of the material plane as the outward and visible sign of invisible etheric activity. malkuth, in its prime essence, is only known to the instruments of the physicist. it goes without saying that where there is life, there is yes od, because yesod is the vehicle of life; but it should also be realised that where there is any kind of electrical mystical qabala page 183 activity or conductivity, whether of

aterial things. 105. but in pentacles, earth of earth, the position is again reversed, and we find that the ten of pentacles is the lord of wealth. 106. it will be seen, therefore, that those cards which are of suits primarily spiritual in nature are outwardly corrosive on the physical plane; and those cards of suits that are primarily material in nature are outwardly solar, or beneficient on the material plane. this teaches a very useful lesson, and gives a very important key when used in those systems of divination which are designed to give discernment of the spiritual influences operating in a case. 107. all mundane affairs rise and fall like the waves of the sea, creast following trough, and trough following crest in rhythmical progression; therefore, when any mundane [page 296] mysti

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

t henry wagner and his wife, belle wagner, who owned the astro-philosophical publishing company in san francisco. through the wagners, burgoyne published the first volume of a book he was writing on astrology and occultism, light of egypt. burgoyne and the wagners also agreed to found an organization, the hermetic brotherhood of luxor, to give expression to the brotherhood of light on the visible material plane. the hermetic brotherhood was headed by a scribe, a seer, and an astrologer. burgoyne was the original scribe and minnie higgins the original astrologer. for a generation the organization pioneered occult and astrological thought in the united states. then in 1909 higgins died. a young student of the brotherhood, elbert benjamine, was called as the new astrologer. benjamine was assi

to hunt it out, but it was not there. after death the question, what happens immediately after death? is more difficult to answer since it is beyond observation and researchers must rely on accounts of after-death communications. they do not even know for certain whether the apparitions of the dead are the result of a voluntary effort or a simple repercussion of strong thought and emotions on the material plane. death-compact cases and purposive apparitions, conveying in some form a definite message, suggest conscious action of which the living remain ignorant. such cases imply that the thoughts and emotional reactions of the dead may greatly depend on the circumstances of their dying. for example, a private dowding, who died by shell explosion, said through a medium. something struck, har

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

f the ministering spirit of the angelic hierarchies in jewish rabbinical legend. to this angel, the pure and simple essence of the divinity flows through hajoth hakakos; he guides the primum mobile, and bestows the gift of life on all. rescue circles groups formed by spiritualists for the purpose of waking up the dead and freeing them from their earthbound state. these spirits exist closer to the material plane than to the spiritual world and in many cases they do not realize that they are dead at all, and live in a state of bewilderment. if they are enlightened as to their true condition and if prayers are offered for them, they will progress to a higher existence. the origin of rescue circles may be traced to the shaker communities of america. the first such circles were held by the wife

EVIL AND UNCLEAN SPIRITS

of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even the separation of the material plane from the sephiroth, through the interposition of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated not sin until after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil also helpeth the work, for this the greater

FRATER U D PRACTICAL SIGIL MAGIC

gon a large scale h whereby the shield of reality, i.e, the limited area of perception and evaluation which are required for normal everyday reality, is bypassed and sometimes even undermined. this model is purely inner-psychic and does not explain why altered states of consciousness or whatever type of communication between consciousness and unconsciousness (read magic) may have an effect on the material plane. but how does it work/ 101 such models are also termed psychologistic i have followed them in this study for convenience and accessibility, not because of any particular belief that magic can only be explained in psychological terms. finally, i present another model, which has been adapted from theosophy (and is still widely appreciated in magic) and is oriented to the sphere struct

GILBERT THE SORCERER AND HIS APPRENTICE

, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thu

ist, thosewhobelieved that here was the prophesied fulfilment of the pleroma banished the 7 great gods from their position of being worshipped; the 7 being now included in one, as returning to the primitive unity. there is again another aspect of that. these 7 belong to the four planes: the archetypalplaneof atziluth;thephysic plane, or plane of briah; the planeofformation,yetzirah; and267267 the material plane .assiah-.this may be illustrated as follows: a sculptor desiring to make a great statue first conceives of it in his mind- the first plane, atziluth. he then conceives of a picture, or something of that kind, which he may sketch. on paper, or perhaps onlyseeas.a mental picture; that isa.further materialising of the idea, bringing it into form, though not yet concrete and visible for

ystem- not merely the material life of the body which we obtain by polarising ourselves with the earth- we draw in the inner and more essential and more vital conditions which, properly assimi-thetatwas205lated, render us independent of the mere terrestrial currents.itis of course somewhat difficult to pursue this analogy. it is a metaphor, comparing the material with the spirit, passing from the material plane on to the spiritual plane, from the actual world of flesh and blood on to the thought world;butyet for all students of occultism it is a very real metaphor, a very real transition. now in every place and in every connection in which you meet this word 'polar, the meaning of it is exceedingly simple. anything on earth from the cosmos itself to any planet or star composing it, and dow

eat clue. i have not anything like time to go intoitnow;butanyonewho has the patience to followitout can easily do so, andifyou look at the direction of the earth's axis, look at the characteristics of the constellations round the pole star and the characteristics of the constellations round the celestial equator, you will see sorrow, suffering, tribulation, and trial, tbe characteristics of this material plane, and you will see many other things, all of which interpreted will give you a very exact account of the materialist man or woman, the dangers, the troubles, the sufferings that are in store for them. on the other hand, look in precisely the same way at the pole of the ecliptic and at the signs of thezodiac,the constellations round that great belt, and you will see the influx of life

GNOSTIC HANDBOOK

erally brought together many streams of esotericism into one font of secret wisdom. this teaching was certainly for israel but in a new sense, it was for those prepared for initiation not for any discrete historical, cultural or racial class alone. this gnosis or secret knowledge, clearly inferred that doctrine or belief was not enough, jesus himself had to spiritually transform the nature of the material plane, so a new current, a new vibration was available which offers redemption from our false perceptions and our self created imprisonment. the gnostic handbook page 79 the aim of life the aim of life is to offer man a chance to gain salvation, to enter the path of transfiguration. since time immemorial the pleroma has outlined an escape route, a path by which man may awaken the true sel

GOLDEN DAWN RITUALS ZAM10

agine the results of success. say" let the shroud of concealment encircle me at a distance of eighteen inches from the physical body. let the egg be consecrated with o and n (place the o and n on either side of you "o auramo-oth and thaum-aesh- neith, ye goddesses of the scales of the balance, i invoke and beseech you, that the vapors of this magical n and this consecrating m be as a basis on the material plane for the foundation of this shroud of art" step 14 formulate the shroud mentally. say "i, of the rosea rubea et aurea crucis, do hereby formulate to myself the blue-black egg of hoorpokratist as a shroud of concealment that i may attain knowledge and power for the accomplishment of the great work, and to use the same in the service of the eternal genius. and i bind and obligate mysel

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

in this regard than any system of measurement we know of could do it. another law, demonstrated by this attraction and repulsion between atoms, is that when there are more of one kind than of another, as in nos. 48, 49, 50, and 51, the greater number of like atoms will be on the outside. also, please note that four atoms arranged in this way make the form of a triangle; thus the triangle on the "material plane" is used to indicate quaternary elements as shown before the word "quaternary" on plate 1. some of the most interesting and profound problems of chemistry are solved through a study of the composition of the quaternary elements, and this is what dalton referred to many times when he said, as do many rosicrucians in their work in chemistry, that he was "busy with triangles. no. 48 is

ne, cosmic. assumption.exchanging places, persons, and power. you assume you have exchanged places with the other person, assuming the other's personality. in divine assumption, you assume you are exchanging your limited self-consciousness for the consciousness of god. astral plane.the cosmic, ethereal, divine plane. rosicrucians recognize but two planes of existence; that which is the worldly or material plane where we live in both objective and subjective consciousness, and another plane, which is beyond the material.call that other plane the astral, psychic, cosmic, or whatever best expresses your idea; it is that plane where the soul of man functions free from the limitations of the body and where the subconscious mind of man functions at times independent of the objective. astrology.a

one would be able to determine what fourth dimension would neutralize or combine with another. the fourth dimension is nothing more nor less than the rate of electronic vibration. all qualities and attributes manifested by all material things result from this rate. from another point of view the fourth dimension should really be the first. it is the projection from cosmic space into the worldly, material plane of manifestation of all material things. such projection is the first phase of manifestation. the coming together of "electrons" into atoms, and from this into molecular formation, constitutes the first phase of creation into the material world of objectivity. the next step or phase is that of limitation, or form, caused by natural laws or by man's desires and handiwork. hence the t

ands, together with their place and function in the psychic economy of man, is not to be found in any book nor is the knowledge given to the idle seeker for the mere asking. these glands have to do so greatly with the spiritual side of life that they must be developed slowly so that their pristine normalcy be regained. planes.rosicrucians recognize but two planes of existence. one is the worldly, material plane where we live in objective and subjective consciousness. the other is beyond the material, and is that plane where the soul of man functions free from limitations of the body. the latter is sometimes called the astral, psychic, or cosmic [195] plane; the former the earthly or mundane plane. the psychic plane may be reached at any time provided the purpose is pure and noble. it is he

HELENA BLAVATSKY THE KEY TO THEOSOPHY

its results. but if by desire, you mean simply aspiration to reach spiritual existence, not a wish to quit the earth, then i would call it a very natural desire indeed. otherwise voluntary death would be an abandonment of our present post and of the duties incumbent on us, as well as an attempt to shirk karmic responsibilities, and thus involve the creation of new karma. q. but if actions on the material plane are unsatisfying, why should duties, which are such actions, be imperative? a. first of all, because our philosophy teaches us that the object of doing our duties to all men and to ourselves the last, is not the attainment of personal happiness, but of the happiness of others; the fulfillment of right for the sake of right, not for what it may bring us. happiness, or rather contentm

in which josephus, who was an ardent jew and died in judaism, is nevertheless made to acknowledge the messiahship and divine origin of jesus, is now declared spurious both by most of the christian bishops (lardner among others) and even by paley (see his evidence of christianity. it was for centuries one of the weightiest proofs of the real existence of jesus, the christ. kamaloka (sans) the semi-material plane, to us subjective and invisible, where the disembodied "personalities" the astral forms called kamarupa, remain until they fade out from it by the complete exhaustion of the effects of the mental impulses that created these eidolons of the lower animal passions and desires (see kamarupa) it is the hades of the ancient greeks and the amenti of the egyptians-the land of silent shadows

t signification just given. taraka raja-yoga (sans) one of the brahmanical yoga systems, the most philosophical, and in fact the most secret of all, as its real tenets are never given out publicly. it is a purely intellectual and spiritual school of training. tetragrammaton (gr) the deity-name in four letters, which are in their english form ihvh. it is a cabalistic term and corresponds on a more material plane to the sacred pythagorean tetraktys (see theosophical glossary) theodidaktos (gr) the "god taught" a title applied to ammonius saccas. theogony from the greek theogonia, lit, the "genesis of the gods" theosophia (gr) lit "divine wisdom or the wisdom of the gods" therapeutae, or therapeuts (gr) a school of jewish mystic healers, or esotericists, wrongly referred to, by some, as a sec

INITIATION INTO HERMETICS

be glad to see that the purpose of my book has been fulfilled. 2. the principle of fire as it has been said before, akasa or the etheric principle is the cause of the origin of the elements. according to the oriental scriptures, the first element born from akasa is believed to be tejas, the principle of fire. this element as well as all the others manifest their influence not only in our roughly material plane but also in everything created. the basic qualities of the fiery principle are heat and expansion. in the beginning of all things created therefore must have been fire and light, and in the bible we read: fiat lux there shall be light. the origin of the light, of course, is to be sought in the fire. each element and therefore that of fire, too, has two polarities, i.e, the active an

wo qualities any life would be inconceivable. these two qualities will also grant two polarities to the airy principle, which means in the positive outcome the life-giving polarity, and in the negative aspect the destructive polarity. in addition to that let me say that the mentioned elements are not t be regarded as ordinary fire, water and air which would solely represent aspects of the grossly material plane but in this case universal qualities of all elements are concerned. 5. the principle of earth it has been said of the principle of air that it does not represent an element proper and this affirmation goes for the principle of earth likewise. now this means that out of the interaction of the three foresaid elements the earthy principle has been born as the last element which by its

rocess, the great work or the preparation of the philosophers stone is visibly performed. herewith the chapter dealing with the body is finished. i do not assert that all has been regarded, but in any case, with respect to the elements, i mean to say, the four-pole magnet, i have treated the most important problems and revealed the secret of the tetragrammaton in view of the body. 10. the roughly material plane or the material world in this chapter i will not describe the roughly material world, the kingdoms of minerals, vegetables and animals, nor will i deal with the physical processes in nature, because everybody has already learned at school that there are such things as the north and south poles, how rain originates, how storms are brought about, etc. the incipient adept might not be

ough the ether, such as radio, telegraphy, telephony, television and all the other inventions to be achieved in the future, with the aid of the electric or magnetic fluid in the ether. but the fundamental principles and laws were, are and always will be the same. a very extensive and exciting book could be written solely about the effects of the various magnetic and electric fluids on the grossly material plane. but the interested reader who has decided to walk on the path of initiation and will not be deterred by the study of the principles, will find out by himself all about the varieties of powers and properties. the fruits and the insights he earned, in the course of his studies, will indemnify him amply. 11. the soul or the astral body through subtler vibrations of the elements, throu

arded to realization. each thing created in the material world consequently has its cause in the ideal world through the thought and the spiritual consciousness, and is reflected therein. if the point in question is not exactly an abstract idea, several forms of ideas can be expressed. such thoughts are electric or magnetic or electromagnetic, according to the elementary property of the idea. the material plane is bound to time and space. the astral plane, sphere of the perishable or mutable spirit, is bound to space, the mental plane being timeless and spaceless. the very same thing happens with all the mental properties. the reception of a thought in the mental body, through the link of the astral and mental matrix bound to space and time in the total form, needs a certain amount of time

ne-half hour. later on, a standard ten minutes will do for you. 3. conscious reception of food what has been said about breathing applies in the same way to taking nourishment. here also the same elemental processes are going on as they happened to in the air being inhaled, but the effect of the elements is stronger and more material. desires impressed on food have a considerable influence on the material plane, where they are exposed to the most material emanations of the elements. therefore the magician will do well to consider this aspect if he wants to achieve anything concerning his body or other material desires. now sit down in front of your dish of food that you are going to eat, and with the most intense imagination possible, concentrate on your desire being embodies in the food a

the magician will immediately recognize the cause of the illness and be able to influence the roots of the illness. when the origin of the sickness happens to be in the mental sphere, the magician first of all has to influence the mind of the patient to restore the harmony. as i mentioned before, the astral sphere can only influence the astral plane, exactly as the material sphere influences the material plane only. this fact must always be kept in mind. any transmutation from one plane to another can only be accomplished with the help of the corresponding matrix or the connecting link of a more subtle power. a thought can never produce any physical power nor cure any physical ailment. but a thought that has been concentrated on faith and conviction can cause strong vibrations in the ment

it and paying attention to other matters. the volting quoted here is one of the most powerful operations that the magician is able to accomplish in his present state of development, for now he has succeeded in mastering himself as well as other people. the cause he transferred with his volt into akasa will do its effect, and it is of no importance at all whether it concerns the mental, astral or material plane. the magician will certainly appreciate this great and responsible opportunity, and accomplish only noble deeds for his own benefit and that of his fellow creatures for whom he dares to undertake this operation. the magician who walked on the path of hardships up to this very point has balanced his karma with his troublesome exercises which were more than asceticism so far that it w

is not possible for the time being to particularize how all this is brought about, but by now it can be taken for granted that the magician will intuitively find out all by himself. it is obvious that the magician will transfer all the experiences made through his contact with other creatures into his memory, into the physical body, and he will be able to use these experiences in practice on the material plane as well. a magician like this will be able to execute the most astounding performances of the magic of nature. after the magician s further progress in profoundly knowing and practically controlling the four elemental kingdoms, he may try to come into contact with his spiritual leader, his guru or genius. as mentioned previously with respect to the passive communication with the wor

JASMUHEEN THE FOOD OF GODS

ientists are looking at the magnetic, navigatory properties of the pineal gland in humans. so pineal activation and charging through solar energy is a vital step that is the doorway to the cosmic energy highway. this may be kundalini shakti activation, in other words. ever since mankind has started ignoring the psychically and spiritually equipped pineal gland it has fallen on the merely physical-material plane and so endless pains have fallen on mankind. mankind must now relearn to activate the pineal and the other psychospiritual bodies either through cosmic energy dynamics or through practice of rajyoga or the tantric ways or other such practices. kundalini shakti is said to be activated through these and happiness and bliss with peace are bound to follow. this light energy may be trans

KNOWLEDGE LECTURE TWO

of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolized and attributed: kerub of air man aquarius kerub of fire lion leo kerub of earth bull taurus kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of pur

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

in which we sit. there are several reasons for our extreme care in this matter. we want to keep the lodge shut not merely to preserve our mysteries from the outer gaze, but because only so may we keep its influence pure and undisturbed. the thought-form that is about to be built is a thing very delicately balanced and carefully graduated, and is composed not only of the etheric substances of our material plane, but also of the still finer matter of the emotional and mental worlds. this thought-form is constructed for a definite purpose, and if outsiders, whose minds are working along different lines, were present, they would quite unintentionally cause a good deal of friction and destroy the balance and efficacy of the form. it is not that we consider ourselves to be superior to those oth

LIBER CCCXXXV ADONIS

g/ celephais press. this e-text last revised 25.06.200 tliber cccxxxv adonis an allegory a a publication in class c. 1 adonis an allegory by alesiter crowley inscribed to adonis. argument esarhaddon is man ignorant of his high destiny, lost in love of the body (astarte) whose 5 handmaidens are the 5 senses. the soul (psyche) appeals to him in vain, but awakes his dread of the king of babylon (the material plane) who is death.but also subject to the king of greece, who is the one lord. hermes, the wisdom of god, leads the man to recollection of his true nature by putting him into samadhi, the .sudden death. of the qabalah. he leaps up freed. the body now feels worthless and the man despises it; but the soul says no: all 3 of us must enjoy together.1 1 [this .argument. not in the equinox pri

LIBER LXXVIII

es, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty lea

the prince being produced. the central symbol on each card. action definitely commenced for good or evil. dsj perfection, realization, completion: making a matter settled and fixed. hrwbg opposition, strife and struggle: war; obstacle to the thing in hand. ultimate success or failure is otherwise shewn. trapt definite accomplishment. thing carried out. jxn generally shew a force transcending the material plane: and is like unto a crown; which, indeed, is powerful, but requireth one capable of wearing it. the sevens then shew a possible result: which is dependent on the action then taken. they depend much on the symbols that accompany them. dwh solitary success: i.e. success in the matter for the time being: but not leading to much result apart from the thing itself. dwsy very great fundam

LIBER MMCMXI NOTE ON GENESIS

is, the magus.the vox dei.and thoth, the recorder. coalesce these two ideas and we get b .this is the magical history. r signifieth the head or beginning of time and things; and by taro it is glory, life, light, sun. thus read .of the dawning of life and light. a is by shape the svastika, symbolically aleph, the ox, as though showing the fearful force of the spiritual .whirling motions. upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read .begun are the whirling motions. c signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read .formulated is

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ce by means of the evolution of numbers. thus does the zohar represent absolute truth, while the sepher yetzirah furnishes the method of its acquisition, its discernment and application (history of magic) by placing man himself at the point d 10, his true constitution is revealed. he exists upon four worlds, only one of which is visible. it is then made evident that his parts and members upon the material plane are, by analogy, hierarchies and intelligences in the higher worlds. here, again, the law of interpenetration is evidenced. although within man is the entire universe (the 43 spheres interpenetrating d 10, he is ignorant of its existence because he cannot exercise control over that which is superior to or greater than himself. nevertheless, all these higher spheres exercise control

l explanation. there is evidence that early writers were acquainted with such a supposition--which, however, was popularized only after it had been espoused by theosophy. this theory asserts that the rosicrucians actually possessed all the supernatural powers with which they were credited; that they were in reality citizens of two worlds: that, while they had physical bodies for expression on the material plane, they were also capable, through the instructions they received from the brotherhood, of functioning in a mysterious ethereal body not subject to the limitations of time or distance. by means of this "astral form" they were able to function in the invisible realm of nature, and in this realm, beyond reach of the profane, their temple was located. according to this viewpoint, the tru

MICHAEL FORD BOOK OF CAIN

m is called lucifer by later ones only had glimpsed at the fire which azazel had shown unto them. the passed into the nightmare lands, where they felt lost as their fire was nearly extinguished. azazel woke still illuminated brightly, a dark star which beheld the fire of heaven. when the fire fell from the sky to the earth, did my father them perceive this world of flesh, that both spirit and the material plane were brought together in union. understanding that this fire was illuminated within, azazel felt a moment of triumph, that by perceiving the self and willing the being into stronger forms he was uniquely separate, isolate and beautiful. he stood up, weakened yet still defiant and pleased at this success of this nightmare land, he began to rouse those many that slept from the shock o

MICHAEL FORD WITCHMOON

craft and demonology. these 'reverse aspects' refer to his title as a "demon of impurity (the book of the sacred magick of abramelin the mage" translated by macgregor mathers) which signifies the horrors (by christian doctrine) of astral copulations which occur at the witches' sabbat. such copulations occur once the individual creates and charges elementals evoked for this specific purpose on the material plane. it is not always advisable to evoke such elementals while not consecrating or binding them, such if not controlled can cause undesirable effects. asmodeus in the doctrine of the witches sabbat or witch cult is the lord of the circle, within which full attainment and union occurs. the lord of the circle is also the lord of sorcery. asmodeus can be a powerful guide from the gate of t

one bound to human blood from your body and sealed in a vial or jar with associated herbs and potions. if one is creating a servitor through a sigil it would then be the next step to bind them to a jar filled with your blood and a small amount of water. this would mean submerging the sigil and actually sealing it in the jar or vial. eldritch horrors of the lovecraftian type are often brought this material plane by evoking and storing such in containers. if such is done and later buried in a plot of land it is not uncommon to begin experiencing hauntings and disturbances in the area. it is rather tricky however to banish and re-absorb such a spirit, one must first perform several powerful absorbing and 135 135 banishing rites, which are listed here. these can of course be changed according

MICHAEL WYNN THE SOUL TRAVELERS

ncepts of a rock, and the concept of trees. the 3rd world, and perhaps most crucial to the magician, is the astral world. this world, unlike the mental world, is subject to a sense of space and time. the fourth of the worlds is the etheric. this world, sometimes used interchangeably with the astral world, is the--michael wynn's "the soul travelers" 23 universe that provides the foundation for the material plane. the etheric world is also where the life-force, the energy created and used by life forms, resides. finally, there s the 5th level of reality, the material universe. the operations of magic are rarely aimed at the lowest level of reality (material, but instead the magician will attempt to alter the higher levels of the universe knowing that those changes will eventually trickle dow

de, looking out. so who s out there? i can t believe it s not fiction: false reality the matrix dark city meet the neighbors [2.5] contrary to popular belief, the variety of beings one finds in the spirit world is nearly as rich as the variety of beings in the material world. even though all of these beings are often erroneously clumped together and called spirits, just like those who inhabit the material plane, the inhabitants of the spirit world can fall into general categories. i will use this blanket-label spirits too, although it doesn t do justice to the variety of beings in the other realms. as for the categories themselves, the first is elementals, the second is (astral) spirits, the third is demons, the fourth is larvae, and the last is angels. elementals are those who, unlike man

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

y spirits, possess the minds of human beings so that they may derive pleasure from our world. evidence of their presence is intense feelings of fear and perhaps disgusting odors. demons are exclusively vampiric in nature, and feed from the lifeforce of humans, and it is our lifeforce that gives the demon substance and energy. these spirits can become powerful if allowed to continue feeding in the material plane. although capable of wearing many forms, demons tend to prefer arriving as hideous forms, with voices and odors that humans find disagreeable. the jinn [2.6] the word jinn is arabic for demon, and it is where we get the word genie. unlike many religions (christianity to name one, muslims have been given more detailed information regarding the beings in the spirit world, and since mu

MOTTA MARCELO THE COMMENTARIES OF AL

thirtyfold, some sixtyfold, some an hundredfold. one most important point, in conclusion. we must doubtless admit that each one of us is lacking in one capacity or another. there must always be some among the infinite possibilities of nuit which possess no correlative points of contact in any given khu. for example, the khu of a male body cannot fulfil itself in the quality of motherhood (on the material plane, of course) any such lacuna must be accepted as a necessary limit, without regret or vain yearnings for the impossible (although what is impossible now may not be impossible a hundred years hence. a time may come when the characteristics ofone's physical body may be changed at will by purely scientific means) but we should beware lest prejudice or other personal passion exclude any

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

logous to silver and the moon. the four orders of the elementals are: 1. the spirits of the earth gnomes 2. the spirits of the air sylphs 3. the spirits of the water undines 4. the spirits of the fire salamanders second knowledge lecture 6 1 these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera' the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolised and attributed- kerub of air-man-aquarius zv.5 kerub of fire-lion-leo q kerub of earth-bull-taurus w kerub of water-eagle-scorpio tll or. tetragrammaton means four-lettered name and refers to the <121> unpronounceable name of god symbolised by jehovah. the l

the holy of holies, stood the altar of incense, of which this altar is an image. it was of the form of a double cube, thus representing material form as a reflection and duplication of that which is spiritual. the sides of the altar, together with the top and bottom, consist of ten squares, thus symbolising the ten sephiroth of which the basal one is malkuth, the realisation of the rest upon the material plane, behind which the others are concealed. for were this double cube raised in the air immediately above your head, you would but see the single square forming the lowest side, the others from their position being concealed from you. just so, behind the material universe, lies the concealed form of the majesty of god <64> the altar of incense was overlaid with gold to represent the hig

other mighty angel come down from heaven clothed with a cloud; and a rainbow was this is an important point, often overlooked. in book five, p. 82 of vol. iii, we read "the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is. in malkuth in assiah" this means the temple in the 0= is the bottom five sephiroth of the tree of life in the sphere of malkuth on the material plane. consider this if you are quick to be proud. without its tether-line. the kite falls! h.s. the golden dawn: volume 11 book three upon his head, and his face as it were, the sun, and his feet were as pillars of fire, and he had in his hand a little book open; and he set his right foot upon the sea and his left foot upon the earth, and he cried with a loud voice as when a lion roareth

eakest and the natures of cold and moisture triumph over heat and dryness. the cubical altar represents the universe- right and left of it, bound thereto by a cord attached to a circle which typifies the centre of the earth, are two smaller demons, one male and one female. they hold a cord in their hands. the whole figure ritual of the portal 213 shows the gross generative powers of nature on the material plane, and is analogous to the pan of the greeks and the egyptian goat of mendes (the symbol of khem. in certain aspects, this key rep <183> resents the brutal forces of nature, which to the unbelieving man only obscure and do not reflect the luminous countenance of god. it also alludes to the sexual powers of natural generation. thus therefore the key fitly balances the symbol of death o

uccess, then say: let the shroud of concealment encircle me at a distance of eighteen inches from the physical body. let the egg be consecrated with fire and water. place fire and water on either side of you. 0 auramo-0th and thaum-aesh-neith, ye goddesses of the scales of the balance, i invoke and beseech you, that the vapours of this magical water and this consecrating fire be as a basis on the material plane for the formation of 426 the golden dawn: volume 111 book six this shroud of art. formulate mentally the shroud. i, a.m.a.g, frater of the order of the g. d. and a= of the r.r. et a.c.,a lord of the paths in the portal of the vault of the adepti, do hereby formulate to myself the blue-black egg of harpocrates as a shroud of concealment that i may attain unto knowledge and power for

us to the nature of the gods. there is a perfect love between the angels and the gods because there is perfect harmony among them, but that is not the lower and earthly love. thus a talisman made for terrestrial love would be sealed with the impress of your own weakness, and even if successful, would read on you in other ways. the only way in which real power can be gained, is by transcending the material plane and trying to link yourself to your divine and higher soul. that is why trouble is so great an initiator, because trouble brings you nearer spiritual things when material things fail. therefore, a talisman as a rule is better made for one in whom you have no interest. in the work of actual consecration, it is always a good thing to punfy the room and use the banishing ritual of the

light, otherwise called angelic forms, have not gender in the grosser acceptation of the term, though they can be classed according to the masculine and feminine sides. as, for example, in the human figure, sex is not so strongly marked in the upper part, the head, as in the body, while yet the countenance can be distinctly classed as of a rnasculine or a feminine type. so, also, on quitting the material plane, sex becomes less marked, or rather appreciable in a different manner, though the distinction of masculine or feminine is retained. and herein is the great error of the phallic religions- that they have transferred the material and gross side of sex to divine and angelic planes, not understanding that it is the lower that is derived from the higher by correlation in material develop

epresenting the force of the spirit acting in, and binding together the four scales of each element and answering to the dominion of the letters of the name in the kether of each. they represent the radical or root-force. the four aces are said to be placed on the north pole of the universe, wherein they revolve, governing its revolution, and ruling as the connecting link between yetsirah and the material plane of universe. i. the roof of the powers of fire. ace of wands a white radiating angelic hand issuing from clouds and grasping a heavy club which has three branches in the colours and with the sigils of the book' t scales. the right and left hand branches end respectively in three flames and the centre one in four flames, thus yielding ten the number of the sephiroth. two and twenty l

d or evil. chesed the four fours. perfection, realisation, completion, making a matter settled and fixed. geburah the four fives. opposition, strife and struggle; war, obstacle to the thing in hand. ultimate success or failure is otherwise shown. tiphareth the four sixes. definite accomplishment, and carrying out of a matter <157> netzach the four sevens. generally shows a force, transcending the material plane, and is like unto a crown which is indeed powerful but requireth one capable of wearing it. the sevens then show a possible result which is dependent on the action thentaken. they depend much on the symbols that accompany them. hod the fours eights. generally show solitary success; i.e, success in the matter for the time being, but not leading to much result apart from the thing its

a sign-12 is counted. from every key answering to a planet-9 is counted <209> unofficial the tarot trumps by g. h. soror, q.l. the cards of the lesser arcana present to us the vibrations of number, colour and element-that is, the plane on which number and colour function. thus, in the ten of pentacles we have the number ten and tertiary colours, citrine, olive, and russet, working in malkuth, the material plane. whereas in the ten of wands we have the number ten and the tertiaries working in pure energy. in these cards, the sephirah is indicated by the colouring of the clouds; the plane by the colouring of the symbols the four honours of each suit taken in their most abstract sense may be interpreted as: potential power. the king brooding power. the queen power in action. the prince recept

ered that the angels placed over the kerubic squares of the lesser angles of the great quadrangle have the following properties <327> air angle "knitting together and destruction" centrifugal and centripetal forces. expansive and contractive, etc. water angle "moving from place to place" motion, vibration, changing of forms. earth angle "mechanical crafts" creative or productive of results on the material plane. fire angle "secrets of humanity" controlling human nature, clear vision, etc. and that the subservient angels of these angles, that is the angels of the sixteen servient squares under the sephirotic cross, rule: air angle "elixirs" purification from illusions, diseases, sins, etc. by sublimination. water angle "metals" the right methods of polarising the soul so as to attract the l

and sorrow and unhappiness generally. hence, in enochian chess, for divining for some such question as touches upon trouble or unhappiness the air board would be employed. the fire board will represent the tarot suit of wands, implying swiftness, energy, activity. the water board indicates the tarot suit of cups of pleasure, happiness, merry-making, and marriage. the earth board will refer to all material plane matters of money, work, employment, occupation, and so forth. the four boards of the rosicrucian game, although different, nevertheless agree in certain particulars. in each board it is convenient to speak of the arrangement of the lesser angles as an upper and lower rank- air and water forming the upper rank, and earth and fire the lower. it is evident that the columns of the one r

RUBY TABLET OF SET

especially our youth. happiness love and compassion are spiritual faculties that during centuries of neglect and misunderstanding have withered and grown weak. unless they are nursed back to health, man will despair of life and eventually throw it away in a mass suicide by nuclear destruction. but how can we care for what we no longer comprehend? modern science, admirable in its achievements on a material plane, has proven ineffectual in the understanding of intangible values (1) 4. sociobiologists suggest that genes determine the level of aggressiveness. this is not easy to accept on the light of scientific facts. genetic inheritance gives an individual full possibilities to develop into an aggressive person, but as was pointed out in the previous section, learning has a crucial role in t

SATANGEL

pirits do indeed exist externally and independently of the human psyche. however it is also my experience that such phenomena, when encountered, to some extent create their forms through the raw material of the imagination and cultural expectations of those they interact with. hence they are less stable and more transmutative than humans or animals. existing as they do without the precepts of the material plane they most often remain beyond our perception. those who are able to sense or commune with them tend to be themselves of a more aetherial nature. the gift of second sight is strongest in many children, who are less likely to banish them through what i call active disbelief. amongst adults we find those who continue with even the vaguest sense of other worlds tend to become magicians

THE BLACK LODGE

d by each and every form of life in their effort to assure individual survival and, through this, the survival and consequent evolution of the species. in those astral sub-planes, those qualities take shape, and manifest themselves as "demons. it is useless to discuss here the "real" or relative existence of those entities, for the same judgment would apply to our own selves. for instance, on the material plane we are normally sure of our individual existence and our personal interests; however, even the first step in initiation shows us that this awareness of "ourselves, which we considered so simple and solid, is but a reflection, in a very elementary plane, of that which (now) seems to us more our selves than "ourselves. whether demoniac entities "really" exist or not, on a certain plan

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

located under the earth, where the sun would shine during the time of its disappearance from the topside world at night. others believed the place of the departed spirits was far away in the south. medicine priests among the algonquin people taught that two souls resided in the physical body. one of the souls kept the body animate and remained with it during sleep. the other, less attached to the material plane, moved about at will, free to travel to faraway places and even to the spirit world. it was for the soul that remained with the physical body that the tribespeople left food beside their dead. the dakota, among other tribes, believed that each person possessed four souls: one animated the body and required food; a second watched over the body, somewhat like a guardian spirit; a thir

according to fillmore s view, christ released humanity from the bondage of karmic law, thereby allowing each individual to make the most of each incarnation. edgar cayce (1877 1945, the famous sleeping prophet of virginia beach, was a solid baptist and a sunday school teacher, but while in a trance, he gave past-life readings to thousands of men and women. cayce believed that each soul enters the material plane not by chance, but through grace and the mercy of a loving father-god. as to whether the soul is developed or retarded during these various incarnations is left to the free will of the individuals as they live through the errors incumbent in the life process or rise above them in their journey toward oneness. rudolf steiner (1861 1925) was the head of the german theosophical society

THE MAGICIAN S KABBALAH

as the archetype of authority and religion, with again the danger of stagnation as dogma, convention and compromise. in assiah, chesed is the establishment of the universe in the dimensions, and the generative archetype (reflected in the procreative and generative aspects of netzach at a further stage of the creative process. chesed in assiah signifies security, authority, and the solidity of the material plane. the yetziratic text of hod states that its root is in chesed, and from this, as dion fortune indicates, can be modelled a number of the processes of magic. as chesed is taken to be the sphere of the secret masters, who are taken by many magicians to guide the process of manifestation from higher planes through human adepts, it is to be approached with due consideration. if meditati

his suggests, as does malkuth's recurrent reduction down to kether from all angles, that the perceived world about us is the "presentation" of kether to us, and the means by which kether is communicated to our senses (in much the same way a poem or piece of music is the "portal" to a wealth of abstract meanings and experience. it should be noted that 400 is taken to show the powers of yhvh on the material plane and thus 4, 40, and 400 are the four elements represented at varying levels of functionality. malkuth is the only sephirah to be split into a four-colour scheme, to reflect the four elements operating in malkuth. in the golden dawn the four elemental initiations "in one sense, quit not malkuth. in his examination of the aiq bkr, carlos suares seems to describe malkuth most appropria

TYSON DONALD SOUL FLIGHT

levels five and four are similar to level six but are more refined-so that, as the astral traveler ascends through these levels, the landscapes begin to diverge in their details from the corresponding locations in the material world. the remaining levels-three, two and one-are also similar in nature and form a second triplet. the astral beings who live on these levels have little contact with the material plane, so the landscapes of these three higher levels have almost no correspondence with the physical world, but are created by the astral beings that dwell there. the three highest astral planes of theosophy appear to correspond with the land of fairy, which has been described in various folklore accounts to have its own roads, towns, rivers, mountains, trees, and other features distinct

WAITE ASPECTS OF MASONIC SYMBOLISM

important, has proceeded from the beginning on a misconception as to the aims and symbolism of speculative masonry. it was and it remains natural, and it has not been without its results, but it is a confusion of the chief issues. it should be recognized henceforward that the sole connection between the two arts and crafts rests on the fact that the one has undertaken to uplift the other from the material plane to that of morals on the surface and of spirituality in the real intention. many things led up thereto, and a few of them were at work unconsciously within the limits of operative masonry. at a period when there was a tendency to symbolize everything roughly, so that it might receive a tincture of religion- i speak of the middle ages- the duty of apprentice to master, and of master

WESTERN MANDALAS OF TRANSFORMATION SR AL

on puella (air) feminine power and mediation; strength of will tristitia (air) inspiration, analytical intuition, conscious understanding albus (air) rushing thoughts, continuous motion fortuna minor (fire) concentration, controlled movement carcer (earth) power and drive, but restrictive amissio (earth) earthy emotion, control of flightiness conjunctio (earth) communication; understanding on the material plane caput draconis (earth) fixed matter, entering inward, centering figure 3-0 i* three.binah/saturn. four-.chesed/jupiter. five.geburah/mars. five.geburah/mars. six.tiphareth/sun .six.tiphareth/sun. seven.netzach/venus. eight.mercury/hod. nine.yesod/moon. working with magical squares, sigils, telesmanic images, and talismanic mandalas can be some of the most fruitful and exciting of al

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ows. al: these names are from the world of briah, which would indicate that the previous evennumbered letters from the outer circum. ference possibly belong to atziluth. you will also note that then is no association to malkuth. this is the same when applying the 72 names of the schemhamphoresch to the nine sephiroth ii which there is no association to malkuth as a sephirah. any ref erence to the material plane of assiah does not fit into the scheme of the seal dei aemeth. in his addendum to "the concourse of the forces" regardie attributes the cross to malkuth, something which i cannot agret with in this particular instance. if one uses the first method of drawing out the angel's names, the cross becomes a substitute for l, a name of god used in the manufacture of some of the names of the

iskers and moustache. on his tunic and on his back was the sign of an arched bridge with four supports. i stayed briefly, gave my apologies and left" sphere group's vision of the letter 'b "this has to do with 73' for it is the controller of the rivers, the smaller rivers, not the huge masses which are apparently a combination 'b' is the water of life, the guardian of life. it is the water on the material plane, for without water man cannot live '13' is light, the sign of illumination. above it stand the double arches, which represent a city. to it came the illuminati. it also signifies presence. through its archways none but the chosen ones may pass. it is the entrance to the city where there is no exit" i have taken the liberty of amalgamating two different visions of the letter 'b' in t

DEMONIC BIBLE

have a metaphysical experience which can only be described as having passed through an abyss. he claims to have literally and metaphorically (or metaphysically) died, traveled through a world of the dead, and returned to the land of the living. in that other place he experienced, there was no god, no devil just an eternal twilight where life lingers; an ethereal plane if you will just beyond the material realm. whether this experience was a literal reality or purely subjective, one thing was certain. he was no longer the person he had been. he crossed the abyss and come face to face with his true self he had become a magus. once again he began work on the demonic bible. he performed the rituals of the demonic bible again, the rituals that he had performed many times over the years. this t

THOUGHTS ON SETH

e peace with seth after thoth helps him rediscover his true nature. this is nowhere in any gd materials i can find. as far as the stella matutina (as recorded in regardie's books) goes, seth is simply the golden dawn's "satan" in the christian sense of the word. this won't do (note: the idea that horus could ever completely defeat and destroy seth is nonsense anyway. seth is the foundation of the material realm. seth is form and structure. he unlies malkuth in such a way that were he removed, reality itself would collapse into the primal chaos. according to his legend, every night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth

ht seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits in the black area of the circle of malkuth. then there is "xepher, as the temple of set understands it the drive "to become. this encompasses some attributes that can (obviously) be taken to evil extremes; intelligence, drive, ambition, cunning, engineering, competitive spirit, pride in accompl

0 0

ch rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercury and the salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of the 'ritual of the dead' the egyptian 'per-m-hru. this celebrated and most ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris t

manifest with the flow of the universe. spells, although they too may be powerful, most of the time aren't in conjunction with one's true will. with this balance obtained through ritual comes the true secret meaning of "going with the flow. sound familiar? it should. now comes the catch to all of this. in ritual, the energies invoked or banished are just as real as anything else in assiah, or the material world. in order for the occultist to be in control of such energies, he requires persistence, dedication, and in many cases, years of practice. we might even say that such a task would at times ask for a life of isolation. many true, great magicians in their own time would have had to be searched out in the deep hearts of forests or jungles, even deserts as in the case of the famed mage a

1 10 INITIATION CEREMONY

the south, and says: hiereus: on the southern side of the holy place stood the seven branched candlestick, wherein was burned pure olive oil. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right-hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew name of the s

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ed on some altars to represent the goddess, with a gold candle for the horned god. silver is potent in all forms of divination, but especially for candle divination, for awakening clairvoyant powers, telepathic and psychometric abilities, astral projection, for rituals to invoke anima (female) power, for intuition and mysticism. it represents dreams, visions and a desire for fulfilment beyond the material world. in times of stress and sorrow, silver candles can remove negativity, promote inner stability and bring to the fore your hidden potential. silver candles are excellent for scrying, especially by the full moon, and for all magick involving the female life and for female fertility. silver candles are best used on a monday. gold gold is the colour of the sun and is associated with the

ists in working through loss. it is used only rarely in healing, followed by the infusion of light as, unless used carefully, it can bring out dormant depression. breathing out black and darkness and breathing in light and colour is very restorative. black crystals include jet, apache tears, smoky quartz and onyx. silver silver is for meaningful dreams, visions, a desire for fulfilment beyond the material world and hidden potential. silver alleviates hormonal problems in men and women, regularises and heals the female menstrual and reproduction system and assists in all matters of fertility. it eases water retention and nightmares. silver crystals include moonstones, whose colour deepens as the moon waxes, haematite, mother of pearl, snow and milky quartz and rutilated quartz. gold gold is

ALEISTER CROWLEY LIBER 777

2 i. key scale. ii* hebrew names of numbers and letters. iii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi

ALEISTER CROWLEY SEPHER SEPHIROTH

ning metal h (electrum- either gold/silver alloy or amber; burning coal lm#x a week; an oath (wb# 380 hwhy ynd) as) y (d h (n w (y h= n# k y n# k y difficulty, narrowness; egypt myrcm pain, trouble, misery nwbc( bc( thick darkness, fog lpr (see 370 )ry+sq ursa major #y( proverbs yl#m number rpsm folly #p 381 astrologer, enchanter, magician p) clamour, prayer h(w# 383 an oath h(wb# 385 assiah: the material world; action hy( shekinah, divine presence: the goddess of malkuth hnyk# lip hp# 386 tongues nw#l tziruph, combinations: tables of temurah pwryc 387 the milky way (lit. gthe way of milk h; but cf. 525) blxh lyb# 388 the hardest rock (ps 114:8 #ymlx to search out diligently #px table; bread (cf. 394) nxl# 389 realized, materialized, corporeal m#gwm judge; judgment +p# 390 male and female

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

what shall come to the adept, to him that hath aspired constantly and firmly to his star, attuning his mind unto the musick of its will. in him, if his mind be knit perfectly together in itself, and conjoined with the star, is so strong a confection that it breaketh away easily not only from the gross body, but the fine. it is this fine body which bindeth it to the astral, as did the gross to the material world; so then it accomplisheth willingly the sacrament of a second death, and leaveth the body of light. but the mind, cleaving closely by right of its harmony, and might of its love, to its star, resisteth the ministers of disruption, for a season, according to its strength. now, if this star be of those that are bound by the great oath, incarnating without remission because of delight

ALEISTER CROWLEY THE QABALAH

sent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwu, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwu, olahm morgash. the third represents power and stability, and is therefore called the material world, ubfwmh \lwu, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj u, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical tre

ALEISTER CROWLEY EQ I 1

great names if need be; but neither mock nor revile them, for so assuredly wilt thou be lead into error. 9. a man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind; his actions affect not only what he calleth himself, but also the whole universe. 10. worship and neglect not, the physical body which is 18 thy temporary connection with the outer and material world. therefore let thy mental equilibrium be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions

ALEISTER CROWLEY EQ I 5

the archetypal man, adm qdmvn, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, ovlm mvshkl, olahm mevshekal. the second triad corresponds to the moral world, ovlm mvrgsh, olahm morgash. the third represents power and stability, and is therefore called the material world, olvm hmvthbo, olahm ha-mevethau. these three aspect are called the faces, anpin, anpin. thus is the tree of life, otz chiim, otz chaiim, formed; the first triad being placed above, the 80 second and third below, in such a manner that the three masculine sephiroth are on the right, the three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabal

ALEISTER CROWLEY EQ I 5

eive every tribe and kingdom and nation into the mighty order that reacheth from the frontier fortresses that guard the uttermost abyss unto my throne. this is the formula of the aeon, and with that the voice of lil, that is the lamp of the invisible light, is ended. amen. biskra, algeria "december" 19, 1909. 1.30- 3.30 p.m. 172 a comment upon the natures of the aethyrs. 30. without the cube- the material world- is the sphere-system of the spiritual world enfolding it. the cry seems to be a sort of exordium, and external showing forth of the coming of the new aeon, the aeon of horus the crowned child. 29. the disturbance of equilibrium caused by the coming of the aeon. 28. now is a further and clearer shadowing-forth of the great mystery of the aeon which is to be led up to by the aethyrs

ALEISTER CROWLEY EQUINOX EQ I 1 2

t may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hb:heh hb:taw hb:aleph thou art also 406 hb:vau hb:taw tau the material world, the omega. and as he hb:aleph hb:vau hb:heh thou art 12, the rays of the ineffable crown.(a disaster has occurred; viz. a sudden and violent attack of that which demands a tabloid of pepsin, bismuth, and charcoal and gets it. on my return, 11.34, i continue. and as hb:yod hb:nun hb:aleph ani "i" thou art also hb:nun hb:yod hb:aleph 2 the negative, that is beyond these on either si

ALEISTER CROWLEY EQUINOX EQ I 2 2

r and the twelve apostles."2 after which the hiereus says "at the southern side of the holy place stood the seven-branched candlestick. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram represents its occult meaning. the seven circles which surround the heptagram represent the seven planets and the seven qabalistic palaces of assiah, the material world which answer to the seven apocalyptic churches of asia minor, and these again represent, on a higher plane, the seven lamps before the throne."3 264 illustration described from page 265 "diagram 16. the rose of creation" this is a twelve-pointed star made up of four line-drawn equilateral triangles, effectively two hexagrams placed one on top of the other and rotated to produce a sy

the land of sight would probably be so great that he would find more consolation in silence than in an attempted explanation: this has generally been the case with the true adepts; and those who have tried to explain themselves have been called mad by the "canaille "the truth is" continues the mystic "both of you have been talking foolishness through your material and idealistic hats. for "in the material world matter is existence "in the sensible world sense is existence "in the spiritual world spirit is existence "and though in the sensible world a cow or an angel exists solely as an idea to us, this does not preclude the possibility of a cow existing as beef in the material world, or an angel as a spirit in the spiritual world "the fact is" interrupts the sceptic "i doubt all three of y

ALEISTER CROWLEY EQUINOX EQ I 2

and producing all. the next step is the division into two. thus was manifested the great dual power of nature. as above, so below. and thus we find that the simple division into two is the method of multiplication of the amoeba, the lowest, simplest, and most absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow- these are her manifested powers in nature- where also she binds the "great waters" to her will. now in the yetziratic attribution is the second number, beth("i.e" a house, an abode, the dwelling of the holy one, shown to be equivalent to

ALEISTER CROWLEY EQUINOX EQ I 3 2

i beheld a vision, even like unto that of the universal mercury;48 and i learnt that i myself was sulphur and unmercurial. now having attained the mercurialising of my sulphur i was able (in my vision) to fecundate the mountain (of salt. and it was instantly transmuted into gold. what came ye out into the wilderness for to see? no: into living, glowing, molten light: the light that redeemeth the material world! so i returned: having difficulty to find the earth. but i called on s.r.m.d. and v.n.r. who were glad to see me; and returned into the body: to waste the night in gibing at a foolish medico (it is worth noting here how very much more coherent this vision is than the first ones we have had occasion to mention) so far the second part of the "book of the operation" the third part of t

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ate himself entirely from his own point of view, and in these talks i have set myself the task of working along this third line, for to me it synthesises the other two, and adds certain concepts which produce a coherent whole when merged with the other two. it is for you to decide if this third standpoint is logical, reasonable, and clear. the most common fact in life for all of us is that of the material world, that world which we can see and contact by means of the five senses, and which is called by the metaphysical thinkers the "not-self" or that which is objective to each one of us. as we all know, the work of the chemist is to reduce all known substances to their very simplest elements, and it was thought not long ago that this had been satisfactorily accomplished. the conclusions of

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

perman, once we perceive that he is only the symbol of the strenuous ideal, turns out to be a bridge too. our only assurance is that the gates of the future are always open."7(7) perhaps the problem consists in this: that the gates of the future seem to open upon an immaterial world, and upon a realm that is intangible, metaphysical, supersensuous. we have well-nigh exhausted the resources of the material world, but we have not yet learned to function in a non-material one. we even deny its existence at times. we face the inevitable experience, which we call death, and yet take no rational steps to ascertain whether there really is a life beyond. the progress of evolution has produced a wonderful race, equipped with a sensitive response apparatus and a reasoning mind. we possess the rudime

magnificence which has characterized the world figures of the past. is it not in line with evolutionary development that the real goal of education is to lead humanity out of the fourth or human kingdom into that spiritual realm where the pioneers whom we call mystics, and the standard-setting figures of the race live and move and have their being? thus mankind will be raised out of the objective material world into the realm of spirit, where the truer values are to be found, and wherein that larger self is contacted which the individual selves exist only to reveal. keyserling hints at this in the following words "we are aware of the limits of human reason; we understand the significance of our striving; we are the masters of nature. we can simultaneously overlook the inner and the outer w

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

interactions as them compose all forms in all the kingdoms of nature, are the subject of their investigation. the nature of the atom, of the molecule, and the cell, their functions, the qualities of their force manifestations and the varying types of activity, the solving of the problem as to the character and nature of the energies focalised or localised in the differing forms of the natural or material world demand the consideration of the ablest minds in the world of thought. yet, the questions, what is life? or what is energy? or what is the process of becoming and the nature of being? remain unanswered. the problem as to the why and the wherefore is regarded as fruitless and speculative and almost insoluble. nevertheless, through pure reason, and through the correct functioning of th

relationship (through the form side) will be to the inner as well as the outer worlds. man has included in his relation only the form side of the field of average human evolution- 36- a treatise on white magic copyright 1998 lucis trust he has used it and has been dominated by it. he has also suffered from it and consequently in time revolted, through utter satiety, from all that pertains to the material world. dissatisfaction, disgust, distaste, and a deep fatigue are characteristic very frequently of those who are on the verge of discipleship. for what is a disciple? he is one who seeks to learn a new rhythm, to enter a new field of experience, and to follow the steps of that advanced humanity who have trodden ahead of him the path, leading from darkness to light, from the unreal to the

ncy, into a brotherhood of humanity which will ignore all racial and national differences and will carry the life of men forward into synthesis and unity. this means a tide of unifying life of such power that one cannot now vision it, but which in a thousand years will have welded all mankind into a perfect brotherhood. its emotional effect will be to "purify" the astral bodies of men so that the material world ceases to hold such potent allure, and may in its later stages bring about a state of exaggeration as potent in the line of sentiency as that which we have undergone in the line of materiality! the final stages of all signs produce over-development of the factor on which they most potently work. at present the effect of this sign is constructive among the pioneers of the race, and d

ufactories into the discard. basically again, these fiery lives, are found in all that burns, and in the warmth that holds all life formation on earth and causes the flourishing of all living things. 3. under the law of correspondences the mental plane has an analogy in the third subplane of the physical plane, the plane into which science is now entering. mind has, for its main expression in the material world what we call our scientific civilisation. 4. agni rules on the mental plane, and has domination likewise on the third subplane of the etheric planes. he is the lord of the fifth or mental plane, counting from above downwards, if one must employ these terms for the sake of symbolism. for this world cycle, agni is the dominating influence, though indra, lord of the buddhic or intuitio

ituation which requires careful handling. they must gather up and weld together the various threads of influencing energy and the differing trends of thought power which the work of the groups since the year 1500 has produced. they have also now to offset some of the effects which are tending towards a further differentiation. this must inevitably be so when force is brought into contact with the material world. initial impulses have in them potency both for good and for evil. as long as the form remains of secondary importance and relatively negligible, we call it good. then the idea and not its expression controls. as time elapses and the energy of the thought makes its impact upon matter and lesser minds seize upon the particular type of energy or are vitalised by it, then evil begins t

al interactions as they compose all forms in all the kingdoms of nature are the subject of their investigation. the nature of the atom, of the molecule and the cell, their functions, the qualities of their force manifestations and the varying types of activity, the solving of the problem as to the character and nature of the energies focalised or localised in the differing forms of the natural or material world demand the consideration of the ablest minds in the world of thought. yet the questions what is life? what is energy? or what is the process of becoming and the nature of being? remain unanswered. the problem as to the why and the wherefore is regarded as fruitless and speculative, almost insoluble. nevertheless, to the pure reason and through the correct functioning of the intuitio

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

e regards himself as the form, and then proceeds from a realisation of himself as the material form, and as identified with the outer appearance, to a realisation of himself as an insatiable desire. he then becomes identified with his desire body, with his appetites, good and bad, and considers himself as one with his moods, his feelings, his longings, whether they ray out in the direction of the material world or inward toward the world of thought or the kingdom of the soul. he is torn by a sense of duality. later, he becomes identified with still another of the appearances, with the mind body or nature. thoughts become to him so tangible that he is swayed, turned and- 28- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust influenced by them; and to t

mbol of the creative work (viewing the work as a whole, the downward pointing triangle, balanced on an upward pointing triangle, will some day present a truer picture of the creative and preserving function of the fourth kingdom. c. the five points of contact- 166- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust there are five points of contact whereby the material world can be occultly "raised" up into life and power, just as there are five centres always to be found in our planet, through which life and energy pour into the natural world. i refer here to certain centres which are active where the physical and material life of the planet are concerned. there are also, as i told you in my writing anent the development during the next three years, fi

ered, and as his love of beauty, of colour and of ideas proceeds, we shall have a rapid increase in the raising of the lower into union with the higher, and thereby the beautifying of the temple of the lord will be tremendously accelerated. in the coming aquarian age this will go rapidly forward. the majority of people today live below the diaphragm, and their energies are turned outward into the material world and prostituted to material ends. in the coming centuries this will be corrected; their energies will be transmuted and purified, and men will begin to live above the diaphragm. they will then express the potencies of the loving heart, of the creative throat, and of the divinely ordered will of the head. of this relation between the lower and the higher, physical plane sex is the sy

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

lory of the one" which, when once assumed, makes all future incarnations in the three worlds impossible, except as an act of the spiritual will. the significance of the above may be found difficult of comprehension for it is one of the mysteries of a higher initiation. therefore, it will be seen that we begin and we end with an expansion of consciousness. the first one led to the inclusion of the material world, and the second one includes or appropriates, consciously and intelligently, the spiritual world. we see the desire consciousness transmuted into aspiration for the spiritual realities and the focussed, vital approach to the kingdom of god. we see the appearance on the physical plane of the imprisoned consciousness, limited and confined for purposes of defined, intelligent developme

because the first ray has at this stage integrated the personality vehicles and has achieved their simultaneous control. the man functions as a whole. this process and method of work brings him eventually to a point of crisis, a crisis based upon the unalterable fact of his essentially divine nature or being, which cannot remain satisfied with the gaining of power in a personality sense and in a material world. power selfishly used exhausts its user and evokes a display of power antagonistic to him; he is thereby destroyed, because he has destroyed. he is separated off from his fellow men because he has been isolated and separative in his nature. he walks alone because he has cried forth to the world "i will brook no companion; i am the one alone" this crisis of evocation brings him to an

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

onstrates. i wonder how i can make the idea clear to you? let me first call your attention to the fact that it is instinct which leads a disciple to respond to a master's call or note, to his vibration and to his group. instinct, in its early stages, is the name given to the response of the material mechanism to its- 538- discipleship in the new age- volume i copyright 1998 lucis trust environing material world the three worlds of human evolution. later, upon the evolutionary ladder, the mind appears as an interpreting agency and the nature of the mechanism and of the environment is slowly understood. the relationships become clarified. spiritual instinct is the capacity of the soul to register contact with the hierarchy of which the soul is inherently a part, just as in the body a man's m

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

hat a process of unification and an attempt to achieve at-one-ment should be undertaken. from that moment, the troubles of the evolving man begin to be observed by him and consciously encountered, and he faces a long period of "extrication from glamour and the entering into that world wherein only unity is known" the stages from then on might be enumerated as follows: first: the stage wherein the material world is recognised and valued. temporarily it is made the goal of all activity and the man, refusing to recognise the difference existing between him and the material and natural world, seeks to identify himself with it and to find satisfaction in purely physical pleasures and pursuits. this stage divides itself into two parts: a. that wherein satisfaction is sought in the almost automat

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

ar angel, of the son of mind, the spiritual man. in the latter part of this century, what i have given to you will be demonstrated to be true; this will happen where disciples, highly developed aspirants and initiates are concerned. the old exoteric astrology will still persist and prove its usefulness where the average man is in question, focussed in his personality life and oriented towards the material world. much progress towards right understanding of astrology will come later when certain new meditations on the twelve signs of the zodiac are made available. when the world again settles down to calmer living and conditions are adjusted to a more stable rhythm, these new meditations can form a potent source of usefulness in "brightening the web of life" and in producing more effective

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

subjective and certain fashion that it was the buddha. i had a sense of recognition. i knew at the same time that in no way was our christ belittled. i got a glimpse of the unity and of the plan to which the christ, the buddha and all the masters are eternally dedicated. i realised for the first time, though in a dim and uncertain manner, the unity of all manifestation and that all existence the material world, the spiritual realm, the aspiring disciple, the evolving animal and the beauty of the vegetable and mineral kingdoms constituted one divine and living whole which was moving on to the demonstration of the glory of the lord. i grasped faintly that human beings needed the christ and the buddha and all the members of the planetary hierarchy, and that there were happenings and events o

sychology is also regarded as of major importance. this marks a shift of attention away from the more material presentation of the old schools of esotericism, with their emphasis upon planes, the material building processes and the constitution of the forms. in the new schools, the emphasis will be upon the nature of the soul within the forms and upon that creating agent who works with and in the material world. the seven major types of people are studied; their characteristics are investigated, plus their relation to the seven groups into which the hierarchy is divided and the seven great rays or energies (the emanations that the bible calls "the seven spirits before the throne of god. thus the synthesis of all manifestation becomes apparent and the place of the part within the whole can

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

st not be avoided or evaded. healing groups working out from an ashram lay not the emphasis upon bodily healing, but upon timing and upon the cycles of work or of physical plane living, and the cycles of restitution or physical plane death. this entire section with which we are now engaged, called the basic requirements, has reference in reality to the processes of dying, to the conditions of the material world or the three worlds of incarnated service. the restitution of the body to the general reservoir of substance, or to service in the outer world of daily physical living, the restoration of the soul to its source, the soul upon its own plane or in reverse to full responsibility within the body, are dealt with in this first point. the elimination of the life principle and the conscious

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

d in the educational systems of the day, their trend of thought normally runs along these undesirable lines. in the piscean age which is passing, the youth in every country has been brought up under the influence of three foundational ideas. the result of these ideas might be expressed under the terms of the following questions: 1. what shall be my vocation in order that i may have as much of the material world as my state in life and my wants permit? 2. who are the people who are above me, to whom i must look and whom i must honor, and who are those below me in the social order and how far am i able to mount in the social scale and so better myself? 3. from childhood i have been taught that my natural inclination is to do wrong, to be naughty, or (if the setting is narrowly orthodox) that

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

attitude to life, his sense of values and his use of time. all this has been brought about by what we might call with exactitude the first precipitation. its effects have been mass effects to a very large extent. they have affected the spiritual workers and the men of goodwill, producing the purifying fires of pain and agony through the medium of war, and making available also the essence of the material world. i have endeavoured to express the majesty of the recent happenings in various ways in order to impress upon you all the stupendous nature of what has occurred. the second precipitation must be more consciously brought about by humanity itself, and it is to- 115- discipleship in the new age- volume ii copyright 1998 lucis trust facilitate this that the new invocation has been given

tion that "the work of the initiate is carried forward within the ring-pass-not of the universal mind" i would have you give these words calm and mature consideration. the planetary logos works as far as his manifestation, the earth, is concerned from cosmic mental levels; all that is manifested through his creative word is his focussed thought and his fixed mental intention. in order to create a material world, he directs his thought from what can be regarded as the concrete levels of the cosmic mental plane; the whole process is one of precipitation, consolidation and irradiation. all the initiatory processes through which the disciple must pass are primarily concerned with the thought of the supreme, incarnating deity; that thought demonstrates as the will-to-good. the disciple's progre

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

. love (as we usually interpret it) works out as kindness, but it is kindness to the form side of life, to the personalities of those around us, and fulfils itself usually in a desire to carry out our obligations and not to obstruct in any way those activities and relationships which tend to the well-being of our fellowmen. it expresses itself in a desire to end abuses and to bring about happier, material world conditions; it shows itself in mother love, in love among friends, but seldom as yet in love among groups and nations. it is the theme of the christian teaching, just as will, divinely expressed, will be the theme of the coming world religion, and has been the impulse lying behind much of the good work done in the fields of philanthropy and human welfare, but factually, true love ha

power power to do the right, to take those steps which are demanded by the spiritual purpose and to proceed, consequently, along the path of evolution. let me here point out that where this is a group activity upon the physical plane there is under the law of balance and of action and reaction a paralleling spiritual activity. the entire world of men is today engaged in an intense activity in the material world marching armies, factories working in shifts twenty-four hours a day, seething migrations and deportations of people, intense air activity and the organising and planned work of the hundreds of relief agencies in every country to mention only a few of the myriad activities. the personalities of men everywhere are engaged and mentally, emotionally and physically they are all working

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

tion which precede that stage: perception of the plan. participation in the purpose. prevention of evil. these decisions are based, first of all, on goodwill to all forms in the three worlds, and secondly, upon the will-to-good which impulses and implements the three creative and manifesting aspects of divinity. these are deep things whereof we speak; it is wise to remember that all crises in the material world individual crises and those related to humanity as a whole are governed by the principle of conflict, whilst crises in the spiritual world are controlled by the esoteric principle of decision. the principle of conflict is the prime factor lying behind the evolution of form as the field of- 399- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis

y, sees only one aspect of reality at any one time, and (because of man's present point in the evolutionary process) usually the least desirable aspect. all else is sealed to them; they vision only one picture; their horizon is limited to only one point of the compass (speaking esoterically. to the mass of humanity, the aspect of reality which was visioned and for which men lived and died was the material world, material comfort, material possessions and material enterprises; to this the labour movement today and the tendencies already apparent in the united nations bear incontrovertible testimony. to a much smaller group of human beings the world of the intelligence appears paramount, and the concrete mind is the desired ruler or controlling factor. all, therefore, remains within the area

is equally true that (to the soul) there is no such factor in consciousness as time but only the eternal now is known, then the three worlds of incarnated being constitute one unit of experience in the life of the soul an experience which ends at the crucifixion, because the soul in incarnation definitely, consciously and by the use of the enduring will, renounces all, and turns his back upon the material world, finally and for ever. he has mastered all the uses of the three worlds of experiment, experience and expression (to use three terms with which i have familiarised you in my other books, and now stands liberated. each initiate who makes this renunciation and undergoes the consequent crucifixion is in a position to say with the first of our humanity to do so "i, if i be lifted up, wi

ttempts to accept as factual that which has not been proven to him to be a fact but which is testified to by countless thousands down the ages. the whole process is in the nature of a culminating triumph of that innate sense of deity which has driven man forward from the most primitive experiences and physical adventures to this great adventure of constructing a pathway for himself from the dense material world into the spiritual. these higher spiritual energies have hitherto been recognised by him through their effects; now he has to learn to handle them, first of all, by letting them pour into and through him, via the antahkarana, and then to direct them towards the immediate objective of the divine plan. hitherto he has worked primarily with the thread of consciousness; this is anchored

BLACK SERPENT1

s to belphegore. belphegore/belphegor has been a demon of discovery, invention, riches, and sloth (one of the deadly sins. originally an assyrian god, baal poer, he ruled over lust. in kabbalistic writings he was the opposite polarity of the sixth sephiroth. he is an earth daemon. in the dukante hierarchy he is listed as a weapons master, a war daemon, and a daemon to be called on for gain in the material world. artwork by l. breton from dictionnaire infernal by j. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna he who is earth. 2. lord of the covenant, later made lord of death. 3. he is a great mighty earle, appearing in ye forme of an hart wth a firey [fiery] taile 4. the destroyer 5. his fire burns as the sun. 6. to present as an act of worship.(plural) 7

BLAVATSKY H P ANTHROPOGENESIS

at is to say, the sexless race reincarnated in the bisexual[[footnote(s[[footnote continued from previous page] is esoterically a septenary which represents seven men, or rather groups of men. for the first adam- the kadmon- is the synthesis of the ten sephiroth. of these, the upper triad remains in the archetypal world as the future "trinity" while the seven lower sephiroth create the manifested material world; and this septenate is the second adam. genesis, and the mysteries upon which it was fabricated, came from egypt. the "god" of the 1st chapter of genesis is the logos, and the "lord god" of the 2nd chapter the creative elohim- the lower powers* thus saith pymander "this is the mystery that to this day was hidden. nature being mingled with the heavenly man (elohim, or dhyanis, brough

ous experience and suffering, find themselves wedded in eternity. this will reveal the meaning of many hitherto incomprehensible allegories, foolishly called "fables (vide infra "the secret of satan) it explains, to begin with, the statement made in pymander: that the "heavenly man" the "son of the father" who partook of the nature and essence of the seven governors, or creators and rulers of the material world "peeped through the harmony and, breaking through the seven circles of fire, made manifest the downward-born nature* it explains every verse in that hermetic narrative, as also the greek allegory of prometheus. most important of all, it explains the many allegorical accounts about the "wars in heaven" including that of revelation with respect to the christian dogma of the fallen ang

erable we are not told; for the simple reason that no "missing links" between man and the apes have ever yet been found, though this fact in no way prevents men like haeckel from inventing them ad libitum[[vol. 2, page] 190 the secret doctrine. nor will they ever be met with; simply, again, because that link which unites man with his real ancestry is searched for on the objective plane and in the material world of forms, whereas it is safely hidden from the microscope and dissecting knife within the animal tabernacle of man himself. we repeat what we have said in isis unveiled. all things had their origin in spirit- evolution having originally begun from above and proceeded downward, instead of the reverse, as taught in the darwinian theory. in other words, there has been a gradual materia

ndow self-shining within" which is the soul. and when yima inquires of ahura mazda how he shall manage to make that vara, he is answered "crush the earth. and knead it with thy hands, as the potter does when kneading the potter's clay (31. the egyptian ram-headed god makes man of clay on a potter's wheel, and so in genesis do the elohim fashion him out of the same material. when the "maker of the material world (ahura mazda) is asked, furthermore, what is to give light "to the vara which yima made" he is told that "there are uncreated lights and created lights" and that "there (in airyana vaego, where vara is built "the stars, the moon, and the sun are only once (a year) seen to rise and set" and a year seems only as a day (and night) a clear reference to the "land of the gods" or the (now

t changes in the motion of the earth, which do not take place now, did not occur millions of years back? returning once more to the statement that vara meant the man of the fourth round, as much as the earth of those days, the moon, and even noah's ark, if one will so have it- this is again shown in the dialogue between ahura mazda and zarathustra. thus when the latter asks- v. 42 "o maker of the material world, thou holy one! who is he who brought the law of mazda into the vara which yima made "ahura mazda answered 'it was the bird karshipta, o holy zarathustra "the bird karshipta dwells in the heavens: were he living on the earth he would be king of birds. he brought into the var of yima, and recites the avesta in the language of birds (bund. xix and xxiv) this again is an allegory and a

iverse, is the dragon of absolute wisdom- that wisdom which, recognising the non-separateness of the universe and everything in it from the absolute all, sees in it no better than the great illusion, mahamaya, hence the cause of misery and suffering* the "seven karshvares of the earth- the seven spheres of our planetary chain[[footnote continued on next page[[vol. 2, page] 385 the builders of the material world. applications refer equally to the seven spheres of our planetary chain, to the seven planets, the seven heavens, etc, according to whether the sense is applied to a physical, supra-mundane, or simply a sidereal world. in the same fargard (ii. and iii, in his invocation against angra mainyu and his host, zarathustra appeals to them in these words "i invoke the seven bright sravah wi

occult meaning. the "sravah" are the noumenoi of the phenomenal amshaspends, the souls or spirits of those manifested powers; and "their sons and their flock" refers to the planetary angels and their sidereal flock of stars and constellations "amshaspend" is the exoteric term used in terrestrial combinations and affairs only. zarathustra addresses ahura mazda constantly as "thou, the maker of the material world" ormazd is the father of our earth (spenta armaiti, and she is referred to, when personified, as "the fair daughter of ahura mazda (fargard, xix. ii, who is also the creator of the tree (of occult and spiritual knowledge and wisdom) from which the mystic and mysterious caresma is taken. but the occult name of the bright god was never pronounced outside the temple. samael or satan, t

red winters" pass away, and yima has to perform the ceremony for the third time. the whole of this is allegorical. the three processes of stretching the earth, refer to the three successive continents and races issuing one after and from the other, as explained more fully elsewhere. after the third time, ahura mazda warns yima in an assembly of "celestial gods and excellent mortals" that upon the material world the fatal winters are going to fall, and all life will perish. this is the old mazdean symbolism for the "flood" and the coming cataclysm to atlantis, which sweeps away every race in its turn. like vaivasvata manu and noah, yima makes a vara (an enclosure, an ark) under the god's direction, and brings thither the seed of every living creature, animals and "fires" it is of this "eart

BLAVATSKY H P COSMOGENESIS

dows cast by a magic lantern on a colourless screen; but all things are relatively real, for the cogniser is also a reflection, and the things cognised are therefore as real to him as himself. whatever reality things possess must be looked for in them[[footnote(s* see wassilief on buddhism, pp. 97-950[[vol. 1, page] 40 the secret doctrine. before or after they have passed like a flash through the material world; but we cannot cognise any such existence directly, so long as we have sense-instruments which bring only material existence into the field of our consciousness. whatever plane our consciousness may be acting in, both we and the things belonging to that plane are, for the time being, our only realities. as we rise in the scale of development we perceive that during the stages throug

mountain-top, and throws it out impure, hot and transformed. thus- the higher atmosphere being the mouth, and the lower one the lungs of every globe- the man of our planet breathes only the refuse of "mother; therefore "he is doomed to die on it (b) the process referred to as "the small wheels giving birth, one to the other" takes place in the sixth region from above, and on the plane of the most material world of all in the manifested kosmos- our terrestrial plane. these "seven wheels" are our planetary chain (see commentary nos. 5 and 6. by "wheels" the various spheres and centres of forces are generally meant; but in this case they refer to our septenary ring- stanza vi- continued. 4. he builds them in the likeness of older wheels (worlds, placing them on the imperishable centres (a. ho

t all but his highest and lowest principles, or his spirit and body, the five middle human principles being the very essence of those dhyanis* alone, the divine ray (the atman) proceeds directly from the one. when asked how that can be? how is it possible to conceive that those "gods" or angels, can be at the same time their own emanations and their personal selves? is it in the same sense in the material world, where the son is (in one way) his father, being his blood, the bone of his bone and the flesh of his flesh? to this the teachers answer "verily it is so" but one has to go deep into the mystery of being before one can fully comprehend this truth- stanza vii- continued. 2. the one ray multiplies the smaller rays. life precedes form, and life survives the last atom (of form, sthula-s

ed, appropriated, digested and assimilated elemental spirit and elemental matter whose condition was conformed to their own "they therefore taught that there was a wide difference in the condition of created spirits; and that in the intimate association between the spirit-world and the world of matter, the more opaque spirits in the disembodied state were drawn towards the more dense parts of the material world, and therefore tended towards the centre of the earth, where they found the conditions most suited to their state; while the more transparent spirits passed into the surrounding aura of the planet, the most rarified finding their home in its satellite" this relates exclusively to our elementary spirits, and has naught to do with either the planetary, sidereal, cosmic or inter-etheri

sec. 216, it is hardly impertinent to inquire how these statements are to be reconciled. when prof. du bois reymond. insists upon the necessity of reducing all the processes of nature to motions of a substantial, indifferent substratum, wholly destitute of quality('ueber die grenzen des naturerkennens' p. 5, having declared shortly before in the same lecture that 'resolution of all changes in the material world into motions of atoms caused by their constant central forces would be the completion of natural science' we are in a perplexity from which we have to be relieved (pref. xliii[[vol. 1, page] 486 the secret doctrine. is claimed to be a modification and refinement of the idea of lucretius. let us then examine the modern concept from several scientific volumes containing the admissions

BLUE EQUINOX

! but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men..and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world, to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the means to be taken to extend the law of thelema throughout the whole world. direct therefore now most closely thine attention to the book of the la

re and exalted thought. we cannot say that mr. bragdon is in any sense an original thinker, as hinton was, but he has done something to extend and popularize hinton s ideas. some of the analogies in this book are very illuminating. unfortunately, as it appears to us, mr. bragdon is tied up with theosophical dogmas. he talks about the .new freedom. and bases his whole argument on the idea that the material world is a shadow show. yet he seems to think that the real (that is, the ideal) world is more easy of apprehension, if we bind ourselves hand and foot by the senseless and cruel taboos of the most primitive tribes. he also errs, as it seems to us, in placing the yogi whose attainment is wholly selfish above the man of genius. blavatsky made no such error. she placed the poet above the ad

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

lifeless. yet when he awoke he could tell of having been out hunting in the forest. he could tell of having met and talked with friends who really were dead. the others, to whom he spoke, could believe him for they too had experienced/ such dreams. they knew he had not actually set foot outside the cave but at the same time they knew he was not lying. it seemed that the world of sleep was as the material world. there were trees and mountains, animals and people. even the dead were there, seemingly unchanged many years after death. in this other world, then, man must need the same things he needed in this world" with the development of different rituals for fertility, for success in the hunt, for seasonal needs there necessarily developed a priesthood: a'select few more able to bring resul

of all that hinders from the creative forces rising along the natural channels of the physical man to be disseminated through those centers and sources that create the activities of the physical, mental and spiritual man; properly done (meditation) must make one stronger mentally, physically. we may receive that strength and power that fits each individual, each soul for greater activity in this material world" in short, meditation is a method whereby we can improve our lives materially, physically, mentally and spiritually. as with the eastern master, you too can discipline your mind, control your emotions, overcome illness, solve problems and begin to 79 figure 7.1 the chakras and the glands they coincide with 80/ buckland's complete book of witchcraft create your own reality. you only

your attention outward and upward above the level of the horizon. be aware of your surroundings and communicate with them. you will begin to feel better. your gloom will fade and optimism will return. you see, when you turn your eyes down, you tend to relate to the subconscious. when you look straight outward, you tend to relate to your conscious mind, which is oriented towards the gross physical/material world. when you look up, you tend to relate to your higher, spiritual consciousness and the realm beyond the physical. the natural tendency to place your attention in the manner that you focus your eyes, is used to aid your meditation in what is called the third eye meditation technique. do you want to focus on the higher self? then by using your natural tendencies, simply focus your eyes

ightly open if you feel a tendency for it to do so, eyes, cranial area and scalp. relax every muscle, vein, nerve and fiber as you move up your body. finish your relaxation technique at the forehead. then you need only to focus inward to your third eye. with your attention focused at the third eye, let your eyes roll up, if you can. go deeper and ever deeper into the third eye. abandon the unreal material world; the ego self. it is only when the materialistic ego self is transcended that you can find the door to the inner kingdom and your higher self. give yourself to it. yield to the magnetic pull from above. you don't need to pray or visualize to make anything happen. just relax and let yourself flow inward and upward toward the higher power. whatever sensation, inner light or sound, com

tle of the full creative power that is his, potentially. it's like the power locked in the atom it's all there, but you have to learn to release it and apply it constructively. if you can see it. in your mind's eye. you will have it! it's true: you can have whatever you want but there are "laws" to mental creation that must be followed. the power of the mind is not limited to, nor limited by, the material world creative visualization enables man to reach beyond, into the invisible world of astral and spiritual forces. some people apply this innate power without actually knowing what they are doing, and achieve great success and happiness; most people, however, use this same power, again unknowingly, incorrectly, and experience bad luck, failure, or at best unfulfilled life. this book chang

CASE PAUL F THE BOOK OF TOKENS

h, a i sh m l ch m h, which has the value 434, the same as the letter-name. atziluth is the highest of the four qabalistic "worlds. it is the archetypal world, practically the same as plato's world of ideas. below it is briah, the creative world, or world of mental patterns. below briah is yetzirah, the world of formation, or plane of invisible forces. the fourth, and lowest, plane is assiah, the material world, or world of action and things [48] the meditation on heh* 1 in whatsoever object thou perceivest, know me as the essence, as the idea, and as the interior nature. because of this the wise come easily to me by many paths, yet in truth these different roads are but a single way. if thou canst penetrate into the nature of the simplest thing, there thou shalt find me. this is the key t

he greatest of the great, i am also the smallest of the small. i am the depth as well as the height, the without as well as that which is within, for in me are all opposites united. i am the glory of the eternal source, and i am the foundation of the kingdom of the ageless result [175] t h e book of t o k e n s 2 in assiah i am the sun whose rays are the spring of life and action. the sun in this material world is the father of all bodies therein, and the cause of every movement. yet though i am thy sun, i am also every sun. lose not the spirit in the symbol, o seeker for light. 3 beneath the wings of the great sun thou dwellest, and this is the sun whereof the prophet spake "but unto you that fear my name shall the sun of righteousness arise with healing in his wings" yea, in that day sha

e creative world, to the first heh in i h v h, and to the sephirah [189] t h e book of t o k e n s binah, the root of water. the man corresponds to the third aspect, truth or law, to the element of air, to yetzirah, the formative world, to vav in i h vh, and to the sephirah tiphareth, attributed to air. the ox or bull corresponds to the fourth aspect, love, to the element of earth, to assiah, the material world, to the final heh in i h v h, and to the sephirah malkuth, attributed to earth. according to the qabalah, the life-power differentiates itself into ten lights of emanation, the sephiroth, and as each sephirah is regarded as including all the others, the total number in each world is 100, or 400 for the four worlds. yet all 400 are included in the primal ten, the ineffable, unmanifes

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ed on some altars to represent the goddess, with a gold candle for the horned god. silver is potent in all forms of divination, but especially for candle divination, for awakening clairvoyant powers, telepathic and psychometric abilities, astral projection, for rituals to invoke anima (female) power, for intuition and mysticism. it represents dreams, visions and a desire for fulfilment beyond the material world. in times of stress and sorrow, silver candles can remove negativity, promote inner stability and bring to the fore your hidden potential. silver candles are excellent for scrying, especially by the full moon, and for all magick involving the female life and for female fertility. silver candles are best used on a monday. gold gold is the colour of the sun and is associated with the

ists in working through loss. it is used only rarely in healing, followed by the infusion of light as, unless used carefully, it can bring out dormant depression. breathing out black and darkness and breathing in light and colour is very restorative. black crystals include jet, apache tears, smoky quartz and onyx. silver silver is for meaningful dreams, visions, a desire for fulfilment beyond the material world and hidden potential. silver alleviates hormonal problems in men and women, regularises and heals the female menstrual and reproduction system and assists in all matters of fertility. it eases water retention and nightmares. silver crystals include moonstones, whose colour deepens as the moon waxes, haematite, mother of pearl, snow and milky quartz and rutilated quartz. gold gold is

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

call the luciferic consciousness. i use this as an overall name to describe the force which attempts to work through all life forms, human and extraterrestrial, to control the planet. it is an extremely negative energy operating from the fourth dimension. the luciferic consciousness takes two main forms. different cultures give these forms different symbolic names. one seeks to imprison us in the material world by persuading us to reject all idea of the spiritual realms and the eternal nature of life. the other works on spiritually-minded people to persuade them to ignore the realities of the physical world and to float around in a spiritual daze. either way it means that the people involved can be controlled and their potential to bring positive change to the physical world is seriously c

stories told of positive, loving communications with the ets of various races. this is so different to the "evil aliens" stories we see in the media. secondly, about 75% of those interviewed all over the world apparently told the same basic story. they said that the ets told them how a planet called melchedek had once existed in our solar system, but the melchedekans had become obsessed with the material world and they destroyed their environment. in the end they exploded so many nuclear devices during tests and conflicts that the planet broke apart and itself exploded. the asteroid belt was said to be part of the remnants of melchedek. according to the stories of the contactees in the survey, about 5,000 of the melchedekan 'elite' escaped and landed on the earth in the place we know as s

DEMONIC BIBLE

other occult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in graduated order from pure spirit to the course material world. even the shells or husks (evil spirits) are manifestations of god s power. in jewish belief, god is infinite and therefore beyond description. yahweh, according to the cabalist, is not the name of god but the phonetic pronunciation of the word god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ng magick (q.v) and achieving enlightenment. alchemy (outer: making use of the magically charged sexual fluids for magickal purposes. alexandrian (wicca: a system of wicca (q.v) devised by alex sanders (q.v) combining the wiccan system of gerald gardner (q.v) with ceremonial magick. altered states (of conciousness: a state in which a person is to some extent withdrawn from normal awareness of the material world. some altered states are so slight as to be accepted without notice, others are easily recognized as one degree or another of trance (q.v. amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type

magician is attempting to work with an entity, spirit, or intelligence in order to accomplish a specific goal. contemplation: focusing your attention on something. the second step or phase in true meditation (q.v. counterpart: the astral (q.v) level of an animate or inanimate material object. the counterpart can persist for some time after the material object, as such, has ceased to exist in the material world. also called the astral double. crowley, aleister [nee edward alexander crowley: many claim he was the most important magician of the 20th century. after training within the hermetic order of the golden dawn [g.d, he developed his own system of magick based upon ordo templi orientis [o.t.o] sex magickal secrets, g.d. techniques, his own channeled writings, and his own practical expe

DION FORTUNE MYSTICAL QABALA

in yesod. mystical qabala page 40 16. we have noted the three trinities of the tree in our preliminary discussion of the ten sephi roth. let us recapitulate these again for clearness' sake. mathers calls the first trinity of kether, chokmah, and binah the intellectual world; the second trinity of chesed, geburah, and tiphareth the moral world; and the third trinity of netzach, hod, and yesod the material world. to my way of thinking, this terminology is misleading, for these words do not connote in our minds what is meant by these worlds. the intellect is essentially a concreting of intuition and apprehension, and as such is an unsuitable term for theworld of the three supernals. with the use of the term moral world for chesed, geburah, and tiphareth i agree; it is identical with my term

, this terminology is misleading, for these words do not connote in our minds what is meant by these worlds. the intellect is essentially a concreting of intuition and apprehension, and as such is an unsuitable term for theworld of the three supernals. with the use of the term moral world for chesed, geburah, and tiphareth i agree; it is identical with my term, ethical triangle; but with the term material world for the trinity [page 60] of netzach, hod, and yesod i emphatically disagree, for this term belongs exclusively to malkuth. these three sephiroth are not material but astral, and for this trinity i propose the term astral, or magical world; it is not well to wrest words from their dictionary meaning, even if you define your use of them, and this mathers has not troubled to do. 17. t

ephiroth. the highest of these is atziluth, the archetypal world, consisting of kether. the second, briah, called the creative world, consists of chokmah and binab, the supernal abba and ama, father and mother. the third level is that of yetzirah, the formative world, consisting of the six central sephiroth, viz. chesed, geburah, tiphareth, netzach, hod, and yesod. the fourth world is assiah, the material world, represented by malkuth. 19. the ten sephiroth are also conformed into seven palaces. in the first palace are the three supernals; in the seventh palace are yesod and malkuth; and the rest of the sephiroth each has a palace to itself. the grouping is of interest as revealing the intimate relationship of yesod and mal th, and enabling the tenfold scale of the qabalah to be equated wi

by the esotericists as the etheric sub-plane which lies behind the four elemental planes of earth, air, fire, and water; or in other words, the four conditions of dense matter, solid, liquid, gaseous, and etheric. 11. the qabalists conceive of the tree as existing in each of the four kingdoms of atailuth, pure spirit; briah, archetypal mind; yetzirah, astral picture-consciousness; and assiah, the material world in both its dense and subtler aspects. the operations of the mystical qabala page 76 forces of each sephirah are represented in each world under the presidency of a divine name, or word of power, and these words give the keys to the operations of practical occultism upon the planes. the god-name represents the action of the sephirah in the world of atziluth, pure spirit; when the oc

all-important sphere for any magic which is designed to take effect in the physical world. 7. now be it well noted that all spheres operate according to their nature, and that that nature cannot in any way be altered by any magical or miraculous influence, however powerful; we can only "correct" the "designing" of the representations. the things represented remain constant. the conditions of the material world cannot therefore be arbitrarily disposed of, even by the highest spiritual force, as is believed by those who pray to god to intervene on their behalf, healing their diseases or giving rain upon earth; neither can they any more be influenced by the most powerful wizard with his spells. the only approach to malkuth is through yesod, and the approach to yesod is through hod, where the

f crystals, metals, or chemicals, there is yesodic force in function. it is this fact which makes certain substances suitable for use as talismans, because they will take a charge of astral force. 10. it is not possible in these pages to go into a detailed study of esoteric physics; enough must be said, however, to give the student an understanding of the principles underlying this concept of the material world, which sees it as visible drapery upon an invisible framework. 11. the exact nature of the relationship between yes od and malkuth must be clearly understood, because it is all-important for practical occult work. yesod is, of course, the form-giving principle, and whatever form is built up in its sphere will be bodied forth in the sphere of malkuth unless it contains incompatibles

iv 54. three ideas issue from a contemplation of the yetziratic text related to malkuth the concept of the resplendent in telligence which illuminates the splendour of all the mystical qabala page 193 lights; the relationship between malkuth and binab; and the function of malkuth in causing an influence to emanate from the angel of kether. 55. it may seem a curious idea that malkuth, which is the material world, should be the illuminator of the lights; we can understand this, however, if we refer to the analogy of physics, which tells us that the sky only appears blue and luminous owing to the reflection of light from the innumerable dust particles floating in the atmosphere; absolutely dustless air is unilluminated, and our sky would have the darkness of interstellar space if it were not

DONALDTYSON NOMICON

, they will destroy and enslave the world. the underlying theme of lovecraft's cthulhu mythos has many powerful echoes in the mythologies of ancient cultures around the world. it is probably for this reason that it struck such a chord of response in readers. we find in it similarities to the myth of the archons of gnosticism, who together with the arch devil and god, yaldabaoth, gave shape to the material world and rule over the human race. there are also echoes of the jewish myth of the fall of the angels, and more specifically of the watchers who descended to earth to sin with the daughters of mankind, and to teach their offspring forbidden arts and sciences. the legend of the fall of atlantis is in harmony with lovecraft's mythos as well, as are the more modern enochian communications o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

truction. the book introduces the ritual of the olympic spirits who dwell in the air and among the stars and who govern the world. there are, we are told, 196 olympic provinces in the universe: thus aratron has 49; bethor, 42; phaleg 35; och, 28; hagith, 21; ophiel, 14; and phul, 7. each of the olympic spirits rules alternately for 490 years. they have natural sway over certain departments of the material world, but outside these departments they perform the same operations magically. thus och, the ruler of solar affairs, presides over the preparation of gold naturally in the soil. at the same time, he presides magically over the preparation of that metal by means of alchemy. the arbatel states that the sources of occult wisdom are to be found in god, spiritual essences, and corporeal crea

physical world is concerned. the fifth and fourth divisions are in most respects quite similar to this, but their inhabitants become less and less immersed in the activities and interests that previously engrossed them, and each sheath of their astral bodies decays in turn, as did the gross outer sheath of the sensualist s body. the three higher divisions are still more removed from the ordinary material world, and their inhabitants enjoy a state of bliss of which we can have no conception: worries and cares of earth are altogether absent, the insistence of lower desires has worn out in the lower divisions, and it is now possible to live continually in an environment of the loftiest thoughts and aspirations. the third division is said to correspond to the summerland of spiritualism, where

1950. after his death the ashram continued under the guidance of mira richards (1878.1973, the wife of a french diplomat who had met aurobindo in 1914 and embraced his philosophy. aurobindo, sri encyclopedia of occultism& parapsychology. 5th ed. 118 richards became known as the mother. the mother conceived of the idea of auroville as an ideal international urban center. aurobindo taught that the material world should be transformed by making one s own life divine, and claimed that he had realized the overmind in 1926 and was thus able to bring divine consciousness to the task of human evolution. he had retired into seclusion and from that time forward had spoken to his disciples only through the mother. during his lifetime he wrote 30 volumes relating to the theme of the life divine, incl

om provence, recorded in a thirteenth-century manuscript, and from the proceedings of the roman catholic inquisitors who ruthlessly persecuted the sect. the group has roots that go back to manicheanism and origins in the theological problem of the place of good and evil in christian doctrine. the cathars believed a dualist concept of two gods or principles. the evil god satan or lucifer ruled the material world, which was a purgatorial condition for angels or divine souls imprisoned in flesh after the primal war in heaven. humans could only recover the divine kingdom through a spiritual rebirth, becoming a vehicle for the holy ghost, otherwise death would not bring release. a man who died without such a spiritual rebirth would face reincarnation again and again, in human or animal form. an

evidence for her phenomena, and the questionable records of other people who have attempted similar feats, the claims made for corrales remain doubtful (see also teleportation) correspondences, doctrine of central idea in the work of swedish seer emanuel swedenborg (1688.1772. swedenborg, in contrast to the new opinion of his intellectual colleagues that reality was basically found in the visible material world, argued that everything visible is but the shadow of a corresponding spiritual reality. ultimately, he believed the nature of the connection with the spiritual world is most easily realized through a knowledge of the correspondences found in the bible. swedenborg devoted a considerable part of his life to writing a 12-volume commentary on the books of genesis and exodus (arcana coel

. london: duckworth, 1989. crucifixion, gnostic conception of gnosticism was a pre-christian religious movement that competed with christianity for a number of centuries, beginning in the first century c.e. gnosticism developed its own form of christian theology, an alternative to that presented in the writings later assembled as the new testament. a basic tenet of gnosticism is that the created, material world is evil. it was not created by the true god but by a lesser being. only by escape from the material into the spirtual world can there be salvation. the gnostics believed that this ex- encyclopedia of occultism& parapsychology. 5th ed. crucifixion, gnostic conception of 361 plained the presence of evil in the world, because the true god could not have created anything less than perfe

unication through leonora piper s husband. the control pelham insisted that they should not go on because the spirit would be confused for some time, having suffered from headaches and neurasthenia while on earth. sometimes even the clearest minds give the impression of mental debility if they communicate too soon after death. pelham said on this, the words of the wisest persons who have left the material world but a short time ago are incoherent and inexact owing to the severe shock of being disincarnated and their arrival in a new environment where everything is unintelligible. public interest in death and claimed after-death communications is regularly stimulated by the loss of so many by unnatural causes during and immediately after wars. the intense interest in communicating with love

. however, according to sir arthur conan doyle, he was always reluctant to make public admission of the genuineness of phenomena that he had endorsed in private. in a tribute by parapsychologist guy lyon playfair (journal of the society for psychical research, vol. 54, no. 807, dingwall is quoted as stating (in a letter to playfair in 1976, we know practically nothing about the real nature of the material world in which we live. we knew less 500 years ago. 500 years hence we may know a little more, but the more we peer into our surroundings the most indefinite becomes the boundary. the investigation of the relationship between matter and what you call spirit is only just beginning. hardly any progress at all has been made since myers laid down the guide rules in 1903. indeed, things seem t

rly acceptance of reincarnation. it has added elements of science (parapsychology) and theosophy to create what it considers to be universal christianity. the resulting synthesis of thought, termed the delfinist thought, places great emphasis on the virtues of love, comprehension, compassion, justice, humility, and faith. cardona has taught that women and men are equals in the spiritual as in the material world. following the example of ancient atlantis and the ancient druids, the church ordains females and welcomes them into the bishopric. the first woman cardinal, rev. mother olga roman, was elevated in 1974. ecsomatic experiences one of many terms for out-of-the-body travel, also known as oob, astral projection, or etheric projection. the term ecsomatic is used by parapsychologist celia

ad passed into folklore, and ordinary country people did not have access to the learned journals in which the hoax was discussed. the end of the world concept figures in eastern religions such as hinduism and buddhism, but eastern and western eschatology differ radically in their concepts of time. in esoteric hinduism, time is regarded as a limitation of human consciousness and as illusory as the material world itself, designated as maya. on a popular level, hindu mythology proposes vast cycles of time (yugas) in the ages of the world, during which there are great periods of creation, righteousness, decline, and eventual dissolution, part of an infinite cycle of creation and destruction of the cosmos. in the period of decline, there is the messianic concept of the rebirth of the divine shr

aid that the mysticism of the hindus was a reaction against the austere religion and practical ceremonial of the sacred scriptures, the vedas. if its trend were summarized it might justly be said that the vedas point champion detachment; the pantheistic identification of the subject and object, worshiper and worship, aimed at ultimate absorption in the infinite; inculcating transcendence from the material world through the most minute self-examination, the cessation of physical powers; and belief in the spiritual guidance of the guru or mystical adept. for the indian theosophist there is only one absolute being, the one reality. however, in popular hinduism, the pantheistic doctrine of ekam advitiyam the one without second supposes a countless pantheon of gods, great and small, and a rich

original self-existent gods were supposed to divide themselves into male and female energies, the male half occupying the right-hand and the female the left-hand side. from this conception we have the two groups of right-hand observers and left-hand observers. in distinction to the ascetic worlddenying approach to the religious life, tantra does not offer enlightenment as a result of denying the material world, but from using it. tantric practice takes things specifically denied to the ascetic and accepts them as the means of overcoming the world and gaining enlightenment. the righthand path does this symbolically, the left hand path actually eats denied food and participates in denied activities. most controversial of all is sexual activity, for which tantrics have been most frequently c

indian fakirs that have not been explained by simple illusion. these include various acts of levitation done in the round, with prying eyes at every angle. some have suggested that such events argue for the existence of a rare but genuinely occult power. according to traditional hindu yoga teachings, levitation and other supernormal powers are possible at a certain stage of yogic development. the material world itself is regarded as maya (illusion, an inferior reality that may be transcended by advanced yogis. the great hindu religious teacher shankaracharya (b. eighth century c.e) cites the classic form of the indian rope trick in his commentary on the scripture mandukya upanishad, using this as an example of the illusory nature of empirical reality. he points out that although the specta

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

were impressed with what they observed. french researcher camille flammarion attributed the materializations he had witnessed in the presence of eusapia palladino to fluidic emanations from the medium s body, while judging the recognition given them the result of illusion. other researchers said the physical organization formed by the spirit was composed of fine particles of matter drawn from the material world. gustav geley, in his book clairvoyance and materialisation (1927, says, this is no longer the marvelous and quasimiraculous affair described and commented on in early spiritualistic works. charles richet, in thirty years of psychical research (1923, was possibly the strongest witness of all. he writes: i shall not waste time in stating the absurdities, almost the impossibilities, f

nineteenth centuries.built in large part by the emergence of science and later sustained by its obvious success in changing the world through technology.threw doubt on the reality of all miracles, sacred or secular. part of the present-day opposition to claims of the paranormal is based on the brilliant achievements arising from applied scientific laws, reinforcing confidence in the logic of the material world. from this viewpoint, many agnostics and atheists deny the possibility of either religious miracles or secular paranormal happenings, claiming that both are the result of malobservation, superstition, or fraud. meanwhile many religious authorities have upheld the validity of biblical miracles as indicating god s omnipotence and intervention in human affairs. for example, vatican cou

ntervals and grace notes involve vibrations that are unknown to the well-tempered scale of western nations. ragas, properly performed, are said to evoke beautiful forms or have paranormal effects. encyclopedia of occultism& parapsychology. 5th ed. music (paranormal) 1075 in hinduism, the first manifestation of creation was said to be that of subtle sound vibration, giving rise to the forms of the material world. each sound produced a form, and combinations of sound created complicated shapes. this is also the basis of mantra yoga. the creative power of sound is also echoed in the christian scripture: in the beginning was the word, and the word was with god, and the word was god (john 1:1. through this century attempts have been made to explore the legendary traditions from scientific persp

s and responsibilities of the individual, which take priority over any desire for transcendentalism. during this period one would observe the everyday religious rites and rituals related to the gods and goddesses of an individual s life. later, however, when one had fulfilled one s responsibilities, married, begat a family, and provided for them, the realization that everything connected with the material world and physical life was transient would grow steadily, culminating in a hunger for knowledge of what is eternal. at such a time, one might seek a qualified guru or spiritual preceptor and follow an ascetic life, discarding all material possessions, egoism, hopes, and fears in the quest for a higher spiritual awareness not subject to birth and death, or change and decay. various pathwa

a physical body. he ate food and invited thomas to touch his body. again, he did extraordinary things such as suddenly appear in a closed room. many spiritualists and christians acceptance of spiritualist claims have argued for resurrection in what might be termed an astral or light body, a non-corporeal body suitable for life in an existence analogous to earthly life but quite distinct from the material world. as the theory of reincarnation has become the dominant belief within the new age community, there has been an attempt to confuse the two terms both out of ignorance of christian belief and in an attempt to lessen the tension in a society in which the majority believe in resurrection in a christian sense. retrocognition term used in psychical research and parapsychology to indicate

erself. even a bright day was described as dingy or dark, and the sitter was stared at in an unrecognising way, and described as a full and ugly person. piper s trances seemed to have three distinct stages. subliminal 1, in which the medium was partly conscious of her surroundings but saw things distorted and grotesque; subliminal 2, in which she was possessed by spirits and lost contact with the material world; and subliminal 3, a deep trance in which the loss of consciousness was complete, the body became anaesthetic, and automatic writing began. william james found piper s lips and tongue insensible to pain while she was in trance. richard hodgson later confirmed this by placing a spoonful of salt in piper s mouth. he also applied strong ammonia to her nostrils. james also led what beca

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ses in the corpus hermeticum, the collection of fifteen hermetic dialogues3) gives an account of the creation of the world which is in parts reminiscent of genesis. other treatises describe the ascent of the soul through the spheres of the planets to the divine realms above them, or give ecstatic descriptions of a process of regeneration by which the soul casts off the chains which bind it to the material world and becomes filled with divine powers and virtues. in the first volume of his work, la revelation d'hermes tristne'giste, 4 festugiere has analysed the state of mind of the epoch, roughly the second century after the birth of christ, in which the asclepius and the hermetic treatises which have reached us in the corpus hermeticum collection were written. externally that world 1 accor

ation, gnosis, without the aid of a personal god or saviour, but through a religious approach to the universe. it is this religious approach, their character as documents of religious experiences, which give the hermetica a unity which they entirely lack as a thought system. the cosmological framework which they take for granted is always astrological, even where this is not expressly stated. the material world is under the rule of the stars, and of the seven planets, the "seven governors. the laws of the nature within which the religious gnostic lives are the astrological laws, and they are the setting of his religious experience. there is, however, a fundamental difference in the attitude to the star-ruled world among the various authors of the hermetica. festugiere has classified these

eligious gnostic lives are the astrological laws, and they are the setting of his religious experience. there is, however, a fundamental difference in the attitude to the star-ruled world among the various authors of the hermetica. festugiere has classified these writings as belonging to two types of gnosis, namely pessimist gnosis, or optimist gnosis.1 for the pessimist (or dualist) gnostic, the material world heavily impregnated with the fatal influence of the stars is in itself evil; it must be escaped from by an ascetic way of life which avoids as much as possible all contact with matter, until the lightened soul rises up through the spheres of the planets, casting off their evil influences as it ascends, to its true home in the immaterial divine world. for the optimist gnostic, matter

ter his regeneration, he cried to god through the creatures, and became eternity, the aion, as here. the principle of world-reflection in the mind thus belongs to both types of gnosis, but with a different emphasis. in the one the adept is released by bis vision from evil powers in matter and there is a strong ethical element. in the other, the vision is of god in nature, a kind of pantheism; the material world is full of the divine, and the gnosis consists in fully grasping it, as it is, and holding it within the mind. for the renaissance enthusiast, believing all to be the work of one man, the most ancient egyptian, hermes trismegistus, these distinctions would be blurred (4) egyptian philosophy of man and of nature: earth movement. hermes trismegistus to tat on the common intellect. cor

ocations, talismans, those same powers of the universe which he believes to be good. the methods of sympathetic magic' presuppose that continual effluvia of influences pouring down onto the earth from the stars of which the author of the asclepius speaks. it was believed that these effluvia and influences could be canalised and used by an operator with the requisite knowledge. every object in the material world was full of occult sympathies poured down upon it from the star on which it depended. the operator who wished to capture, let us say, the power of the planet venus, must know what plants belonged to venus, what stones and metals, what animals, and use only these when addressing venus. he must know the images of venus and know how to inscribe these on talismans made of the right venu

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

rgotten the garden of god, the kingdom of heaven, whence they were expelled by the decree of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material world, oblivious to their high and noble estate until they find the door of the temple, and ask and receive light; then as "phree messen" or children of light they are instructed in methods of building a new temple without sound of hammer, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart

t, while the sons of seth, looking to the lord for guidance, have become the avenue for divine and spiritual wisdom. they constitute the priestcraft. the animosity of cain and abel has been perpetuated from generation to generation among their respective descendants. nor could it be otherwise, because one class as temporal rulers aim to lift humanity to physical well-being through conquest of the material world, while the priesthood is their role as spiritual guides urge their followers to forsake the wicked world, the vale of tears, and look to god for comfort. one school aims to turn out master workmen, skilled in the use of tools wherewith they may wrest a livelihood from the earth, which was cursed by their divine adversary jehovah. the other produces master magicians, skilled in the u

FULLER J F C SECRET WISDOM OF THE QABALAH

pirit (spiritus mundi. it consists of the positive or male principle 'hesed, which means grace or mercy, also called gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (severity) and din (judgment. these two unite in the sixth sephirah, tiphereth (beauty, the highest manifestation of ethical life- the ideal. the third triad is called the physical or material world and consists of the male or positive sephirah netzah (triumph or victory, and the female or negative hod (glory or splendour. they constitute the garms of god h and represent the centripetal and centrifugal energies of the universe, for gall the energies, forces, and increase in the universe proceed through them h.12 in turn they unite in the sephirah yesod (foundation, the principl

energies of the universe, for gall the energies, forces, and increase in the universe proceed through them h.12 in turn they unite in the sephirah yesod (foundation, the principle of all generation. they represent the deity gas the universal power, creator, and generator of all the existences h. as this third triad is the natura naturans, so is the tenth and last sephirah the natura naturata- the material world, namely malkuth, tbe kingdom. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in kether, and in it the name of the deity is adonai, the lord- that is the ineffable yhvh. malkuth is also called the queen, the matrona, the matron, the daughter, bride, the shekinah (the real presence of the deity, and harmony. finally we obtain a fourth tr

nty-two letters form what is known as the tree of life, which constitutes the framework of adam qadmon, the heavenly adam, similar in anatomy to his human counterpart- the earthly adam. man is a combination of three spheres of force, the intellectual, the moral, and the physical, which are related to the neshamah, rua'h, and nephesh. these forces, or qualities, find their activity in the outer or material world, which is alone cognizable and, therefore, existent to man because of his three-fold constitution. like the body of man, the tree of life is itself divided horizontally into four planes (see plate iv on page 31) and vertically by three trunks or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consisting of keth

n, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of which are in the material world and the branches of which reach up to asgard, the happy dwelling of the gods. again, amongst the akkadians, chaldeans, and babylonians we find the world tree, or tree of life, which gstood mid-way between the deep and zikum h- the primordial heaven above. in hindu mythology there is also a world tree- the lingam-and in buddhist the bodhi tree, or tree of wisdom under which buddha sa

phemy, but remembering that in the qabalah the union of the sexes is looked upon as the sublimest act in life, to the jews it is the reverse. gbenediction does not abide save when male and female are together h; 35 and even moses the law-giver of israel was not considered perfect because he was separated from his wife. 36 god being a unity in the spiritual world, this oneness is manifested in the material world when the male is united to the female gin a righteous purpose h 37; for it is through the union of bodies and souls that perfect unity is attained. so long as jacob was unmarried, god did not manifest to him clearly. after marriage he arrived at the perfection which is above as distinguished from the perfection which is below, and god manifested to him clearly. 38 we thus see that t

not as yet assumed his form h, the king and queen as opposite sexes, gand the master was not yet at his work h. 7 by the word gmaster h is meant adam qadmon, the human form which deity must of necessity assume. it was, therefore, after the destruction of the worlds of the kings of edom that the latens deitas was able to assume a secret wisdom of the qabalah page 50 balanced form in the fourth and material world. thus the zohar says: the holy one, blessed be he, created and destroyed several worlds before the present one was made, and when the last work was nigh completion, all the things of this world, all the creatures of the universe, in whatever age they were to exist, before ever they entered into this world, were present before god in their true form. thus are the words of ecclesiaste

t which healed the afflicted israelites, mshich (messiah. both have the same numerical values, namely 358; consequently when one is subtracted from the other the result is zero- that is deliverance from both good and evil. in order to understand this we will repeat it again: good is a means of balancing out evil, and evil a means of balancing out good. neither is desirable in itself except in the material world, which cannot exist without them; equally, the spiritual world cannot be entered as long as they exist; consequently their adverseness is purely relative to the spiritual world. further on in this book we will show that the power of using either is drawn from the same source- shin, shekinah, astral light, ether, electricity, whatever name it may be called by- and to understand the u

urbulent star of light which maddens its watchers in place of illumining them. this, we are of opinion, will be accepted by most thinkers, though many will refuse to differentiate between the demagogue and the religious master, because the power of both these soul-troublers varies in degree. this is so, yet this variance opens up an important problem: namely, why does it vary? we know that in the material world conviction depends on one or more of the three spheres of power- the physical, sensuous, and the intellectual- and that this mastership stands beyond good and evil because it is a power for good and evil. a skilled craftsman may use his energy and talents for the benefit or detriment of mankind, and so also a skilled demagogue or a skilled philosopher. is not a similar process also

sly manifest in ourselves, but which evertheless may exist apart from us as a material and a spiritual world or, when united in perfect equilibrium, form god. accepting these possibilities, which are not far removed from the doctrines of the qabalah, then if any one of us could by some process or another know as much about the spiritual world and its possible spheres of power as we know about the material world, surely such a spiritualized person would possess a stupendous power over his less enlightened fellow men, always granted that there is something spiritual within them. it is the source of this spiritual or magnetic force which we will now enquire into. the mystical ordeal. there is a spiritual or mystical ordeal, not necessarily order, which all great religious masters have passed

cluded- as bishop berkeley so sublimely expressed it- in an eternal mind or spirit. our immediate problem, therefore, is j, and not a h. we will now turn to the upper portion of diagram 6. the line hi we will suppose separates normal consciousness from abnormal or supernormal consciousness, respectively represented by g and j. the consciousness represented by g is drawn from the experience of the material world, threedimensional space, and that of j is based on experience in the fourth-dimensional world. the first characteristic of j is that it includes g, and the second that its relationship with g is similar in essence to the relationship between g and d and d and a in diagram 6. as we have already pointed out, in j all knowledge of g is purely abstract, and so also is all knowledge of j

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

'is concerned onlywiththe quest and attainment of the human soul on its return to the divine centre: it is sought thereby to recall its members to the true object of research and the living method of its attainment. at the very outset of his career in the order, the would-be neophyte was told'thefulfilment of earthly life is inthelife which is eternal, and the sole purpose of man's sojourn in the material world is that he may attain union with the divine' it was also no accident that in1915,the year the fellowship was founded to provide a path of mystical141__thewayofdivine union- 140experienceforthosewhosought it, waite published a literary exposition of that path, in the form of his mostimportantworkon mysticism,the way of divine union.it is a most extraordinary work.itattempts, as must

e attained; that it can be attained only through the mind; and that, once attained, it lays a duty upon us to guide others in the samepath-thatconstituted waite's faith. he saw himself as christian and his order as a body devoted to propagating christianmysticism-asexperience rather than learning. waite spent his life on a spiritual quest for hisownidentity in god; he had no personal roots in the material world and sought them instead by turning within himself, where against all expectation he found a unique path to the direct experience of god. all mysticsturnwithin,butwaite was alone in graspingwhathe found and bringing it back so that all mankind could understand its nature and be offered a means of attaining it. it is our failure,nothis, that we havenottakenwhathe offered.all whatsoeve

is within. the reason is that obviously there can be no other, seeing that it is we who ascend the heights, asitis wewhoexplore the deeps(sly,p. 237).in one of his few fully dogmatic statements, waite concludes that 'there is no revelation of god except through us as channels'.thestate of divineunioncan be attained by contemplation,butit is not a permanent state, nor can it be while we are in the material world;itcan also be attained through the use of ritualbutthis isnotthe way for everyone. referring to his 'last gradeofthe great mystery, waitesays,'itis of necessity for those onlywhohave a stateofrealinwardillumination, inwhatis called the mind at least. to others it willnotbe intelligible. it is difficult to myselfwheni amnotin the mood of life (diary,9august1926).for the mysticwhohas

rn mysticism a solution of the great problemsofexistence.vthereligious aspirationsofthe age are distracted by the conflict of the sects, and those principles which are at the base of all religion must undoubtedly be sought as the sourceofillumination by the many minds which are weary of vain speculations and disputes that have no end. vi to these it may be stated that a method of transcending the material world, of penetrating the veilofappearances, and of entering into the realities which underlie sense-delusions does not seem beyond the reach of theage,an acquaintancewiththis method will destroy the philosophy of the materialist; it will realisespiritual aspirations and the hopesofa larger life. vii while the existence of a supreme intelligenceis being relegatedto the rank of superstitio

GILBERT THE MAGICAL MASON

this finer element in bodies,butmodern europeans have discardedit.the recognition of aether as a fifth element, additional to air, fire, water and earth was due to aristotle, the greek philosopher, who introduced the word quintessence of fifth principle, and considered it as at once divine and material. the stoics identified the aether with creative godhead, a fiery breath which gives rise to the material world.themost common opinion among christians today is, i suppose, that man consists of a soul and a body; while some other christians would say that man is formed of a spirit, soul and body.thesoul leaves the body at death, the former would say; while the latter would surmise that the spirit carries off the soul at death, while both agree that the destiny of the human soul is to receive

GILBERT THE SORCERER AND HIS APPRENTICE

hich rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himsel

d of the apocalypse, the four cherubim, the four archangels, the four letters of tetragrammaton, and many others; to which they added the mystic virtues of numbers, and upon each page of the book they palced a symbolic design still further to elucidate it. each page on this theory would in fact form a chapter in the book, describing the good and evil influences operating from the spiritual on the material world. by the theory of divination the process of shuffling and cutting the cards according to the prescribed method would indicate the influences operating on the querent. we may perhaps compare the symbolic designs to the vignettes illustrating chapters in the egyptian book of the dead.ifthis theory is in any way correct it is obvious thatitis of supreme importance to preserve by all me

, the union, completing the triangle. the knave or squire(ger255man, knabe)is the term of transition. these again refer not only to the letters of the great name,butto the four worlds orthescience of numbers169planes of atziluth, briah, yetzirah, and assiah. assiah, the lowest of all, is the key corresponding to the 4 knaves of the court cards; and these knaves are the terms of transition, as the material world is the term of transition standing midway between the divine world, which is above and the world of demons which is below. the 3, which is supernal, and the 4, which is human, constitute together the 7 principles, the higher triad, and the lower tetraktys, symbolised by the triangle above the square. and again, these are divided into the four worlds of the kabala; and not only so, b

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

blake, balzac, emerson, yeats, and d. t. suzuki. a detailed discussion of those ideas, and of swedenborgian theology in general is beyond the scope of this paper but certain aspects must be noted in order to make sence of the swedenborgian rite. for swedenborg the physical world is the result of spiritual causes, and the laws of nature are reflections of spiritual laws; thus objects and even the material world are images of their spiritual counterparts. this is his doctrine of correspondences. from this derives the other notion that concerns us: the idea behind the literal, historical meaning of the scriptures is an inner, spiritual sense which sense is drawn out for all to see in swedenborg s expository works. and it was a fascination with those expository works that led to the first cre

GNOSTIC HANDBOOK

ise. man is chained by his attachment to his perceptions which are based on materialism and rationalism. the only reality he sees is a reflection and this reflection creates an illusionary world around him. the true source of what he perceives is found in the world of ideals and yet he cannot even contemplate this source since his view of reality is conditioned by his belief in the primacy of the material world. the world of ideals is the real source of wisdom but to appreciate this world, we must expand our understanding of reality from the limited perceptions of sense to a multifaceted universe of many dimensions and realities, we must move from the mountains of earth to the "great chain of being. this "chain of being" we will discuss further in this work, in the meantime, we need to con

s that are behind or beyond the secular, they are core religious wisdom available to the few. they are occult in that they are secret, hidden or unknown. they are religious in the sense that religion means "to bind back "to return to the source or origin. these teachings are those which lead back to the world of ideals from which we have become alienated. the reference point for modern man is the material world, he judges life by his perceptions and acts accordingly. his life is hence governed by physical desires and materials requirements. this way of life, whether it be western consumerism or marxist materialism, was created by the development of the (western) scientific worldview, whereby man was removed from his place at the center of the universe and reduced to his new status as an "e

se to be real. this is far more dangerous than we admit, for if we limit our reality to our sense alone then we remove all possibility of ethical or spiritual insight and reduce existence to material banality. while psychology may wish to somewhat expand our horizons by positing spiritual equivalents within the mind, it is still reductionist and everything is referenced back to the senses and the material world. if it is from matter we come, then to matter we shall return. a useful allegory may be that of a chess game, the pieces move and we assume they do so of their own volition. we may build complex theories regarding their movements, even creating laws and theories to explain why they move in certain ways. we can classify the different pieces chapter two: the great chain of being the g

theos. below en is a series of hypostasis or emanations which make up the great chain of being. below en is the nous or "gods thought" in which exist the platonic forms of archetypes. from nous emanates soul (psyche, and then psyche emanates the world soul and individual souls. the world soul has higher and lower natures, one of which is the archetype of nature, physis. it is from physis that the material world emanates. the three primary emanations of en, nous and psyche form the nexus of plotinus' system. in terms of our characterises, this model includes the indescribable one (1st c, protos theos, nous and psyche (2nd c, platonic archetypes (3rd c, the world as emanated by psyche (4th c, while the underworld is hidden within nature which has its own consciousness (physis. this dualism b

e fascinating insights into the nature of god. she is the daughter of the divine will and yet is the part of the divine will itself, she is the spouse and lover of the logos and the spirit within man. she is reflected in the light hidden in nature, the ecclesia, the gnostic scripture and man, and illustrates the presence of light in all things. in each of these things sophia is manifested. in the material world sophia is the presence of god in nature. even after all the pain man has inflicted on it, nature still exhibits the divine spark, though its luster has been sorely diminished. sophia is the bride of the logos embodied in the the gnostic handbook page 32 ecclesia, in the scriptures sophia is wisdom and in man she is the very essence which changes him from mortal to immortal, she is t

ll occurred on a far more ethereal level, when the cosmic light of ain soph began to expand it produced emanations known as sephiroth or light centres. as these sephiroth or light vessels began to create a hierarchy of being, a reflection was cast onto the ocean of cosmic spirit and this reflection, being distorted, gave birth to destructive and twisted forces (klippoth, which in turn created the material world. even among the gnostics there are many variations in interpretations of the fall. some traditions see the creator as the divine will or sophia, others see the creator as the demiurge and hence evil. some have two yahwehs, a true light lord and a false substitute. some sects refute the whole old testament saying it is the work of the false yahweh, while others even see the serpent i

may ask why was it a sin for sophia to want to know or understand the divine will? it seems clear that this supposed error was actually the process by which sophia (and with her mankind) could enter matter and achieve an understanding of the divine will. this model is duplicated in genesis where the serpent tempts eve and eve is seen to fall, yet in reality eve begins a necessary journey into the material world, symbolized by putting on coats of skin and being dispelled from the garden. the entry into matter was hence painful but necessary. so while saturn/sophia may have caused the material world and its suffering and pain, it is through realizing that this world is only a classroom that we see through the demiurge/satan and find wisdom behind it. in the ancient mysteries this was represe

ing the serpent wings they emphasised the unique difficulty of going beyond the earthly cycles. the shedding of skin was a useful image for the cycle of eternal re-occurrence, whereby all things repeat until final annihilation or liberation is achieved. the serpent then could be understood as representing the knowledge of good and evil, in its destructive mode it represents out attachments to the material world. in its heavenly mode it represents the secret knowledge of the light. to achieve this secret knowledge one must transmute the instincts (the dual penis) and the intellect (the forked tongue) as well as going beyond the cycles of ordinary life (the shedding of the skin. the gnostic handbook page 74 within the traditions of gnosticism the serpent is used to represent the path of the

ay, ny. the essenes, jesus and the foundations of gnosticism the work of jesus is central to the transformation of the gnostic tradition. jesus as a preexistent spirit; the arch-angel michael took human form so he could show the way back to the pleroma. he was born and lived as a human with the same potential for failing; same potential for suffering as all humans, he experienced the tides of the material world and overcome them. he traveled the world in his "so-called" missing years, studying in both india and britain, bringing the threads of the mystery tradition to a common climax. while at the same time achieving a mastery of himself and the world around him. the baptism of jesus shows clearly his high state of initiation, his energy field has been cleansed of its fallen elements by so

to be reconciled to him on the way, or he may drag you off to the judge, and the judge turn you over to the officer, and the officer throw you into prison. i tell you, you will not get out until you have paid the last penny. luke 12:58,9. carpocrates explains that the true meaning of this tale is that the opponent is the demiurge, our perception of matter and that the jail is the body (the fallen material world) itself. no one can escape reincarnation until all earthly actions have been experienced. the gnostic handbook page 81 rather than continuing to analyse each verse one by one, let me just give you a couple by themselves to consider. but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can

enkidu, the druids and celts were renowned for homosexual priest activity and certainly the shaman traditions of early cultures focused on gender variant activity. this understanding of reproduction is central to the gnostic view of sexuality. while reproduction may be necessary for the propagation of the species, it is by its very nature difficult as it tends to bring our focus back towards the material world. accordingly, those who choose this path can only be initiated into the path of the dove, in future lives it was envisaged in the old texts they would reincarnate in forms suitable to enter the qadesh priesthood. the reason behind the qadesh priesthood is quite simple. reproduction has an energy field which gravitates towards propagation of the species and hence sustaining the mater

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

d the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. transcendental magic, eliphas levi. x gnostic theurgy page 13 the timeline where to begin? that is the question. the logical place might be at the beginning, but that opens the biggest can of worms within the gnostic system. for the gnostic, things are not as they seem and the material world is very different from that which is perceived at first examination. if we are to start at the beginning then we have to consider exactly what we are talking about. the beginning of what? the beginning of everything, you may say, but what exactly are we discussing? what is everything? this may seem like semantics, but it is imperative that we understand what we are discussing clearl

k cosmic law, and are expelled from the garden of eden (in gnostic terms the expulsion from eden represents the soul entering matter. there are many variantions on this theme. in some gnostic traditions the force of the universe expands and it s final manifestation is sophia or wisdom. out of a yearning to know the original creator she gives birth to a demi-god, ialdabaoth who in turn creates the material world. he becomes conceited and arrogant, and his creation (matter) becomes fallen and trapped within his dominion. in this legend the god of the old testament is seen as evil and christ is the only emissary of the light world. in another tradition satanel (the fallen one) creates the physical world, but his creation is sterile and marred. yahweh as the emissary of light rectifies this fa

cimated and man was banished to a world of matter. this is how death and suffering entered the system. mankind lost communication with the higher spiritual principles and descended into the coils of matter. this change transformed the very essence of the earth stream, a chasm was created between the spiritual and material worlds, and man became the centre of the cosmic battle. while certainly the material world in its beauty still reflects the nature of light, in its transience and pain, it reflects the fact that it has fallen and is under the dominion of darkness. since the spiritual worlds are under the laws of light and the fallen worlds are under the laws of darkness, there is an immense barrier between man and the higher worlds (fig 8. the great chasm the powers of light, the static l

was formed. by the time of emperor constantine (circa 325 ad, the esoteric traditions had gone fully underground. these underground cults went by many names, today they are generally known as gnostics. dating from between 140 and 400 ad, the paerate were a important development of the gnostic tradition. they were founded by euphrates (born in 160 ad) and represented a strictly dualist view of the material world. they were anti-reproduction, but used sexuality as a means to stimulate para-physical energies that existed beyond the body. the peratae were a secret cult, which operated behind closed doors and had gnostic theurgy page 203 strict entry requirements. a central mystery used within their teachings was that of an inner interpretation of the trek from egypt to jordan via israel. accor

usade (circa 1209-29) that annihilated the cathars and desolated much of southern france. small groups are believed to have survived in isolated areas, but were continually pursued by the inquisition. while beliefs varied from movement to movement (there were some 50 distinct cathar sects, they generally held certain gnostic doctrines in common. these included strict dualism and a belief that the material world was the creation of satan, this false creator they called rex mundi or the king of the world. they rejected all of the old testament and opposed the ecclesiastical hierarchy of the gnostic theurgy page 206 church as well as its liturgy and sacraments. the central rite of the cathar faith was the consolamentum, a special baptism which initiated those who have moved from being credent

GOLDEN DAWN RITUALS Z3

ed before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually. a triple cord is bound round the body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremend

GOLDEN DAWN RITUALS ZAM10

itiation through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consu

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

n the vedas, tilak publishers, poona, 1956, pp. 340-1. graham hancock fingerprints of the gods 198 it is at this point that the strange parallels with the traditions of the biblical flood begin to crop up, for ahura mazda takes advantage of the meeting to warn yima of what is about to happen as a result of the powers of the evil one: and ahura mazda spake unto yima saying: yima the fair. upon the material world a fatal winter is about to descend, that shall bring a vehement, destroying frost. upon the corporeal world will the evil of winter come, wherefore snow will fall in great abundance. and all three sorts of beasts shall perish, those that live in the wilderness, and those that live on the tops of the mountains, and those that live in the depths of the valleys under the shelter of sta

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

orking of this formula is encompassed by temperance/art. also, the desire for creativity (strength/lust in leo) is carefully guarded by initiated consciousness (hierophant in taurus. the sigil of iliatai from the watchtower of earth 197 the sigil of iliatai from the watchtower of water the letters gon, ur, gon, un, gisa, un, gon are written: 198 tex and rh, the lowest aethyrs without the cube-the material world-is the sphere-system of the spiritual world enfolding it. aleister crowley, a comment upon the nature of the aethyrs,found in the vision and the voice the two lowest aethyrs are tex, the 30th aethyr, and rll, the 29th tex is "the aethyr that is in four parts" but actually rh is usually divided into four parts as well. you mus t ent e r the s e two ae thyr s c ons c i ous l y be for

GREY W G CONDENSATION OF KABBALAH

nd the two above it should follow suit to balance the design. this gave figure 3, which left a space below the top three concepts which provided a useful symbology of its own. a gap, or abyss just below this top level of consciousness which clearly indicated the difference between divine and human thinking. it also symbolised our legendary fall by which we were supposed to reach the level of this material world. this abyss was then marked as per figure 4. the next logical step was to show the descent of god to the state of man by connecting the spheres up by lines as shown in figure 5. since this was reminiscent of a lightening-flash, and god was said to have created by means of light, that was what this part of the design got called. it then remained to show the transverse triplicity of m

ngel tzafkiel( watcher or observer of god. formatively by the angelic order of the aralim (thrones or seats. expressively by the planet shabetai (saturn. humanly by the supply of unfertilised ova or eggs in the female (here male and female forces meet, mate and fertilise. in a perfect condition of creation this would result in a state of beautiful harmony as at sphere 6, but since the object is a material world, this is pushed out of place by the act, and the gap between god and man becomes the great abyss, across which the lifestream goes to) 4 mercy or generosity. origination governed by god-aspect el (the one. creatively by archangel tzadkiel (righteous of god. formatively by the angel order of the chashmalim (brilliant ones. expressively by the planet tzedek (jupiter, traditional giver

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

mentally pray that the benediction of god be granted to the food you eat that it may be magnetized with the spiritual radiations from your hands, and thus greatly supply the needs of the body. before eating the first morsel, say mentally:"may all who need food share with me what i enjoy, and may god show me how i may share with others what they have not. 4. before accepting any blessing from the material world (whether purchased by money, labor, or exchange, or whether received as a gift) say mentally:"by the privilege of god i receive this and pray that it may help me better to fulfill my mission in life. this applies even to such things as clothing, personal requisites, periods of pleasure at the theatre, church, musicals, etc. or even to such small things as books, helpful reading matt

ter to fulfill my mission in life. this applies even to such things as clothing, personal requisites, periods of pleasure at the theatre, church, musicals, etc. or even to such small things as books, helpful reading matter, etc. and of course includes the receipt of money as salary, commission, gifts, or otherwise. 5. whenever any special blessing is received, such as long desired things from the material world of any nature, or a small or large luxury, or an unexpected piece of goodness, do not use or apply it to your own personal use in any way until you have retired to the silence somewhere for a few minutes to meditate and ask this question:"have i truly deserved this blessing and is there any way in v.hich i can share the benefit of it.directly or indirectly.with others or for the ben

eby establishing the conditions and qualities of heredity. this union of the nucleus with the complementary polarity in the field of manifestation, each with its inherent and acquired traits, and their inevitable blending, is what makes evolution possible. o objective.the perception of externality or consciousness of the outer world. objective mind.is the mundane mind, the mind that operates in a material world, through a physical body, and in a self-centered manner for the main purpose of preserving the physical vehicle or tool of the soul as it manifests on the earth plane. the objective mind must necessarily be selfish in purpose, but the selfishness should be constructive in purpose and principle. as it commonly is, the objective mind is destructively selfish. by constructively selfish

body well-nourished, in normal condition, and ready at an instant's notice to obey the demands of the soul as they manifest through the subconscious mind. the objective mind, like the physical body, is subservient to the subconscious. its province is to tell the subconscious of existing mundane conditions in order that the subconscious mind be guided as to how it is to express cosmic ideals in a material world. the province of the objective mind is over the five physical senses and their functions, over the voluntary acts, over recollection, inductive reasoning, and finally complete reasoning, all of which will easily demonstrate how important in the divine scheme of things is the objective mind functioning through a physical body and brain. obscure night.just before one attains a quicken

its seemingly endless ramifications should give us the knowledge whereby we learn to solve economical, social, ethical, and religious problems, yet it does do precisely that. universal laws are operative in like manner and degree through all the planes of creation, in all conditions. it may seem stranger yet that by studying the universal and natural laws, as they manifest and apply in the purely material world, mankind should know how they operate and manifest in the immaterial, spiritual world, yet each study does just that. by studying all about the seen world, by recognizing the laws that apply to it, learning how to make use of those laws and putting them into operation, if altruism is the motive actuating the purpose, the unseen world becomes not only intelligible but as intimately k

HAMIL THE ROSICRUCIAN SEER

ng me to punishment, and only dragged into full light to answer the repeated questions of the ruler, and then dazzled and blinded. with light, and voices, and curses, and the agonyofwalking, i was turned back into the dungeon for three-and-twenty days. but it is enough; you would be revolted at the horrors in detail 'yours was indeed a shocking end. but let me ask if i, by again bringing into the material world your manuscript, and leaving it behind me when i die, may i not thereby lead some future possessor into evils which he might otherwise have escaped''ifa right use were madeofit the work would only tend to enlightenandinstruct''wheni complete your manuscript i shallputthis narrative at the commencement as well as an introductory warning against its abuse.'142therosiaudanseer'yes, iwi

charcters were correct.'thefigures are the same; the spiritual characters are the same.'itis the talisman of the sun, as i thought when i made it the highest that might be made.itis a key to the language of all spirits and their talismans that dwell there.'thatis, there is only one classofspirits, although numerous individuals. each has a power peculiarly his own, which is felt or influences the material world. this power is obtained and kept up by a talisman, which each possesses separate and distinct from the other, and made up of different characters. these characters make a language that consists, i may say of 24 letters of the different modes of expression. these letters are joined andshortened-inthe separate talismans it isso--thereare conjunctions of characters that look to the uni

HANDBOOK OF EGYPTIAN MYTHOLOGY

gns borrowed from the demotic 44 handbook of egyptian mythology script. most scholars now agree that the traditional wisdom of the egyptian priests and their knowledge of egyptian myth were among the elements that made up the hermetica. some of the hermetica have much in common with the teachings of gnosticism, which promised salvation through gnosis (knowledge) of the self. gnostics rejected the material world as evil, a point of view that was alien to traditional egyptian thought, which had always celebrated the created world as part of the divine order. manicheism, a religious movement that originated in iran, was more sympathetic. its emphasis on a perpetual struggle between the forces of darkness and light could be seen by egyptians as a version of their unending war between chaos and

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ineral atom. brahm, on the other hand, the male and the alleged creator, exists in page 147 the key to theosophy- hp blavatsky.txt his manifestation periodically only, and passes into pralaya, i.e, disappears and is annihilated as periodically (see below) brahm 's day a period of 2,160,000,000 years, during which brahm, having emerged out of his golden egg (hiranyagarbha, creates and fashions the material world (for he is simply the fertilizing and creative force in nature. after this period the worlds being destroyed in turn by fire and water, he vanishes with objective nature; and then comes the night of brahm (see below. brahm 's night a period of equal duration to brahm 's day, in which brahm is said to be asleep. upon awakening he recommences the process, and this goes on for an age o

this magnetic force and its practical application toward the year 1775, at vienna. it is a vital current that one person may transfer to another; and through which he induces an abnormal state of the nervous system that permits him to have a direct influence upon the mind and will of the subject or mesmerized person. metaphysics from the greek meta, beyond, and physica, the things of the external material world. it is to forget the spirit and hold 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 mea

INITIATION INTO HERMETICS

al world, the kingdoms of minerals, vegetables and animals, nor will i deal with the physical processes in nature, because everybody has already learned at school that there are such things as the north and south poles, how rain originates, how storms are brought about, etc. the incipient adept might not be so very interested in these occurrences, but he will rather endeavor to know all about the material world by means of the elements and their polarities. it is needless to mention that on our planet, there are fire, water, air and earth, a fact absolutely clear to each reasonably thinking person. notwithstanding, it will be very useful, if the adept becomes acquainted with the cause and effect of the four elements and knows how to use them correctly, according to the corresponding analog

surface, apart from the property of the principle of water or the cohesion, attracts and holds all material and compound things. according to the specific properties of a body, which depend on the composition of the elements, each object, with respect to the electric fluid, owns certain emanations, the so-called electronic vibrations that are attracted by the general magnetic fluid of the entire material world. this attraction is called the weight. consequently, weight is an appearance of the attractive power of the earth. the well known attractive power of iron and nickel is a little example respecting an imitation of that which is happening, in a big measure, on our whole earth. what we understand, on our earth, a magnetism and electricity, is nothing else but an appearance of the four

concerning the problems of magnetism and electricity not only in the body as mentioned in the foregoing chapter but also in the grossly materialistic world, each hermeticist exactly knows that what is above is also that which is below. each adept who knows how to employ the powers of the element or the great secret of the tetragrammaton on all planes is also capable to achieve great things in our material world, things which the outsider would regard as miracles. the adept, however, sees no miracles in them for, backed by the knowledge of the laws; he will be able to explain even the most remarkable curiosity. everything on our earth, all thriving, ripening, life and death depend on the statements made in these chapters. hence the adept fully conceives that physical death does not mean dis

; he will be able to explain even the most remarkable curiosity. everything on our earth, all thriving, ripening, life and death depend on the statements made in these chapters. hence the adept fully conceives that physical death does not mean disintegration, passing into nothingness, but what we consider as annihilation or death is nothing else but the transition from one stage into another. the material world has emerged from the principle of akasa, i.e, the known ether. the world also is controlled and kept by this same principle. therefore it is understandable that it is the transmission of the electric or the magnetic fluid on which are based all the inventions connected with the communication at distance, through the ether, such as radio, telegraphy, telephony, television and all the

it, he will win a clear idea not only of the bodily functions, but also of those of the soul, and come to a sound notion of the mutual interaction according to the original laws. 12. the astral plane the astral plane, often designated as the fourth dimension, has not been created out of the four elements, but it is a density-degree of the akasa principle, consequently of all that up to now, i the material world occurred, is actually occurring and will occur, and has its origin, regulation and existence. as said before, akasa in its most subtle form is the ether, well known to all of us, in which, amongst other vibrations, electric as well as magnetic ones are propagating. consequently this vibration-sphere is the origin of light, sound, color, rhythm, and life in all tings created. as akas

. this is a satisfactory task in as much as the pupil will acquire self-reliance by his own reflection or meditation. hence, subconsciousness is the incentive of all we do not wish for. let us learn how to transmute this, so to speak, antagonistic aspect of our ego, so that it not only does no harm, but on the contrary will help to realize our desires. subconsciousness needs time and space in the material world for its realization, two basic principles valid for all things that have to be transmuted into reality from the causal world. withdrawing time and space from the subconscious, the opposite polarity will cease to bring its influence to bear upon us, and we shall be able to realize our wishes through the subconscious. this sudden elimination of the subconscious offers the key for the

individuality. his magic faculties will increase in all the spheres. as to the mental sphere, he will have attained a stronger willpower, greater resistance, a better memory, a keener observation, and a clear intellect. in the astral sphere, he will notice that he has become calmer and steadier and, according to his aptitudes, he will further develop the faculties still slumbering in him. in the material world, he will persuade himself that he feels healthier, fitter and sort of rejuvenated. his vital force will far surpass that of his fellow men and he will achieve a great deal in everyday life by means of his emissive power. for example, he will be able to free any room he is living in from unfavorable influences. he will be able to treat sick persons successfully, even at remote distan

ue must be considered when working with it, or later on with the elements. therefore, when impregnating desires with the aid of vital energy, remember time and space. in magic work you have to consider the following rules above all: working in the akasa principle is timeless and spaceless; in the mental sphere, you operate with time; in the astral sphere, you work with space (shape, color; in the material world, you work with time and space simultaneously. i am going to explain the functions of biomagnetism in the light of some examples. with the help of your vital force, charge a room with the desire that you feel well in it. enthrall this force with the desire that, as long as you live in the room, the influence should persist, continue renewing, and keep doing so, even when you leave th

the fourth dimension or the way they say it, from the world beyond or whether they originate only in the subconsciousness of the medium in question is entirely left to the judgment of the magician. a hand that has been exteriorized according to our method has really been transplanted into the fourth dimension and can be seen by any being of that sphere that wants to use if to send messages to our material world. as soon as the beginner has done these exercises, he is able to communicate with the beings of the fourth dimension. the magician will first of all try to come in contact with his guardian genius, his spiritual guide to whom he has the closest relationship. every scholar of magic is fully aware of the fact that the divine providence at the hour of his birth has given him a being wi

ording to the purpose to be accomplished. if the magician wishes the effect to be cancelled, it will be enough to use the necessary revoking rite. this method should become a habit that renders performance easy and possible without any effort or imagination at all. i mentioned before that the magician is able to achieve everything through the action of the elements in the astral as well as in the material world. to attain this state of maturity, a great amount of patience, endurance and tenacity will be required. even then, when the scholar is developing more and more on higher levels, he ought to work at mastering the elements until he really becomes a true master. provided he is possessed by high ideals and wants to do good deeds only to help mankind, divine providence will bless him, en

, contacting the beings there and acquiring a knowledge of things of which the average human being hasn t the faintest idea. the elevation to any other sphere is now very simple and you have to do nothing else but concentrate on the sphere that you would like to visit with your mental body; you will feel, as it were, whirled round and lifted up vertically through a funnel. the transition from our material world to another sphere happens as fast as if you were flying around the world in a single moment. i had better say no more about this problem just now, because the magician must make his own experience as far as this part of mental wandering is concerned. at the beginning in mental wandering the magician probably will feel an invincible drowsiness that he must fight off with all his stre

would be possible to quote hundreds of varieties and opportunities of producing such an influence through the elements, and big book could be written about this problem. i will restrict myself to one example for each element. every magician can enrich his own practical experiments and elaborate new practices by himself. these four methods exert an influence on the most subtle astral matrix of the material world, inducing the elements to exert their influence wherever the magician allows them to work indirectly. supposing that the point is to influence a human being, the material elements will act analogously on the connecting link between the astral and the material body. a magician mastering the elements perfectly on ever plane does not require any of these methods; he will reach his purp

because they are to be understood as a sort of symbolism concealing many deep truths. it is the same thing with all the gnomes, nymphs, fairies and salamanders. based on his own observations, the magician can convince himself that beings like these really do exist. on the other hand, a magically untrained person whose senses are thoroughly undeveloped is of course subject to the vibrations of the material world only and will never be able to form a mental picture of the existence of any other kind of beings, to say nothing of being convinced of this fact. most people are preoccupied by the material mode of life to such a degree that they will not understand anything higher and subtler outside our physical world and least of all will they perceive it. it is quite otherwise with a magician w

learn everything by practical experiences. he will be able to do so by transference of his spirit. the magician is bound to understand how to transfer himself to the kingdom of the elements to contact the beings there. later he will even manage to rule over these beings. in my next work, entitled the practice of magical evocation, i shall treat the problem of summoning such beings to come to our material world. first of all, the magician has to realize that the kingdom of the elements has nothing to do with our material world and that consequently he cannot transfer himself there without being qualified to do so. on the other hand, an elemental being can come to an understanding only with a congener, a fact that ought to be considered most carefully. a bird is well matched only with anoth

y are called are antagonistically inclined just as if only their chosen path leads to god. all men seeking this path to, and union with, god should always remember the words of jesus christ, the great master of the mystics who said, love thy neighbor as thyself. this sentence ought to be a sacred command to any seeker of illumination on this spiritual path. many of the beings who had to leave our material world and who had no opportunity at all on this planet to attain the true cognition in the spirit complained in the higher spheres about the fact that the true knowledge reserved so long to the chosen ones in the past is not obtainable here below. consequently the mysteries that have been kept as secrets for thousands of years now are being revealed step by step by divine providence to th

ISIS UNVEILED

(or wiu and force) of emanation, other natures, which are more or less perfect, according to their different degrees of distance in the scale of emanation from the first source of existence, and which constitute different worlds or orders of being, all united to the eternal power from which they proceed. matter ia nothing more than the most remote effect of the emanaiiee energy of the deity. the material world receives its form from the imjdediate agency of powers far beneath the first source of being^ beau- sobre, after citing st. augustine the manichsean, says" and if by raeit we understand the actwe principle of the creation, instead of its beginning, in such a case we will clearly perceive that moses never meant to say fis. d prine. ill, t. 56. stnm, vi, v. 57. ctmm. in rtmonim. 58. v

semi-material acha- moth must be fetahil when viewed from her spiritual aspect; and if regarded in her grosser nature, she b the nazarene 'spiritus' digitizecoy google the fntst groups op christians 176 fetahil" who is the leflexiod of bis father, lord abatur, the third life as the elder sophia is also the third emanation is the 'newest- man' perceiving his fruitless uttemptb to create a perfect material world, the' spiritus' calls to one of her progeny, the karabtanot qda- baoth who is without sense or judgment('blind matter, to unite himself with her in order to create something definite out of this con- fused (turbvientog) matter, which task she is enabled to achieve only after having produced from this union with karabtanoa the 'seven stellars' like the six sons or genii of the gnosti

lls to one of her progeny, the karabtanot qda- baoth who is without sense or judgment('blind matter, to unite himself with her in order to create something definite out of this con- fused (turbvientog) matter, which task she is enabled to achieve only after having produced from this union with karabtanoa the 'seven stellars' like the six sons or genii of the gnostic hda-baoth, they then frame the material world. the same stoiy is repeated in sophia- achamoth. ddegated by her purely spiritual parent, the elder sophia, to create the world of vitihle forma, she descended into chaos, and, over- powered by the emanation of matter, lost her way. still ambitious to create a worid of matter of her own, she busied herself hovering to and fro about the dark abyss, and imparted life and motion to the

y. still ambitious to create a worid of matter of her own, she busied herself hovering to and fro about the dark abyss, and imparted life and motion to the inert elements, imtil she became so hopelessly entangled in matter that, like petahil, she is represented sitting immersed in mud, and unable to extricate herself from it; until by the contact of matter itself she pro- duces the creator of the material world. he is the demiurge, called by the ophites dda-baoth, and, as we shall directly show, the parent of the jewish god in the opinion of some sects, and held by others to be the 'lord god' himself. it is at this point of the kabalistic-goostic cosmogony that the mosaic bibu begins. having accepted the jewish old testament as their standard, no wonder that the christians were forced by t

he death of jesus, between the two parties, the pauline and the petrine, were deplorable. what one did, the other deemed it a sacred duty to undo. if the homiliea 387. see codst naxaraeut, i, pp. 177, j. feuhil, aent to frame the world, finds himself inuncned in the ahym of muii mad boliloquues in dimnay until the spiritut (sopbia- adiamoth) unites heneu completely with matter, and ao cre*tea the material world. digitizecoy google m isis unveiled' are considered apocryplial. and cannot very well be accepted aa an infallible standard by which to measure the animosity which raged between the two apostles, we have the bibu, and the proofs afforded therein are plentiful. so hopelessly entan^ed, to all outward appearance at least, seems irenaeus in his fruitless endeavors to describe the true d

light which, from having been previously concealed iu darkness, was called out to manifest itself, and thus was formed ormazd 'the king of life' he is the first-bom of boundless time, but like his own antitype, or pre-existing spiritual idea, has lived within primitive ijnrtmimm from all eternity. his logos created the pure intellectual world. after the lapse of three grand cycles* he created ihe material world in six periods. the six amshaspends, or primitke spiritual men, whom ormazd created in his own image, are the mediators between this world and himself. mithras is an emanation of the logos and the chief of the twenty-eight yettdi, who are the tutelary angels over the spiritual portion of mankind the souls of men "hie pertihett are infinite in number. they are the ideas or rather the

inert matter into life, through his vivi^tng spirit, and, therefore, is called the ancient of the world. abatur is the 'father' who creates the first adam, who creates in his turn the second. abatur opens a gate and walks to the dark water (chaos, and looking down into it, the darkness refiects the image of himself. and lo! a son is formed the logos or demiurge; fetahu, who is the builder of the material world, is called into existence. according to the gnostic dogma, this was the metatron, the archangel gabriel, or mes- senger of life; or, as the biblical allegoiy has it, the androgynous adam- kadmon ag^n, the son who, with his father's spirit, produces the anointed, or adam before his fall. when svayambh, the 'lord who exists through himself' feela impelled to manifest himself, he is th

, produces bis greatest religions miracles under a tree called in chinese sung-aling-shji, or the tree of knowledge and the tree of life, for ignorance is death, and knowledge alone gives immortality. this marvdoua display takes place every three years, when an immense concourse of chinese buddhists assemble in pilgrimage at the holy place. ilda-baoth, the 'son of darkness' and the creator of the material world, was made to inhabit the planet saturn, which identises him still further with the jewish jehovah, who was saturn himself, according to the ophites, and is by them denied his sinaitic name. from dda-baoth emanate six spirits, who respectively dwell with their father in the seven planets. these are saba or mars; adonai ?io, or the sun* levo the moon; eloi jupiter; attapkoi mercury (s

JASMUHEEN THE FOOD OF GODS

rishment of human contact and love, our divine self cannot operate at its maximum potential. unaware of its true power and role in our life, we choose to block our inner voice, and the food it offers, by forgetting it is there or by treating our divine (authentic) self as if it were an external god that only talks to the priests and the holy instead of as a part of who we are. we ignore it by our material world focus, we seek its answers when in need and then relegate it like an unappreciated friend into the deeper valleys of our mind where only a bath in the theta. delta waves can release it from the prison of our ignorant actions. we choose lifestyles that perpetuate death and disease as if our life was never a precious gift from an imaginative and loving source that endlessly breathes l

aoist practices and the flow of divine nutrition. i call those who no longer take their nourishment via physical food the light eaters and one of the problems many have experienced over the years is their inability to remain grounded, as the energies we are accessing to nourish our bodies are so refined that we not only feel as though we are existing in two worlds, but we often feel as though the material world is too foreign to spend time in. hence many level 3 light eaters prefer a life of silence and solitude. however as many of us have specific work that requires us to be very involved with this world, how to be more grounded is something that needs addressing. as such i thoroughly recommend the practice of qigong and the taoist practices so that we can maintain our focus in the world

en in hard to resolve situations. baba yaga. slavic birth-death goddess who inspires us to get in touch with our wild woman and free our vital, instinctual and primal energies by integrating our self destructive behavior. maya. hindu mother of creation, weaver of the web of life and illusion. the virgin aspect of kali s virgin, mother and crone. maya comes to show us the illusionary nature of the material world, she brings magic and creativity. maeve. intoxicating irish goddess of the magical land of tara. maeve challenges us to act responsibly and become the queen of our domain. maat. ancient egyptian goddess of law, order, truth and justice. maat comes to bring justice to our life, to right wrongs and administer lessons that we need. freya. northern european goddess of sexuality of maide

K AMBER THE BASICS OF MAGICK

cal realm (ie. without physical senses. each of the four worlds interacts with the other worlds. psychic energy flows from the spiritual to mental to astral to physical. the physical world is a projection (manifestation, reflection, or shadow) of the higher worlds. our center of consciousness is generally within these higher worlds "we are, to quote the rock music group the police "spirits in the material world. there are many similar terms used by other occult groups. for example 'astral light' is another name for astral world, although it may sometimes also refer to the entire non-physical realm, as may 'inner 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 physica

KNOWLEDGE LECTURE ONE

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

KNOWLEDGE LECTURE TWO

r kerubic earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, demons hycu the ten houses, or heavens, of assiah, the material world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sphere of mars, madim \ydm 6. sphere of the sun, shemesh cmc 7. sphere of venus, nogah hgwn 8. sphere of mercury, kokab bkwk 9. sphere of the moon, levannah hnbl 10. spehere of the elements, olam yesodoth twdwsy \

LAITMAN M BASIC CONCEPTS IN KABBALAH

ise, you will not be fulfilling the instruction of loving your neighbor. is this a feasible demand? since love thy neighbor as thyself is the comprehensive law of kabbalah, let s first find out what kabbalah is. kabbalah teaches that the world and we, its dwellers, were created only to fulfill the laws that aim at humanity s spiritual developt h e g i v i n g o f k a b b a l a h 27 ment above our material world. in this way, we may attain similarity and unity with the creator. yet, why did the creator need to create us so corrupted and give us kabbalah for our correction? the book of zohar answers this question in the following way: he who eats someone else s bread is ashamed of looking in the giver s eyes. therefore, the world was created to save us from this shame. by struggling with our

o receive, and hence are objective. as a result, kabbalah offers the attainment of equivalence of properties and actions with the creator as a means of nearing him. it says: merge with his actions; be as kind, caring, and as humble as he. yet, how can one be sure that the creator s actions and the creator himself are the same? moreover, why should i merge with him by imitating his actions? in the material world, we imagine merging, or adhesion, as shortening the distance between bodies, and understand separation as moving away from one another. however, the spiritual realm lacks such concepts as time, space, and motion. this is why the equivalence of properties between two spiritual objects draws them closer to one another, and the difference in properties moves them apart. there can be no

iding the spiritual into parts. the distance between spiritual objects is determined by the extent of incongruence between their sensations and properties. therefore, by following the creator s will, feelings, and thoughts, we approach him. since the creator acts only for the sake of his created beings, we, too, have to wish our fellow beings well and be good to all of them. since we exist in the material world, the necessary minimum for the existence of the body is not considered a manifestation of egoism. can we do good to others with absolute selflessness? after all, the creator created us as absolute egoists, possessing a will to enjoy. we cannot transform our nature, and even by being good to each other, we will consciously or subconsciously try to derive benefit for ourselves. unless

ill be ruined. thus, the problem of relating to the spiritual world without the appropriate words or language to describe it remains unsolved. every object and action in our world originates from a corresponding one in the spiritual world. therefore, kabbalists have found a reliable way to convey information and knowledge to one another. they use the names of objects and actions (branches) in our material world to describe the corresponding objects and actions (roots) in the spiritual world. this language was developed by people who attained the spiritual worlds while still living in our world, and accurately knew these correspondences. hence, kabbalists aptly named it the language of the branches. from this we can understand the odd names that we find in kabbalistic books, the description

LAITMAN M KABBALAH REVEALED

y was developed and treated incorrectly. when kabbalistic knowledge migrated to other parts of the world, where there were no kabbalists at the time, it also took a different course. thus, humanity made a detour. although western philosophy incorporated parts of the kabbalistic knowledge, it ended up taking an entirely different direction. western philosophy generated sciences that researched our material world, that which we perceive with our five senses. but kabbalah is a science that studies what happens beyond what our senses perceive. the changed emphasis drove humanity in the opposite direction from the original knowledge that kabbalists obtained. this change in direction took humanity on a detour whose consequences we will explore in the following chapter. 24 kabbalah revealed the b

study the essence and portray it in a perceptible form. in consequence, the essence is not only something we don t know right now; we will never know it. why is it so important to focus on just the first two categories? the problem is that when dealing with spirituality, we don t know when we are confused. therefore, we continue in the same direction and drift farther away from the truth. in the material world, if i know what i want, i can see if i am getting it or not, or at least if i m on the right track toward getting it. this is not the case with spirituality. there, when i am wrong, i am not only denied what i wanted, but i even lose my present spiritual degree, the whose reality is reality? 103 light dims, and i become unable to redirect myself correctly without help from a guide

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

sulam, our world has been in a state of spiritual degradation, which always precedes an approaching elevation. perceiving ourselves as beings that were created means perceiving ourselves as being separate from the creator. since our egoistic nature causes us to instinctively withdraw from anything that causes us suffering, the creator uses this to lead us to the good. he removes pleasure from the material world that surrounds us and awards us pleasure only through altruistic acts. this is the path of suffering- 118- attaining the worlds beyond 12 eradicating egoism the path of kabbalah is different from other paths. even though there are pleasures in our world, we can break away from egoism by having faith (above reason) in the purpose of creation. in this way, we may go beyond listening t

the creator. we as individuals are willing to give up everything in the world for our lives, if life is valuable to us. for this reason, we must ask the creator to grant us a taste of spiritual life so no obstacles will deter us. a spiritual desire implies a desire to give, and to use one s desire only for the pleasure of others. a desire to please oneself is absent from the spiritual realm. the material world is diametrically opposite to the spiritual world. but if there is no common ground or common qualities between the spiritual (altruism) and the material (egoism, how can one correct egoism? the spiritual light, which is able to transform egoism into altruism, cannot enter an egoistic desire. the reason the world does not perceive the creator is because the light of the creator enter

it can only passively resist egoism by preventing itself from receiving pleasure (the action contrary to the fifth stage. this is known as the world olam assiya. every world has five sub-stages that are called partzufim: keter, hochma, bina, zeir anpin, and malchut. zeir anpin consists of six sub-sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. after the creation of the five worlds, our material world the realm below the world of assiya was created and a human being was created in it. the human being was endowed with a small portion of the egoistic qualities of the fifth stage. if human beings ascend in the process of spiritual development from the bottom to the top within the spiritual worlds, then the part of egoism that is in them and, likewise, all the parts of those worlds t

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

etaching can the purpose of creation--to make the will to receive identical to the creator--be realized. in kabbalah, this identicalness is referred to as equivalence of form between the creature and the creator. the wisdom of kabbalah depicts each evolutionary stage of the will to receive from the very first stage of creation down to our world. by studying these stages, we can understand how the material world, time, space, and motion were all formed, and how the will to receive will evolve. our entire history is determined by the evolution of our will to receive; this can help us understand how humanity evolves. every process in reality, with no exception, is a result of our evergrowing will to receive. once the spiritual structure just described materializes, the matter that forms our w

esult of later events, the soul and its environment will experience a process of shattering, and consequently decline sevpa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 36 eral degrees down to the degree of this world. only now begins the formulation of the matter that makes up our world. from this stage onwards, from the broken will to receive, begins the historic evolution of the material world we are familiar with. once the universe has been created, the still (inanimate, vegetative, and the animate degrees are made, and following them, the speaking (human) degree is formed (figure 5. figure 5 t h e n a t u r e o f m a t t e r 37 at its preliminary evolutionary stage, humanity has physical desires for sustenance, reproduction, and family. the body always has these element

century and a nobel prize laureate in physics. this depiction is, even today, the most concise description of the mystery that surrounds quantum mechanics. later, this experiment was executed with various kinds of particles. i will offer my explanation as to why this science demonstrates the boundaries of science, and why it points directly to the existence of something beyond the straightforward material world. for generations, the fundamental perspective of science matched that of einstein. einstein s perception still prevails among many scientists, maintaining that there is nothing besides the physical world. since the brain is built solely of physical particles, any specific event, meaning interaction of one particle with another, is defined wholly by the location of the particles and

ntended to help us become leaders of our own reality. leaders of reality means that we are in balance with reality at every moment of existence. hence, our task is to discover what being in a balanced state implies. c o n t r o l l i n g t h e m at e r i a l wo r l d kabbalistic researchers of reality discovered that reality consists of our world and higher worlds. the lowest of all worlds is our material world; the rest are all spiritual worlds. in the spiritual worlds, there is no such thing as physical matter in the form that exists in our material world. the substance of the spiritual worlds contains only desires, forces, and thoughts. we think we can control the matter of our world, but when we rise to a higher level, we immediately realize that matter is but a consequence. matter is

d, pertaining to the soul s ascent through the very same degrees. the worlds that stem from the creator are ein sof, adam kadmon, atzilut, beria, yetzira, assiya, and finally, our world (figure 12. kabbalah describes both the creation of the worlds and how a soul descends from the creator through all the worlds down to ours. between the upper worlds and our world is the barrier that separates the material world from the spiritual world. figure 12 below the barrier, the body and the soul are at the level of this world, and we begin our correction process at this level. from this world, the soul ascends by accumulating knowledge of the spiritual reality, traversing the worlds assiya, beria, yetzira, atzilut, pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 96 adam ka

finally to the desire for knowledge, it r e v e a l e d a n d c o n c e a l e d 175 is now time for the desire for spirituality, the desire that induces our exposure of the wisdom of kabbalah. a scientist who studies the wisdom of kabbalah is acquainted with the foundation of creation. such a scientist will be surprised to discover how tightly matters are connected to the rules discovered in the material world. subsequently, this congruence between spiritual laws and physical laws will help the researcher to resolve problems in every field of contemporary life. in ecology, psychology, social or political science, in every field of science we are faced with the absence of the right formulae. things did not use to be so complex. in newton s time, for example, discovering only a few formulae

of bringing him contentment. breaking (sin of adam ha rishon) the forming of the intention to enjoy the light within the creature itself. clothing (clothed) a process by which one attribute assumes the form of another attribute to perform a certain action through it. corporeality the desire to delight oneself. tikkun (correction) changing the will to receive into a will to bestow. creation of the material world the arrival of the will to receive at the last and lowest degree in its departure from the creator, from the form of bestowal. creator the degree that one should reach at the end of all the corrections. the hebrew word boreh (creator) comes from the words bo re eh (come see. this is the degree that one should come and see, meaning attain on one s own. g l o s s a r y 193 creature th

means at its disposal. g l o s s a r y 197 love of man the desire to satisfy all the needs of the other without any consideration of oneself. lower nature the will to receive. malchut de ein sof (malchut of the world ein sof) the general desire of all reality, created by the upper light. masach (lit. screen) the intention to bestow upon another that overrides the will to receive in the creature. material world the reality sensed through the five physical senses. matter the will to receive. nearing the creator obtaining greater measures of the attribute of bestowal. our world the reality that is felt in the will to receive. parsa the boundary between the upper guidance and leadership, and the creatures that it operates. the parsa is situated between the world atzilut and the worlds beria

LAITMAN M THE KABBALAH EXPERIENCE

what it means to give or to receive, because in order to feel it, you must possess those two attributes. everything we feel comes out of comparison with an opposite, but within us are no attributes of the creator, and thus we can neither feel nor understand the attributes of creation. t h e e n d o f m at t e r q: will the physical world vanish at the end of correction? is malchut of malchut the material world? are the souls that do not have a screen always in it? a: kabbalah speaks of desires and intents. there is not a single word in kabbalah that refers to our world, meaning physical bodies. t h e t h o u g h t o f c r e a t i o n 25 creation was made with the desire for pleasure and there are only two participants in it: the soul and the creator. that is unchangeable! the intent can b

s education on imaginary disciplines. r e f l e c t i o n s a n d t h o u g h t s 407 lately, we see how many rules, disciplines and suggestions come and go and how quickly they replace one another, because they lose their validity. kabbalists, on the other hand, write their books from their perception of the connection between the spiritual root in the upper world and its physical branch in our material world. therefore, kabbalists cannot err in their advice. it is a completely different matter that their advice is hard to follow, but this is the only advice that produces a happy result, starting from how to choose the right spouse to how to feel another reality. because everything that happens in our world is a consequence of operations performed in the spiritual roots, we cannot unders

LAITMAN M THE PATH OF KABBALAH

the worlds, upper and lower, and everything within them, were not created but for man" all these degrees and worlds only serve to complete the will of man, in order to help him acquire equivalence of form with the creator, which he lacks by the nature of creation. in the beginning, successive worlds and degrees went through a progressive process of restrictions and developments, up until our own material world, in order to come to a body of this world, which is a desire only to receive and not to bestow. at this degree, a man is like an animal or a beast, which is the complete desire to receive, denied of any bestowal. in such a state man is the complete opposite to the creator, between whom there is no greater separation. when we study kabbalah, we invoke the surrounding light to shine u

e to our rational understanding. in this chapter we briefly explain the significance of some of the holidays from the perspective of the kabbalah. all the holidays represent specific phases in one s path of discovery and understanding of the upper world, the creator, leading to the state of complete unification with him. pesach (passover, for example, represents our exit from the sensation of the material world to the sensation of the spiritual world. it happens when we begin to feel an external, broader world beyond our physical world. we begin to see how spiritual forces affect us, altering the course of physical events and processes in our world. pesach is the only holiday that is still connected with our material world, or rather, with our exit from it. all other holidays signify a pro

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

quered by the power of the mind, the pillar of horus, end conjoined with it in order to add to the strength the stability necessary for going forward to higher things. only then is the man established in strength, having the power to execute and the wisdom to direct. 187. the pillars also represent once more the two great laws of progress, karma and dharma, the former providing the environment or material world, and the latter the direction of the self within; by the union or harmonious working of these two laws a man may attain the stability and strength required for the occult path, and map thus reach the circle within which a m.m. cannot err. 188. also the pillars were used in the teaching of the priests to illustrate the great doctrine of the pairs of opposites- spirit and matter, good

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

l swedenborg. among blake s illuminated books are the marriage of heaven and hell, a work mixing satires on swedenborg with metaphysical and religious discussions; the book of thel, a delicate allegory of the descent of the soul from eternity into mortal life; visions of the daughters of albion, in which free love is defended; the first book of urizen, containing an account of the creation of the material world and of humankind burdened with the problem of evil; europe; the book of los; the book of ahania; the song of los. his two later and longer poems are milton and jerusalem. in milton the whole problem of an evil world is correlated with his own psychological struggles. it is in this poem that blake asks whether jerusalem could have been built amid england s dark, satanic mills. in his

vegetarianism, and even ritual suicide.most cathars accepted only the new testament, which they read in its catholic version. the universe was seen by cathars as constituted of two coexisting spheres: the kingdom of the good god who was spiritual and suprasensible, and who had created the invisible heaven, its spirits, and the four elements; and the kingdom of the evil god, satan, creator of the material world, and who, being unable to make the human soul, had captured it from heaven and imprisoned it in the material body. thus, the fundamental aim of their religious practice releasing the soul from the body, by freeing it from satan s power and helping it to return to its original place in heaven. in marked contrast with orthodox christian belief, bodily resurrection was not viewed as pa

evil through a series of reincarnations, and could eventually free their souls from satan and therefore become perfect. according to catharism, at the end of time all souls would be saved or damned, even though there were some differences between the doctrine of the absolute dualists and that of the mitigate dualists. for the former group, free will played no part in salvation, and in the end the material world would fall apart after all souls had departed. for the latter, satan would be captured and the proper order of all things would be reestablished. see also gnosticism; last judgment for further reading: brenon, anne. le vrai visage du catharisme. portetsur- garonne: editions loubati res, 1988. clifton, chas s. encyclopedia of heresies and heretics. santa barbara: abc-clio, 1992. elia

lith created the universe. he made the heat and the cold, the light and the dark, and everything that defines itself by its opposite, using the sacred law of tetragrammaton, that is 0(+1(-1. after satan and his beautiful wife lilith sired countless galaxies with infinite varieties of life, he placed stars in the heavens and created signs, symbols and numbers to represent the cycles throughout the material world. then the secrets were locked with the key of knowledge, that his ways would not be revealed to the ignorant or worthless. satan fashioned a gift for his perfect universe life to enjoy his world and be eternal like he is. through satan s will and magical arts were made simple creatures on this earth, and extensive pleasures to delight them a paradise for his sons and daughters whom

LIBER 777

layrwa auriel bwrk kerub ]alrwp phorlakh ghob 31 bis. lxiii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi

LIBER ALEPH

pt of men, and in pain of disease, and so forth, mocking us, and holding our magick for delusion. but they behold not our light, how it guideth us in our path unto a goal that is not in their comprehension, so that we crave not that which seemeth to them the sole food and comfort of life. also, this which we attain, though it be the essence of omniscience and omnipotence, informeth and moveth the material world (so to call it) only according to the nature of that which is herein. for the light of the sun (by his very wholeness itself) sheweth a rose red, but a leaf green; and his heat gathereth the clouds, and disperseth them also. so i then, though i were perfect in magick, might not work in metals as a smith, or become rich by commerce as a merchant; for i have not in my nature the engin

t what shall come to the adept, to him that hath aspired constantly and firmly to his star, attuning the mind unto the musick of its will. in him, if his mind be knit perfectly together is itself, and conjoined with he star, is so strong a confection that it breaketh away easily not only from the gross body, but the fine. it is this fine body which bindeth it to the astral, as did the gross to he material world so then it accomplisheth willingly the sacrament of a second death and leaveth the body of light. but the mind, cleaveth closely, by right of its harmony, and might of its love, to its star, resisteth the ministers of disruption, for a season, according to its strength. now, if his star be of those that are bound by the great oath, incarnating without remission because of delight in

LIBER CCC KHABS AM PEKHT

but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men!.2.and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world,3 to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the means to be taken to extend the law of thelema throughout the whole world. direct therefore now most closely thine attention to the book of the l

LIBER DCCCLX JOHN ST

cessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hta thou art also 406= wt tau the material world, the omega. and as he awh thou art 12, the rays of the ineffable crown (a disaster has occurred; viz, a sudden and violent attack of that which demands a tabloid of pepsin, bismuth, and charcoal.and gets it. on my return, 11.34, i continue) and as yna ani .i. thou art also ya the negative, that is beyond these on either side! but this illness is a nuisance. i must have got a little

LIBER LIBRAE

he great names if need be; but neither mock nor revile them, for so assuredly wilt thou be lead into error. 9. a man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind; his actions affect not only what he calleth himself, but also the whole universe. 10. worship and neglect not, the physical body which is thy temporary connection with the outer and material world. therefore let thy mental equilibrium be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions

LIBER LVII

sent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwo, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwo, olahm morgash. the third represents power and stability, and is therefore called the material world, obfwmh \lwo, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj o, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical .tr

LIBER MMCMXI NOTE ON GENESIS

and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested powers in nature.where also she binds the great waters to her will. now in the yetziratic attribution, is the second number, beth (i.e. a house, an abode, the dwelling of the holy one, shown to be equivalent to th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

heaven and its branches on the earth, is--like the spirit of man--an invisible but ever-present cause of the objectified vehicles that give it expression. the mysteries were the channels through which this one philosophic light was disseminated, and their initiates, resplendent with intellectual and spiritual understanding, were the perfect fruitage of the divine tree, bearing witness before the material world of the recondite source of all light and truth. the rites of eleusis were divided into what were called the lesser and the greater mysteries. according to james gardner, the lesser mysteries were celebrated in the spring (probably at the time of the vernal equinox) in the town of agr, and the greater, in the fall (the time of the autumnal equinox) at eleusis or athens. it is suppose

nts of the titans and his higher nature the sacred, immortal flesh (life) of bacchus. therefore man is capable of either a titanic (irrational) or a bacchic (rational) existence. the titans of hesiod, who were twelve in number, are probably analogous to the celestial zodiac, whereas the titans who murdered and dismembered bacchus represent the zodiacal powers distorted by their involvement in the material world. thus bacchus represents the sun who is dismembered by the signs of the zodiac and from whose body the universe is formed. when the terrestrial forms were created from the various parts of his body the sense of wholeness was lost and the sense of separateness established. the heart of bacchus, which was saved by pallas, or minerva, was lifted out of the four elements symbolized by h

enlightenment. in the king's chamber was enacted the drama of the "second death" here the candidate, after being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitt

d upon a peculiar natural phenomenon which has occurred many times in history. in the fifty- first year after christ three suns were seen at once in the sky and also in the sixty-sixth year. in the sixty-ninth year, two suns were seen together. according to william lilly, between the years 1156 and 1648 twenty similar occurrences were recorded. recognizing the sun as the supreme benefactor of the material world, hermetists believed that there was a spiritual sun which ministered to the needs of the invisible and divine part of nature--human and universal. anent this subject, the great paracelsus wrote "there is an earthly sun, which is the cause of all heat, and all who are able to see may see the sun; and those who are blind and cannot see him may feel his heat. there is an eternal sun, w

ed on the arm of the sun god, as for example, frey, the scandinavian solar deity. this sun reflected the light of the invisible spiritual sun, which was the true source of life, light, and truth. the physical nature of the universe is receptive; it is a realm of effects. the invisible causes of these effects belong to the spiritual world. hence, the spiritual world is the sphere of causation; the material world is the sphere of effects; while the intellectual--or soul--world is the sphere of mediation. thus christ, the personified higher intellect and soul nature, is called "the mediator" who, by virtue of his position and power, says "no man cometh to the father, but by me" what the sun is to the solar system, the spirit is to the bodies of man; for his natures, organs, and functions are

e in the form of the symbolic creature created by magian star gazers to represent the various zodiacal constellations. if the spirit incarnated through the sign of aries, it was said to be born in the body of a ram; if in taurus, in the body of the celestial bull. all human beings were thus symbolized by twelve mysterious creatures through the natures of which they were able to incarnate into the material world. the theory of transmigration was not applicable to the visible material body of man, but rather to the invisible immaterial spirit wandering along the pathway of the stars and sequentially assuming in the course of evolution the forms of the sacred zodiacal animals. in the third book of the mathesis of julius firmicus maternus appears the following extract concerning the positions

animals, reptiles, human beings, and composite forms. according to one reading of the table, this border represents the four elements; the creatures are elemental beings. according to another interpretation, the border represents the archetypal spheres, and in its frieze of composite figures are the patterns of those forms which in various combinations will subsequently manifest themselves in the material world. the four flowers at the corners of the table are those which, because their blossoms always face the sun and follow its course across the sky, are sacred emblems of that finer part of man's nature which delights in facing its creator. according to the secret doctrine of the chaldeans, the universe is divided into four states of being (planes or spheres: archetypal, intellectual, si

(the church, and the incited populace (the mob. thus considered, chiram becomes the higher nature of man and the murderers are ignorance, superstition, and fear. the indwelling christ can give expression to himself in this world only through man's thoughts, feelings, and actions. right thinking, right feeling, and right action--these are three gates through which the christ power passes into the material world, there to labor in the erection of the temple of universal brotherhood. ignorance, superstition, and fear are three ruffians through whose agencies the spirit of good is murdered and a false kingdom, controlled by wrong thinking, wrong feeling, and wrong action, established in its stead. in the material universe evil appears ever victorious "in this sense" writes daniel sickels "the

athers were placed the eyes of argus. numerous american indian legends also deal with birds and the origin of the various colors of feathers. the navahos declare that when all living things climbed to the stalk of a bamboo to escape the flood, the wild turkey was on the lowest branch and his tail feathers trailed in the water; hence the color was all washed out. gravitation, which is a law in the material world, is the impulse toward the center of materiality; levitation, which is a law in the spiritual world, is the impulse toward the center of spirituality. seeming to be capable of neutralizing the effect of gravity, the bird was said to partake of a nature superior to other terrestrial creation; and its feathers, because of their sustaining power, came to be accepted as symbols of divin

nimal nature of man, and for this reason were sacrificed upon the altars of such ancient mysteries as the jewish and druidic. plutarch wrote "the apis ought to be regarded by us, as a fair and beautiful image of the soul of osiris" osiris represents the spiritual nature of the lower world which is murdered and distributed throughout the substance of the physical spheres; apis is the emblem of the material world within which is the spiritual nature--osiris. the apis is also the symbol of the exoteric (or profane) doctrine, in contradistinction to the esoteric (or divine) teachings represented by the ur us worn upon the foreheads of the priests. front this is derived the mythological allegory of serapis, who in a certain sense is not only the composite figure of osiris and the lower world in

f marriage is to a certain degree founded upon this ideal. according to the other school, the so-called division of the sexes resulted from suppression of one pole of the androgynous being in order that the vital energies manifesting through it might be diverted to development of the rational faculties. from this point of view man is still actually androgynous and spiritually complete, but in the material world the feminine part of man's nature and the masculine part of woman's nature are quiescent. through spiritual unfoldment and knowledge imparted by the mysteries, however, the latent element in each nature is gradually brought into activity and ultimately the human being thus regains sexual equilibrium. by this theory woman is elevated from the position of being man's errant part to on

, supporting with her right hand a shield emblazoned with a phoenix and holding in her left a scepter surmounted by an orb or trifoliate flower. beneath her left foot is sometimes shown the crescent. either the empress is crowned or her head is surrounded by a diadem of stars; sometimes both. she is called generation, and represents the threefold spiritual world out of which proceeds the fourfold material world. to the graduate of the college of the mysteries she is the alma mater out of whose body the initiate has "born again" in the pseudo-egyptian tarot the empress is shown seated upon a cube filled with eyes and a bird is balanced upon the forefinger other left hand. the upper part of her body is surrounded by a radiant golden nimbus. being emblematic of the power from which emanates t

le to suppose that they secured their information from a society whose existence they admitted and which was duly qualified to teach them these symbols and allegories. one theory concerning the two orders is to the effect that freemasonry was an outgrowth of rosicrucianism; in other words, that the "unknown philosophers" became known through an organization which they created to serve them in the material world. the story goes on to relate that the rosicrucian adepts became dissatisfied with their progeny and silently withdrew from the masonic hierarchy, leaving behind their symbolism and allegories, but carrying away the keys by which the locked symbols could be made to give tip their secret meanings. speculators have gone so far as to state that, in their opinion, modern freemasonry has

an entirely different manner. he believes that the true rosicrucian fraternity, consisting of a school of supermen (not unlike the fabled mahatmas of india, is an institution existing not in the visible world bur in its spiritual counterpart, which he sees fit to call the "inner planes of nature; that the brothers can be reached only by those who are capable of transcending the limitations of the material world. to substantiate their viewpoint, these mystics cite the following significant statement from the confessio fraternitatis "a thousand times the unworthy may clamour, a thousand times may present themselves, yet god hath commanded our ears that they should hear none of them, and hath so compassed us about with his clouds that unto us, his servants, no violence can be done; wherefore

f the rosicrucians were the rose and the cross; the rose female and the cross male, both universal phallic emblems. while such learned gentlemen as thomas inman, hargrave jennings, and richard payne knight have truly observed that the rose and the cross typify the generative processes, these scholars seem unable to pierce the veil of symbolism; they do not realize that the creative mystery in the material world is merely a shadow of the divine creative mystery in the spiritual world. because of the phallic significance of their symbols, both the rosicrucians and the templars have been falsely accused of practicing obscene rites in their secret ceremonials. while it is quite true that the alchemical retort symbolizes the womb, it also has a far more significant meaning concealed under the a

MEANING OF MASONRY

and speaking symbols our order has to give you. remember that when you first wore it was a piece of pure white lambskin; an emblem of that purity and innocence which we always associate with the lamb and with the new-born child. remember that you first wore it with the flap raised, it being thus a five-cornered badge, indicating the five senses, by means of which we enter into relations with the material world around us (our" five points of fellowship" with the material world, but indicating also by the triangular portion above, in conjunction with the quadrangular portion below, that man's nature is a combination of soul and body; the three-sided emblem at the top added to the four-sided emblem beneath making seven, the perfect number; for, as it is written in an ancient hebrew doctrine

of master. examination of the text of the opening and closing of the lodge in the third degree discloses the whole of the philosophy upon which the masonic system is reared. it indicates that the human soul has originated in the eternal east--that" east" being referable to the world of spirit and not to any geographical direction--and that thence it has directed its course towards the" west--the material world which is the antipodes of the spiritual and into which the soul has wandered. its purpose in so journeying from spiritual to physical conditions is declared to be the quest and recovery of something it has lost, but which by its own industry and suitable instruction it hopes to find. from this it follows that the loss itself occurred prior to its descent into this world, otherwise t

MICHAEL FORD WITCHMOON

of the christian savior was not accurately known from their historic texts per se, however around ad 273 that the church and its officials aligned the birth of christ to absorb the pagan gods of old (mithras, etc. the moon of december is known as the wolf moon, oak moon which refers to the birthing of new life, to which the balance of nature grows strong. the great oak tree reaches high into the material world while having it's roots deeply planted within the earth. the purest rite consists of a clear and awakened mind, in which a new birth shall arise. the witches' sabbath 84 84 "o self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigi

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

remendous part that what they called physis, or nature, played in their modus of livingboth at the physical and the intellectual level. their philosophy, which is still regarded as theheyday of the human achievement in that field, was solidly based on the foundations of allconceptuality found in the order of the natural world. man and the meaning of his life werenot envisaged as detached from the material world, but as of kindred nature with it and in itshigher ranges an efflorescence from it (alvin boyd kuhn, the ultimate canon of knowl-edge)if one is in true connection with nature, it follows that there is no gender dichotomy.women are not only treated as equals but are regarded as living agents (even portals)to the mysteries of nature and being. the very word mystery comes from mestamea

to the palm of panini (pata- fallen, anjali- palm. south indian v aishnava philosopher and spiritual leader ramanuja (11th century) is also considered anincarnation of shesha. atlantis, alien visitation, and genetic manipulation315 appendix e: dragons and serpents balarama the foremost manifestation of krishna is sankarshana, who is known as ananta. he is the origin of allincarnations within this material world. previous to the appearance of lord krishna, this original san-karshana will appear as baladeva, just to please the supreme lord krishna in his transcendental pas-times (bhagavata purana 10.1.24) according to expert opinion, balarama, as the chief of the original quadruple forms, is also the original sankarshana. balarama, the first expansion of krishna, expands himself in five form

MICHAEL WYNN THE SOUL TRAVELERS

divided into 10 parts, each called sephirah, and these 10 sephirah are further divided into 4 worlds and constitute a separate universe, each containing its own ruler and inhabitants. the 4 worlds, in which the 10 sephirah are divided into, are: atziluth, the divine world of archetypal ideas; briah, the creative world of the archangels; yetzirah, the astral world of angels and demons; assiah, the material world. in the kabala, and occult in general, the universe is seen as series of layers where energy, originating from the top, cascades downwards becoming increasingly solid. each layer represents a slightly more solid reflection of the contents of the layers above. since this energy is constantly flowing down through the worlds, any alteration occurring above will trickle down to the lowe

theric world is also where the life-force, the energy created and used by life forms, resides. finally, there s the 5th level of reality, the material universe. the operations of magic are rarely aimed at the lowest level of reality (material, but instead the magician will attempt to alter the higher levels of the universe knowing that those changes will eventually trickle down to the etheric and material world. it is in the way does the magician alter reality by intention. the mental world, being nothing but concepts and thoughts, are affected by the magician in such a way as to produce predictable results on the lower levels of reality. one could argue that my distinction of mental/astral/etheric worlds is unnecessary, or just plain wrong; some occults only make reference to 3 worlds: di

avens, the earth, and the underworld. in regards to the heavens, it is often described as an extra dimension that does indeed have the semblance of space and time. satan and the angels, for instance, are spoke of as approaching the throne of god, as if there were a way to be in heaven, but not in the presence of the throne. this is important because it describes a lack of unity where, like in our material world, objects can be closer or farther from other objects. obviously, there is some form of space and time in heaven, and proof of this lies in the fact that many of the stories about heaven related to us from the bible, occult, and numerous mythologies include sequences of events, and entities and objects both near and far. heaven is also spoke of as having gates that deny its entry; im

stomach, a vegetarian diet, and abstinence from alcohol are claimed to facilitate these types of dreams. occultists recognize no difference between the astral realm and the dream realm, to such the extent that astral projection is considered nothing more than lucid dreaming. this world of the astral is alleged to not be a separate world at all, but rather a realm that lays directly on top of the material world; the astral, or spirit world is said to be touching every point in our space. these dream-invading spirits are often engaging in more than just play, for it is said that many spirits vampirically feed from the sleeper s life-force. lifeforce is an invisible form of energy that surrounds and empowers the body. the life-force, sometimes called the astral body or aura, surrounds the ph

from that etheric body pours in to replenish the material body. at night, the vampiric spirits induce feelings of fear and lust in dreams and feed from the extra life-force created. it s also worth noting that activities such as: nervous twitches, chewing gum, excessive talking, and pretty much any unnecessary activity further spills the cup of life. the beings in the astral cannot partake in the material world without plugging into someone. i can t believe it s not fiction: dream realm inception (2010--michael wynn's "the soul travelers" 27 class participation ok, so dreams are important. first, begin a dream journal. i find this a pain in the ass, and prefer to record dreams audibly with a microphone, rather than a pen. second, do not burst out of bed, but instead take a moment recall yo

an identity is regarding who i am not. in the case of the internet, one creates a unique email address or unused username to distinguish their location in the digital realm from the location of others. this location of yours shouldn t be thought of as such, because your email can received everywhere, even antarctica; so this location (email address) is something that exists at every point in the material world. more parallels follow. the video game, and its corresponding video gamer, provide us with another excellent example of not only identities in separate universes, but a quantum reality. imagine for a second a computer character, lets call him digi-guy, living in a 3d computer world. as this character s learning matures, he starts to notice something strange about his environment. fo

i will use this blanket-label spirits too, although it doesn t do justice to the variety of beings in the other realms. as for the categories themselves, the first is elementals, the second is (astral) spirits, the third is demons, the fourth is larvae, and the last is angels. elementals are those who, unlike many spirits, have etheric bodies; these etheric bodies allow them to interact with the material world by their own volition. the occult recognizes 5 elements; fire, water, air, earth, and spirit. occultists recognize 4 types of elementals, and each--michael wynn's "the soul travelers" 32 is assigned an element: undines, salamanders, sylphs, and gnomes. undines are elementals of the element water. they are graceful, sensual, often pale and prefer the female form and watery habitation

enlightenment. in the king's chamber was enacted the drama of the "second death" here the candidate, after being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitt

MICHAEL W FORD NOX UMBRA

of flesh and darkness, who calls forth the great gray shadow by the names of the guardians of the blackened flame- andar- taromat- zairich- vizaresh- zarman- friftar- akatash i do conjure thee, manifest in this circle. let no harm come unto me, those who summon against me shall only strengthen me to ahriman i speak thy hymns of shadow "my name is darkness; for which i create from the abyss in the material world i create according to my will that i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which shall

ical world. emerging from the gates "as i strengthen myself inflame and shadow of my sorceries, i do understand who and what i am and i know what i wish to become. in opposition i am of the sun and the moon. al-dajjal and lilith-born. i am wolf and bat, in dreams i may walk in secrecy, by kunda- who is drunk from the blood of sheep i become! as i stand at the head of arezura- i enter in flesh the material world to manifest my desires- to become, advance and change the world according to my will by zazas i become by zazas i am always by nasatanada in opposition i become by zazas i change the world by my will" so it is done the opener of the way anubis is considered to be an initiatory god form, one which one assumes as a form of passage unto the celestial/luciferian realms of spirit and the

MORALS AND DOGMA

ates. where the telescope ends the microscope begins. which of them the grander view? a bit of mould is a pleiad of flowers--a nebula is an ant-hill of stars. there is the same and a still more wonderful interpenetration between the things of the intellect and the things of matter. elements and principles are mingled, combined, espoused, multiplied one by another, to such a degree as to bring the material world and the moral world into the same light. phenomena are perpetually folded back upon themselves. in the vast cosmical changes the universal life comes and goes in unknown quantities, enveloping all in the invisible mystery of the emanations, losing no dream from no single sleep, sowing an animalcule here, crumbling a star there, oscillating and winding in curves; making a force of li

eakness and disorder, and disparage what he sees to be beautiful, knows to be wonderful, and feels to be unspeakably dear and fascinating. he does not put aside the nature which god has given him, to struggle after one which he has _not_ bestowed. he knows that man is sent into the world, not a spiritual, but a composite being, made up of body and mind, the body having, as is fit and needful in a material world, its full, rightful, and allotted share. his life is guided by a full recognition of this fact. he does not deny it in bold words, and admit it in weaknesses and inevitable failings. he believes that his spirituality will come in the next stage of his being, when he puts on the spiritual body; that his body will be dropped at death; and that, until then, god meant it to be commanded

l, type_ and _representative_ of all spirits, even those of mortals. he is also styled the man-type and primitive man, adam kadmon. god only is wise. the wisdom of man is but the reflection and image of that of god. he is the father, and his wisdom the mother of creation: for he united himself with wisdom[[greek: s?f?a, sophia, and communicated to it the germ of creation, and it brought forth the material world. he created the ideal world only, and caused the material world to be made real after its type, by his logos, which is his speech, and at the same time the idea of ideas, the intellectual world. the intellectual city was but the _thought_ of the architect, who meditated the creation, according to that plan of the material city. the word is not only the creator, but occupies the plac

ched to the seven planets; to the _izeds_ and _ferouers_ an equal number of _devs, which brought upon the world all moral and physical evils. hence _poverty, maladies, impurity, envy, chagrin, drunkenness, falsehood, calumny, and their horrible array. the image of ahriman was the dragon, confounded by the jews with satan and the serpent-tempter. after a reign of 3000 years, ormuzd had created the material world, in six periods, calling successively into existence the light, water, earth, plants, animals, and man. but ahriman concurred in creating the earth and water; for darkness was already an element, and ormuzd could not exclude its master. so also the two concurred in producing man. ormuzd produced, by his will and word, a being that was the type and source of universal life for everyt

d, who is perfect purity, and matter, which is base and foul, was too great for them to clear it at a single step. even in the occident, neither plato nor philo could thus impoverish the intellectual world. thus, cerinthus of ephesus, with most of the gnostics, philo, the kabalah, the zend-avesta, the puranas, and all the orient, deemed the distance and antipathy between the supreme being and the material world too great, to attribute to the former the creation of the latter. below, and emanating from, or created by, the ancient of days, the central light, the beginning, or first principle[[greek, one, two, or more principles, existences or intellectual beings were imagined, to some one or more of whom [without any immediate creative act on the part of the great immovable, silent deity, th

, a form more brilliant than fire, which is not pure light. this word dwells in god; for it is within his intelligence that the supreme being frames for himself the types of ideas of all that is to assume reality in the universe. the word is the vehicle by which god acts on the universe; the world of ideas by means whereof god has created visible things; the more ancient god, as compared with the material world; chief and general representative of all intelligences; the archangel, type and representative of all spirits, even those of mortals; the type of man; the primitive man himself. these ideas are borrowed from plato. and this word is not only the creator"_by him was everything made that was made, but acts _in the place_ of god; and through him act all the powers and attributes of god

lower world from which come earthquakes, tumultuous commotions of the air, burning heat, lightning, and fiery meteors, and plague and pestilence. such too was the ahriman of the persians; and this revolt of the evil principle against the principle of good and light, has been represented in every cosmogony, under many varying forms. osiris, on the contrary, by the intermediation of isis, fills the material world with happiness, purity, and order, by which the harmony of nature is maintained. it was said that he died at the autumnal equinox, when taurus or the pleiades rose in the evening, and that he rose to life again in the spring, when vegetation was inspired with new activity. of course the two signs of taurus and scorpio will figure most largely in the mythological history of osiris, f

lake of snow and in every crystal of ice, and in their final transformation into the invisible vapor that rises from the ocean or the land, and floats above the summits of the mountains! what a multitude of wonders, indeed, has chemistry unveiled to our eyes! think only that if some single law enacted by god were at once repealed, that of attraction or affinity or cohesion, for example, the whole material world, with its solid granite and adamant, its veins of gold and silver, its trap and porphyry, its huge beds of coal, our own frames and the very ribs and bones of this apparently indestructible earth, would instantaneously dissolve, with all suns and stars and worlds throughout all the universe of god, into a thin invisible vapor of infinitely minute particles or atoms, diffused through

nd jabseho, nouro and rucho; then seven mystic couples of spirits, and heaven and earth, and all that is; then seven spirits governing the planets, twelve governing the constellations of the zodiac, and thirty-six starry intelligences whom he called deacons: while the holy spirit[_sophia achamoth, being both the holy intelligence and the soul of the physical world, went from the pleroma into that material world and there mourned her degradation, until christos, her former spouse, coming to her with his divine light and love, guided her in the way to purification, and she again united herself with him as his primitive companion. basilides, the christian gnostic, taught that there were seven emanations from the supreme being: the first-born, thought, the word, reflection, wisdom, power, and

he germination of the divine seeds of life which the supreme god of holiness and love, who has no connection whatever with the sensible world, has scattered among men. that perfect god was at most known and worshipped in mysteries by a few spiritual men. the gospel of st. john is in great measure a polemic against the gnostics, whose different sects, to solve the great problems, the creation of a material world by an immaterial being, the fall of man, the incarnation, the redemption and restoration of the spirits called men, admitted a long series of intelligences, intervening in a series of spiritual operations; and which they designated by the names _the beginning, the word, the only-begotten, life, light, and _spirit [ghost: in greek [greek??e, f] and [greek??e? a [arche, logos, monogen

distinguish from physical being, both in man and in the universe. they place intellect and reason first as self-existent, and from these they derive the created world. as parent of generated things they constitute a demiurge, and acknowledge a vital force both in the heavens and before the heavens. they place pure intellect above and beyond the universe, and another (that is, mind revealed in the material world, consisting of one continuous mind pervading the universe, and apportioned to all its parts and spheres" the egyptian idea, then, was that of all transcendental philosophy--that of a deity both immanent and transcendent--spirit passing into its manifestations, but not exhausted by so doing. the wisdom recorded in the canonical rolls of hermes quickly attained in this transcendental

rcise; thought and its object are one" xenophanes used ambiguous language, applicable to the material as well as to the mental, and exclusively appropriate to neither. in other words, he availed himself of material imagery to illustrate an indefinite meaning. in announcing the universal being, he appealed to the heavens as the visible manifestation, calling it _spherical; a term borrowed from the material world. he said that god was neither moved nor unmoved, limited nor unlimited. he did not even attempt to express clearly, what cannot be conceived clearly; admitting, says simplicius, that such speculations were above physics. parmenides employed similar expedients, comparing his metaphysical deity to a sphere, or to heat, an aggregate or a continuity, and so involuntarily withdrawing its

n, or, as it were, of manufacture. in each of these the deity is _present, as, in, and _through_ the ten sephiroth. first of these, in each, is kether, the crown, ring, or circlet, the head. next _in_ that head, as the two hemispheres of the brain, are hakemah and binah, and their result and progeny, daath. these three are found also in the spiritual world, and are universals in the psychical and material world, producing the lower sephiroth. then follow, in perfect equilibrium, law and equity, justice and mercy, the divine infinite nature and the human finite nature, good and evil, light and darkness, benignity and severity, the male and the female again, as hakerrah and binah are, mutually tempering each other, and by their intimate union producing the other sephiroth. the whole universe

als, and the like. we mean by this, a certain mode of action which belongs to the material, mental, or moral forces, the mode in which commonly they are found to act, and in which it is their ideal to act always. the ideal laws of matter we know only from the fact that they are always obeyed. to us the actual _obedience_ is the only evidence of the ideal rule; for in respect to the conduct of the material world, the _ideal_ and the _actual_ are the same. the laws of matter we learn only by observation and experience. before experience of the fact, no man could foretell that a body, falling toward the earth, would descend sixteen feet the first second, twice that the next, four times the third, and sixteen times the fourth. no mode of action in our consciousness anticipates this rule of act

ule of action in the outer world. the same is true of all the laws of matter. the ideal law is known because it is a fact. the law is imperative. it must be obeyed without hesitation. laws of crystallization, laws of proportion in chemical combination--neither in these nor in any other law of nature is there any margin left for oscillation of disobedience. only the primal will of god works in the material world, and no secondary finite will. there are no exceptions to the great general law of attraction, which binds atom to atom in the body of a rotifier visible only by aid of a microscope, orb to orb, system to system; gives unity to the world of things, and rounds these worlds of systems to a universe. at first there seem to be exceptions to this law, as in growth and decomposition, in t

MOTTA MARCELO THE COMMENTARIES OF AL

y the injunction do what thou wilt shall be the whole of the law, means that no discrimination of "superiority" or "inferiority" is to be made between the three grades. it is a matter of the will, and nothing else, that decides to which grade a thelemite is to belong. in a sense, the man of earth 'is the adherent, that is, he is loyal to thelema, adheres to it. in another sense, he adheres to the material world. he is the husbandman, the householder, the man attached to temporal things. to despise such a man is stupid. he is a karma yogi by definition, and who are you to trace another star's orbit? the lover is a bhakhti yogi. he abandons temporal interests and dedicates his life to service of the order. he will kill himself, if need be, that the order may live. such men organize thelemic

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

arousing or eliciting flow from above [normally, nukva can] elevate her feminine water, which is states of gevurah. and when the masculine water mates with her states of gevurah [in her feminine water, the states of gevurah are sweetened. as we have seen previously, the feminine principle is constructed out of states of gevurah, since it needs to be very judgmental in order to interface with the material world, which is a priori antithetical to g-dliness. in order that these states of gevurah not leave her with an entirely negative attitude, she must periodically gmate h with the male principle, in which chesed predominates. this mitigation of nukva fs gevurah-states by z feir anpin fs chesedstates is termed gsweetening h the gevurah. this is the meaning of g cto work it, h [which, accord

y. in solomon fs temple, the laver was situated on twelve statues of cattle. cattle represent the animal soul, which is primarily emotion-oriented, as opposed to the divine soul, which is primarly intellect-oriented. thus, here too, the brothers misunderstood their calling. they envisioned themselves as personifications of divine perfection; they were shepherds, disassociated from society and the material world in general. joseph, in contrast, personified yesod, the divine perfection as it penetrates and succeeds finally in ruling even egyptian society while staying true to its spiritual integrity .translated from sefer halikutim, and likutei torah 193 parashat vayeisheiv [second installment] in the middle of this week fs parashah, the torah digresses from the story of joseph to tell the s

orld to exist in its finite form. however, if the force of contraction is allowed to progress beyond its proper limit, the divine energy becomes so limited that even evil can derive sustenance from it. as we have explained previously, it is especially crucial to guard the female principle from this tendency toward excessive contraction and limitation. due to its drive to actualize divinity in the material world, the female principle may overestimate the need to allow worldliness to exist. this is an open invitation for the forces of evil to stake their claim. we can now explain the verse. for ham, the father of egypt,24 embodied the power of the [five] states of gevurah. shem personified chesed, ham personified gevurah, and japheth personified tiferet. that is why [the latter] is called ja

z feir anpin, whose father and mother are, of course, abba and ima. but the lower [i.e, pubic] beard of z feir anpin always remains black, even in his old age, for [even then] it remains distant from the whiteness of the holy ancient one [arich anpin. gand from my flesh shall i behold g-d. h16 this verse is used here (and throughout kabbalistic literature) to mean that since the phenomena of our material world are derived from their spiritual antecedents, we can deduce things about the spiritual worlds by observing the material world (within given limits and parameters, of course. here, the physiological behavior of our body hair as we age alludes to spiritual truths in the supernal worlds. 14 daniel 7:9. 15 see song of songs 5:11. 16 job 19:26. the arizal on parashat kedoshim (2) 506 it

refers to the palm stem [lulav; ga branch of the thick-bough tree h is the myrtle [hadas; and gwillows h of the brook h is the willow branch [aravah].2 rabbi shimon bar yochai explained3 that these plants allude to the seven sefirot that build [the world, and the four letters of the name havayah. the seven midot are referred to as the seven sefirot of building [the world, for they manifest in the material world as the seven days of creation. to explain: the hadas manifests chesed-gevurah-tiferet, which in turn are alluded to by the letter yud spelled out. according to jewish law, we must hold a minimum of three hadas branches in order to fulfill this commandment. the three hadas branches therefore allude to the primary triplet of the seven midot, chesed-gevurahtiferet. the letter yud is sp

in mind that we have already explained that the origin of all this is what happened to the kings who died in the land of edom. the account of the deaths of the kings of edom is the allegorical correlate of the shattering of the vessels of the world of tohu. because they died, we have to elevate and revive them. this refers to our task of gelevating the sparks h of tohu that became embedded in our material world. for we cause z feir anpin and nukva to couple, and through our prayers and good deeds we cause [the sparks of] these fallen kings to ascend, as gfeminine waters, h to malchut. our task is to harness the material aspects of this world (including the mental and emotional energies, etc, allied with the material world) for divine purposes, i.e, to infuse divine consciousness into this

10 proverbs 3:6. the arizal on parashat behar (2) 535 integral part of the limbs of this person. and so it is with all things, in the secret of gknow him in all your ways, h as we have said. this principle can be applied in all details [of life, if someone seeks to understand these details fully. if someone examines his life deeply enough, he will see how the above principle.that holy use of the material world increases the power of holiness in the world.holds true in all circumstances. we shall therefore now repeat that even the lowly forms of physical labor performed in this world exist in order that we elevate the seven kings with them. and all types of work exist in the context of this world, the [physical correlate of the] world of asiyah. therefore, the numerical value of the word f

psalms 68:35. the usual, literal translation is gascribe strength unto g-d. h the arizal on parashat behar (3) 538 the energy and nature of malchut are such that it is simply not gequipped h to elevate the lower realms on its own, as is z feir anpin. feminine energy is too focused on the divine imperative to spread divine consciousness to contend with the dichotomy of divine consciousness and the material world. but on the sabbath the [consciousness of] malchut [is ascendant, and malchut is incapable of elevating the seven fallen kings. therefore, on this day the six higher extremities [i.e, z feir anpin] that were vested [in the lower worlds] during the six workdays return and ascend to their original status. when they are below, they elevate what there is to elevate below, but when they

ese holy sparks are first liberated from evil, they are not immediately ready to form new souls; they must first remain in the yesod of nukva (the female gwomb h) until the next day fs coupling. thus, these potential souls are ghidden, h i.e, being stored, within the gearth, h i.e, malchut (specifically, yesod of nukva. they have already been gsown h in the earth as they have gascended h from our material world into the spiritual realm of nukva. the following day, they gbecome revealed on the face of the earth, h i.e, they become active in yesod of nukva and serve to arouse the yesod of z feir anpin to couple. this produces the new gsouls, h which are either actual souls that later descend into human bodies, heightened levels of divine consciousness that impregnates already living people

itzvah meaning gone who is required to do mitzvot. h in this context, malchut is called bat-sheva since it is the seventh of the midot and its seven sub-sefirot express gthe power of havayah. h thus, mystically, an oath gives the seven midot of nukva the enveloping power of the name ekyeh and the inner power of the name havayah. her emotions can thus remain pure and impervious to pollution by the material world. 5 tikunei zohar 74b 6 numbers 14:17. the arizal on parashat matot (2) 667[ c] now, the [mystical] meaning of a vow is different. know that there are three different types of light that issue from arich anpin and reach the intellect of z feir anpin. arich anpin is the partzuf of the will. it is instrumental in the construction of the subsequent partzufim for the will is the foundati

be directed for holy purposes, since we dedicate even our mundane lives to promulgating divine consciousness in this world. by ensuring that our mundane lives are dedicated and oriented to divine purposes, we close the holes in the divine veil, preventing g-d fs beneficence from being sidetracked into evil channels through our misuse of it. as we have also seen previously, the involvement in the material world is the feminine side of our personalities. it is thus the light of the feminine principle that must directed upward, to the source of divine beneficence (g-d fs chesed. if left to its own devices, the feminine principle within us will focus obsessively on the material world, at first with the object of making the world a home for g-d, but eventually losing sight of this goal and see

ine side of our personalities. it is thus the light of the feminine principle that must directed upward, to the source of divine beneficence (g-d fs chesed. if left to its own devices, the feminine principle within us will focus obsessively on the material world, at first with the object of making the world a home for g-d, but eventually losing sight of this goal and seeing our involvement in the material world as an end in itself. the feminine principle is alluded to by the word for gbasket. h 1 deuteronomy 26:1-11. 2 ibid. 26:4. 3 igeret hakodesh 3 (tanya, p. 104a ff. the arizal on parashat ki tavo (2) 800 this is the mystical meaning of [the phrase] gthe priest will take the basket from your hand, h for the numerical value of the word for gthe basket h (ha-tene) is the same as that of t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

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

bic earthmutable earth-cardinal earth. for the above terms consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are <125> atziluth, archetypal-pure deity. nl??ll briah, creative-archangelic. 7n'lx yetzirah, formative-angelic. 71'y' assiah, action-matter, man, shells, demons. 7'wy the ten houses, or heavens, of assiah, the material world are: 1. primum mobile, rashith ha gilgalim. p9?1?27 vwnl 2. sphere of the zodiac, mazloth. m?m 3. sphere of saturn, shabbathai 'hllaw 4. sphere of jupiter, tzedelc. 373 5. sphere of mars, madim. p'713 6. sphere of the sol, shemesh. wdw 7. sphere of venus, nogah. 7113 8. sphere of mercury, kokab. 2313 9. sphere of luna, levanah. 7135 10. sphere of the elements, olam yesodoth. n1710 d

ough capricorn upon mercury. 16. the tower=the victory over splendour. venus acting through mars upon mercury. avenging force. 17. star=the victory of fundamental strength. venus acting through aquarius upon luna. hope. 18. moon=the victory of the material. venus acting through pisces upon the cosmic elements, deceptive effect of the apparent power of material forces. 19. sun=the splendour of the material world. mercury acting through the sun upon the moon. 20. judgment=the splendour of the material world. mercury acting through fire upon the cosmic elements. 21. universe=the foundation of the cosmic elements and of the material world. luna acting through saturn upon the elements <144> the garden of eden before the fall this diagram is described in the practicus ritual. it shows in a glyph

ither mock nor revile them, for so assuredly thou wilt be led into error. a man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind. his actions affect not himself only, but also those with whom he is brought into contact, either for good or for evil. neither worship nor neglect the physical body, which is thy temporary connection with the outer and material world. therefore let thy mental equilibrium be above disturbances by material events. restrain the animal passions and nourish the higher aspirations; the emotions are purified by suffering. do good unto others for god's sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long <148> for thine ears to be tickled by expressions of gratitu

the south, and says: hiereus on the southern side of the holy place stood the seven-branched candlestick, wherein was burned pure olive oil. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalytic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew name of the sp

f the universe (places cross aside) the 32nd path of the sepher yetzirah, which answereth unto malkuth and the letter tau, is called the administrative intelligence, and it is so-called because it directeth and associateth in <79> all their operations, the seven planets, even all of them in their own due courses. to it, therefore, is attributed the due knowledge of the seven abodes of assiah, the material world, which are symbolised in the apocalypse by the seven churches. it refers to the universe as composed of the four elements, to the kerubim, to the qlippoth, and to the astral plane. it is the reflection of the sphere of saturn. it represents the connecting and binding link between the material and formative worlds, assiah and yetsirah, and necessarily passes through the astral plane

shed before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually.a triple cord is bound round the body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supemals. then, also, are the eyes bandaged to symbolise that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremend

hrough suffering, and of spiritual strife against evil, to formulate about me a shroud of concealment. 0 ye strong and mighty ones of the sphere of shabbathai, ye aralim, i conjure ye by the mighty name of yhvh elohim, the divine ruler of binah, and by the name of tzaphqiel, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of shabbathai. pause. come unto me, 0 thmaah. goddess of truth and justice, who presidest over the eternal balance in this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the punfylng waters of life. thaum-aesh-neith, come unto me, lady of the co

four worlds themselves formulate the law involved in the building up or expression of any material thing. the world of atziluth is purely archetypal and primordial, and to it, as before said, deific names are applied. briah is creative and originative, and to it certain great gods called archangels are allotted. yetzirah is formative and angelic orders are allotted thereunto. assiah which is the material world consists of the great kingdoms of the elementals, human beings, and <65> in some cases of the qlippoth- though these latter really occupy the planes below assiah. from these remarks it will be seen that a telesmatic image can hardly apply to atziluth; that to briah it can only do so in a restricted sense. thus a telesmatic image belonging to that world would have to be represented w

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

these shells, envelopes petrified or carnified, were such an expression possible, are the source of errors or of evil, which connects with the heaviness and hardness of animal envelopes. in the book zohar, and in that of the revolution of souls, perverse spirits or evil demons are never called otherwise than shells cortices. the cortices of the world of spirits are transparent, while those of the material world are opaque. bodies are only temporary shells, whence souls have to be liberated; but those who in this life obey the flesh build up an interior body or fluidic shell, which, after death, becomes their prison-house and torment, until the time arrives when they succeed in dissolving it in the warmth of the divine light, towards which, however, the burden of their grossness hinders the

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

it a mythos? in the schools of seers the terrestrial globe was represented by an egg of pasteboard or painted wood, and when young children were asked, ewhat is this egg? f they answered, eit is the earth. f those older children, the barbarians, hearing this, repeated, after the little children of the seers: ethe world is an egg. f but the book of hermes 145 they understood thereby the physical, material world, while the seers meant the geographical, ideal, image-world, created by mind and the logos. as a fact, the priests of egypt represented mind, intelligence, kneph, with an egg placed upon his lips, to express clearly that the egg was here only a form of comparison, an image, a mode of speech. choumountou, the philosopher of the ezour-veda, explains after the same manner to the fanati

RUBY TABLET OF SET

ps. hence egyptian thought is sometimes called "geometric" as opposed to the "algebraic" thought of hellenic and later logicians. since impressions and appearances substantiated reality, the egyptian emphasis on portraits and statues of the neteru was not merely decorative, metaphorical, or symbolic. rather an image was a medium whereby the neter in question could make an actual appearance in the material world [note: contrast egyptian statuary with greek, roman, or later european. the "living presence" in the former will be dramatically evident] similarly part of something could substitute for the whole as long as the mind completed the connection. mental imagery created by viewing the portrait of a dead relative, for example, brought that relative to true life. egypt was divided into 42

e world consists of part of the spirit of god, manifesting itself through the collective spirits of mankind, moving onwards through logic (the dialectic) towards complete self-understanding. an existing idea (thesis) is criticized and partially refuted by its opposite (antithesis, resulting in a more perfect concept (synthesis (2) the organic state is the manifestation or appearance of god in the material world [it is not identical with god; it is a "reflection" of the dialectic of his mind. accordingly it proceeds in ways and towards goals which are not necessarily the sum total of the ways and goals of the individual human minds within it] in many ways hegel is a reaction (antithesis& synthesis) to immanuel kant (1724-1804. bishop berkeley's subjective idealism had held that nothing coul

been termed the metaphysical movements in america represent a blossoming of this old alternative tradition in the atmosphere of religious freedom and relative secularity of nineteenth century america. the three main branches of metaphysical religion emerged in the nineteenth century as spiritualism, theosophy, and new thought. each affirmed the reality of a spiritual reality of which the visible material world was but a pale reflection. spiritualism was built around the belief in the possibility of contacting the spiritual world, specifically the spirits of the departed, through the use of the talents of very special people called mediums. spiritualism became a fad in the 1850s and then settled into a quieter existence as a new religious movement. the universal church of the master descri

al inquiry. we would be hard pressed to look at the philosophies of ancient greece alone, and think by comparison that we have made any progress toward knowing the answers of the questions posed by life. but two things were lacking, one a system of universals that allowed philosophies to be taught, exchanged, and improved across the boundaries of time and space. secondly a useful knowledge of the material world that could empower the philosophic seeker to realize his or her ideas in the world. in medieval times we had one paradigm. one god, one book, one thought system across racial and cultural lines. this produced many good things. a realization of the need of a common language (then latin, now english, common time keeping, and rules for international travel. in short, in the middle ages

fold sensation: first, the suction-like impression of the inflow of certain realizations and kinds of knowledge (accompanied by an almost "electrical" sort of exhilaration, which seemed to have "remained dormant" pending an "activating" working of this sort. second, an extended "reverberation" or "echoing" of the focus of this working within the walhalla, culminating in its sending-forth into the material world. the central features of the various principal occultisms of the 19th and 20th centuries c.e. ran through my consciousness almost as a pageant. i understood the object of this to be an exposure of contrasts, inaccuracies, and inconsistencies- a vast, spiraling dialectic designed to clear away the debris of sectarianism and superficiality in the search for the key principles of the t

n also represent intellect, or the danger of intellectualizing, ie: the danger of thinking about something rather than taking action. you will learn to apply the appropriate alchemical meanings with practice. in interpreting each of the suit cards, you will apply the symbolism of the number (or personage) to the symbolism of the suit. as you will read later, the kaballic ten represents the purely material world, with no spiritual quality or value. as the disks represent earth, physical concerns, so the ten of disks represents the ultimate physical manifestation, representation, and use of this element. the card wealth, with its title and picture, represents purely monetary, physical wealth, with no higher attributes or saving graces. in addition to the four suits, the alchemical elements a

SALMANRUSHDIE THESATANICVERSES

tuscan belltower, a sea--coast in bohemia "all haunted" she explained "clanks, howls, blood on the rugs, women in nighties, the works. nobody gives up land without a fight" nobody except me, chamcha thought, a melancholy clutching at him as he lay beside zeenat vakil. maybe i'm a ghost already. but at least a ghost with an airline ticket, success, money, wife. a shade, but living in the tangible, material world. with _assets. yes, sir. zeeny stroked the hairs curling over his ears "sometimes, when you're quiet" she murmured "when you aren't doing funny voices or acting grand, and when you forget people are watching, you look just like a blank. you know? an empty slate, nobody home. it makes me mad, sometimes, i want to slap you. to sting you back into life. but i also get sad about it. suc

being given new substantiation by her extraordinary and unnatural failure to age. while all around her hardened into stagnation, while the old gangs of sharks grew middle--aged and squatted on street corners playing cards and rolling dice, while the old knot--witches and contortionists starved to death in the gullies, while a generation grew up whose conservatism and unquestioning worship of the material world was born of their knowledge of the probability of unemployment and penury, while the great city lost its sense of itself and even the cult of the dead declined in popularity to the relief of the camels of jahilia, whose dislike of being left with severed hamstrings on human graves was easy to comprehend. while jahilia decayed, in short, hind remained unwrinkled, her body as firm as

eal. we have to live in it; we have to live here, to live on. just then gibreel farishta, still asleep, shouts at the top of his voice "mishal! come back! nothing's happening! mishal, for pity's sake; turn around, come back, come back" viii the parting of the arabian sea it had been the habit of srinivas the toy merchant to threaten his wife and children, from time to time, that one day, when the material world had lost its savour, he would drop everything, including his name, and turn sanyasi, wandering from village to village with a begging bowl and a stick. mrs. srinivas treated these threats tolerantly, knowing that her gelatinous and good-humoured husband liked to be thought of as a devout man, but also a bit of an adventurer (had he not insisted on that absurd and scarifying flight i

SATANIC RITUALS

emptus, thus neatly preventing problems that might have arisen from such rude spiritual awakenings. the overtly anti-christian sentiments of the ceremony of the stifling air classified it as a "black mass" according to the accounts that were employed to indict the templars. upon assuming the sixth degree, a candidate renounced all life-denying spirituality and acknowledged an understanding of the material world as a prerequisite to higher planes of existence. this is a ritual of the death-defiant and allows any unconscious death motivations to be exorcised. it is a statement of rebirth, of the delights of life as opposed to the negation of death. the celebrant in the original version of l'air epais is represented as a saint, martyr, or other paragon of selflessness. this is done to emphasi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

g to a shrine, creating one of the classics of literature in any language. since the time of dante and chaucer authors of all nationalities have found further inspiration in christianity and the bible. modern examples of writers influenced by their christian beliefs include the poet t. s. eliot (1888 1965, one of the most important poets of the twentieth century. his poems and plays criticize the material world that has forgotten spirituality. the novels of the englishman graham greene (1904 1991, such as the power and the glory, were strongly influenced by his catholicism. christianity has also had great influence in art and architecture. art in the middle ages was primarily religious in theme. italian painters michelangelo (1475 1564) and leonardo da vinci (1452 1519) made religious them

ncept of original sin and the trinity. additionally, as greek was the common language for much of the middle east at the time of the beginnings of christianity, early forms of the bible appeared in greek translation. paul, writing in the bible, at times warned against the dangers of free-thinking and philosophy. he also rejected the schools of epicureanism and stoicism, with their emphasis on the material world. 236 world religions: almanac greco-roman religion and philosophy later christian leaders, however, blended the two schools of thought further. for example, the writings of plato and aristotle influenced such christian writers and scholars as thomas aquinas (1225 1274) in the creation of his influential summa theologica (a summary of theology or religious writings. here he talks of

osohm inc/ corbis. world religions: almanac 249 hinduism 6. shaucha, cleanliness; 7. santosh, contentment; 8. swadhyaya, reading of scriptures or holy writings; 9. tapas, austerity, perseverance, penance; and 10. ishwarpranidhan, regular prayers sadhus and sannyasins are the ascetics, or holy men and women, of hinduism. an ascetic lives a solitary life of divine contemplation and rejection of the material world, meaning the world of pride of ownership in possessions and the need for material goods such as cars and large homes. they, too, place emphasis on the performance of good works, healing the sick, nursing people who are bedridden, and comforting people who are upset or without hope. paths to salvation hindus believe that there are three possible paths to salvation, or moksha, with ea

lled ha-wen-ne-yu, or the great spirit. they believed that they lived under the constant care of the great spirit, who ruled the world and especially the affairs of the iroquois nation. the iroquois did not develop a detailed description of the great spirit. he was an all-powerful ruler, beyond their comprehension. the iroquois further believed in a class of lesser spirits who administered to the material world. while the nature of the great spirit remained undefined, the iroquois developed detailed descriptions of these lesser spirits, called ho-no-che-no-keh, or invisible agents. these spirits owed their power to the great spirit s enormous power. some had names, while others were associated with a natural force or object. one example was he-no, to whom the great spirit gave the thunderb

nd meditation. yoga is an intense physical and spiritual the buddha 60 world religions: biographies discipline meant to focus and train the mind to receive spiritual truths. meditation is the practice of tuning out distractions in the world to focus inward and achieve spiritual knowledge. siddhartha even subjected his body to great deprivation, such as going without food, in an effort to deny the material world and focus solely on the spiritual. his intense dedication impressed other ascetics and he gained followers. siddhartha eventually realized, however, that neglecting his body weakened his mind and made it difficult for him to focus on his spiritual pursuits. with this realization, siddhartha began to eat regular meals again. his followers were upset, believing he had abandoned his se

later came to believe they were not part of true, historical hinduism. sankara had many doubts about his religion. when a beloved uncle died five years after the incident at the temple, he began to search for a path that humans could follow to overcome their mortality (death. hindus believe in reincarnation, an ongoing cycle of birth, death, and rebirth that in effect traps the human soul in the material world. in an attempt to escape that trap, sankara began to practice yoga, an intensely focused mental, spiritual, and physical discipline that some believe can lead to enlightenment and spiritual salvation, or release from the cycle of death and rebirth, called samsara. in 1843 sankara fled his home, fearing that his family would arrange a marriage for him. he became a member of the wande

ge thirty-six ben eliezer underwent a profound spiritual experience and began to formulate the basic principles of the movement that became known as hasidism or chasidism( the pious. these principles were a direct communion with god, a belief that even the simplest 174 world religions: biographies israel ben eliezer human action could serve god, and a constant search for hints of godliness in the material world. he preached that salvation and redemption could be achieved through other means than an intense study of the jewish religious texts. ben eliezer believed that god was present in men dance at a hasidic wedding. israel ben eliezer taught that singing and dancing to god s prayers was positive and healthy. ted spiegel/corbis. world religions: biographies 175 israel ben eliezer everythi

ds that he walked out in the middle of a sermon to 238 world religions: biographies madhva start this pilgrimage. during his journey he disappeared and was never heard from again. the date of his death is traditionally given as 1276. madhva s teachings one of the chief religious debates taking place in india during madhva s life concerned the nature of god and the relationship between god and the material world. hindu teachers tended to fall into one of two camps. one camp preached a monist view of god. monism refers to belief in the basic unity, or oneness, of god with the human soul, and indeed with all of existence, including matter. monism was preached by another well-known acharya, sankara (788 820, and was the most common view among indian hindus at the time of madhva s birth. monism

al and spiritual worlds. some believes that indigenous religions such as shamanism can return people to a sense of oneness and connection with the world, with nature, and with one another. as an elder in the dagara tribe, some acts as one of its spiritual leaders as well as a shaman. he points out that in contrast to western religions, shamanism does not view the supernatural as separate from the material world. he notes, for example, that the dagara have no word for supernatural. the closest word, yielbongura, is best translated into english as the thing that knowledge can t eat. in other words, the supernatural is that part of human experience that the logical, rational mind cannot destroy or consume. the dagara and other practitioners of shamanistic religions resist dividing the materia

or supernatural. the closest word, yielbongura, is best translated into english as the thing that knowledge can t eat. in other words, the supernatural is that part of human experience that the logical, rational mind cannot destroy or consume. the dagara and other practitioners of shamanistic religions resist dividing the material and spiritual worlds and instead see them as one. they believe the material world simply gives form to the spiritual world. some always carries with him a talisman, an object believed to give its bearer supernatural powers or protection. he describes this talisman as an oval-shaped pouch that contains stones from the underworld and other secret objects from the wild. he believes that the talisman is a source of strength and power and helped ensure his success bot

ible, the holy book of christianity, for its moral and ethical instruction, as well as for its literary value. he did not reject the miracles recorded in the bible; he asked whether evidence showed that they could have and did happen. he also had little use for atheists (those who did not believe in god, and he rejected charges that he was a materialist, someone who believes only in the physical, material world and not in abstract concepts such as morality and ethics, or a code of principles. world religions: primary sources 47 collected essays, vol. 5: science and christian tradition he did not oppose the study of theology as long as it was conducted in a scientific manner. things to remember while reading the excerpt from collected essays, vol. 5: science and christian tradition huxley c

icable: offensive, repulsive. implicitly: understood without being stated outright. explicitly: clearly expressed or stated. exposition: explanation. doctrine: a set of guidelines or beliefs. henceforward: from now on. materialists: those who value money and possessions or who believe that the physical world is the only one there is. idealists: those who live by high standards or believe that the material world does not exist on its own, apart from the mind, or consciousness, of persons who live in the world. 52 world religions: primary sources collected essays, vol. 5: science and christian tradition our own damnation several times over. we are quite content to leave that to the decision of the future. the course of the past has impressed us with the firm conviction that no good ever come

g essence, or core nature. the second of the four nobel truths refers to avidya, or ignorance, and trishan, or the cravings of the senses. these words refer to the belief that people cannot escape the bonds of samsara if they remain ignorant of the nature of reality and if they crave the sensual( bodily) pleasures of earthly existence. at the time of death, avidya and trishan bind a person to the material world and rebirth into earth existence. the third of the four noble truths is nirvana, a word that means blowing out. it refers to the path to enlightenment (a state of pure spiritual understanding) the buddha urged his believers to follow. he taught that only by breaking the chain of ignorance and worldly passions could a person be released from rebirth and from the physical world. this

SEPHER YETZIRAH WESTCOTT

. 5. for he shewed the combination of these letters, each with the other; aleph with all, and all with aleph; beth with all, and all with beth. thus in combining all together in pairs are produced the two hundred and thirty-one gates of knowledge (32) 6. and from the non-existent (33) he made something; and all forms of speech and everything that has been produced; from the empty void he made the material world, and from the inert earth he brought forth everything that hath life. he hewed, as it were, vast columns out of the intangible air, and by the power of his name made every creature and everything that is; and the production of all things from the twenty-two letters is the proof that they are all but parts of one living body (34) chapter iii section 1. the foundation of all the other

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

error in the school he had hitherto adopted, made more manifest to him by the grinning commentary of nicot, seemed to open to him a new world of invention. he seized the happy moment, he placed before him the colours and the canvas. lost in his conceptions of a fresh ideal, his mind was lifted aloft into the airy realms of beauty; dark thoughts, unhallowed desires, vanished. zanoni was right: the material world shrunk from his gaze; he viewed nature as from a mountain-top afar; and as the waves of his unquiet heart became calm and still, again the angel eyes of viola beamed on them as a holy star. locking himself in his chamber, he refused even the visits of mervale. intoxicated with the pure air of his fresh existence, he remained for three days, and almost nights, absorbed in his employm

SIR WALLIS BUDGE EGYPTIAN MAGIC

o prove that already in the ivth dynasty the working of magic was a recognized art among the egyptians, and everything we learn from later texts indicates that it is well-nigh impossible to imagine a time in egypt when such was not the case. but the "wisdom" of the egyptians was of two kinds, that is to say, they were possessed of the two kinds of "wisdom" which enabled them to deal with both the material world and the spiritual world; the nations around, however, confused the two kinds, and misunderstood matters in consequence. one of the oldest names of egypt is "kamt" or "qemt" a word which means "black" or "dusky" and it was applied to the country on account of the dark colour of the mud which forms the land on each side of the nile; the christian egyptians or copts p. 20 transmitted t

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

s of the physical reflect the power of the occult. as above, so below! earth is the foundation element. it is solid, dependable and stable. in magick its color is green or black, and it is used in spells for employment, money, fertility, and prosperity of any kind. the celtic goddess, dana is associated with earth. in the tarot it is the suit of pantacles, or coins. it is also know as assiah, the material world. page 8 elements and watch towers continued( grimoire of eclectic magick air is the intellectual element. it is clear and uncluttered. in magick its color is bright pale yellow, and it is employed in spells for visualization, inspiration, learning, and freedom. the celtic god, dagha is associated with air. in the tarot it is the suit of swords (sometimes wands. it is also know as ye

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nto which god has breathed the breath of life. the physical body is a temporary possession that a human has, not what a person is. all the major world religions hold the belief that how a person has conducted himself or herself while living on earth will greatly influence his or her soul s ultimate destiny after physical death. in fact, many teachings state that the only reason for birth into the material world is the opportunity to prepare for the soul s destiny in the immaterial worlds. and what is more, how one meets the challenges of life on earth, whether or not one chooses to walk a path of good or evil, determines how that soul will be treated after death. all the seeds that one has sown throughout his or her lifetime, good or bad, will be harvested in the afterlife. when an individ

st teachings can represent the final extinction of the desire to exist, or can also suggest a high level of mystical experience achieved through deep meditation or trance. it never means the complete annihilation of the self, only the squelching of the wish to be reborn. most often, nirvana is meant to indicate a transformed state of human consciousness which achieves a reality independent of the material world. once the desire to continue existence in a material flesh form has been extinguished, and when a son of the buddha fulfills his course, in the world to come, he comes buddha. to achieve one s buddhahood in buddhism is comparable to realizing brahma, the absolute and ultimate, in hinduism. once those levels have been attained, it is believed that one is freed forever from material r

of miniature of the living man or woman that resides within the center of the body near the heart. during the period from about 600 b.c.e. to 480 b.c.e, the series of writings known as upanishads set forth the twin doctrines of samsara (rebirth) and karma (the cause and effect actions of an individual during his or her life. an individual has a direct influence on his or her karma process in the material world and the manner in which the person deals with the difficulties inherent in an existence bound by time and space; the individual determines the form of his or her next earthly incarnation. the subject of the two doctrines is the atman, or self, the essence of the person that contains the divine breath of life. the atman within the individual was smaller than a grain of rice, but it w

it was connected to the great cosmic soul, the atman or brahma, the divine principle. unfortunately, while occupying a physical body, the atman was subject to avidya, an earthly veil of profound ignorance that blinded the atman to its true nature as brahma and subjected it to the processes of karma and samsara. avidya led to maya the illusion that deceives each individual atman into mistaking the material world as the real world. living under this illusion, the individual accumulates karma and continues to enter the unceasing process of samsara, the wheel of return with its succession of new lifetimes and deaths. the passage of the soul from this world to the next is described in the brihadarankyaka upanishad: the self, having in dreams enjoyed the pleasures of sense, gone hither and thith

te states that, in his opinion, the current research on death and dying indicates that one s personality will survive death of the body and, in all likelihood, will be reincarnated. death challenges us to find the meaning of life, he writes, and with it, genuine happiness. it is nature s way of goading us to discover our true condition, our real self beyond the transience and ephemerality of this material world. and not only this world, but all worlds. m delving deeper kubler-ross, elisabeth. living with death and dying. new york: macmillan, 1997. morse, melvin. parting visions: uses and meaning of pre-death. new york: villard books, 1994. white, john. a practical guide to death and dying. wheaton, ill: theosophical publishing house, 1988. willis-brandon, carla. one last hug before i go: t

on that the spirit of a deceased person is about to enter their body and control them is ever present in the subjective mind of mediums. such a suggestion has been a part of their educational development, and their religious beliefs are based on the fact of spirit survival and communication. all paranormal phenomena are considered by mediums to be a direct interaction of the spirit world with the material world. the trance state allows them to cooperate with spirit personalities and to become a vital link in communication between the two worlds. since mediums believe so strongly in survival and their ability to establish contact with the departed, it is their mission to aid others in communicating with their beloved deceased. many parapsychologists theorize that with such a powerful autosu

1856. true to their word, home found that he was unable to summon any spirit control or to produce any phenomena whatsoever after that date. the 23-year-old medium traveled to rome, where he sought consolation in the roman catholic church. he was without funds, ill, and sorely disillusioned with his spirit guides for having deserted him. home expressed a wish to shun everything pertaining to the material world, and for a time he considered entering a monastery. although the church became a mainstay to home during his period of despondency, the relationship was terminated at the stroke of midnight on february 10, 1857, when home s bedstead resounded with hearty spirit raps, and a voice from the other side announced the return of his powers of mediumship. father ravignan, who had been home

or him to form a new church. all sincere members of all existing religious systems were connected as one in a spiritual sense. in spite of this apparent change of focus, swedenborgianism did become a religion, with churches established in england in 1778 and in the united states in 1792. swedenborg believed strongly in what he termed the doctrine of correspondence: that everything in the visible, material world has a counterpart in the unseen, nonmaterial world. to those who questioned the validity of his journeys and conversations in the spiritual world, swedenborg responded firmly that his t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mediums and mystics 153 emanuel swedenborg (1688 1772. observations of these other dimensions had been recorded

to experience earthly pleasures. when a demon invades a human body, it is said that possession has occurred and an exorcism by a priest or shaman may be required to free the victim from the evil spirit s grasp. demonic entities are credited with will and intellect, but these attributes are invariably directed toward evil as they exert their malevolent powers. when these evil spirits penetrate the material world and the circumstances of human life, they conceal themselves in every aspect of human existence. in many instances, the gods of the old religions become the demons of the new. the asuras, a race of gods in the early vedas (sacred hindu texts composed around 1500 to 1200 b.c.e, are transmuted to powerful evil beings with the advent of the new deities of indra and vishnu. the raksasas

n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 276 mystery religions and cults carcassonne in cathar country (f. c. taylor/fortean picture library) it would appear that the greatest heresy to the christian church lay in the cathars denial that christ ever lived as a man, but was a being of spirit, much like an angel. they also believed that it was satan who created the material world after his expulsion from heaven when god the father, taking pity on his once bright star lucifer, allowed him seven days to see what he might create. the bodies of adam and eve were animated by fallen angels and directed by satan to beget children who would follow the ways of the serpent. to counter the lust of the flesh inspired by the devil, the cathars preached abstinence before

from firsthand experience the truths that other beliefs had to accept on faith. many of the gnostic sects blended elements of christianity with the eleusianian mysteries, combining them with indian, egyptian, and babylonian magic, and also bringing in aspects of the jewish kabbalah as well. whatever the expression of the various gnostic belief structures, they all emphasized a detachment from the material world and an elaborate series of spiritual hierarchies through which those initiates who had achieved personal knowledge of divinity could arise. the christian church fathers branded the gnos- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mystery religions and cults 277 monument memorial in field of the burned in montsegur, cathar country, franc

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tween that may trick one into rapturous states or feelings such as happiness, lucidity and the like, that might make the student believe the state of nirvana has been reached when in fact there may be many other levels yet to be mastered. once the three levels are achieved, meditation becomes effortless and consciousness ceases to have a need of any object of any kind, thus all attachments to the material world are severed to the wakened being. this final stage is said to only be able to last for seven days as the person s pulse, metabolism, and all other physical functions drop so low that death would occur. in tibetan buddhism, training is composed of three parts as well. those three parts are: 1. hearing, which includes reading and listening to lectures, or studying and the like. 2. con

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

aracelsus believed firmly that the fully realized human was the one who lived a healthful life. in addition, those who sought divine harmony should study astrology in order to learn the harmony of the spheres, should become a theologian in order to comprehend the needs of the soul, and should practice alchemy in order to understand that there are universal substances to be found everywhere in the material world. those many accomplishments should then be capped with the fully realized human becoming a mystic to perceive always that there exist things beyond logic. m delving deeper caron, m, and s. hutin. the alchemists. trans. by helen r. lane. new york: grove press, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new

s, all of whom considered magic as the true road to communion with god and believed that the fruits of such communion should be expressed in service to their fellow humans. levi believed that the white magicians who devoted themselves to faith and reason, science and belief would be able to endow themselves with a sovereign power that would make them masters over all spirits and the forces of the material world. paracelsus proclaimed that the white magician did not need to draw magic circles, chant spells, or practice rituals. in his belief construct nothing was impossible to the human spirit that linked itself with god. all magic was possible to the human mind expressing itself through faith and imagination. white magicians continue to practice their traditions on a high level of mystical

a copy of the ancient manuscript, published the zohar in the thirteenth century. after de leon fs death, however, his wife admitted that he had attributed his own writings to simeon bar yochai in order to assure sales to those interested in such ancient magical texts. modern scholars concede that while the zohar splendidly depicts the spiritual reality that lies behind everyday experience in the material world, there are many passages that betray the influence of spanish culture of the thirteenth century and were likely written at that time by de leon. the influence of the kabbalah on mystical judaism, as well the european alchemists, scholars, and philosophers of the middle ages, was powerful and all pervasive, and the text remained a source of strength and inspiration to seekers of enli

hose with this number should use their mental abilities to probe the deep mysteries and hidden truths of the universe. they are potential mystics; and with their extreme sensitivity, the seven personalities must guard against their tendency to wish to withdraw from the larger society in which they find themselves. 8.those bearing the number eight in their life-path are the practical people of the material world. they usually desire and achieve love, power, and success. eight is the number associated with large corporations and organizations. it is a powerful number, and those bearing the responsibilities of the number eight may succumb to the negative polarity of becoming demanding individuals. 9.nine is the number representing humanitarianism. those under this vibration must be prepared t

plete. in the shamanistic tradition, all creatures are called relatives and are considered brothers, sisters, parents, and so forth. all nonhuman entities are regarded as gpeople, h and everyone has an important role to perform in the larger system of life. it was the totem animal that guided shamans through the portal that led to the other world, to the mysterious transcendent reality beyond the material world, the dimension that lay beyond time and space. for all the members of the tribes, their own totem animal t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 198 objects of mystery and power bone pendants (corbis corporation) gave them their spiritual power and provided them with their own instrument of passage into the spirit world. their totem

itive remnants have ever been found, and the exact location of the glost continent h remains debatable. the idea of atlantis was first expressed in the works of plato (c. 428.348 or 347 b.c.e, the greek philosopher, who stressed that a perfect world exists in ideas. for example, a shoe, according to plato, exists as an idea before a craftsperson makes the material object identified as a shoe. the material world, then, is a reflection of ideas, never quite reaching the perfection of ideas, but which serve as models for which the adepts might strive. while plato used the model of atlantis to represent a world of perfect order in contrast to all that was imperfect in the world around him, he labeled the story of atlantis gliterally true h.a significant declaration. for plato was suspicious of

reaching the perfection of ideas, but which serve as models for which the adepts might strive. while plato used the model of atlantis to represent a world of perfect order in contrast to all that was imperfect in the world around him, he labeled the story of atlantis gliterally true h.a significant declaration. for plato was suspicious of fiction and art. if ideas are the primary reality, and the material world is a reflection of ideas, then art, as a reflection of the material world, is twice removed from reality, according to plato. his claim that the atlantis story is literally true helps sustain the continuing legend of atlantis. it remains a legend, or an idea, however, until some material proof shows that atlantis existed in the material world. aristotle (384.322 b.c.e, another of th

THE MAGICIAN S KABBALAH

e dreaming "i hold a cup of wisdom (binah and chockmah, but there is nothing within" which is to state, kabbalistically, that binah is the final shadowing forth of the three negative veils of ain soph aur. svph has the value of 868, which breaks down to 22 (the number of paths on the tree) and 2+2= 4, which is to say that the svph, or "end" is in the creative process actually the beginning of the material world (4, the number of materialisation) from chockmah, to which i have attributed svph. note that again it is also the reflection of itself (2+2= 4) in order to manifest. avr, the "light" has the value of 207, which reduces to 9, the number of teth, the snake of wisdom. thus, the light and the snake are brought together (as the zorastorian verse reads. that fire that darts and flashes th

THE MIDDLE PILLAR

abalah as placed upon the tree of life are atziluth (containing kether, bn'ah (composed of the sephiroth of chokmah and binah, yetzirah (including all sephiroth from chesed to yesod, and assiah (consisting only of malkuth. atziluth is the divine world of archetypes, briah is the creative world of archangels, yetzirah is the formative world of angels and the astral realm, and assiah is the active, material world. 20. the state of mind in dreamless sleep. 21. these are known as the chakras. see part two, chapter eight. 22. complete awareness of the state of mind. 23. this is excellent advice. we should point out, however, that not all psychotherapists are sympathetic to magic. it is important to find a therapist who is open-minded enough to realize that one's magical or spiritual path is not

word telesrnata meaning "talismans" usually refers to a created or visualized image of a deity or angel, particularly images that have been built using hebrew letter correspondences. tetragrammaton: a greek word meaning "four-lettered name" refers to the highest divine hebrew name of god, yhvh (717. glossary 263 thaumaturgy: greek word meaning "miracle-working" magic used to create changes in the material world. theurgy: greek word meaning "god-working" magic used for personal growth, spiritual evolution, and for becoming closer to the divine. theurgist "god-worker" a ceremonial magician. tiphareth: hebrew word for "beauty" referring to the sixth sephirah on the tree of life. turya: the first and highest world of consciousness according to hindu tradition. described as conscious, meditativ

THE PATH OF KABBALAH

ll of the worlds, upper and lower, and everything within them were not created but for man" all these degrees and worlds only serve to complete the will of man, in order to help him acquire equivalence of form with the creator, which he lacks by nature of creation. in the beginning, successive worlds and degrees went through a progressive process of restrictions and developments, up until our own material world, in order come to a body of this world, which is a desire only to receive and not to bestow. on this degree a man is like an animal or a beast, which is the complete desire to receive, denied of any bestowal. in such a state man is the complete opposite to the creator, of which there is no greater separation. if a person studies kabbalah, he invokes the surrounding light to illumina

nderstanding. in this chapter we shall attempt to briefly explain the significance of some of the holidays from the perspective of the kabbalah. all the holidays represent specific phases in one s path of discovery and understanding of the upper world, the creator, leading to the state of complete unification with him. pesach (passover, for example, represents one s exit from the sensation of the material world to the sensation of the spiritual world. it happens when one begins to feel an external, broader world on top of our physical world. he begins to see how forces arrive from the spiritual world and determine the course of the physical events and processes in our world, both personally and globally. pesach is the only holiday that is still connected with our material world, or to phra

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

is the conscious communion with god on the part of an atheist, a transcending of reason by scepticism of the instrument, and the limitation of scepticism by direct consciousness of the absolute. to attain to such an illumination the mind of a huxley and the soul of a loyola must be united in one person. and this illumination must be as definite a phenomenon as orgasm, following which we find the material world, and its foundation the world of thought, as honestly set down to hallucination as a ghost would be. construct the temple in the place of the manger, on the site of the ruins of religion and philosophy, but with the stones of the unfinished and abandoned hall of science. and in it let semiramis, heavy with child by the holy ghost, possess the couch of labour, once crushed by the ago

THE TAROT OF C C ZAIN

itual attainment. he raises it toward heaven in the sign of aspiration to science, wisdom and force. above is a four-pointed star, its rays extending heavenward; it is the overshadowing genius of his spiritual master directing his efforts and counseling him in his upward struggles. the left hand extends the index finger to the earth to show that the mission of the perfect man is to reign over the material world. this double gesture also expresses that the human will should reflect the divine will in order to procure good and prevent evil. before the magus, upon a cubic stone, are placed a cup, a sword, and a piece of gold money in the center of which is engraved a cross. the cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are their ma

--arcanum vii. in divination, arcanum vii may briefly be read as victory. arcanum vii is figured by a war chariot of square form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter. he wears a crown from which rises three pentagrams, or golden stars with five points. the square car symbolizes the material world vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the

THE ABYSS AND TABAET

e angles consider the very nature of the adversary, the wicked dragon whose very essence was continual change, self-mastery and power. his and her forms are many, from masculine to feminine to the effeminate. the barbarian and violence embodied soldier to the diplomatic statesman, the psychologist to the murderer. the adversary is made great in this world by the individuals who manifest it in our material world. the children of the lie are many, legion, our visual appearance is often bold to even normal or bland. many of our kind are those who go unnoticed in society, yet master and control our personal lives in such a way to which much good luck befalls us. some are avatars of darkness, appearing as what society fears and hates most. the beast headed god has taken many masks in our world

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

icient exertion of his power, attraction; whose agency is perceptible through all matter, and to which all motion may, perhaps, be ultimately traced. this power, being personified, became the secondary deity, to whom all adoration and worship were directed, and who is therefore frequently considered as the sole and supreme cause of all things. his agency being supposed to extend through the whole material world, and to produce all the various revolutions by which its system is sustained, his attributes were of course extremely numerous and varied. these were expressed by various titles and epithets in the mystic hymns and litanies, which the artists endeavoured to represent by various forms and characters of men and animals. the great characteristic attribute was represented by the organ o

TYSON DONALD NEW MILLENNIUM MAGIC

d returned to their starting point, the sea will be as it was before. the interface between the unmanifest and the manifest, which is usually pic- tured as a shell around the egg of the universe, will hereafter be called the veil of unknowing. throughout history human beings have tried to peer behind it, always without success. the act of attempting to understand the all from the viewpoint of the material world is absurd and doomed to failure. it is this noble but futile effort that renders science a tragedy rather than a comedy. however, the barrier between the universes can be passed and is passed regu- larly by the simple changing of state from manifest to unmanifest, and back again from unmanifest to manifest. the all enters its creation and acts upon the world through its many emanati

ell in his painting of the creation on the sistine chapel ceiling. the unmanifest must never be thought of as another place. this was the mis- take made so often by the less enlightened of the ancient philosophers and mystics, and it is nonsense. the unmanifest is without dimension or change. it should be thought of as around and within, permeating every atom of the universe but not a part of the material world. it is equally sound to think of it as enfolding all things, or as completely present in every point of every separate thing. part of the problem in understanding may have been the ancient model of the universe as an egg floating on a sea of gray mist. this suggests that there is an out- side of the universe-a contradiction in terms-where the nebulous being called god lives. using s

h the point of self. magical force never trav- els through space: it enters the unmanifest and at once reemerges at the object of desire, having been seemingly reflected from the mirror surface of the veil. to realize any desire is an act of creation. the magus focuses will on a symbol of realization (some form the mind can manipulate) that acts as a talisman of power and drives the forces in the material world to actualize his or her intent. this same process takes place when a carpenter makes a chair. first he creates a mental image of the chair that is so clear to his interior eyes he can almost see it before him; then the image drives him to bring his mental creation into physical being. the carpenter makes the chair with his hands. the magus knows that his or her hands and the world a

on of space, the plane. the number three is used to symbolize completion on the level of spirit. the equilateral triangle is a glyph that stands for the perfection of the unmanifest, as revealed through its highest trinity of emanation. it is the force that goes out, the force that takes in, and the force that reconciles opposites. since this trinity is most apparent in the sexual polarity of the material world, the triangle is bound up with imagery of father, mother, and child. the upward-pointing triangle is often said to stand for the phallus, and the downward-pointing triangle for the delta of venus, when these figures appear in primitive art and religion. this view betrays a limited understanding of symbol- ism. it would be just as accurate to say that the upward-pointing triangle sym

represented by interlocking triangles, which produce the six-pointed star that is the sign of the au. the third element, air, issue of the sexual union of the first two, is often designated by a circle, and this may be placed around the hexagram to show that air is the reconciling power which makes division whole. earth, the combi- nation of the previous three elements and their reflection in the material world, is often represented by a square, which should surround the circle of air. the figure that results is a mandala, the eastern term for a magic circle designed to precipitate a particular force into the material world. in a mandala the force is emitted from the center point, shaped by the symbols that surround the center, and then physically realized by means of the fourfold perimete

e of man: spirit by equally spacing the points in a circle in preparation for the emanation of the sixth point from the center, the magus achieves the pentagram: spirit (man) it should be pointed out that although the all manifests from the small num- bers to the larger, and thus the small may be considered as closer to the unmani- fest, in magic the numbers are viewed from the perspective of the material world, and the higher numbers are assigned dominance over the lower. the five elements in descending order of authority are spirit, fire, air, water, and earth. this is the natural order they would assume were it possible to mix them and keep them from combining. it follows that the primary way of drawing the pentagram will adhere to this order. a single line is made from point to point a

e the awareness of god coalesced into the first point, which is represented by kether-variously called the crown, the white head, and the smooth point. the zigzag arrow is the course followed 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 fundame

ortunes which ravage the race of mankind.17 most people today have this view of the world. they see life as a constant bat- tle of happiness with despair, hate with love, and creation with destruction, where there is no hope of victory for one side since the two opposing forces are equally balanced. they pay little attention to the single emanator since they can see no evidence of its hand in the material world. this common perception is very limited. the equality of light and darkness is only apparent, not absolute. once the magus has an understanding of the nature of each pole of duality, they can no longer be treated equally. the mind cannot conceive of darkness without light. if all were darkness it would not be perceived as a thing, but would be hidden in the unmanifest. simi- larly

based on a personal interpretation of the demons, and is not the same list of archdemons usually asso- ciated with the sephiroth, which has come down to modern magic from the order papers of the golden dawn. the more common arrangement of archdemons on the sephiroth is given below. in the kabbalah, demons are called qlippoth, which means shells or husks. they dwell below the world of assiah, the material world. the image of the shell is apt because all demonic forces are hollow. with this understanding kabbalists named the demonic orders according to their functions-the kinds of evil they cause-which are corruptions of the primary emanations from the unmanifest. these orders may be inversely related to the ten sephiroth. here they are, along with the archdemons supposed to rule them: 1. k

rds numbered five, ten, fifteen, and twenty; each of which sums up the meaning of the four cards that precede it. for example, the magus is opposite the priestess (called the popess in the mar- seilles deck) on the top cube. these cards are active and receptive aspects of spirit. the empress and the emperor are also opposite on the first cube. they suggest the nurturing and ordering forces of the material world. the capping card on top of the cube is the hierophant (the pope in the marseilles deck, who is hermaphro- ditic and embraces both the spirit and the flesh. the fifth card joins the preceding four cards physically in the model even as it links them symbolically. if the symbols of the astrological powers, the hebrew letters, and the numbers of the paths on the tree of the sephiroth a

iting to devour him. yet with courage he overcomes the minotaur and follows the threads of ariadne, his faith, into the light of day. he has been transformed and elevated from the man he was, who remains as a shad- ow entombed within the bowels of the earth. these legends bear on the initiation into a modern magical school. no seeker can enter a true secret lodge so long as he or she lives in the material world of con- ceits and delusions. the philosophy of the world is material; the philosophy of magic is mystical. the two are oil and water. they will not mix. true, trained magi are easily able to take their chosen places in the world, even as they are able to adapt their minds and bodies to all mundane occupations; but this is no longer the real life of such magi. they recognize a higher

phy of magic is mystical. the two are oil and water. they will not mix. true, trained magi are easily able to take their chosen places in the world, even as they are able to adapt their minds and bodies to all mundane occupations; but this is no longer the real life of such magi. they recognize a higher existence more precious than the dreary forms and motions they are forced to enter into in the material world. whereas before, their occupations were their reality and the con- cerns of their spirit were delusions; now the work they do to maintain themselves physically is the dream, and the matters pertaining to their spiritual development are the true reality. therefore, the old personality of the initiate must die before a new self can be born. he or she must be wiped clean of all the gra

his influence over lower things, which are kether, chokmah, binah, gedu- lah, geburah, tiphareth, netzach, hod, yesod, malkuth.40 the original evocation is considerably longer, but the above modified version should serve as a sample. the evocation is designed to inflame the heart of the magus and fire his or her will. the one given here follows the descent of the light from the unmanifest to the material world, using the names on the tree of the sephiroth as words of power. this is a reasonable and effective form for those who are comfort- able working in the kabbalah, but many other forms of evocation are possible. in general, it may be observed that the ancient evocations are too wordy and too much occupied with externals. modern evocations tend to be much shorter and may be repeated ma

ronger at the expense of the magus, who correspondingly weakens. the liberated spirits will work all manner of mischief, from malice or exuberance, and will torment the magus unmercifully unto death. the jewish folk tale of the golem should be taken as a warning. the golem was a type of homunculus, a telesmatic image that had been infused into a life-sized figure of clay to give it power over the material world" in one version of the story, its cre- ator, rabbi loew of prague, allowed it to keep its form longer than necessary because it was obedient and subservient to him. but all the while, the golem grew in power, until at last it was destroyed only with the greatest risk and difficulty. a sigil is a symbol derived by one of various systems fiom the name of a spir- it. by concentrating t

s impossible to make and shape dreams, this negative faith will considerably hinder advancement. the potential power of dream making is immense. the awakened magus is enabled to translate any difficulty in life into dream symbols over which he or she can exercise total command, and by symbolically vanquishing the problem in the dream, to cause a reaction of forces that will extend into the waking material world as well. the danger is that the magus will use this power unwisely and interfere with the subtle necessary functioning of the subconscious. here the golden rule must be: act only where necessary-act only for the light. consideration of this rule will help remove some of the temptations the magus will experience and will free him or her from most of the potential dangers of dream mak

TYSON DONALD SOUL FLIGHT

ousin was so startled and frightened by the apparition that he forgot to throw the knife, and so kirk remains a prisoner of the fairies to this day.48 fairies were known as the fair family and the good neighbors because the country folk who interacted with them were terrified of them. the flattering names were a way of placating their wrath. they were believed to possess considerable power in the material world, such as the ability to blight or otherwise hinder crops; to sour milk, to lame horses; to take away sight, hearing, the strength of the legs, and the power of speech; to bewitch and cause fantastic visions; to lift men and women into the air and deposit them in treetops or on roofs; to transform the shapes and appearances of humans into those of beasts; and, most sinister of all, t

shorter than the night to being longer; on the fall equinox (september 21, the opposite occurs, and the day goes from being longer than the night to being shorter. the dates given for these quarter days are nominal; they vary slightly from year to year. these changes or transitions open occult doorways that allow the fairies to wander the surface of the earth. the astral world of fairies and the material world of mankind overlap in some way on the quarters of the year. they are magic days laden with possibilities. for example, there is a myth that on the equinoxes you may stand an egg up on end on any flat surface, and it will not fall over. while not true physically, it conveys a mythic truth that the equinoxes are days on which magic happens. in the quotation above, robert kirk expresse

e other hand, if the people who built the stone circles and the great earthen mounds considered them gateways to an underworld that was inhabited by spirits and the souls of the dead, it might well have been necessary to place them on specific power points on the surface of the earth, and to make them large enough to accommodate their sacred functions. they may have acted as junctions between our material world and the astral world, where spirits and humans could meet and hold commerce of various kinds. it is possible that the celts did not originate the mythology of the fairies that is so closely bound up with celtic culture, but instead inherited it along with the stone circles of the much more ancient inhabitants of the lands they occupied. chapter f o u r religious bilocatio d escripti

t vitality, simultaneously, and in the same degree" the consciousnesses of blake and swedenborg danced between the astral and the physical with great facility, but cannot have resided in both at once. neither visionary was conscious of an astral body in the usual course of affairs, but both believed themselves to reside in their physical bodies, and that their awareness focused alternately on the material world and on the astral world. however, the physical body cannot occupy the astral world. when they became aware of the astral world, their consciousnesses resided in their astral bodies even if they did not at the time perceive a separation between astral and physical bodies. it is possible to project the astral body in the same location as the physical body, so that the two overlap-that

lane, so the landscapes of these three higher levels have almost no correspondence with the physical world, but are created by the astral beings that dwell there. the three highest astral planes of theosophy appear to correspond with the land of fairy, which has been described in various folklore accounts to have its own roads, towns, rivers, mountains, trees, and other features distinct from the material world. the spiritualists referred to this astral place as summerland. leadbeater wrote that it contains "forests and mountains, lovely lakes and pleasant flower-gardens, which are at any rate much superior to anything in the physical these higher astral levels in the theosophical system have a kind of magical, living beauty about them that entrances 93. leadbeater, astral plane, 17-8. 94

iod of more or less fully conscious life on the various subdivisions of the astral plane to allow the forces which he has generated to work themselves out, and thus release the higher ego''97 96. leadbeater, astral plane, 24-5. 97. ibid, 39 84 soul flight departed souls who were very attached to worldly matters are apt to remain for an extended term on the sixth level, which closely resembles the material world and allows them to most easily interact with the still-living human beings that they knew during life. those advanced enough to turn their backs on material existence-but who have not evolved enough to escape the astral levels-live on the third plane, where they build their own cities and establish their own societies. these cities of the third plane are said to persist in the same

htened beings, and it was mathers who transcribed their dictations into the rituals and teachings that would later constitute the second order. exactly who or what these secret chiefs were, mathers always remained uncertain. he was not really sure if they were living adepts who had discovered the alchemical elixir of eternal life, or spiritual beings dwelling on higher planes who descended to the material world for the purpose of teaching him, although he tended to believe they were living men. in an extraordinary manifesto written in 1896, mathers referred to himself as "chief adept and ambassador of those secret and unknown magi who are the concealed rulers of the wisdom of the true rosicrucian magic of light" and he wrote about the nature of the secret chiefs: 98. soul flight concerning

that drives me, but my conscience as a psychiatrist that bids me fulfill my duty and prepare those few who will hear me for coming events which are in accord with the end of an era.175 jung observed that the ufo phenomenon had appeared just prior to the transition from the astrological age of pisces to the dawning age of aquarius. he regarded it as a synchronistic event, a mirroring in the outer material world of the tension within the human psyche that was generated by this transitional phase. jung viewed the round shape of flying saucers as an unconscious compensation for the division of the western world by the iron curtain, a futile attempt to restore wholeness by projecting symbols of wholeness into the heavens, the realm of the gods. the beginning of the last great astrological age

t in the physical world. not so. the double always remains in the astral world, but for a short time the observer has seen the astral double overlaid upon the backdrop of the physical world. as members of theosophy and the golden dawn clearly defined in their writings, there are two possible movements in the astral. a traveler can move across the astral landscape in the same way a traveler in the material world moves from one location to another on the face of the earth. this is the only way many individuals understand astral travel-as a change of location across the lower astral plane that corresponds with the physical world, so that the astral traveler seems to be moving through the physical world. however, in addition to horizontal movement across the base astral plane, there is vertica

alkuth, since his consciousness was perpetually united with the mind of god. this golden dawn understanding of rising on the planes is a bit limited. rising on the planes applies to any vertical astral travel-travel that occurs up through successive astral levels, rather than across a single level to different landscapes, particularly lateral travel across the base level that corresponds with the material world. the term was used in this broader general sense of passing upward through astral planes by theosophists. however, in the golden dawn it acquired the very narrow and specific meaning of an astral ascent from makuth to tiphareth on the tree of life. golden dawn pathworking by contrast, pathworking in the golden dawn was the exploration of any connecting pathway on the tree. it could

understanding to this day, in the forms of modern astral projection and remote viewing. having read this book, you know that both astral projection, as it is generally conceived, and remote viewing are based on false assumptions, and for this reason can never yield completely reliable results. it is not possible to physically project a shell of awareness out of the body and across the face of the material world. awareness is a part of mind, and forever remains within the mind. what a remote viewer sees is not the physical reality, but a resonance or reflection of that reality in the mirror of universal mind that is inevitably distorted in various ways. however, the information available to the soul flyer is not less useful than what is provided through the senses; it is merely of different

TYSON DONALD THE MAGICAL WORKBOOK

. press your hands to your face and draw them downward. open your eyes, stretch gently, and rise to go about your day. commentary this exercise strengthens the ability to perceive the astral forms that overlie the physical forms of objects and places. for effective rituals, it is necessary to be able to see the astral world that is usually overwhelmed with the sheer brightness and solidity of the material world. notice that by leaving your chair on the right side and resuming your seat on the left side, you describe a circle around the chair clockwise. it is also best when you turn to face the chair during the exercise, both in your astral and physical forms, that you rotate your body clockwise. clockwise motion imitates the course of the sun across the heavens and is used in constructive

dely used in modern magic. once the system of the golden dawn is understood, it is possible to modify the occult associations to develop a more personalized system of magic, but to attempt this personalization too early results only in confusion. this ritual invokes the forces and spirits connected with elemental earth. among these spirits are the four archangels who rule the four quarters of the material world-raphael, michael, gabriel, and auriel. in the golden dawn system, the pentagram that begins at the upper point and proceeds counterclockwise is the invoking pentagram of earth. to banish the forces and spirits of earth, it is only necessary to draw the four pentagrams set in the magic circle clockwise, beginning each pentagram from the lower-left point. the ritual then becomes the l

TYSON DONALD THE POWER OF THE WORD

etzirah he selected three letters from among the simple ones and sealed them and formed them into a great name, ihv, and with this he sealed the universe in six directions (sepher yetzirah [third century, wynn westcott edition [new york: weiser, 19801, p. 17) and from the non-existent he made something; and all forms of speech and everything that has been produced; from the empty void he made the material world, and from the inert earth he brought forth everything that hath life. he hewed, as it were, vast columns out of the intangible air, and by the power of his name made every creature and everything that is (ibid, pp. 18-9) sepher ha-bahir it is thus written (micah 2:13 "god (yhvh) is at their head" we have a rule that every name that is written yud, heh, vav, heh is specific to the bl

nd with the tarot symbols, wands= fire, cups=water, swords=air and pentacles=earth (q.b.l, or the bride's reception [19221 [new york: weiser, 19721, p. 54) when the qabalists tell us of the creation of the universe through the father, mother, son and daughter symbolized in the name 717, which is active in the sephiroth, we must not think that the process ends with the production of w k u t h, the material world, for this is likened to the unredeemed or animal soul in man, viz: that which only perceives and feels. this "fallen one7' must be raised to the throne of the mother, that is to say, come to understand. the process of redemption is symbolised as follows, the daughter must marry the son, she then becomes the mother who in turn arouses the active force of the father, and these twain b

to the element of water, to briah, the creative world, to the first heh in ihvh, and to the sephirah binah, the root of water. the man corresponds to the third aspect, truth or law, to the element of air, to yetzirahth, e formative world, to vav in ihvh, and to the sephirah tiphareth, attributed to air. the ox or bull corresponds to the fourth aspect, love, to the element of earth, to assiaht,h e material world, to the final heh in ihvh, and to the sephirah malkuth, attributed to earth (ibid, pp. 189-90) the master-key to the hebrew wisdom is the "name" translated "lord" in the authorized version of the bible, and "jehovah in the revised versions. it is not really a name at 254 tetragrammaton all, but rather a verbal, numerical and geometrical formula. in roman letters corresponding to heb

WESTERN MANDALAS OF TRANSFORMATION SR AL

lization of our understanding of the god-energy to take the manifestation (the sun, the golden calf, gold, and others) for the real thing. this is the meaning of 666, according to dr. case, for this kind of materialism is the root of separated ego-consciousness, since 666 is the number of a man in revelation. it is the delusion of the materialist to think he has an autonomous ego, and to take the material world for the only real one. as levi says: in all things the vulgar mind habitually takes shadow for reality, turns its back upon light and is reflected in the obscurity which it projects itself (1972, p. 72) the mystery of 666, however, is that the very forces which bind us, when properly understood, also act as a source of liberation. the theosophical extension of number six is 1+2+3. t

WHO ARE THE DRACONIANS

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

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

t le olam, that is, it draws one out from the snare of nature and leads one to the final felicity, the life of the world-to-come. following older philosophic and kabbalistic texts, maharal depicts this ultimate condition both as the conjunction of the human and divine intellects, the absorption of the particular in the universal,67 and as the restoration of the sundry discriminate entities in the material world to the immaterial essence of nondifferentiated unity to the point that there no longer is any discernible separation between the spiritual and physical, god and the cosmos.68 as he puts it in one of his many treatises, the torah is rational [sikhlit, and everything that is rational does not fall under time.69 therefore they say that torah protects forever, as it is appropriate for t

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

rection of each plane. it is possible to use a mask to reach a agreed meditative state of bringing forth the angel of light, to focus and visualize the features of the mask as a face of the light. the ascending and rising pentagram..represents the element air and the aethyr, the element of lucifer in his form of azal ucel and lumiel. lucifer in this solar based form represents separation from the material world, from which the essential self may be revealed and focused upon. later in ones initiation into the ahrimanic and yatuk-dinoih methods of sorcery is the body of light reunited and to recreate the body of shadow, the darkness and chthonic joy of becoming as ahriman..masks may be made in luciferian or egyptian godforms and images. this is depending on which god forms the individual pre

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