Michael Wynn's Occult Reference Library
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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

old frankish, of the finnish and lithuanian with gothic, and of the slavic with high german. but also the myths and superstitions of these very nations are peculiarly adapted to throw light on the course taken by our domestic heathenism in its duration and decadence. against the error which has so frequently done damage to the study of the norse and greek mythologies, i mean the mania of foisting metaphysical or astronomical solutions on but half-discovered historical data, i am sufficiently guarded by the incompleteness and loose connexion of all that has been preserved. my object is, faithfully and simply to collect what the distortions early introduced by the nations themselves, and afterwards the scorn and aversion of christians have left remaining of heathenism; and to enlist fellow-l

ABRAMELIN1

may be ignorant of the meaning and reference of these terms' i will briefly explain them. the ten sephiroth are the most abstract ideas and conceptions of the ten numbers of the ordinary decimal scale, and are employed in the qabalah as an ideal means of explaining the different emanations or attributes of the deity. it was thus that pythagoras employed the abstract ideas of numbers as a means of metaphysical instruction. the schemahamphorasch or divided name is a qabalistical method of investigating the natures of the name of four letters i h v h (jehovah, which is considered to contain all the forces of nature. there are in the book of exodus three verses in the fourteenth chapter, describing the pillars of fire and of cloud forming a defence unto the children of israel against the egypt

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

aspect of the body. pranayama is really the control of the dynamic aspect of the body. there is something a little paradoxical in the situation. the object of the process of yoga is to stop all processes, including itself. but it is not sufficient for the yogi to shoot himself, because to do so would be to destroy the control, and so to release the pain-producing energies. we cannot enter into a metaphysical discussion as to what it is that controls, or before we know where we are we shall be moonstruck by hypotheses about the soul. 5. let us forget all this rubbish, and decide what is to be done. we have seen that to stop existing processes by an act of violence is merely to release the undesirable elements. if we want peace on dartmoor, we do not open the doors of the prison. what we do

every experience in life should be regarded as a symbol of the truer experience of the deeper life. in the oath of a master of the temple occurs the clause 'i will interpret every phenomenon as a particular dealing of god with my soul' it is not for us to criticise the great order for expressing its idea in terms readily understandable by the ordinary intelligent person. we are to wave aside the metaphysical implications of the phrase, and grasp its obvious meaning. so every act should be an act of yoga. and this leads us directly to the question which we have postponed until now- concentration. 6. concentration! the sexual analogy still serves us. do you remember the abbe in browning? asked to preside at the court of love, he gave the prize to the woman the object of whose passion was ut

ALEISTER CROWLEY LIBER 777

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

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

cumbent on the male magician to cultivate those female virtues in which he is deficient, and this task he must of course accomplish without in any way impairing his virility. it will then be lawful for a magician to invoke isis, and identify himself with her; if he fail to do this, his apprehension of the universe when he attains samadhi will lack the conception of maternity. the result will be a metaphysical and- by corollary- ethical limitation in the religion which he founds. judaism and islam are striking example of this failure. to take another example, the ascetic life which devotion to 11 magick so often involves argues a poverty of nature, a narrowness, a lack of generosity. nature is infinitely prodigal- not one in a million seeds ever comes to fruition. whoso fails to recognise t

implies it occurs to mind, and the extant rituals certainly give no hint of such a conception, or of any but the most personal and material views of the nature of things. they seem to have thought that there was an archangel named ratziel in exactly the same sense as there was a statesman named richelieu, an individual being living in a definite place. he had possibly certain powers of a somewhat metaphysical order- he might be 19 in two places at once< for example, though even the possibility of so simple a feat (in the case of spirits) seems to be denied by certain passages in extant conjurations which tell the spirit t

particular place in hell, or if some other magician is conjuring him so that he cannot come, then let him send a spirit of similar nature, or otherwise avoid the difficultly. but of course so vulgar a conception would not occur to the student of the qabalah. it is just possible that the magi wrote their conjurations on this crude hypothesis in order to avoid the clouding of the mind by doubt and metaphysical speculation. he who became the master therion was once confronted by this very difficulty. being determined to instruct mankind, he sought a simple statement of his object. his will was sufficiently informed by common sense to decide him to teach man "the next step, the thing which was immediately above him. he might have called this "god, or "the higher self, or "the augoeides, or "a

science possesses equal possibilities of deep and important knowledge<<magick is less liable to lead to error than any other science, because its terms are interchangeable, by definition, so that it is based on relativity from the start. we run no risk of asserting absolute propositions. furthermore we make our measurements in terms of the object measured, thus avoiding the absurdity of defining metaphysical ideas by mutable standards (cf. eddington "space, time, and gravitation. prologue) of being forced to attribute the qualities of human consciousness to inanimate things (poincare "la mesure du temps, and of asserting that we know anything of the universe in itself, though the nature of our senses and our minds necessarily determines our observations, so that the limit of our knowledge

ictim is injured. on the contrary, this is the most blessed and merciful of all deaths, for the elemental spirit is directly built up into godhead- the exact goal of its efforts through countless incarnations. on the other hand, the practice of torturing animals to death in order to obtain the elemental as a slave is indefensible, utterly black magic of the very worst kind, involving as it does a metaphysical basis of dualism. there is, however, no objection to dualism or black magic when they are properly understood. see the account of the master therion's great magical retirement by lake pasquaney, where he "crucified a toad in the basilisk abode> within the circle, or the triangle, as the case may be, so that its energy cannot escape. an animal should be selected whose nature accords wi

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 it will now be apparent that there is no distinction between magick and meditation except of the most arbitrary and accidental kind<metaphysical antithesis that magick is the art of the will-to-live, mysticism of the will-to-die; but "truth comes bubbling to my brim; life and death are one to him> ii beside these open methods thee are also a number of mental methods of invocation, of which we may give three. the first method concerns the so-called astral body. the magician should practise the formation of this body as recommen

irst they were blurred by the blinding rush of general beauty; they emerge one by one as the shock subsides, and passionate rapture yields to intelligent interest. in the same way the adept almost always begins by torrential lyrics painting out mystical extravagances about "ineffable love "unimaginable bliss "inexpressible infinities of illimitable utterness<corresponds to the emotional and metaphysical fog which is characteristic of the emergence of thought from homogeneity. the clear and concise differentiation of ideas marks the adult mind> he usually loses his sense of proportion, of humour, of reality, and of sound judgment. his ego is often inflated to the bursting point, till he would be abjectly ridiculous if he were not so pitifully dangerous to himself and others. he also t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

a perfectly white doctrine; but it is regarded as the most dangerous of heresies (romans vi. 1,2, et al) for all that, the idea is there. the mass itself is essentially a typical white ritual. its purpose is to transform crude matter directly into godhead. it is thus a cardinal operation of talismanic magick. but the influence of the black school has corroded the idea with theological accretions, metaphysical on the one hand, and superstitious on the other, so completely as to mask the truth altogether. at the reformation, we find a nugatory attempt to remove the black elemagic without tears get any book for free on: www.abika.com 98 ment. the protestant thinkers did their best to get rid of the idea of sin, but it was soon seen that the effort could only lead to antinomianism; and they re

e the thundercloud of sin settled down more heavily than ever. the most important of all the efforts of the white school, from an exoteric point of view, is islam. in its doctrine there is some slight taint, but much less than in christianity. it is a virile religion. it looks facts in the face, and admits their horror; but it proposes to overcome them by sheer dint of manhood. unfortunately, the metaphysical conceptions of its quasi-profane schools are grossly materialistic. it is only the pantheism of the sufis which eliminates the conception of propitiation; and, in practice, the sufis are too closely allied to the vedantists to retain hold of reality. that will be all for the present. love is the law, love under will. fraternally, 666 chapter viii magic without tears get any book for f

at weapons, then, are we to attack so formidable a fortress? the first essential is clear thinking. in a previous letter i have dealt to some extent with this subject; but it is so important that you must forgive me if i return to it, and 35 that at length, from the outset, and in detail. let us begin but having our own minds clear of all ambiguities, ignoring for the purpose of this argument all metaphysical subtleties.7 i want to confine it to the outlook of the "plain man" what do we do when we "think" there are two operations, and only two, possible to thought. however complex a statement may appear, it can always be reduced to a series of one or other of these. if not, it is a sham statement; nonsense masquerading as sense in the cloak of verbiage and verbosity. analysis, and synthesi

ALEISTER CROWLEY THE LAW OF LIBERTY

cattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead "every man and every woman is a star" we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven, who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us men and women "come forth, o children, under the stars, and take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy" later she explains the mystery of sorrow "for i am divided for love's sake, for the chance of union "this is the creatio

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word abrahadabra. the new comment the theogony of our law is entirely scientific, nuit is matter, hadit is motion, in their full physical sense<metaphysical sense, suggest close analogies> they are the tao and teh of chinese philosophy; or, to put it very simply, the noun and verb in grammar. our central truth- beyond other philosophies- is that these two infinities cannot exist apart. this extensive subject must be studied in our other writings, notably "berashith, my own magical diaries, especially those of 1919, 1920 and 1921, and "the

he old comment 21. refers to the actual picture on the stele. nuit is a conception immeasurably beyond all men have even thought of the divine. thus she is not the mere star-goddess, but a far higher thing, dimly veiled by that unutterable glory. this knowledge is also to be attained by adepts; the outer cannot reach to it. the new comment the importance of this verse lies in the assertion of the metaphysical entity of our lady, her incomprehensibility to normal sense. the method of invoking nuit is given in liber xi (see equinox i, vii. note the initials of god and adorer ga, the earth. note that heaven is not a place where gods live; nuit is heaven, itself. and "heaven" is of course "a place wherein one may fulfil oneself, conformably to the definition of nuit as space previously offered

se interplay gives finity. the new comment khabs 'a star- is an unit of nuit, and therefore nuit herself. this doctrine is enormously difficult of apprehension, even after these many years of study. hadit is the 'core of every star' verse 6. he is thus the impersonal identity within the individuality of 'every man and every woman' he is 'not extended' that is, without condition of any sort in the metaphysical sense. only in the highest trances can the nature of these truths be realized. it is indeed a suprarational experience not dissimilar to those characteristic of the "star-sponge" vision previously described that can help us here. the trouble is that the truth itself is unfitted to the dualistic reason of "normal" mankind. hadit seems to be the principle of motion which is everywhere

t bulk of humanity is obsessed by an abject fear of freedom; the principal objections hitherto urged against my law have been those of people who cannot bear to imagine the horrors which would result if they were free to do their own wills. the sense of sin, shame, self-distrust, this is what makes folk cling to christianity-slavery. people believe in a medicine just in so far as it is nasty; the metaphysical root of this idea is in sexual degeneracy of the masochistic type. now "the law is for all; but such defectives will refuse it, and serve us who are free with a fidelity the more dog-like as the simplicity of our freedom denotes their abjection. even such shallow soapsudmongers as sir walter besant and mr. james rice have had an inkling of these ideas. i quote "ready-money mortiboy, c

ian and the buddhist, mongol and din" the new comment "the indian" the religion of hindustan, metaphysically and mystically comprehensive enough to assure itself the possession of much truth, is in practice almost as superstitious and false as christianity, a faith of slaves, liars and dastards. the same remarks apply roughly to buddhism 'mongol" presumably the reference is to confucianism, whose metaphysical and ethical flawlessness has not saved its adherents from losing those ruder virtues which are proper to a fighting animal, and thus yielding at last a civilization coeval with history itself to the barbarous tribes of europe "din 'severity' or 'judgment' may refer to the jewish law, rather than to the faith (ad 'din) of islam. assuming this, the six religions whose flesh must be torn

ALEISTER CROWLEY THE SWORD OF SONG

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

leston,42 reverend f. b. meyer (the cock of the dissenter s midden, he) 175 and others of the self-same kidney: how different from sir philip sidney! but cave os, et claude id, ne vituperasse inventus sim. in english let me render him! 180 ware mug, and snap potato-trap! or elsely it may haply hap the sword of song 10 ascension day. moral aspect of christianity to be discussed to prejudice of the metaphysical. orthodoxy to be our doxy. gipsies barred. henrik ibsen and h. g. wells. parson and poet. fugitive nature of dogma in these latter days. the higher criticism. panel* in libel i bewail me (funny how english seems to fail me) so, as a surgeon to a man, sir, 185 let me excise your christian cancer impersonally, without vanity, just in pure love of poor humanity! here s just the chance yo

re: to-day s event provide my text of wrath ascension-tide! oh! tis a worthy day to wrest hate s diadem from jesus crest! ascends he? tis the very test 195 by which we men may fairly judge, from the rough roads we mortals trudge or god s paths paved with heliotrope, the morals of the crucified (both standpoints joined in one, i hope, 200 in metaphysic s stereoscope) but for the moment be denied a metaphysical inspection bring out the antiseptic soap! we ll judge the christ by simple section, 205 and strictly on the moral side. but first; i must insist on taking the ordinary substantial creed your clergy preach from desk and pulpit each sunday; all the bible, shaking 210 its boards with laughter as you read each sunday. ibsen43 to a full pit may play in the moon. if (lunars they) they thoug

gster, 1859, s.v, for proof that the author is on the way to the true interpretation of these conflicting facts, as now established see huxley, h. spencer, kuenen, reuss, lippert, and others and his orthodox translator s infuriated snarls (in brackets) when he suspects this tendency to accept facts as facts. 6. soul went down.5 the questions of king milinda, 40-45, 48, 67, 86-89, 111, 132. 7. the metaphysical lotus-eyed.6 gautama buddha. 10. childe roland.7 browning, dramatic romances. 11. two hundred thousand trees.8 browning wrote about 200,000 lines. 13. your reverence.9 the imaginary aunt sally for the poetic cocoanut* 16. god s right use of it. 10 and many an eel, though no adept in god s right reason for it, kept gnawing his kidneys half a year. shelley, peter bell the third. 17. one

ile illius in membrana inclusum esse aiunt, ne copulare posset. would be easy to argue with hegel-huxley that he who thinks of an act commits it (cf. jesus also in this connection, though he only knows the creative value of desire, and that since a and not-a are mutually limiting, therefore interdependent, therefore identical, he who forbids an act commits it; but i feel that this is no place for metaphysical hairsplitting; let us prove what we have to prove in the plainest way. i would premise in the first place that to commit adultery in the divorce court sense is not here in question. it assumes too much proprietary right of a man over a woman, that root of all abomination! the whole machinery of inheritance, property, and all the labyrinth of law. we may more readily assume that the bu

being orthodox exponents of the religion of christ. the hindus enumerate brahm, infinite in all dimensions and directions indistinguishable from the pleroma of the gnostics and maya, illusion. this is in a sense the antethesis of noumenon and phenomenon, noumenon being negated of all predicates until it becomes almost extinguished in the nichts under the title of the alles (cf. max m ller on the metaphysical nirvana, in his dhammapada, introductory essay) the buddhists express no opinion. let us consider the force-quality in the existences conceived of by those two religions respectively, remembering that the god of the christian is infinite, and yet discussing the alternative if we could suppose him to be a finite god. in any equilibrated system of forces, we may sum and represent them a

animal does not remember his man-incarnation? or, as levi says, in the suns they remember, and in the planets they forget. i think it unlikely (may be, but in the total absence of all evidence for or against at least with regard to the latter hypothesis! i suspend my judgement, leave the question alone, and proceed to more practical points that are offered by these interesting but not overuseful metaphysical speculations. v. karma. the law of causation is formally identical with this. karma means that which is made, and i think it should be considered with strict etymological accuracy. if i place a stone on the roof of a house, it is sure to fall sooner or later; i.e, as soon as the conditions permit. also, in its ultimation, the doctrine of karma is identical with determinism. on this su

h has disturbed him. and he will accept this ignorance as a proof of how well his own system is going, since he no longer receives shocks from it. a. c. 3 hallucination especially is to be feared. light-headedness from want of food is quite sufficient explanation for many mystic raptures. i do not care to invoke hysteria and epilepsy without positive evidence. a. c. science and buddhism 92 of the metaphysical and religious theories which have been built upon the facts here stated, i have nothing to say in this place. the facts are not at the disposition of all; from the nature of the subject each man must be his own witness. i was once twitted by some shallow-pated person with the fact that my position cannot be demonstrated in the laboratory, and that therefore (save the mark) i must be a

agnosticism. it should be clearly understood, and well remembered, that throughout all these meditations and ideas, there is no necessary way to any orthodox ontology whatever. as to the way of salvation, we are not to rely on the buddha; the vicious lie of vicarious atonement finds no place here. the buddha himself does not escape the law of causation; if this be metaphysics, so far buddhism is metaphysical, but no further. while denying obvious lies, it does not set up dogmas; all its statements are susceptible of proof a child can assent to all the more important. science and buddhism 95 and this is agnosticism. we have a scientific religion. how far would newton have got if he had stuck to tycho brahe as the one guide? how far the buddha had he reverenced the vedas with blind faith? o

ALEISTER CROWLEY EQ I 1

f he had any faculty for seeing it: glasses are no good to the blind "come, come" said the magistrate "now you are beginning to confuse me. you don't really pretend that your glasses will show the truth of things, the reality; you mean that they will improve one's sight, don't you "yes" replied mr. penry "one's sight for truth, for reality "well" retorted the magistrate smiling "that seems rather metaphysical than practical, doesn't it? if your spectacles enabled one to discern the truth, i'd buy a pair myself: they might be useful in this court sometimes" and he looked about him with a smile, as if expecting applause. with eager haste, the old man took him at his word, 53 threw open his case, selected a pair of glasses, and passed them to the clerk, who handed them up to mr. brown. the ma

now for the object of this volume: 158 the augoeides.9 "lytton calls him adonai in "zanoni" and i often use this name in the note-books "abramelin calls him holy guardian angel. i adopt this "1. because abramelin's system is so simple and effective "2. because since "all" theories of the universe are absurd it is better to talk in the language of one which is patently absurd, so as to mortify the metaphysical man "3. because a child can understand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher, or great master "the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (

"the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls him "the great person "the qabalah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deeper according to the subtlety of the writer; for this 159 vision- it is all one same phenomenon, variously coloured by our varying ruachs12- is, i believe, the first and the last of all spiritual experience. for though he is attributed to malkuth,13 and the door of the path of his overshadowing, he is also in kether (kether is in malkuth and malku

ALEISTER CROWLEY EQUINOX EQ I 2

ngle though concrete "material" world. it puzzles one, too (at the time, in the very course of the analysis, to ask: if the external simple impression be made up of so many glyphs, and each of these again of many more, how can one ever return to the "pure soul? for all the while one is clearly conscious of a simple ego or "pure soul" which perceives all this. the only solution appears to lie in a metaphysical identification of monotheism and pantheism. again, one is conscious of a double direction in the phenomena. not only is it true to say that the thoughts are analysed into glyphs and so on, back to the pure soul; but also that the pure soul sends forth the glyphs, which formulate the thought. here again we must identify the atman system of hinduism centred in ego with the anatta system

d" the experience could not be better phrased. zoroaster, too "who first sprang from mind, clothing the one fire with the other fire, binding them together, that he might mingle the fountainous craters, while preserving unsullied the brilliance of his own fire "containing all things in the one summit of his hyparxis, he himself subsists wholly beyond" it is almost impossible to describe so purely metaphysical a state, which involves clearly enough a contradiction in terms. yet the consciousness is so vivid, so intense, so certain, that logic is condemned unflinchingly as puerile. the best escape for the logician is to argue that the three assertions are closely consecutive, so closely that mind thinks them one; just as the two points of a pair of compasses pressed upon certain parts of the

after all the interior angles of every triangle "are" together equal to two right-angles; and that a mental process which deduced this so accurately from a few simple axioms and definitions must be trustworthy; adding something uncomplimentary about germans and metaphysics. both are right, and both are wrong. in the world of common sense, reason works; in the world of philosophy, it doesn't. the metaphysical deadlock is a real and not a verbal one. the inner nature of things is not rational, at least so long as we are asked to define "rational" as "rationalistic" why should it be? why should the rules of golf govern the mechanics of the flight of a golf-ball? it is this fact that has made it possible for the faith-mongers to make head against the stream of philosophy. fichte is really and

n a, in the case of the beginner trying to concentrate his mind, are those 71 disturbing thoughts which analyse the very process itself. harder to destroy are they than the others, since they come no longer from memory or physical conditions, but from the practice itself, so that they cannot be shut off, but must needs be faced and conquered directly. in the mystic world, we come to those strange metaphysical ecstasies which (i am convinced) lie behind many philosophical dogmas. st. athanasius had probably experienced something of this type when he penned his insane creed. so the hindus with their attempts to affirm parabrahma by denying him all qualities, their dogmas of the "pairs of opposites" their assertion of sat-chit-ananda as transcending these pairs; so too perhaps with herbert sp

ALEISTER CROWLEY EQUINOX EQ I 3 3

s a confirmed and habitual adulterer. it would be easy to argue with hegel- huxley that he who thinks of an act commits it("cf" jesus also in this connection, thought he only knows the creative value of desire, and that since a and not-a are mutually limiting, therefore interdependent, therefore identical, therefore identical, he who forbids an act commits it; but i feel that this is no place for metaphysical hair-splitting; let us prove what we have to prove in the plainest way. i would premise in the first place that to commit adultery in the divorce court sense is not here in question. it assumes too much proprietary right of a man over a woman, that root of all abomination_ the whole machinery of inheritance, property, and all the labyrinth of law. we may more readily suppose that the

ii. theory and inferences. part iii. practical mysticism "the book is replete with sound, scholarly, cogent and practical reasoning, on the scientific and religious, as well as on the psychic side_ light [t.p.'s weekly "temperately and carefully written, and is in every way superior to the average spiritualistic publication "in every way worthy of study_ christian world. the wisdom of plotinus. a metaphysical study, by c. j. whitby, m.d. 120 pp. crown 8vo, cloth gilt, 2s. net. a treatise on the metaphysical doctrines of the great neoplatonic philosopher. contents_ life of plotinus. ancient and modern methods. neoplatonism. matter. the universe. individuality. the problem of evil. providence and the individual. demons and the demonic faculty. concerning love and emotions. substance or corpo

ALEISTER CROWLEY EQUINOX EQ I 4 2

g was he from his lengthy "cure in that fashionable spa pralaya that he was not in the least fatigued. it was the loi du r pos hebdomadaire that had made him throw down his tools "anyway, the job's finished" he said, looking round him complacently. even his critical eye assured him that it was very good. and indeed ti must be admitted that he had every right to crow. with no better basis than the metaphysical absolute of the qabalists he had unthinkably but efficiently formulated infinite space, filled the said space with infinite light, concentrated the light into a smooth-pointed whitehead (not the torpedo) and emanated himself as four hundred successive intelligences all the way from risha qadisha in atziluth down to where intelligence ends, and england begins. 201 he took a final surve

ress "snappers, one pace forward, march "prepare to stop leak "stop leak" but the matter was not thus easily settled. after five hours' strenuous work, the little spirit was exhausted,and the hole apparently no nearer being filled than before. he returned to the great white spirit "beg pardon, sir" he said "but i can't fill that there 'ole nohow "no matter" answered the great white spirit, with a metaphysical double entendre "you may go" if anything, the crack was bigger than before, it seemed to him "this" he said "is clearly the job for bartzabel" and he despatched a "speed" message for that worthy spirit. bartzabel lost no time in answering the summons. of flaming, radiant, far- darting gold was his crown; flashing hither and thither more swiftly than the lightning were its rays. his he

ALEISTER CROWLEY EQUINOX EQ I 4

hall no longer "believe" in a benevolent god or otherwise, but shall, at least partially, know and understand him as he is or is-not "i can't learn this" is the groan of a schoolboy and not the exclamation of a sage. no doctor who is worth his salt will say "i can't tackle this disease; he says "i "will" tackle 50 this disease" so also with the unknowable, god" priori" first cause, etc, etc, this metaphysical sickness can be cured. not certainly in the same manner as small-pox can be; for physicians have a scientific language wherein to express their ideas and thoughts, whilst a mystic too often has not; but by a series of exercises, or a system of symbolic teaching, which will gradually lead the sufferer from the material to the spiritual, and not leave him gazing and wondering at it, as

effect. thus a good action produces a good reaction, and a bad one a bad one. this presupposes a code of morals, furnished by what?210 we cannot call it atman, conscience, 131 of soul; and a selecting power, which however is strenuously denied by the rigid law of cause and effect. however the mental eyes of the vast majority of his followers were not so clear as to pierce far into the darkness of metaphysical philosophy, and so it happened that, where the idealism of the ved nta had failed the realism of buddhism succeeded.211 this denial of a universal atman, and a personal atman, soon brought the ethical and philosophical arguments of gotama up against a brick wall (kant's" priori. as we have seen he could not prop up a fictitious beginning by the supposition of the former, and he dared

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

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 the chemist placed the number of the known elements between seventy and eighty. about twenty years ago, however

but very few of us can control the mind. most of us are controlled by our desires, and by our thoughts. but the time is coming when we shall consciously control our threefold lower nature. time will then not exist for us at all. we shall have that continuity of consciousness upon the three planes of being physical, emotional, and mental which will enable us to live as does the logos, in that very metaphysical abstraction, the eternal now. another power of the soul is psychometry. now what is psychometry? it might be defined as the ability to take a tangible something, belonging perhaps to an individual, and through the medium of that, to put oneself en rapport with that individual, or with a group of individuals. psychometry is the law of association of ideas applied to the vibratory quali

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ple. the principle of mind; that faculty in man which is the intelligent thinking principle, and which differentiates man from the animals. fohat. cosmic electricity; primordial light; the ever-present electrical energy; the universal propelling vital forces the ceaseless destructive and formative power; the synthesis of the many forms of electrical phenomena. guru. spiritual teacher. a master in metaphysical and ethical doctrines. hierarchy. that group of spiritual beings on the inner planes of the solar system who are the intelligent forces of nature, and who control the evolutionary processes. they are themselves divided into twelve hierarchies. within our planetary scheme, the earth scheme, there is a reflection of this hierarchy which is called by the occultist the occult hierarchy. t

dopted by theosophists to indicate a continent that, according to the secret doctrine of the east, preceded atlantis. it was the home of the third root race. logos. the deity manifested through every nation and people. the outward expression, or the effect of the cause which is ever concealed. thus, speech is the logos of thought, hence it is aptly translated by the "verbum" and the "word" in its metaphysical sense (see john 1:1-3. lord of civilisation (see mahachohan) lords of the flame. one of the great hierarchies of spiritual beings who guide the solar system. they took control of the evolution of humanity upon this planet about 18 million years ago, during the middle of the lemurian, or third root race. macrocosm. the great universe, literally; or god manifesting through his body, the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

resulted in the archetypal form of all manifestation from a god to man, and an atom. on the third plane which, is primarily the plane of brahma, this electrical force showed itself in intelligent purpose. the will-to-be, and the form desired, are correlated by intelligent purpose underlying all. this intelligent purpose, or active will, utilising an instrument, brings us to that most difficult of metaphysical problems, the distinction between will and desire. it is not possible here to handle this delicate subject, save simply to point out that in both will and desire, intelligence or manas is a fundamental factor, and must be recognised. this permeating principle of manas colouring as it does both the will aspect and the desire aspect is the cause of much confusion to students, and clarit

gos, and equally with the work of a heavenly man and of man, of the human monad. students should also bear in mind another point that is often forgotten, which is that every plane can be studied and divided in two ways: first. the seven subplanes can be divided into the higher three planes or the abstract planes, and the lower four or the concrete planes. this division is the best and most purely metaphysical, for it embodies the entire idea of the self, the not-self, and the intelligence, with their synthesis, which produces the objective universe, whether solar system, planetary scheme, or human incarnation. in connection with the logos it is fully discussed and illuminatingly considered in the first volume of the secret doctrine, where the work of the father and the mother in producing

esired ends, such as the aligning of the ego, the influencing of groups, the making of contact with the occult hierarchy, the co-operation with the devas in order to further the constructive ends of evolution, and many other objects which will grow out of the scientific comprehension of the constitution of man, the nature of vibration or radioactivity, and the demonstrated reality of the hitherto metaphysical hypothesis and religious dogma of the unseen world of thought and of spiritual existence. increased facility in approaching the path. this will be based on the fact that so many of the then existent humanity will have personal knowledge of the ruling powers and forces, will perhaps be on the probationary path, or will be initiates of the first degree. thus the present scepticism will

or any incarnation (3) building into the causal body that which is required for its completion. in the early stages this work is comparatively small but as the third stage of development is reached, and the man is demonstrating character and ability, their work is rapidly increased, and they are kept fully occupied in the work of perfecting the egoic body, in expanding the egoic consciousness, if metaphysical terms are preferred. all this is accomplished by means of the material furnished by the lower self. when that lower personality becomes gradually radioactive, these radiations are attracted to the positive ego, and are absorbed into its nature through the activity of the solar angels. these three activities are the main work of the solar pitris where man is concerned. where the group

ps if the methods and purposes of their work are studied from the standpoint of subjective energy, and not so specifically of the material form. this point of view can be gleaned most easily from a consideration of the animating impulse lying behind all world groups which are particularly consecrated to the uplift of the race. this will necessarily include all political, religious, scientific and metaphysical organisations. it will be found that each and all are definitely related and have a point of at-one-ment with certain of the numerous occult bodies which are (usually unknown to the affiliated group) responsible for the vitalisation of the principal units in any of these organisations doing this pioneer work. this first path is the one that keeps a man linked to the hierarchy which is

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

enable the mind to register the world of subjective realities, of intuitive perception and of abstract ideas. this is the high heritage of the mystic, but seems as yet not to be within the grasp of the average man. the problem facing the human family today in the realms both of science and of religion results from the fact that the follower of both schools finds he is standing at the portal of a metaphysical world. a cycle of development has come to an end. man, as a thinking, feeling entity, seems now to have arrived at a fair measure of understanding the instrument with which he has to work. he is asking himself: what use is he to make of it? where is the mind, which he is slowly learning to master, going to lead him? what does the future hold for man? something, we feel, of greater bea

ee of the possibility and validity of experiment "man is a bridge. even the superman, 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 w

and all of our mental power has been concentrated upon the control and utilization of material things, the- 8- from intellect to intuition copyright 1998 lucis trust perfecting of physical comforts, and the accumulation of possessions. in the east, where the spiritual realities have been more uniformly held, mental power has been used in concentration and meditation and in deep philosophical and metaphysical study, but the masses of the people, not capable of these activities, have been left in peculiar and strikingly terrible conditions, from the standpoint of physical living. through the blending of the achievements of the two civilizations (now going on with increasing rapidity) a balance is being struck by means of which the race as a whole will be able to demonstrate its full potency

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

one life, the monad, energy. again we must remember that understanding as to the nature of this one life is purely relative. those who are engrossed in the form side of existence think in terms of physical vitality, of feeling, impulse, or of mental force and do not pass beyond that unified life-consciousness of which all the above are differentiations. those again who are interested in the more metaphysical approach and in the soul-life more than in the form aspect express their concept in terms of soul manifestation and passing beyond the personal selfish reactions of the body nature think in terms of life, in terms of quality, of group will or power, group coordination or love-wisdom, and of group intelligence or knowledge, covering all by the generic term of brotherhood. but even that

hurch all most necessary and all inherent in the great plan, but which (divorced from their eternal context) lead to the over-emphasis of certain divine expressions, and the overlooking of other as vital manifestations of the divine consciousness. is far wider and more inclusive than their manifestation through the medium of religious and mystical literature and organisations for the imparting of metaphysical truth. power, purpose and will are divine qualities and expressions, and show themselves with equal clarity through a mussolini or through a pope. in both cases the mechanism of expression modifies and steps down the qualities and serves as a handicap. a potent personality may- 229- a treatise on white magic copyright 1998 lucis trust function in any field of human expression and his

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

but if influenced by the first, fourth, fifth or seventh rays, this is changed, and under the fifth he will be a master of the pen. the curing of disease by the third ray man would be by the use of drugs made of herbs or minerals belonging to the same ray as the patient whom he desires to relieve. the method of approaching the great quest, for this ray type, is by deep thinking on philosophic or metaphysical lines till he is led to the realisation of the great beyond and of the paramount importance of treading the path that leads thither- 129- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the fourth ray of harmony through conflict special virtues: strong affections, sympathy, physical courage, generosity, devotion, quickness of intellect and perc

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

, and will be recognised. 4. when this takes place, the consciousness of our humanity will then merge with that underlying consciousness of the whole, which recognises no pain or sorrow and has, therefore, slipped out of the realisation which predominantly governs the consciousness of the three great lives in our solar system. 5. it is this dimly sensed truth which lies behind the highest type of metaphysical thought, such as christian science, unity, divine science, and the emphasis laid by christianity and the esoteric schools upon the at-one-ment. this instinct towards betterment through sacrifice is itself diverse. there is, first of all, the instinct towards individual betterment, which leads to selfishness, to a grasping, and to an orientation of the materially-minded towards materia

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

uman being; no theology is taught; the student is under no compulsion to accept any interpretation or presentation of truth; he can accept or reject the fact of the masters, of the hierarchy, of reincarnation, or of the soul and still remain a member of the school in good standing. no loyalty is expected or asked, either to the school or to a.a.b. students can work in any of the occult, esoteric, metaphysical or orthodox groups and churches and still be members of the school. they are asked to look upon such activities as fields of service wherein they can express any spiritual help they may have gained through their work in the school. leaders and senior workers in many occult groups are working in the arcane school, but they feel perfectly free to give their time, loyalty and service to

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ine energy (extra-planetary energy) is destined to bring peace eventually upon earth, through the expression of goodwill. this goodwill will bring about right human relations. humanity registered (unconsciously, of course) the first impact of this energy in may, 1936, and again in june, 1945. 2. the evolutionary force to which we give the name "the christ consciousness (a term largely used by the metaphysical groups in the world today) focussed itself in the person of the christ in a manner hitherto unknown. this is the potency, latent in every human heart which was described by st. paul as "christ in you, the hope of glory (col. i.27, and is that which, under evolutionary law, brings a man eventually into the kingdom of god and "unto the measure of the stature of the fullness of christ (e

even when interested in such a cause as that of the return of christ; fear of the future or the love of purchasing, or the desire to give presents, or failure to realise that many small sums mount up into very large sums all these things militate against financial generosity and the reason always seems adequate. therefore, the second prerequisite is for everyone to give as they can. thirdly, the metaphysical schools and the esoteric groups have given much thought to this business of directing money into channels which appeal to them. the question is often asked: why do the unity school of thought, the christian science church, and many new thought movements always manage to accumulate the required funds whilst other groups, and particularly the esoteric groups, do not? why do truly spirit

uly spiritual workers seem unable to materialise what they need? the answer is a simple one. those groups and workers who are the closest to the spiritual ideal are as a house divided against itself. their main interest is on abstract, spiritual levels and they have not apparently grasped the fact that the physical plane, when motivated from the spiritual levels, is of equal importance. the large metaphysical schools are focussed on making a material demonstration, and so great is their emphasis and so one-pointed is their approach that they get what they demand; they have to learn that the demand and its answer must be the result of spiritual purpose, and that that which is demanded must not be for the use of the separated self or for a separative organisation or church. in the new age wh

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

eas of god, his jealousy, his spirit of revenge and a great deal of bloodthirstiness. we are told that great musicians hear their symphonies and chorales with an inner ear and then transfer it into musical notation. from whence do our greatest poets and artists down the ages get their inspiration? all from some inner source of beauty. this whole subject has been made difficult because of the many metaphysical and spiritualistic writings which are of so low an order of intelligence and so ordinary and mediocre in their content that educated people laugh at them and cannot be bothered to read them. i want to show, therefore, that there is another kind of impression and inspiration which can result in writings far above the average and which convey teaching needed by coming generations. i say

significance of this book will only be appreciated towards the close of this century. it is of a profundity and a depth of technical knowledge which lies beyond the understanding of the ordinary reader. it is also a bridging book because it takes certain basic, oriental ideas and phrases and introduces them to the occidental student, whilst at the same time it makes practical the sometimes vague, metaphysical concepts of the east- 134- the unfinished autobiography copyright 1998 lucis trust a third unique thing which the tibetan has accomplished, and this within the last few months, has been to present the platform and certain indications as to rituals upon which the new world religion can be founded. the need has long been apparent for some point of contact between the exoteric religions

is taught and the student is under no compulsion to accept any interpretation or presentation of truth. a member of the school can accept or reject the fact of the masters, of the hierarchy, of reincarnation, or of the soul and still remain a member of the school in good standing. no loyalty is expected or asked, either to the school or to a.a.b. students can work in any of the occult, esoteric, metaphysical or orthodox groups and churches and still be members of the arcane school. they are asked to look upon such activities as fields of service wherein they can express any spiritual help they may have gained through their work in the school. leaders and senior workers in many occult groups are also working in the arcane school, but feel perfectly free to give their time, loyalty and serv

e referring to the ever-existing esoteric school, which is present in every part of the world, having no name, represented by no exoteric organisation and having no recognised leaders. this one true school has eternally met the need of seekers who down the ages have demanded entrance to the mysteries and have found admittance, after fulfilling the requirements. i refer to the numbers of mystical, metaphysical, theosophical, rosicrucian and occult orders which are everywhere to be found. these organisations are composed of groups of people with devoted spiritual intention, animated by great aspiration and gathered around some teacher and some body of teaching. the teacher supplies them with his personal interpretation of standard, occult information, emphasises the need for character-buildi

ricism has been good, preparatory work. it has brought to the attention of the general public the nature of the secret doctrine, of the esoteric teaching and of the inner government of the world. the fact of the existence of the masters of the wisdom as they work in the planetary hierarchy under the direction of the christ has been widely presented, either in terms of orthodox theosophy, of hindu metaphysical speculation or under christian terminology. much knowledge has been imparted. the intricate process of divine creation, and the consequent manifestation of god, bring much mental stimulation and mental unfoldment but frequently little real understanding. esoteric schools are occupied with promoting the growth of understanding. certain elementary rules, intended primarily for the purif

he gap between the esoteric schools of the past and the true schools which will later appear. these facts might be- 151- the unfinished autobiography copyright 1998 lucis trust summarised as follows: 1. esoteric schools in the past these are the schools with which we are most familiar, such as the inner schools of the many theosophical groups, the rosicrucian orders and the countless mystical and metaphysical organisations. they are definitely exoteric in nature but are useful in challenging public interest. they convey much useful information about the three worlds of human evolution the physical world, the world of the emotions and the mental world. they are definitely for neophytes upon the path of probation. they are concerned with the heart approach to god and with the deep human inst

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

of a magnetic healer, and also be a trained medical man or surgeon. much of the healing now done is worse than useless, because the three above mentioned conditions are lacking. most doctors, especially those who are called general practitioners, are good psychologists and they have also a sound knowledge of symptoms and of anatomy and of curative measures which are usually lacking in the average metaphysical healer. but they are entirely ignorant of one great field of knowledge that concerning the energies which meet and war within the human frame and of the potencies which can be set in motion if certain esoteric truths are admitted in place. until they work with the etheric body and study the science of the centres, they can make little further progress. the esoteric healer knows much a

ith this relatively dangerous subject until such time as a sound medical, surgical and neurological training of a technical nature is combined with an equally sound psychological understanding, plus a measure of spiritual vision. the ideal physician and surgeon is the man who is also a metaphysician; to the lack of this combination much of the present difficulty and confusion can be ascribed. the metaphysical header today is so engrossed by that which is not the body that he is far less useful to the sick, diseased and damaged human being than is the practical physician. the average metaphysician, no matter by what label he calls himself, has a closed mind; he overemphasises the divine possibilities to the exclusion of the material or physical probabilities. complete- 67- a treatise on the

knowledge and energy-control is required by the true healer. 10. power to utilise both the exoteric and esoteric methods of healing. the healer will employ "methods of occult healing though the ordinary medical and surgical methods will not be withheld" i have constantly emphasised the god-given nature of experimental medicine which is a phrase qualifying medicine today, and qualifying still more metaphysical healing. there is no need to call in a spiritual healer for broken bones or for those difficulties which orthodox medicine has already mastered. however, the patient's general morale and condition can be justifiably helped whilst wise surgery and ameliorating medical knowledge are applied. this the usual so-called metaphysical healer is apt to ignore. healers will be divided eventuall

ent world war will be found to be a tremendously increased capacity for nervous reaction. this nervous receptivity is at present abnormal and the results are sad. the reason for this is that the nervous apparatus of the average human being (and by that i mean his nervous system, plus the nadis which underlie it) is not yet adequate to the demands upon it. time, however, will adjust all this. both metaphysical healers and orthodox medical men at this time are apt to repudiate each other with much violence. taking it as a whole, the orthodox physician is less rabid and exclusive than the modern metaphysician. they know too well the limitations of their present medical attainments. but the so-called spiritual healer recognises at present no limitations, and this definitely constitutes a weakn

s may benefit thereby. i would recall to your attention the fact that both groups have much to do the one in penetrating into the realm of the subtle and the intangible (and this is rapidly being done, and the other in descending from its vague abstractions and impractical generalisations in order to learn to recognise the facts anent the objective and the tangible; this is not as yet being done; metaphysical healing, so-called, is lost amidst a mist of words and high-sounding affirmations. the sincerity of the majority of those who belong to these schools of thought is unquestioned; their motives are almost uniformly sincere and good. in both groups charlatans are to be found and also a small a very small minority of self-seeking and ignorant exploiters of men. among them are numbered bot

ities which it is essential that all healers endeavouring to work with the new type of esoteric healing must master; what i said, therefore, is of major importance. each point made by me could form the basis of prolonged discussion, but (in this treatise) that is not possible, for i seek only to give indication of future possibilities. i seek also to foment distrust in the present approach of the metaphysical world to this subject of disease and its cure, and to undermine if i may use so drastic an expression the confidence of the public in the so-called new age modes of healing, in the methods of the christian scientist, of mental science, and of all those schools of thought which deal with healing from the angle of affirmation affirmation of man's divinity and the claim that that inheren

resistance in the vehicles of expression; this resistance will localise itself in the area of the physical body and produce a point of friction; this friction, in its turn, produces a condition or an area of inflammation. this eventually leads to disease of some kind or another. it is possible, is it not, that you have here another clue a clue to a problem which has caused so much concern in the metaphysical world: why do advanced people, spiritual leaders and those oriented to the spiritual life, suffer so frequently from physical difficulties? it is probably because they are at the stage where the energy of the soul, pouring through the physical body, meets resistance from that body of a correspondingly intense kind. this friction set up is so acute that disease is promptly the result

so must likewise disappear. the obvious and simplest meaning of the fifth ray mode of healing is that the healer, working scientifically and largely on concrete levels, employs all aids to bring about a cure, starting with appropriate physical care and passing on to subtler modes of healing. again i would point out that physical aid can be as divinely used as the more mysterious methods which the metaphysical healer of the present time believes to be so profoundly more effective. just as all modern knowledge, developed on the physical plane, through the personalities of men and women of insight and genius everywhere, is useful to the disciple and initiate, in time and space, so it is with the medical sciences. just as right application of these varying sciences has to be made by the discip

e healer is at work. all work becomes spiritual when rightly motivated, when wise discrimination is employed and soul power is added to the knowledge gained in the three worlds. the dynamic use of energy in one of its seven streams, added to the sane understanding and work of the modern physician, aided by the healer (who works as does a catalyst, can produce miracles when destiny so ordains. the metaphysical healer who works solely on the subtler levels is like the spiritual worker who fails so constantly to precipitate the needed financial assets on the physical plane. this is caused frequently by a subtle though usually unrecognised sense of superiority with- 420- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust which the average healer and the esoter

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

sertion of this revealed fact was an essential piece of knowledge in the world, prior to the externalisation of the ashrams or, my brother, of the hierarchy. the thought that all is energy has already been accepted by modern science, and the concept of vision (the first step towards understanding the use of the spiritual eye) is already part of the teaching of modern philosophy and of many of the metaphysical schools. 2. the will is fundamentally an expression of the law of sacrifice. paradoxically we found that when the spiritual will was even in a small measure expressing itself, there was no such thing as sacrifice. incidentally, we considered the great exponents and the great field of sacrifice, considering the great life in which we all, as well as all other forms, live and move and h

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ded, await the appearance of an avatar who will transmit from god the needed world message or new type of energy. prophecy and astrology indicate a coming one and their many differing opinions seem to converge on him; occultists invoke everywhere the forces of light and call for the appearance of that extra-planetary potency to whom they give the title "spirit of peace" those with no religious or metaphysical bias recognise, however, that all times of emergency seem ever to evoke some liberator or some man or group of men who are capable of changing world affairs and inaugurating under the stress and strain of the times the new and needed fresh cycle of civilisation and culture. many refrain from specification of the requirements of such a coming one today, because of the magnitude and pla

re and a fixed, unalterable determination to make that vision fact in human experience. this better world is to be a world in which the spiritual values will control, viewing those values as that which is good and right for the whole of humanity and not simply as religious and theological interpretations. spiritual perception has become inclusive and now concerns the physical plane as well as the metaphysical. it is not perhaps easy for you to realise the importance of this development which again in the face of all contending forces has enabled men to recognise that the kingdom of god must function on earth; that it must be externalised and that it need not be some distant point of wishful thinking but should condition man's daily life and control all his planning for the future. for this

nothing, even when interested in such a cause as that of the return of the christ; fear, or the love of purchasing, or the desire to give presents, or failure to realise that many small sums mount up into very large sums all these things militate against financial generosity, and the reason always seems adequate. therefore, the second prerequisite is for everyone to give as they can. thirdly, the metaphysical schools and the esoteric groups have given much thought to this business of directing money into channels which appeal to them. the question is often asked: why do the unity school of thought, the christian science church, and many new thought movements always manage to accumulate the required funds, whilst other groups, and particularly the esoteric groups, do not? why do truly spiri

uly spiritual workers seem unable to materialise what they need? the answer is a simple one. those groups and workers who are the closest to the spiritual ideal are as a house divided against itself. their main interest is on abstract spiritual levels, and they have not apparently grasped the fact that the physical plane, when motivated from the spiritual levels, is of equal importance. the large metaphysical schools are focussed on making a material demonstration, and so great is their emphasis and so one-pointed is their approach that they get what they demand; they have to learn that the demand and its answer must be the result of spiritual purpose, and that that which is demanded must not be for the use of the separated self or for a separative organisation or church. in the new age wh

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

m, a vision, a theory, a process of wishful thinking, an hypothesis or an urge. it is realised as an innate necessity and as inevitable. it connotes death, but death as beauty, as joy, as spirit in action, as the consummation of all good. it will be obvious, therefore, that the interpretation of these rules must involve capacity to pass beyond the usual attitudes and what one might call the usual metaphysical and theosophical platitudes, and to see life as the hierarchy sees it. this means that life is approached from the angle of the observer and not from that of a participator in actual experiment and experience in the three worlds. this observer is different to the observer on the probationary path. most of the experiment and experience has been left behind, and a new orientation to a w

AN INTRO TO STUDY OF THE KABALAH

ed ten sephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadow of the tenth sephira--the malkuth, or kingdom of the world of shells or material objects. small wonder then at the slightness of the ideal man can form of the divine. at other times we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished on the description of god; imagery although grouped and clustered around the emblem of an exalted humanity, yet so inflated, so extravagantly magnified, that the heavenly man is lost sight of in the grandeur and tenuity of the word painting of the divine portrait. divine anthropomorphism it may be, but an anthropomor

BALANONES TEMPLE OF SET FAQ

t. this heightened sense of self being, itself the result of polaric constituents- its me, in this other thing called a body- becomes a building block of a personal methodology based upon knowledge, intuition, learning and change as a result of the preceding. the results of xeper are manifestations into the world of ideas, art, science and culture. for the individual the results of xeper become a metaphysical departure point for developing a bond with the prince of darkness by creating a matrix of linked ideas whose path leads towards the genesis of self being. you'll find another comment or two concerning xeper in the ref document. 2.2 initiation- what do those necklaces and medallions mean? the temple of set is an initiatory organization, dedicated to the initiation and growth of its mem

tian, jewish, hindu, scientologist, and other religions also paid their fair taxes. but as long as they are tax exempt, we'll save our money this way also) yes, setian priests are able to perform legally binding marriage ceremonies. 3.2 set set is the most ancient name for the prince of darkness, given to the prince of darkness in ancient (pre-dynastic) egypt. whether set exists as an independent metaphysical being, or whether he's a symbol for man's most individualistic attributes, is a topic always under discussion somewhere in the temple of set. you may also be interested in essays concerning the prince of darkness provided by balanone (http//www.bigfoot.com/ balanone/pod.html) and "concerning our patron" by high priest don webb (http//www.bigfoot.com/ balanone/patron.html. 3.3 the gift

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

each of the four corners (figures 16 and 17. this is the most popular pattern for the ma..ala, though there are numerous variations (figure 18. within the intermediate spaces there tend to be other buddhas and bodhisattvas or various ornate gardens and animals, and an array of important buddhist symbols. david snellgrove provides the most succinct examination of the ma..ala, stating that it is a metaphysical representation of the mind and pure realm of the central buddhist deity. this buddhist deity belongs to a five-part buddha family, with the key deity at the center, the four other buddhas in the immediate surroundings facing all four directions, and the consorts of these four buddhas residing in the intermediate quadrants between the cardinal directions. other bodhisattvas representin

ot make this contrast, nor does he seem to be aware of the galactic polity model. regarding these various meanings of the ma..ala, snellgrove focuses strictly on its religious purpose and davidson provides a sociopolitical perspective. davidson considers his research to work contrariwise to snellgrove s in one respect. snellgrove s religious definition of the ma..ala functions from an archetypal, metaphysical realm downward to influence the monastic and political institutions of buddhism. by contrast, davidson believes that it is rather the structure of north indian political institutions that provided a ready model to comprehend the metaphysical realms of the buddhas. these buddhas in turn represented the spiritual kings of all existence in contrast with the temporal kings of the various

BLAVATSKY H P ANTHROPOGENESIS

dom" is mercury, or budha (b) the modern commentary explains the words as a reference to a well-known astronomical fact "that mercury receives seven times more[[footnote(s[[footnote continued from previous page] law of buddha" as schlagintweit believes, but real living men, some superior to men by virtue of their occult knowledge, and the protectors of buddha's law, inasmuch as they interpret his metaphysical tenets correctly, others inferior morally as being black magicians. therefore it is truly declared that gautama buddha "is said to have taught them a more philosophical religious system than to men, who were not sufficiently advanced to understand it at the time of his appearance (schlagintweit's "tibetan buddhism* the mandragora is the mandrake of the bible, of rachel and leah. they

meant, esoterically, that mankind and all animal life bad stepped out of the divine spiritual circle and fallen into physical male and female generation. this sign, from the end of the third race, has the same phallic significance as the "tree[[footnote(s* in the esoteric philosophy it is male and female, or hermaphrodite; hence the bearded venus in mythology* therefore, putting aside its religio-metaphysical aspect, the cross of the christians is symbolically far more phallic than the pagan svastica[[vol. 2, page] 31 the horses of sukra's car. of life" in eden anouki, a form of isis, is the goddess of life; and ank was taken by the hebrews from the egyptians and introduced by moses, one learned in the wisdom of the priests of egypt, with many other mystical words. the word ank in hebrew

universe. the mystic system contains the[[diagram, the central point; the 3 or[[diagram; the five[[diagram, and the seven or[[diagram, or again[[diagram; the triangle in the square and the synthesizing point in the interlaced double triangles. this for the world of the archetypes. the phenomenal world receives its culmination and the reflex of all in man. therefore he is the mystic square- in his metaphysical aspect- the tetraktis; and becomes the cubeon the creative plain. his symbol is the cube unfolded* and 6 becoming 7, or the[[diagram] three crossways (the female) and four vertically; and this is man, the culmination of the deity on earth, whose body is the cross of flesh, on, through, and in which he is ever crucifying and putting to death the divine logos or his higher self "the uni

dhyan chohans, the minor logoi (the elohim, collectively, who, in their turn, shed it on the objective universe. but in the kabala- re-edited and carefully adjusted to fit the christian tenets by the kabalists of the xiii. century- the three lights are described as (1) the clear and penetrating, that of jehovah (2) reflected light; and (3) light in the abstract" this light abstractly taken (in a metaphysical or symbolical sense) is alhim (elohim god[[footnote(s* see "masonic review" cincinnati, june 1886, art. kabala no. 6* see "isis unveiled" vol. ii, pp. 300 et seq, for a proof of the antiquity of the decimal system of figures[[vol. 2, page] 38 the secret doctrine. while the clear penetrating light is jehovah. the light of alhim belongs to the world in general, in its allness and genera

stion, regardless of the vagaries and sophisms of both the materialistic and the psychological modern sciences. to some extent, it is admitted that even the esoteric teaching is allegorical. to make the latter comprehensible to the average intelligence, requires the use of symbols cast in an intelligible form. hence the allegorical and semi-mythical narratives in the exoteric, and the (only) semi-metaphysical and objective representations in the esoteric teachings. for the purely and transcendentally spiritual conceptions are adapted only to the perceptions of those who "see without eyes, hear without ears, and sense without organs" according to the graphic expression of the commentary. the too puritan idealist is at liberty to spiritualise the tenet, whereas the modern psychologist would

l forms above and below. before he arranged himself in his form had not been formed all those whom he desired to form, and all worlds have been destroyed. they did not remain in their places, because the form of the kings had not been formed as it ought to be, and the holy city had not been prepared (zohar iii, 135a; 292a idra zootah. brody, etc) now the plain meaning of these two allegorical and metaphysical disquisitions is simply this: worlds and men were in turn formed and destroyed, under the law of evolution and from pre-existing material, until both the planets and their men, in our case our earth and its animal and human races, became what they are now in the present cycle: opposite polar forces, an equilibrized compound of spirit and matter, of the positive and the negative, of th

ive kabala- the "chaldean book of numbers" we have said so in "isis unveiled "we find it rather unwise on the part of catholic writers to pour out their vials of wrath in such sentences as these 'in a multitude of pagodas, the phallic stone, ever and always assuming, like the grecian batylos, the brutally indecent form of the lingham. the maha deva' before casting slurs on a symbol whose profound metaphysical meaning is too much for the modern champions of that religion of sensualism par excellence, roman catholicism, to grasp, they are in duty bound to destroy their oldest churches, and change the form of the cupolas of their own temples. the mahody of elephanta, the round tower of bhangulpore, the minarets of islam- either rounded or pointed- are the originals of the campanile column of

grandest and oldest allegory of the aryan mystics, who, after the destruction of the atlantean[[footnote continued on next page[[vol. 2, page] 94 the secret doctrine. of these were nirmanakayas from other manvantaras. hence we see them, in all the puranas, reappearing on this globe, in the third manvantara, as kings, rishis and heroes (read third root-race. this tenet, being too philosophical and metaphysical to be grasped by the multitudes, was, as already stated, disfigured by the priesthood for the purpose of preserving a hold over them through superstitious fear. the supposed "rebels" then, were simply those who, compelled by karmic law to drink the cup of gall to its last bitter drop, had to incarnate anew, and thus make responsible thinking entities of the astral statues projected by

e great serpent of vishnu, on the thousand headed sesha-ananta, in the depths of patala, the hindu naraka or hell? it does: but what is ananta? as sesha, it is the almost endless manvantaric cycle of time, and becomes infinite time itself, when called ananta, the great seven-headed serpent, on which rests vishnu, the eternal deity, during pralayic inactivity. what has satan to do with this highly metaphysical symbol? the svastica is the most philosophically scientific of all symbols, as also the most comprehensible. it is the summary in a few lines of the whole work of creation, or evolution, as one should rather say, from cosmo-theogony down to anthro[[vol. 2, page] 99 the hammer of thor. pogony, from the indivisible unknown parabrahm to the humble moneron of materialistic science, whose

BLAVATSKY H P COSMOGENESIS

ervous ether. 531 the senses and their action. 535 too much "life" may kill. 539- ix. the solar theory. 540 the primordial element. 542 elements and meta-elements. 546 the tree of life and being. 549 prof. crookes on the elements. 552- x. the coming force. 554 mr. keeley, an unconscious occultist. 557 inter-etheric waves. 561 the secrets of sound and odour. 565- xl. on the elements and atoms. 566 metaphysical chemistry. 569 what are the seven planets. 575 the cyclic fall of the gods. 577[[vol. 1, page] xvi contents. page. xii. ancient thought in modern dress. 579 all-potential unity. 583 the "seventh" in chemistry. 585- xiii. the modern nebular theory. 588 forces are emanations. 591 what is the nebula. 595- xiv. forces- modes of motion or intelligences. 601 the vital principle. 603 occult

birth. hence dzan, djan phonetically, the "book of dzyan* mr. beglor, the chief engineer at buddhagaya, and a distinguished archaeologist, was the first, we believe, to discover it[[vol. 1, page] xxi introductory. sophy of these teachings, once that they were transplanted from the secret and sacred circle of the arhats, during the course of their work of proselytism, into a soil less prepared for metaphysical conceptions than india; i.e, once they were transferred into china, japan, siam, and burmah. how the pristine purity of these grand revelations was dealt with may be seen in studying some of the socalled "esoteric" buddhist schools of antiquity in their modern garb, not only in china and other buddhist countries in general, but even in not a few schools in thibet, left to the care of

consciousness. even our western thinkers have shown that consciousness is inconceivable to us apart from change, and motion best symbolises change, its essential characteristic. this latter aspect of the one reality, is also symbolised by the term "the great breath" a symbol sufficiently graphic to need no further elucidation. thus, then, the first fundamental axiom of the secret doctrine is this metaphysical one absolute- be-ness- symbolised by finite intelligence as the theological trinity. it may, however, assist the student if a few further explanations are given here. herbert spencer has of late so far modified his agnosticism, as to assert that the nature of the "first cause* which the occultist more logically derives from the "causeless cause" the "eternal" and the "unknowable" may

in thought from this (to us) absolute negation, duality supervenes in the contrast of spirit (or consciousness) and matter, subject and object. spirit (or consciousness) and matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the absolute (parabrahm, which constitute the basis of conditioned being whether subjective or objective. considering this metaphysical triad as the root from which proceeds all manifestation, the great breath assumes the character of precosmic ideation. it is the fons et origo of force and of all individual consciousness, and supplies the guiding intelligence in the vast scheme of cosmic evolution. on the other hand, precosmic root-substance (mulaprakriti) is that aspect of the absolute which underlies all the object

esoteric and the christian trinities. the mystics and the philosophers, the eastern and western pantheists, synthesize their pregenetic triad in the pure divine abstraction. the orthodox, anthropomorphize it. hiranyagarbha, hari, and sankara- the three hypostases of the manifesting "spirit of the supreme spirit (by which title prithivi- the earth- greets vishnu in his first avatar- are the purely metaphysical abstract qualities of formation, preservation, and destruction, and are the three divine avasthas (lit. hypostases) of that which "does[[footnote(s* it is not the physical organisms that remain in statu quo, least of all their psychical principles, during the great cosmic or even solar pralayas, but only their akasic or astral "photographs" but during the minor pralayas, once over-tak

ose as an axe for fine carving" one has to acquire paramartha lest one should become too easy a prey to samvriti- is a philosophical axiom- stanza i- continued. 7. the causes of existence had been done away with (a; the visible that was, and the invisible that is, rested in eternal non-being, the one being (b (a "the causes of existence" mean not only the physical causes known to science, but the metaphysical causes, the chief of which is the desire to exist, an outcome of nidana and maya. this desire for a sentient life shows itself in everything, from an atom to a sun, and is a reflection of the divine thought propelled into objective existence, into a law that the universe should exist. according to esoteric teaching, the real cause of that supposed desire, and of all existence, remains

neither of whom, however, explain the real and true esoteric sense of the expression. see further, sloka no. 9[[vol. 1, page] 45 being and non-being. this is virtually the condition to which the mind must come at last when we try to trace back the chain of causes and effects, but both science and religion jump to this condition of blankness much more quickly than is necessary; for they ignore the metaphysical abstractions which are the only conceivable cause of physical concretions. these abstractions become more and more concrete as they approach our plane of existence, until finally they phenomenalise in the form of the material universe, by a process of conversion of metaphysics into physics, analogous to that by which steam can be condensed into water, and the water frozen into ice (b)

his knowledge that happens to have been recalled to his mind at any particular time, yet such is the poverty of language that we have no term to distinguish the knowledge not actively thought of, from knowledge we are unable to recall to memory. to forget is synonymous with not to remember. how much greater must be the difficulty of finding terms to describe, and to distinguish between, abstract metaphysical facts or differences. it must not be forgotten, also, that we give names to things according to the appearances they assume for ourselves. we call absolute consciousness "unconsciousness" because it seems to us that it must necessarily be so, just as we call the absolute "darkness" because to our finite understanding it appears quite impenetrable, yet we recognize fully that our perce

e which radiates from the summits of the unreachable, to become an universally diffused essence on the manifested planes of existence. and this quaternary (father, mother, son, as a unity, and a quaternary, as a living manifestation) has been the means of leading to the very archaic idea of immaculate conception, now finally crystallized into a dogma of the christian church, which carnalized this metaphysical idea beyond any common sense. for one has but to read the kabala and study its numerical methods of interpretation to find the origin of that dogma. it is purely astronomical, mathematical, and pre-eminently metaphysical: the male element in nature (personified by the male deities and logoi- viraj, or brahma; horus, or osiris, etc, etc) is born through, not from, an immaculate source

BLUE EQUINOX

scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead .every man and every woman is a star. we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us the equinox 48 men and women .come forth, o children, under the stars& take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy. later she explains the mystery of sorrow .for i am divided for love.s sake, for the chance of union .this is

the liber lxi 59 true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all language has a history, and the use (for example) of the word .spirit. implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words .order .circle .chapter .society .brotherhood. or any other to designate t

will attain this clearer conception of the magical doctrine. he has already gone very far. his interpretation, for example, of the statement .god is love. can hardly be distinguished from our own .love is the law. yet even here there is some taint of a lingering manichaeanism. he seems to imagine .the all-loving. as always trying to bring us to a conception of sonship. yet this .all-loving. is a metaphysical entity, omnipotent, omniscient, omnipresent, and so on. the result is that now and again mr. klein s expression slips back into the language of dualism. however, it is a shame to carp mr. klein s philosophical and scientific knowledge is profound. it is unified. better still, it is dynamic and exulting. it is impossible to read a page of his book without feeling the contagion of the j

ently, although he has found the way of escape for that fraction of consciousness which he once called .i. and although he the equinox 36 knows that not only that consciousness, but all other consciousnesses, are but part of an illusion, yet he feels that his own task is not accomplished while there remains any fragment of consciousness thus unemancipated from illusion. here we get into very deep metaphysical difficulties, but that cannot be helped, for the master of the temple knows that any statement, however simple, involves metaphysical difficulties which are not only difficult, but insoluble. on the plane of which reason is lord, all antinomies are irreconcilable. it is impossible for any one below the grade of magister templi even to begin to comprehend the resolution of them. this f

should so little avail them! 6. behold how like the moon, reflected in the tranquil waves, alaya is reflected by the small and by the great, is mirrored in the tiniest atoms, yet fails to reach the heart of all. alas, that so few men should profit by the gift, the priceless boon of learning truth, the right perception of existing things, the knowledge of the nonexistent! this is indeed a serious metaphysical complaint. the solution of it is not to be found in reason. 7. saith the pupil: o teacher, what shall 1 do to reach to wisdom? o wise one, what, to gain perfection? 8. search for the paths. but, o lanoo, be of clean heart before thou startest on thy journey. before thou takest thy first step learn to discern the real from the false, the everileeting from the everlasting. learn aboye a

ne as that transcends this lesser eye doctrine. 9. yea, ignorance is like unto a closed and airless vessel; the soul a bird shut up within. it warbles not, nor can it stir a feather; but the songster mute and torpid sits, and of exhaustion dies. the soul, atma, despite its possession of the attributes omniscience, omnipotence, omnipresence, etc, is entirely bound and blindfolded by ignorance. the metaphysical puzzle to which this gives rise cannot be discussed here.it is insoluble by reason, though one may call attention to the inherent incommensurability of a postulated absolute with an observed relative. 10. but even ignorance is better than head-learning with no soul-wisdom to illuminate and guide it. the word .better. is used rather sentimentally, for, as .it is better to have loved an

. the .secret way. leads also to parinirvanic bliss. but at the close of kalpas without number; nirvanas gained and lost from boundless pity and compassion for the world of deluded mortals. this is quite contrary to buddhist teaching. buddha certainly had .parinirvana. if there be such a thing, though, as nirvana means .annihilation. and parinirvana .complete annihilation. it requires a mind more metaphysical than mine to distinguish between these. it is quite certain that buddha did not require any old kalpas to get there, and to suppose that buddha is still about, watching over the world, degrades him to a common deity, and is in flat contradiction to the statements in the mahaparinibbana sutta, where the equinox 66 buddha gravely explains that he is passing away by that kind of passing

guide to the teachings of the buddha, if there ever was a buddha. but we are in no wise bound to accept such teachings blindly, however great our personal reverence for the teacher. 84. but it is said .the last shall be the greatest. samyak sambuddha, the teacher of perfection, gaye up his self for the salvation of the world, by stopping at the threshold of nirvana.the pure state. here is further metaphysical difficulty. one kind of nothing, by taking its pleasures sadly, becomes an altogether superior kind of nothing. it is with no hope of personal advancement that the masters teach. personal advancement has ceased to have any meaning long before one becomes a master. nor do they teach because they are such nice kind people. masters are like dogs, which .bark and bite, for .tis their natu

e work of the student. if he went on long enough he was bound to succeed, and he might reasonably infer a causal connection between his work and its result. the bhikkhu was not unwilling to admit that this might be so in such elementary stages as jhana, but with regard to the attaining of arhatship he argued that it depended rather on universal karma than on that created by the aspirant. avoiding metaphysical quibbles as to whether these two kinds of karma are not identical, he figured the situation in this manner. there are two wheels, one of which is the wheel of nibbana, and the other that of the attainment of the adept. these two wheels only touch at one point. now the arhat may reach the circumference of his wheel, that is, the summit of his attainment, as often as he likes, but unles

DAVID ICKE CHILDREN OF THE MATRIX

protection and own-skin protection is a rather higher priority. the new age, old age, religion you would not think, on the face of it, that christianity would have anything in common with the so-called "new age, but it has. the new age claims to have rejected the official religions to pursue a "personal" and "direct" connection with what we call "god. in fact, while i have much in common with the metaphysical basis of much "new age" thought, that's where the connection ends. the "new age" is just the latest illuminati religion created to seize the minds of those who cannot be imprisoned by official religion or what we bravely call "science. understanding the metaphysical nature of multi-density, multi-dimensional life, is far too close to the truth. something must be done. so vast swathes

DAVIDSON DAN SHAPE POWER

ous magnetic moment, david l. bergman and j. paul wesley, ph.d, galilean electrodynamics, sept/oct 1990. 4 "the stable elementary particles, david l. bergman, twin-cities creation conference, july 29-august 1,1992. 5. dashed against the rock. william j. colville, boston: colby and rich, 1894. colville was a close friend of john keely and this book is a publication of keely's secrets embedded in a metaphysical novel. 6 "mass resonance: another secret of anti-gravity, dan a. davidson and jerry decker, extraordinary science, april-may-june, 1995. 7. haisch, rueda, and puthoff, physical review, 1994, pages 678- 694. 8. excalibur briefing. thomas e. bearden. strawberry hill press/ a walnut hill book, 1980,1988. 9. fer-de-lance: a briefing on soviet scalar electromagnetic weapons. thomas e. bear

. 9. the secret power of pyramids. bill schul and ed pettit, fawcett gold medal book, 1975. 10. the psychic power of pyramids. bill schul and ed pettit, fawcett gold medal book, 1976. 11. pyramid energy and how it works. james wyckoff, zebra books, kensington publishing corp, 1976. c h a p t e r 5 shape power and "sacred geometry" this chapter examines a concept which has become popular in modern metaphysical circles, sacred geometry, which is the implication that there exists geometrical patterns that are related to the foundation of life and existence, of creation, of god. the relevance of sacred geometry to shape power will be examined. 5.1 sacred geometry the concept of shape power as natural generators, foci of higher order energies, and transducers of that energy into more recognizab

g lines of matter create a vortex in space which has both magnetic and electrostatic properties. these principles were extended and shown to apply to the basic processes of how pyramid energy is created by the pyramid shape and the physics behind sacred geometry. in this chapter, i show how the same physics applies to the science of crystals, both from a physics crystallographic viewpoint and its metaphysical correlate of using crystals as foci of higher energies for adjuncts in healing, meditation, and other metaphysical practices. crystals have been used as gemstones, amulets, and foci of power and energy from the earliest of times. the intrinsic beauty associated with natural crystals makes them desirable objects. sensitives (i.e, those who can feel and/or see the subtle energy emanatio

ptember 23-29, 1996. 13. electricity and magnetism. francis weston sears, addison-wesley publishing company, reading mass, 1946. 14. fundamental formulas of physics. donald h. menzel, dover publication, inc, 1960. 15. dashed against the rock. william j. colville, boston: colby and rich, 1894. colville was a close friend of john keely and this book is a publication of keely's secrets embedded in a metaphysical novel. 16 "mass resonance: another secret of anti-gravity. dan a. davidson and jerry decker, extraordinary science, april-may-june, 1995. chapter 9 egypt research expedition 9.1 1997 shape power research expedition to egypt from may 26 through june 6, 1997, joe parr, jerry decker, and myself will be on a research expedition in egypt to perform various experiments on-site at the great

DEMONIC BIBLE

the provinces of saskatchewan and nova scotia while on the run from the police. when he was finally apprehended entering the us at the maine border (october 30, 1999, he was wanted in three canadian provinces on a number of charges. he was deported from the us to stand trial. he received another six months in jail and three years of probation. during his run from the police, he claimed to 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

DION FORTUNE CEREMONIAL MAGIC UNVEILED

the spiritual life of mankind just as there are weather cycles extending over periods of years, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be seen in the publication of certain books on magic in which the genuine secrets are given, and given in a form available for any reader with a capacity for metaphysical thoughts. among the most important of these are israel regardie's two books: the garden of pomegranates and the tree of life. the garden of pomegranates, oddly enough, deals with the tree of life, the famous glyph of the cabbalists, which is used as a card index system in which are filed all ideas concerning man and the universe according to certain well understood systems of associat

DION FORTUNE MYSTICAL QABALA

especially such as prefer mystical qabala page 9 the occult to the mystic path, often come seeking initiation at a stage of spiritual development which an eastern guru would consider exceedingly immature. any method that is to be available for the west must have in its lower grades a technique which can be used as a stepping-stone by these undeveloped students; to ask them to rise immediately to metaphysical heights is useless in the case of the great majority) and prevents a start from being made. 3. for a system of spiritual development to be applicable in the west it must fulfil certain well-defined requirements. to begin with, its elementary technique must be such that it is readily grasped by minds that have in them nothing of the mystic. secondly, the forces it brings to bear to sti

of divination. it is for this reason that it is said of the "barbarous names of evocation" that not so much as a letter may be changed, for these names are formulae based on the hebrew alphabet, which is the sacred language of the west as sanskrit is the sacred language of the east. in hebrew, moreover, each letter is also a number, so the names are numerical formulae; a most intricate system of metaphysical mathematics, called gematria, is based on this principle. there are aspects of gematria which i, at the present stage of my knowledge at any rate, consider debased and idle, being the accretions of superstition, but the basic idea of the system of cosmic mathematics unquestionably enshrines great truths and contains great possibilities. using this system, it is possible to unravel the

, we cannot enter upon now. 5. in the archetypal world of atziluth there are assigned to the ten sephiroth ten forms of the divine name. anyone who has read the bible cannot fail to have observed that god is referred to under divers titles, as the lord, as the lord god, as the father, and by several other appellations. now these are not literary devices to avoid needless repetition, but are exact metaphysical terms, and according to the name used we know the aspect of divine force in question and the plane on which it is functioning. 6. in the world of briah it is held that the mighty archangels carry out the mandates of god and give them expression, and assigned to the sephirothic spheres on the tree in this world are the names of these ten mighty spirits [page 64] mystical qabala page 43

n who bears it, and tells us his station in life. a magical figure is the coat of arms of the force it represents. 20. these magical figures are built up to represent the different modes of the manifestation of cosmic force in its different types and on its different levels. they are given names, and the initiate thinks of them as persons, not troubling himself about their mystical qabala page 46 metaphysical foundations. consequently, for all practical purposes they are persons, for whatever they may be in actual fact, they have been personalised, and thought-forms have been built up on the astral plane to represent them. these, being charged with force, are of the nature of artificial elementals; but the force with which they are charged being cosmic, they are much more than what we ordi

t obvious division of the tree is into [page 80] the three pillars, and this immediately reminds us of the three channels of prana described by the yogis, ida, pingala, and shushumna; and the two principles, the yin and the yang of chinese philosophy, and the tao, or way, which is the equilibrium between them. by the agreement of witnesses truth is established, and when we find three of the great metaphysical systems of the world in complete agreement- we may conclude that we are dealing with established principles and should accept them as such. 8. the central pillar should, in my opinion, be taken to represent consciousness, and the two side pillars as the positive and negative factors of manifestation. it is noteworthy that in the yoga system consciousness is extended when kundalini ris

hem from the viewpoint of the uninstructed and uninitiated; we should try to find out what they must have meant to the highly intelligent and cultured high-priests of the cults in their heyday. compare mme david neel and w. b. seabrook on the subject of heathen rites with the reports of the average missionary. seabrook shows us the spiritual significance of voodoo, and mme david neel shows us the metaphysical aspect of thibetan magic. these things appear in one way to the sympathetic observer who wins the conbdence of the exponents of these systems and succeeds in being received into their holy of holies as a friend, and who goes to learn instead of merely to observe and ridicule, and in another way to the "beef-fed zealot" who walks into the holy place in his dirty boots and gets stoned b

that which we worship as god, we shall learn a very great deal that was forgotten in europe when the gnosis was stamped out and its literature destroyed. 10. we shall find, however, that the pagan faiths present their teaching in a form that is not readily assimilable by the european mind, and that if we are to arrive at its significance we must re-state it in our own terms. we must correlate the metaphysical concept with the pagan symbol; then we shall be able to apply to the former the vast mass of mystical experience which generations of contemplatives and expen. mental psychologists have organised about the latter. and when we speak of experimental psychologists, we must not make the mistake of thinking that they are an exclusively mystical qabala page 59 modern product, because the pr

ir name carries the mind to the chariot vision of ezekiel and the four holy creatures before the throne. the fact that the four aces of the tarot, assigned to kether, are regarded as representing the roots of the four elements of earth, air, fire, and water further bears out this association. we may look, then, to kether as the fountain-head of the elements. this concept clears up many occult and metaphysical difficulties that occur if we limit their operation to the astral plane and regard elementals as little better than devils, as some schools of transcendental thought appear to do. 22. the whole question of the angels,archons,and elementals is a very vexed and very important one in occultism, because its practical application to magic is immediate. christian thought can tolerate with a

ce from it, we call that activity chokmah; it is this descending stream of pure activity which is the dynamic force of the universe, and all dynamic force belongs to this category. 4. it must be remembered that the sephiroth are states, not places. wherever there is a state of pure, unconditioned being, without parts or activities, it is referred to kether. thus into these ten pigeon-holes of our metaphysical card-index system we can sort our ideas of the whole of the manifested universe without the necessity of removing any object from its place in nature as it appears to our understanding. in other words, wherever we see pure energy functioning, we know that the underlying force is that of chokmah; this enables us to see the intrinsic identity in type of all manner of phenomena which at

DION FORTUNE PSYCHIC SELF DEFENSE

rth mentioning without the use of some form of ceremonial. even the theosophical society, of which she was the foundress, has unconsciously drifted into western methods, adopting the catholic ceremonial and the masonic initiations as side chapels to its main temple, and the mixture is giving trouble. the "back to blavatsky" movement within its ranks may be able to produce a much purer ethical and metaphysical teaching, but i think we may safely prophesy it will produce no practical results, in europe at any rate. ought we to eschew ceremonial methods because occasionally, in inexpert hands or under unsuitable conditions, they lead to disastrous results? ought we to eschew motor racing, or mountaineering, or flying, or research into the nature of 47 of 103 radio-active substances? all these

EMPERORS NEW RELIGION CHURCH OF SATAN

magistrate. the above traits of new religions fit the core and the soldiers in the higher two layers of the church of satan s organizational structure in figure 2. the individuals found in the lower two layers are somewhat different. among other differences, a religion divides the world into the mundane and the sacred, which a philosophy does not. recent philosophies distance themselves from the metaphysical world often found in religions. in addition, religions make use of rituals, ceremonies, and/or prayers that are absent from philosophies. religions also imply social bindings that philosophies do not offer. religion also sets certain standards of conduct that philosophies do not require. the line between religion and philosophy may be somewhat blurry at times, but it is ultimately the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

e has moved on.quantum mechanics superseded newton physics, and depth psychology, sociology, and cybernetics emerged on the scene.but the two groups failed to change with it. consequently, spiritualism and theosophy have been pushed aside by a host of competing groups who can work more freely in the post-newtonian environment. in addition, largely as a result of the new age movement of the 1980s, metaphysical and occult religions enjoy an acceptability in the west not seen since the scientific revolution. this acceptability is evident in the amount of favorable press given to psychic and occult phenomena. the new age and beyond the hidden underlying reality described as the invisible spiritual structure of the universe is known as esotericism. this structure is enlivened by the cosmic ener

o integrating themselves into western life. all of these religions will be scrutinized and carefully observed in the coming decades by the more traditional western religious communities. xi encyclopedia of occultism& parapsychology. 5th ed. introduction the current need for a new edition of eop in the more than half a century since spence and fodor published their volumes, not only has the occult/metaphysical/psychic world changed.a change clearly symbolized by the new age movement.but the general opinion surrounding spiritualism, theosophy, and psychic phenomena has been radically altered by the science of parapsychology. the acceptance of the parapsychological association into the american academy for the advancement of science indicated a new tolerance for (if not agreement with) psychi

unity, as parapsychologists have become methodologically more conservative and less accepting of much of the data from earlier decades. during the 1970s there was an occult explosion in the media, while the 1980s saw the emergence of the new age movement. looking back from a vantage point in the new millennium, it can now be seen, that there has been a growing curiosity in psychical phenomena and metaphysical thought. beginning in the late 1960s, this attraction steadily rose over the next three decades. fads can certainly be identified.from exorcism to channeling, from crystals to angels.but what remains constant is that the entire field has become established in mainstream society in a way that no one but a psychic could have predicted in the 1950s. the changing appraisal of occultism an

at a distance from the subject, sometimes through the subject providing some associational link such as a written request for healing, or in reverse form, by the healer sending a piece of material to be placed on the subject s body where the healing is required, or simply by prayers for the subject s recovery on the part of the healer or a band of healing associates. many people today, christian, metaphysical, or modern spiritualist, hold sessions at which they pray for the recovery of petitioners who write them for help (see also healing by faith; psychic healing) absolute (theosophy) theosophists profess to know nothing further about the absolute, the logos, the word of god, than that it exists. the universes with their solar systems are the lowest manifestations of this being, which hum

ol. 5 (1941. an interest inventory relation to esp scores. journal of parapsychology vol. 10 (1946. affiliated new thought network the affiliated new thought network is a cooperative fellowship of independent new thought centers, many with a previous association with religious science and the teachings of ernest holmes, that originated in the mid-1990s in california. new thought is that spiritual metaphysical perspective that originated in the late nineteenth century as a religious expression of the emersonian tradition. many of its early proponents had been members of the church of christ, scientist. it has been characterized as a very loosely organized movement in contrast to the tight organization of christian science. ernest holmes was the last student of emma curtis hopkins, generally

is the promotion of new thought as a practical philosophy and instructing people on its day-to-day application. it is the members belief that new thought can foster global transformation and healing. associated with the network as its educational arm is emerson institute, located in oakhurst, california. the institute provides a full curriculum of classes that includes not only an emphasis on the metaphysical teachings of the first generation of new thought from emma curtis hopkins to ernest holmes, but also the insights from a spectrum of contemporary teachers such as deepak chopra and wayne dyer. since its founding, the network has grown from five affiliated centers, all in california, in 1997 to more than 40, scattered across the united states and canada, in 2000. the network may be con

re continent, in addition to political reform and upheaval, has been the education of many young africans at american and european universities. as they travel back to africa with western ideas and the seeds for a new way of economic survival, the scene is likely to change on all fronts.even regarding their own ancient superstitions and folk legends. in the midst of these changes, western occult, metaphysical, and mystical literature has circulated through the continent since the 1920s, especially in south africa, the central african states, and such west african nations as ghana and nigeria. since world war ii there has been a noticeable popular response to such ideas. as early as 1925 the rosicrucians were present in west africa, and new thought was introduced into africa in the 1930s wh

ent, and some of the new japanese religions have appeared. numerous gurus, including maharishi mehesh yogi, satya sai baba, and guru maharaj ji have a following. the new age movement has been particularly strong in south africa, mostly among the white population, and has provoked the appearance of a reactionary anti-new age effort. most interesting has been the emergence of new indigenous african metaphysical movements. typical of these are the spiritual fellowship and the esom fraternity company, both operating in nigeria. the latter, for example, has established a training school specializing in the healing arts and sciences and what is called a cosmic hospital. the spiritual fellowship grew out of the literary efforts of a. peter akpan, who has developed an eclectic program of spiritual

troyed. they held secret meetings for receptions and possessed signs, words, and a catechism. the ainsarii are discussed in the asian mystery illustrated in the ansaireeh or nusairis of syria by samuel lyde, 1860. airaudi, oberto (1950) oberto airaudi, the founder of damanhur, an italian esoteric community, was born in 1950 in balangero, north of turin, italy. as a youth he became involved in the metaphysical community in turin and found himself drawn to psychic healers, especially some that practiced what was termed pranotherapy, a form of healing that used prana, considered by hindus the life force, to heal. he became a pranotheraphist in the early 1970s and soon established offices in several towns in northern italy. he also began to operate as a spiritualist medium and eventually wrote

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

nalysis or special methods to detect. the macroprosopus representing one of the four magical elements in the kabala and probably representing one of the four simple elements. air, water, earth, or fire. macroprosopus means creator of the great world. macumba african-derived brazilian religions that have spirit possession as a central feature. madonna ministry the madonna ministry is a new thought metaphysical ministry founded by bishop arnold michael, formerly a minister with the united church of religious science. as a young man, in 1947 he had written a book, blessed among women, on the life of the virgin mary published in 1948. the writing of the book became a life-altering event and michael left his job managing a restaurant and studied for the religious science ministry. he served rel

nts liberation. this substance is attracted by violence and the most violent are said to be covered in black karma. jainism forms an important element of the eastern teachings that came into the west, especially england, beginning late in the nineteenth century. these teachings influenced the development of various nonviolent perspectives, some of which became identified with spiritualism and the metaphysical community including the antivivisection movement and vegetarianism. sources: chalpple, christopher key. nonviolence to animals, earth and self in asian traditions. albany: state university of new york press, 1993. jaini, padmanabh s. the jaina path of purification. berkeley: university of california press, 1979. tatia, nathmal. studies in jaina philosophy. benares, india: jaina cultur

family that indulged in sex orgies and brutal murders. manson demonstrated that drugs, sex, occultism, and crime can be an incredibly dangerous mixture. as a young man, he was frequently arrested on such charges as car theft, parole violation, and stealing checks and credit cards. he spent most of the 1960s in jail, where he learned to play the guitar and studied hypnotism and various occult and metaphysical teachings. he was an avid reader on contemporary culture, including the vietnam war, peace rallies, rock and roll, and the music of the beatles. he was greatly impressed by robert heinlein s science-fiction story stranger in a strange land, which related how an alien intelligence formed a power base of sex and religion on the earth. in 1967 manson was released from jail and wandered a

ettled life. as a youth meier ran away from home several times, eventually landing in the french foreign legion. in 1958 he began a period of wandering through the middle east and southern asia. following an accident in 1965, he lost his left arm just above his elbow. he finally returned to switzerland in 1970 and settled on a farm. in 1974, he advertised for people who would like to be part of a metaphysical study group, and soon had a small gathering joining him for discussions of occult matters. the next year he announced that he had not only seen a flying saucer, but that it had landed and a beautiful woman disembarked. he talked with her for an hour and a half. the woman, semjase, hailed from the planet erra in the pleiades. of all the people with whom the pleiadians had made contact

, illinois. in 1980 he left the pastorate and was appointed director of the institute for the study of american religion, a post he has retained to the present. in 1985 the institute relocated to santa barbara, california. melton is also a research specialist with the department of religious studies at the university of california. santa barbara. in 1990 he co-founded the society for the study of metaphysical religion and sits on its board. melton achieved prominence after publishing his encyclopedia of american religions (1979; 6th ed, 1999, tracking the many different religions as well as the small religious and psychic/ occult organizations in the united states and canada. the encyclopedia documents their origins, interrelationships, and beliefs. he has taken a special interest in the p

rrell-wolff was the son of a christian clergyman but felt himself drawn beyond religious orthodoxy. he graduated phi beta kappa from stanford university in 1911 with a major in mathematics and minors in both philosophy and psychology. he did graduate work at stanford and harvard. merrell-wolff joined the faculty as a lecturer in mathematics at stanford but soon withdrew from academic life to seek metaphysical knowledge beyond sense perception and conception. after 24 years he claimed to have attained a state of higher consciousness, described in his several books. although then in his late eighties, merrell-wolff continued teaching students at a community in california, originally designated the assembly of man and now known as friends of the wisdom religion, located at the wolff residence

north america. each issue of the monthly newspaper is distributed freely throughout its target area since the initial appearance of the messenger in july of 1997. the messenger is built around a set of short feature articles, the great majority of which are written by new age leaders and practitioners who operate in southern california. they cover the spectrum of new age spiritual and new thought metaphysical topics, from metaphysical approaches to business to neurolinguistic programming and various forms of spiritual healing. in addition, there are a large number of monthly columns covering such topics as astrology, numerology, and palmistry. the messenger also carries the monthly column by popular new thought writer louise hay, and a special section focusing upon events in sedona. as wit

s claimed to see a luminous emanation proceed from metals.silver and gold shone white; lead, blue; and nickel, red. opponents of reichenbach s theories ascribed such phenomena to suggestion. sources: elliotson, john. human physiology. london, 1840. reichenbach, karl von. letters on od and magnetism. london: hutchinson, 1926. reprinted as the odic force. new hyde park, n.y: university books, 1968. metaphysical digest (journal) see neometaphysical digest (journal) metapsichica (journal) semiannual italian-language publication of the associazoine italiana scientifica di metapsichica (italian metaphysical association. address: via s. vittore 19, 20123 milano, italy. metapsychics the term proposed by charles richet in 1905 (when he was elected president of the society for psychical research, lo

pendent christian science, and new thought, have continued. new thought entered into mainline christian thought through the efforts of norman vincent peale and more recently robert schuler, both ministers in the reformed church in america. sources: braden, charles s. spirits in rebellion. dallas, tex: southern methodist university press, 1963. judah, j. stillson. the history and philosophy of the metaphysical movements in america. philadelphia: westminster press, 1967. melton, j. gordon. new thought: a reader. santa barbara, calif: institute for the study of american religion, 1990. mind development and control association organization founded to develop and promote interest in various facets of paranormal and psychic research and to foster awareness and understanding of the forces that in

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

in the ufo age that is, the period from 1947 to the present, when reports of anomalous aerial phenomena became widely known and their implications much discussed a small army of contactees, recounting physical or psychic meetings with angelic space people, has marched onto the world stage to preach a new cosmic gospel. in a secular context, ufo witnesses with no discernible occult orientation or metaphysical agenda have told fantastic tales of close encounters with incommunicative or taciturn humanoids. some witnesses even relate, under hypnosis or through conscious recall, traumatic episodes in which humanoids took them against their will into apparent spacecraft. the early 1970s, the period when most observers date the beginning of the new age movement, saw a boom in channeling again no

er and the average witness to a close encounter of the third kind (a ufo sighting in which, according to a classification system defined by the late astronomer and ufologist j. allen hynek, the presence of animated creatures is reported [1972, 138. typically, channelers have had a long history of occult interests before they begin communicating with supernatural entities holding forth on familiar metaphysical doctrines. close-encounter witnesses, on the other hand, fit the profile of witnesses to less exotic ufo sightings; in other words, they are pretty much indistinguishable from their fellow citizens. consequently, channelers look more like candidates for subjective experience, and in- introduction xv deed to every indication channeling is just that. it is not veridical (that is, indepe

of abducting aliens, paranormal and interdimensional intelligences who, in mack s view, are here to teach us particularly those of us who live in the industrial west to embrace other realities and to take better care of each other and the world we live in. mack wedded the contactee message to the abduction experience, to the consternation of hopkins, jacobs, and others who refused to draw larger metaphysical inferences from the abduction experience. jacobs, if anything, went to the opposite extreme. a history professor at temple university, jacobs worked with abductees whose testimony, usually under hypnosis, led him to the radical hypothesis that the abducting extraterrestrials are creating a population of hybrids to replace the human race at some point in the not-distant future. from th

ted followers had broken their connection with him, convinced either that he was lying or that evil space people were misleading him. born in poland, adamski emigrated with his parents to upstate new yo rk when he was one or two years old. in the early 1920s he m oved to california, where he eventually established a role for himself on the local occult scene as head of the royal order of tibet, a metaphysical school based on channeled teachings from tibetan lamas. w h e n flying saucers became an object of popular i n t e rest in the late 1940s, adamski pro d u c e d photographs of alleged spacecraft; some of the pictures we re said to have been taken t h rough his six-inch telescope. published in the popular occult and paranormal digest fa t e in 1950 and 1951, the photos along with accom

van tassel, it was said, communicated only with ashtar; the ashtar command, on the other hand, was a concept promulgated by another early contactee, robert short. he and van tassel had been friends but parted company when short decided to make ashtar s communications commercial and mainstream, in order for personal notoriety, not for a truth to the public. wettlaufer insisted that ashtar is not a metaphysical philosopher or rambler and moreover, he cannot be reached via channeling (though van tassel s own method of communication seemed indistinguishable from channeling to most observers. the statement goes on, the ashtar of ashtar command is a real personality. a clone of the original ashtar, and is dangerous. a disobedient angel (wettlaufer, 2000. the name ashtar may owe its inspiration t

the cetaceans will project their consciousness into the command s spacecraft. earth will soon enter the photon belt, which will have the effect of bringing humans out of the darkness and into the light, restoring them to their cosmic destiny. we came here especially for this time when the earth would be transiting into a higher dimensions, the cetaceans say. channeling through a california-based metaphysical group, the council of nine from the planet sirius b, this area s branch of the galactic federation, put it this way: guardianship by the cetaceans can best be described by observing the use of their energies. through the use of their rituals, their sonar songs and their ocean travels, they vivify the biosphere. whale song has been found throughout all the oceans of the world. it is al

urage. ac c o rding to a reston, vi rginia, channeler named john cali, joseph has been communicating from beyond the grave since 1992. joseph delivers the familiar message that earth is going through physical and spiritual changes. each individual must find the god in him- or herself. t h rough cali, jo s e p h g i ves personal psychic readings to those seeking guidance in their personal lives or metaphysical odysseys. jo s e p h s current messages are re c o rd e d in an occasional e-new s l e t t e r, sentinels of the sk y. further reading who are chief joseph and john cali? http//www. claimyourpower.com/sentinels/thechief.htm christopher jackie altisi, also known as jackie white star, channels messages from a variety of otherworldly entities, including the spirit of martyred contactee g

other worlds, 1 13. albany, ny: state university of new york press. reeve, bryant, and helen reeve, 1957. flying saucer pilgrimage. amherst, wi: amherst press. stupple, david w, 1994. historical links between the occult and flying saucers. journal of ufo studies 5 (new series: 93 108. cosmic awareness cosmic awareness first spoke in 1962 through a retired army officer, william durby, who harbored metaphysical interests. when asked who or what it was, cosmic awareness said it was a total mind that is not any unity other than that of universality (melton, 1996. the following year an organization was formed around the communications in response to specific instructions from awareness to that effect. after duby died in 1967, the organization split into seven factions, all at odds over which he

fry met alan in the flesh eleven years later, the extraterrestrial turned out to have a purely human appearance. intelligent and articulate, fry was often described by his followers as a scientist, though in fact he had been no more than a missile mechanic and technician at the white sands proving ground prior to his contactee career. he founded understanding, inc, a forum for the space people s metaphysical and scientific teachings. after the 1950s, when the initial excitement generated by the first contactees had waned, fry became less visible, though he remained quietly active until his death in alamogordo, new mexico, in 1992. fry recounted his early saucer adventures in the widely read the white sands incident and alan s message: to men of earth, both published in 1954. that same yea

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

york, 1952, p. 38. 3 erasmus, chiliades adagiorum (1508, ii, no. i. 166 against magic (2) the humanist tradition according to wood, particular suspicion was attached to works containing mathematical diagrams. sure i am that such books wherein appeared angles or mathematical diagrams, were thought sufficient to be destroyed because accounted popish, or diabolical, or both.1 the humanist dislike of metaphysical and mathematical studies has turned into reformation hatred of the past and fear of its magic. where there is no understanding of such studies, there arises the ignorant dread of them as all magic. a question which, i think, has never been asked, is how far the renaissance revival of magic contributed to the suspicion of all philosophy as tinged with magic which inspired the devastati

onic magic, which is called the "magia desperatorum, and of this kind is the ars notoria (the ars notoria was a magic current in the middle ages, attributed to solomon and using invocation of demons; see thorndike, ii, pp. 279-89. but there is another kind of this magic which aims at ruling through inferior demons with the authority of the head of the superior demons, and this is transnatural, or metaphysical magic or theurgy. bruno's demonic magic is of this superior type (de magia, op. lat, i l l, p. 398. 3 see above, p. 64. 4 agrippa, de occult, phil, i l l, 33, de vinculis spiritum. bruno is also sometimes using trithemius (for example in steganographia, i, 15, trithemius gives the names of spirits which rule the four cardinal points, and their numbers. cf. bruno's third "link" which i

long into the super-celestial world, and the mystic who learns through profound knowledge of the hebrew alphabet to get into touch with them, and through them with the name itself, is moving in realms of the absolute far above the world of nature and penetrating into the mysteries of the life of god within himself. bruno sweeps away these "metaphysics" but uses the system "naturally, bringing the metaphysical down into the physical, yet using its unifying method to help in his constant aim of unifying multiphcity, or relating the all to the one. as far as practical magic is concerned, i think he would have interpreted the angel-summoning cabalist magic as really demon summoning. this transformation is easily suggested by study of 1 spaccio, dial. 3 (dial, ital, pp. 781-3. the passage is he

on of angel magic is probably implied in trithemius' angel magic, which bruno certainly knew and used (besler copied out parts of the steganographia for him).2 so, in bruno's religion and magic, the best way is the egyptian way, described in the first part of the passage quoted from the spaccio. but the way of the jews and the cabalists (which they got from the egyptians but spoiled by making it "metaphysical) can also be used, provided that it is understood "naturally. i think that this is what bruno means when, in the work which we were studying at the beginning of this chapter, he describes his cabala as that of the "asino naturalissimo. in his usual way, this man is working with the old, familiar counters, but shifting them round to make a new pattern. the most essential thing, in brun

elieu's ambitions for the french monarchy in mind. all this makes campanella a difficult author to study, though his actual thought is really less difficult and less subtle than that of bruno. only one writer, of the many who have written on campanella, has brought out the importance of his use of ficino's magic; this is d. p. walker to whose book i shall be much indebted in what follows.2 in his metaphysical first published in paris in 1638 but at which he had probably been working nearly all his life, campanella gives a complete summary of ficino's magic in a detailed analysis of the de vita coelitus comparanda which can be used with advantage by modern students of that difficult work; he refers also to many of his own works in which he has taught ficino's magic "what odours, tastes, col

ure. more's modification of the cartesian mechanism in this direction has been analysed by e. a. burtt.2 and here it is interesting to notice that in one of the passages in his book on the immortality of the soul in which he is defending his "spirit of nature" against the cartesian mechanism and the cartesian dualist view of matter and mind, more falls back upon 1 ibid, p. 104. 2 e. a. burtt, the metaphysical foundations of modern physical science, london, 1932, pp. 127-36. 426 after hermes trismegistus was dated what is evidently a survival of ficinian hermetism in his outlook. the cartesian first and second elements are, says more, really the same as: that true heavenly or aethercal matter which is everywhere, as ficinus somewhere saith heaven is; and is that fire which trismegist affirm

ain why this happened at this time, why there was this intense new interest in the world of nature and its workings. historians of science are aware of a gap here "for if one thing has at least now grown clear it is that the emergence of modern science was a very complicated affair, and involved a 1 lenoble, op. cit, p. 31. on descartes and the rosicrucians, see below, pp. 452-3. 2 e. a. bum, the metaphysical foundations of modern science, london, 1932. pp- 16-17. 447 hermes trismegistus and the fludd controversies great variety of factors."1 "in its initial stages, the scientific revolution came about rather by a systematic change in intellectual outlook, than by an increase in technical equipment. why such a revolution in methods of thought should have taken place is obscure."2 one write

FULLER J F C SECRET WISDOM OF THE QABALAH

ain divided into the symbolical, dogmatic, and speculative branches. the first main division, that is the theoretical, is philosophical; the second is magical and is largely elaborated round the maaseh merkabah- the chariot of ezekiel and the four animals which are also mentioned in the apocalypse. out of this magical qabalah much of the magic of the middle ages was developed. the speculative, or metaphysical, qabalah is the more important branch. it forms, as adolph franck says: gthe heart and life of judaism h.1 it covers the evolution, involution, and devolution of the universe in every conceivable spiritual, moral, and intellectual form; and under such symbolism as gthe spirit clothes itself to come down and unclothes itself to go up h; and again in ecclesiastes, gwho knoweth the spiri

says, gthe making of models or pictures to explain mathematical formulae and the phenomena they describe, is not a step towards, but a step away from, reality; it is like making graven images of a spirit h. 2 in fact they cannot be named as tangible things are named, cat- hcat h, table 'table h, etc, etc, but merely numbered in a symbolical way as mathematical or- to all intents and purposes- as metaphysical quantities. in that fascinating book the mysterious universe, professor jeans writes secret wisdom of the qabalah page 64 if annihilation of matter occurs, the process is merely that of unbottling imprisoned wave energy, and setting it free to travel through space. these concepts reduce the whole universe to a world of light, potential or existent, so that the whole story of its creat

however firmly these facts may be founded upon reason, there remains always a doubt. within the circumference of this doubt lie all religious systems, and its centre, where all doubt ends, is called god. to a highly intellectual and speculative mind god is a mystery subject only to symbolic explanation; but to the crude, sensuous masses of mankind he and his symbols are one. to the first he is a metaphysical ideal; to the second- a physical fact. as from the qabalistic mind is evolved an androgenous being whose very existence depends upon the balance of passive and active forces, similarly from the primitive mind of the masses is evolved an anthropomorphic deity who can accomplish good and evil, and who consequently is to be loved and feared. as the mystical adam qadmon is the measure of

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

ely that ages elapsed before human beings were rash enough, or sufficiently blinded by falsehood and superstition, to attempt to construct a creative force unaided by the female principle. just here it may not be out of place to refer to the fact that in the attempt to divorce god from nature have arisen all the superstitions and senseless religious theories with which, since the earliest ages of metaphysical speculation, the human mind has been crowded. to this separation of the two original elements in the deity, and the consequent exaltation of one of the factors in the creative processes, is to be traced the beginning of our present false, unnatural, and unphilosophical masculine system of religion--a system under which a father appears as the sole parent of the universe. the fact is t

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

, south kensington('two large studios,104 a. e.waite-magicianofmanyparts_one foralectureroomand the other for a library and readingroom).here it remained, as energetic as ever, until pressing financial problemsbroughtit to an end in. 1930.thequest society was unique. it had been thefirst-andindeed, theonly255scholarlybodydevoted to the sympathetic study of subjects that are. generally classed as 'metaphysical, or, somewhat lesskindly and rather unfairly, as 'esoteric'.thequarterly had beenaforum for sound academic debate and had published theworkof .scholars of the statureofbultmann, martin buber, and coomaraswamy, togetherwithliterary contributions from such figures as ezra pound, gustav meyrink, arthur machen, and w. b.yeats.somewhat surprisingly,butpossibly because he depended on his wr

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

al formulae to consecrate his. crystals and magic mirrors.tohis fellow rosicrucians of the s.r.i.a. he was more forthcoming 'after thirty years' desultory working with crystalsfoundation2iand mirrors, i had in1854,under spiritual instructions,prepared and consecrated a large mirror, dedicated to a spiritknown to me as the c.a [i.e. crownedangel],for the purpose of receivingvisionsand responses to metaphysical questions proposed by myselfand friends" he told them, too, how his seeress, emma leigh, saw the spirit of a monk who came uncalled to the crystal and related a tale of woe: he had joined a societyof rosicrucians in rome, had learned their secrets and compiled a book of talismanic magic;then he fell intothe hands of the inquisition and wasburned at the stakein1693,learningonly in the

GILBERT THE MAGICAL MASON

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

tlyman was considered as to hisanima media,his senses and his mental powers and lastly of the sex relations.52themagical masonthe second half of the second volume of the greathistoriacontained seven parts; on prophecy, prophetic sleep, divin255 ation, memory, on nativities, on good and evilspirits;:on physiognomy and character, on chiromancy or the study of a meaning in the lines of the hand, and metaphysical ideas on the pyramidal form, especiallyas related to the rays of the sun, and their power on the earth. in1621appeared a further part of the work, calledtheosophic,cabalisticalandphysiological:it is in this portion that our frater chiefly delighted, and it is here that his vast learning in hebrew cabalistic lore and his wonderful mental ingenuity is chiefly displayed. he discourses at

of the sacredtensephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadowofthetenth sephira- the malkuth or kingdom of the world of shells. small wonder then at the slightness of the ideal man can form of the divine.88themagical masonatothertimes we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished onthedescrip255 tion of their god; imagery although grouped and clusteredaroundthe emblem of an exalted humanity, yet so inflated, so extravagantly magnified, that the earthlymanis lost sight of in the grandeur and tenuity of the word paintingofthe divine portrait. divine anthropomorphism it may be,butan anthro255 po

urope, in which the bible was first printed, nor the greek in which the new testament was orignally written, nor the hebrew in which the old testament books have been handed down to us, possess in any degree the characters of a philosophical language. the very ancient sanskrit from which the theosophic scheme has descended to us, possesses on the other hand a much more extended choice of words of metaphysical import, and in that language almost alone, can, i am informed, the complete and complex eastern scheme which explains and illustrates the finely interwoven principles of man, be adequately explained. but the good workman spends no long time in complaining of his tools, so i will proceed at once to consider those bible words which refer to the body, soul, spirit, intellect and passions

although there are many narratives in medieval tracts which declare the reality of such a stone and its discovery. there was a material aspect of the stone by which it might transmute the baser metals into gold; andreligious and masonic symbolism of stones 265there was a spiritual stone which should change the baser passions of men into aspirations towards the good and true. on the spiritual and metaphysical side eliphaz levi and hitchcock should be studied. on the material side countless methods for producing the stoneoftransmutation are recorded; the great problem was always,'whatis the prima materia to use' and that procured, the processes should lead through stages of blackness and whiteness to the red of perfection; such a preparation thrown upon molten silver changed it into gold. i

GILBERT THE SORCERER AND HIS APPRENTICE

titution of libra for ara marks a distinct stage in the progress of religious history; many others are marked in the zodiac, and will appear as we proceed.thesymbol of libra is simply ara cut off at the top (fig 12. to see one instance of how these symbols are written on the face of physical nature, and how everyone of them must be in fact just as true on the physical plane asitis on the abstract metaphysical or spiritual plane, consider a ray of light. we know it is threefold; we pass it through the triangle, that is the prism, whose section is triangular, and the unity becomes a trinity, three prismatic colours coming from the white light and retiring into the white light again, and each one being in itself a perfect vehicle forthemanisfestation of light. we thus reach the conception, th

ness of vegetation corresponding to the decrease or the non-increase of light and warmth? there are statistical tables which give you the materials of the problem accurately. however, even supposing that light and heat were the only causes for the rising of the sap and the germination of the seed, they are extra mundane causes. well, then, naturally the mind of the earlier man, which was far more metaphysical than the minds of men today, tried to carry this on- the mind then was far more devout, also far moreireverential, far less material. and another thing was observed, and that was the fact which is condensed into a proverb now- viz, that history repeats itself- large eventsteridto recur in almost precisely the same sequence after longof time. and182 the sorcererand his apprenticethere

e sky. trailing one-third of the stars with its tail. that was the glyph of the darkness, the resistance which the thoughtofgodmetwith, the abyss of evil. and from the contest between these two 255 the word of godsentforthvandthedarkness and the evil which it hadtowithand to overcome- was born these whirling motions",hicl).are the basis, the root, of all motions of the cosmos, and the root of all metaphysical motions--mental, psychical, and spiritual motions, as well as physical. 225thecontest betweenthelight and darkness, the contest between aburalmazda. and achriman of the per255 sians, produces the motion, the synthesis, the sphere. the spiritofgodmovesupon the face of the water, and from these opposingf()rces.comes the whirl, which means the motion withinaconfmedspace- the limitation w

GLOBAL FREEMASONRY

to consider the views of masons on this subject. on the masons' internet site, the possibility of "morality without religion" is described in this way: what is human? where does he come from and where is he going. how does a person live? how does he have to live? religions try to answer these questions with the help of moral principles that they have set. however they relate their principles with metaphysical concepts like god, il humanism revisited heaven, hell, worship. and people have to find their principles of life without being involved in metaphysical problems, which they need to believe in without comprehending. freemasonry has been declaring these principles for centuries as freedom, equality, brotherhood, the love of working and peace, democracy, etc. these release a person total

find their principles of life without being involved in metaphysical problems, which they need to believe in without comprehending. freemasonry has been declaring these principles for centuries as freedom, equality, brotherhood, the love of working and peace, democracy, etc. these release a person totally from the religious creeds but still give a principle of life. they search their bases not in metaphysical concepts but inside a mature person living on this earth.50 masons who think in this way are totally opposed to a person believing in god and performing acts of charity to gain his approval. for them, everything must be done only for the sake of humanity. we can clearly discern this way of thinking in a book published by the turkish lodges: masonic morality is based on love for humani

GNOSTIC HANDBOOK

e polarity between the logos and sophia. while many gnostics would tend to avoid overt anthropomorphism and see these more as principles, other traditions place a strong emphasis on the god/goddess nature of the polarity. these traditions range from those of paganism and heathenism to the syzergies of valentinus. while there is nothing wrong with using myth and legend to put flesh on the bones of metaphysical principles, we should note confuse the image with the essence. certainly there is a wide range of god and goddess images which fit nicely on this polarity, they also move down through the planes and have other expressions. if we use the kabbalistic model for a moment we can see how the pagan concept of the horned god and the triple goddess arose. the horned god manifests as the logos

he times (1953) he lays bare the western soul and documents the clear signs of our dethe gnostic handbook page 59 generation and collapse. these works are uncompromising and offers a critique of the destruction modernism is perpetuating on our society, he demands a return to real esotericism as opposed to the false "feel good" cults of his time. guenon however was not all assault and warfare, his metaphysical works show a great mind which can see to the very heart of esotericism. certainly his writing on symbolism are hard going, titles such as the symbolism of the cross (1931, fundamental symbols (1962) and multiple states of being (1932) are not easy reading. they demand a concentration which, i am afraid, many modern minds fed on computer games and tv will find difficult. however the sh

iew is not popular with materialists and secularists, it is nevertheless the key focus of guenon s work. in his magnum opus "the reign of quantity and the signs of the times, guenon succinctly outlines the process of spiritual degeneration. as man thinks he is evolving, he is simply accelerating his own destruction- living standards and technology may advance, but only at the cost of spirit. this metaphysical entropy causes matter to become successively more physical, more solid, and on a spiritual level- more malefic. society becomes centred on globalism (witness the new world order, rather than on nations and individuals and there is an emphasis on scientific advances rather than simplicity. as we reach the later phases of this degeneration (the present period, anti-traditions and forms

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

pular with the materialists and exoteric priests of our culture, but is nevertheless a core esoteric truth. in his work the reign of quantity and the signs of the times, rene guenon succinctly outlines the process of spiritual degeneration. as man thinks he is evolving, he is simply accelerating his own destruction- living standards and technology may advance, but only at the cost of spirit. this metaphysical entropy causes matter to become successively more physical, more solid, and on a spiritual level- more malefic. society becomes centred on collectives (witness the new world order, rather than on nations and individuals and there is an emphasis on scientific advances rather than simplicity. as we reach the later phases of this degeneration (the present period, anti-traditions and form

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

oldest coherent body of writing in the world, left little room for doubt that the ultimate objective of the rituals carried out within those colossal structures was to bring about the deceased pharaoh s transfiguration to throw open the doors of the firmament and to make a road so that he might ascend into the company of the gods .20 the notion of pyramids as devices designed (presumably in some metaphysical sense) to turn men into gods was, it seemed to me, too idiosyncratic and peculiar to have been arrived at independently in both ancient egypt and mexico. so, too, was the idea of using the layout of sacred sites to incorporate a celestial plan. moreover, there were other strange similarities that deserved to be considered. just as at giza, three principal pyramids had been built at te

s already fully evolved and in place at the beginning of the first dynasty around 3100 bc.33 scholars accept this; the majority also accept that what we are dealing with here is a highly developed and sophisticated religion.34 strangely, very few egyptologists or archaeologists have questioned where and when this religion took shape. is it not to defy logic to suppose that well-rounded social and metaphysical ideas like those of the osiris cult sprung up fully formed in 3100 bc, or that they could have taken such perfect shape in the 300 years which egyptologists sometimes grudgingly allow for them to have done so?35 there must have been a far longer period of development than that, spread over several thousands rather than several hundreds of years. moreover, as we have seen, every surviv

it may take ten or twelve thousand years for a civilization as advanced as our own to rise again like a phoenix from the ashes, one of our top priorities is to find a way to communicate with that postulated future civilization. at the least we would want to say to them: kilroy was here! and to be sure they got the message no matter what language they spoke or what ethical, religious, ideological, metaphysical or philosophical leanings their society might exhibit. i m sure we d want to say more than just kilroy was here. we d want, for example, to tell them those distant grandchildren of ours when we had lived in relation to their time. how would we do that? how would we express, say, ad 2012 of the christian era in a language universal enough to be worked out and understood twelve thousand

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

er were not skilled at the building arts and had no direct connection, in most cases, with the rich lore of rosicrucian and masonic legend. they settled on a system of three initiatory degrees, the entered apprentice, fellow craft and master mason. this tri-fold system does indeed correspond to the communication of the formal guild secrets of operative, or practical masonry, but has little of the metaphysical meaning and a distinct feel of incompleteness. later a so-called royal arch degree, which attempted to deal with many questions unanswered in the craft degrees, became popular with masons. the royal arch came to include the communication of a secret cipher, cleverly built upon angles and dots and directly translatable into english. this would seem to suggest a late date for the cipher

e scandal overwhelmed the publishing house, and the shaver material ceased appearing. palmer attempted to revive interest in the early 1960s, during which time i became involved with both shaver and palmer. they were quite different types; shaver, like adamski a pragmatic visionary, considered these entities to be physical beings and a literally true reality. palmer was inclined to see it more in metaphysical astral terms, leaving a few individuals like myself sort of on the fence. palmer presented the material with a mystery that seemed to have physical, psychological and paranormal components. shaver first encountered palmer when the former sent palmer something he called the mantong alphabet a sort of cipher that he claimed was the root-language of beings throughout the universe, and wh

and other features known in modern ufology. the mantong alphabet a animal (use an for short) b be to exist (often used as a command) c con to see (c-on; to understand) d de detrimental, disintegrant energy (the second important symbol in the alphabet) e energy (an all-pervading concept including the idea of motion) f fecund (used fe, as in fe-male fecund man) g generate (used gen) h human (a very metaphysical concept here, not fully under stood but used in the sense h-you-man; a human is an h-man) i self, ego (same as our english i) j generate (a duplication of g, but with a delicate difference in shade of meaning. actually ja, in contrast to ge, is a very important distinction. g is the generating energy, while j is animal generation per se) k kinetic (the force of motion) l life m man n

the inner circle all questions pose more questions and all answers are personal opinions -and the only sound rule and reply to lift s problems is to question nothing but to faa all situations with detachment. maharaja natcha of the inner circle meade layne, to review our premise, was best known among ufologists as the founder of borderland sciences research founda-tion (bsrf. he had an impressive metaphysical library and was a member of the society of the inner light, one of several organizations that arose from the fragments of the seminal turnof- the-20th-century ritual occult body called the hermetic order of the golden dawn. layne s successor, riley crabb, recently passed away, but borderland sciences continues as a foundation, publishing the journal of borderland research (p. o. box 6

afted by kenneth mackenzie and based on his earlier initiatory experiences with continental rosicrucian groups, the golden dawn in its wake spawned generations of occultists and, indeed, now has a number of (highly dubious) claimants to its mantle. meade layne was ahead of his time writing about the ufo phenomenon in the early 1940s, before the kenneth arnold case, as well as focusing on the more metaphysical aspect of the mystery with his patronage of trance channel mark probert. probert himself merits some comment. in many ways his story resembles that of richard s. shaver, though shaver always insisted that there was no metaphysical aspect to his stories of dero, tero and a hidden world beneath the surface of the earth. probert, even with layne s patronage, never made the extraordinary

earth. probert, even with layne s patronage, never made the extraordinary splash that shaver did. yet shaver, through ray palmer, impacted on the highly skeptical world of science fiction fandom -then smaller and, i speak from personal knowledge, meaner-spirited than today. these fans ultimately rejected and forgot both shaver and his sponsor, while probert operated from a very early date in the metaphysical world on that thin line between occultism and contacteeism. the enduring impact of trance channeling on ufology and, indeed, on all new age consciousness is considerable. 50 allen h. greenfield like shaver, probert s channelings became conspicuous when, shortly after he married, his wife irene began noticing that mark spoke in what seemed a variety of languages in his sleep. this may

r of the magicians, indeed! secret cipher of the ufonauts 63 i believe the new age distortion of the new aeon concept is a direct attempt by the black lodge and its inner planes rulers (which we call, for convenience valis) to delay manifestation of the aeon by creating confusion among the receptive. much of the white light channeling clearly bears the stamp of the black lodge and valis, an empty metaphysical blind of insipid psychic trivia. many self-improvement groups have their origins in the ideas of failed magicians like l. ron hubbard. we have new age centers that teach nothing useful, ufo message-oriented cults waving flashlights on mountains, and, as i have shown end-of-the-world doomsayers touting this or that grand cosmic alignment, harmonic convergence or polar shift. the ufo cu

next year, i was really pretty messed up emotionally. i tried to dissuade you, you ll recall, from one of your expeditions in search of that same entrance. i kept the map stone for years, but by then had gotten completely deflected into radical politi- cal activity, both here and abroad. i thought i was satisfied for a long time that this was a physical cave, that shaver had been correct and the metaphysical stuff had nothing to do with it. and we were, i thought, hopelessly outclassed technologically. i ve realized that faerie is neither physical nor metaphysical because i ve in the last five years, i ve seen too many experiments of an occult nature where the same beings have been conjured up and dealt with in a variety of ways. so, this stuff seems on the border of the physical and meta

GREY W G CONDENSATION OF KABBALAH

enlightenment of man and our fellow creatures. so we see the direct line of light from god itself with which we should try and align ourselves if everything is really going to mean anything worthwhile for us during our earth lives- and afterwards. altogether the study of kabbalah is a mento-spiritual discipline which brings order and system into what could otherwise be a bewildering and baffling metaphysical mess. it puts priorities in the right places and provides a sense of proportion to spiritual subjects. its use trains and makes both mind and soul work in harmony with each other for the sake of making the best out of life. it not only helps to develop character, but in so doing it assists evolution by advancing and expanding consciousness in those concernedwith it.aconscientiouskabba

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

tivity, was chosen to bear the burden of reorganization, has often been told, investigated, verified, and acknowledged by the highest rosicrucian authorities of europe and other lands. having had passed to him in the proper way certain knowledge preserved by the descendants of the first foundation in america, he prepared himself through various courses of study and association with scientific and metaphysical bodies, for the work he was to undertake in 1909. then in the month of july of that year he went to france, where he was introduced to the proper authorities and inducted into the mysteries and the methods of carrying out his life mission. returning to america, he held many private sessions with men and women who had been initiated into the order in france and india and other lands, w

undamentals, rituals, rites, or teachings; does not deal with sex problems, sex practices, or indulgences under the guise of higher teachings; is strictly nonreligious, noncommercial, and not affiliated with any esoteric society, fraternity, fellowship, or movement. in august of 1934 in brussels, belgium, a special conclave of the highest officers of the fourteen outstanding mystical, arcane, and metaphysical movements of the world was held. the object of the conclave was to perpetuate, by the forming of an international organization, the traditional rituals, teachings, laws and principles of each of the respective organizations, and to establish such rules and regulations and method of procedure as would identify each of these outstanding organizations as being authentic and genuine, as d

entatives of this federation in this part of the western world (the fudosi does not now operate objectively) ques. how can there be a number of rosicrucian societies without relationship [58] ans. the word or term rosicrucian has been misused and improperly applied by a number of publishing houses or small organizations, either because they believe that the word rosicrucian simply means mystical, metaphysical, or arcane, or because they are deliberately attempting to deceive the public, it has been established in international congress and in many legal controversies that the word or term rosicrucian belongs exclusively to the fraternity or order that invented or devised the symbol of the rosy cross, and that the term rosicrucian distinctly applies to and describes one organization and one

er, just as many others of various religious denominations have joined the order in the past and present; but today there are no jesuits or representatives of the roman catholic church serving in any official capacity in the a.m.o.r.c, nor is there any official or unofficial connection between the a.m.o.r.c. and any religious sect or denomination. ques. what relation has the a.m.o.r.c. with other metaphysical, mystical societies, including theosophy? ans. the a.m.o.r.c. is not affiliated with any other organizations except those of the great federation of esoteric bodies which does not include the theosophical society, or any of the smaller popular mystical movements throughout the world. the work of the rosicrucian order is distinctly different from the work and teachings of these other o

stration of vibrations. by placing a piece of glass on a pedestal and sprinkling sand on the glass, one can manifest the vibrations by drawing a violin bow on the edge of the glass and cause the vibrations to flow across the surface of the glass and thereby arrange the sand in various forms, as shown in the seven black squares of illustration no. 2. in the lessons of our higher degrees, where the metaphysical principles are taught, we learn that thought vibrations can be directed into designs and "forms" just as with the sand and the physical vibrations on the glass. the rest of the chart shows how nature adheres to the law of the triangle in the formation of snow crystals, ice crystals, mineral crystals, and acid crystals. nature is truly an artist in her great work, but solely because sh

ther, the first imperator of a.m.o.r.c. for north and south america, was born in new jersey, and was of welsh extraction, being a descendant of sir robert lewis, early american settler. his mother was born in boston, massachusetts. his father, at the time of his birth, was engaged as a feature writer for a new york newspaper, and, though still a young man, was nationally known for his articles on metaphysical subjects and psychological research in well-known magazines and the daily press. ralph m. lewis received his early education in the schools of new york city and a military academy of new jersey. in 1918, his family established residence in san francisco, california. in 1919, he joined them, and later studied law and accountancy in that city, while engaged in clerical and other pursuit

ah. the "a" is pronounced as in "art. so-roar'[161] rosicrucian dictionary a absolute.that which includes all; hence the consciousness of god, perfect, complete, embracing every divine law, working in harmony, constructive, positive. absent treatments.those given to a person at a distance, whether it be a few meters or many kilometers. in absent treatments we make ourselves channels through which metaphysical forces may be directed so that harmonium may be restored in another person without immediate contact with him. actions.voluntary and involuntary.certain processes go on inside our bodies which we do not control. they continue whether we think of them or not. these are involuntary actions, such as those of the heart, stomach, and lungs. voluntary actions are those of which we are consc

s donnelly. atom.the smallest division of matter having a definitive nature; the first distinctive unit which "electrons" form after perfect unity. divisions of matter smaller than atoms are "electrons, including all subatomic particles (see electron) such smaller divisions have no characteristic nature as matter. at-one-ment.it refers to a state of attunement attained in religious, mystical, and metaphysical practices. the mystic is said to attain at-one-ment when he experiences a union with the absolute or cosmic. the term literally means the realization of a state of oneness. atrium.the word atrium is latin in origin. originally the word referred to the central court or main chamber in a roman house. there was an opening above the floor of the atrium through which the sky could be seen

ditory, tactile, etc. but without sensory stimulation. it can be contrasted with visualization in that the lucid visualizer knows that he is mentally creating, while the hallucinator believes he is receiving external stimuli which are not actually present. a hallucination is termed veridical if it corresponds to an event or circumstance unknown to the percipient. harmonium.a state of harmony. the metaphysical meaning when applied to the relationship of humans is unity of thought, agreement of purpose, the direct communion or kinship of souls. as applied to the relationship of the cosmic to the human soul, it means that state of ecstasy where the human becomes conscious of the at-[178] tunement of the natural forces of his being with the absolute or the source from which they emanate. withi

HAMIL THE ROSICRUCIAN SEER

could only be penetrated by the adept after a long and iaboriouaformule, has, by the widespread practiceofanimal magnetism been effectually rent in twain. after thirty years' desultory working with crystals and mirrors,ihad in1854,underspiritual instructions, prepared and consecrated a large mirror, dedicated to a spirit known to me as the c.a, for the purposeofreceiving visions and responses to metaphysical questions proposed by myself and friends.tothis objectidevoted my tuesday evenings, and on these occasions was very reluctant to receive spiritual communications from other sources. but on tuesday, the 30th december1856,a friend having sent to me a small rock crystal, forthepurpose of identifying it with a much larger crystal purchased by capt. morrison at lady blessington's sale (in

e by a lapidary in london.thissmall crystal being on the table without any intention on my part of using it that evening, my seeress casually takingitup, observed,'thecrystal is clouded' and immediately the vision appeared, as related in the following paper, transcribed precisely aswrittenin my diary. being at the time especially engaged in receiving from the c.a. a translation of his 'essay upon metaphysical and spiritual philosophy (which i hope to get printed this winter, i couldillspare the time, but consented to receive 'the monk'sms'atraisingthe devil131of the one figure a thousand of all shapes and sizes. i still remained with my hand on the lock; the room became confused and dark for one instant only, then all was light,theevil spirit was gone, and i noticed that every drop of wate

aw her husband in conversation with a lady, a friend of hers, and then a boy made his appearance. a friend looked over her shoulder as she had put it down to rest her eyes and saw precisely the same thing. although 1 have had a crystal since 1824, 1 have never seen anything myself. my seeress was perfectly in a normal condition, and in full exerciseofall her faculties, and used to give answers to metaphysical and other difficult questions, which she could not possibly understand. 1 have nearly1000volumes on occult sciences. 1 do not think it has anything to do with mesmerism. i put a crystal in the hands of a spiritualist, and she became quite rigid, and i had to make a pass before she could see. some ladies would look five minutes, others ten minutes, and others fifteen, before they saw a

ests of the athenasian creed i do not and cannot understand and i have determined to dwell no more uponitand in this i am supported by my learned friend bro. dresser.theimmaculate conception&divine birth of jesus as a matter of belief has to me no difficulty.ofcourse you will perceive my questions&can ask any of your communicants thesame-butthe two stand255 points are not the same.thec.a'swork is metaphysical and spiritual philosophy or the connection with influence over 167 liverpool road 18 may 187528hockley'slettersto theirtoins71being prepared for publication. as far as can be traced it was never published.13 may 1875dearbro. irwin, i have sentoffbypassengertrainvols. 7. 8. 9.ofthe crystal ms&3 or 4 pamphlets.thequarterly censertalmudmust come at another time.whenyou open the box take

ted in thems-isvastly like a plagiarism upon the scriptures&the livesofconstant [illegible]-being so very unwell&overworked at my officeihave not compared it with the 'book of enoch' published by bishop lawrence"&othersihavebuthope to do so at another opportunity when you can furnish me with thems.vaughan's" work coming from the source it does is much more perplexing.hedoes not give us any of his metaphysical explorations-as he printed either in theologizing alchemy or alchemizingtheology-buta disquisition on magic which he never published anything of thesort-andhis magnetic experiments are 'obvious plagiaries' from dupotet"(idon'tknow whether bro. vaughan is looking over my shoulder or not,ifsoibeg his pardon for writingit-butthink so all the same).ihad hoped to have compared his recipes

ry of the wellcome institute; irwin's transcripts are in the library of the united grand lodgeofengland, at freemasons' hall. 1ireportonspiritualism,op. cit, p. 185. 12. a. e. waite,thebrotherhoodof therosycross,pp. 570-81.32therosicrucianseerrevealed by the crowned angel of the seventh sphere, through the medium of the magic mirror, miss emma louisa leigh beingspeculatrix,3 volumes (m3 12 (1855) metaphysical and spiritual philosophy (in two parts. rough transcript (hazo [dated by redway although no date appears in the manuscript, which appears to be a corrected copy of part ofm312] 18 55 cartomancy.(hi14) 1857 metaphysical and spiritual philosophy, a series of discourses delivered through the medium of a magic mirror by the spiriteltesmo,(hi19) 1858 e.l.l. ms (relating to the invoking of

awings (h96) 1849 aureum seculum redivivum: the golden age revived by henricus madathanus, transcribed from the rare edition printed at frankfurt in 1677 (h99) 1849 coelum reseratum chymicum translated into english bymrhockley (hi23 [the original manuscript, from which this translation was made, appears ashi22.it was a german text, illustrated, and dated 1712] 1854 clavis arcana magica.(hils)1854 metaphysical and spiritual philosophy; or the connec255 tion with and influence over material bodies by spirit.3260therosicrucianseerchronologicalhandlistofidentifiablehockley manuscriptsthereare only thirty-eight manuscripts that can be positively identified as being the work of frederick hockley, most of which are transcriptionsofolder texts, while six are records of scrying and two are what mig

HEKAS

tely been specific only insofar as will permit the maximum interpretation of these words by the traditional, or otherwise, and in as many ways as possible with regard to their own work. andrew chumbley_ the cauldron no.75 hekas origins of the sabbatic tradition in discussing the origins of the sabbatic tradition one may assume a number of differing perspectives- anthropological, socio-historical, metaphysical, mytho-poetic an so on..i have read numerous theories expounding speculative notions about the craft's antiquity or modernity, and also a few pieces written by those with first-hand experience of old craft practices. in the former instance these differing perspectives tell us more about the people that wrote them and the 'truth' which they wish to make acceptable, and are very often s

HELENA BLAVATSKY NIGHTMARE TALES

whose "thoughts" are all bound by the laws ofmotion "for" he argued "if my actions were, as you say, prescribed beforehand, and i had no more libertyor free will to change the course of my action than the running waters of the river yonder, then the glorious nightmare talesi- the stranger's story28 doctrine of karma, of merit and demerit, would be a foolishness indeed" thus the whole of my hyper-metaphysical friend's ontology rested on the shaky superstructure ofmetempsychosis, of a fancied "just" law of retribution, and other such equally absurd dreams "we cannot" said he paradoxically one day "hope to live hereafter in the full enjoyment of ourconsciousness, unless we have built for it beforehand a firm and solid foundation of spirituality. nay,laugh not, friend of no faith" he meekly p

case, you would have i fear, onlyto open and shut the temple door, over and over again, during a period which, however short, would seem toyou an eternity" this kind of after-death occupation appeared to me, at that time, so grotesque in its sublime absurdity, that iwas seized with an almost inextinguishable fit of laughter. my venerable friend looked considerably dismayed at such a result of his metaphysical instruction. he hadevidently not expected such hilarity. however, he said nothing, but only sighed and gazed at me withincreased benevolence and pity shining in his small black eyes "pray excuse my laughter" i apologized "but really, now, you cannot seriously mean to tell me that the'spiritual state' you advocate and so firmly believe in, consists only in aping certain things we do in

HELENA BLAVATSKY THE KEY TO THEOSOPHY

tty much as webster's dictionary does, i.e, as supposed intercourse with god and superior spirits, and consequent attainment of superhuman knowledge by physical means and chemical processes. is this so? a. i think not. nor is there any lexicographer capable of explaining, whether to himself or others, how superhuman knowledge can be attained by physical or chemical processes. had webster said "by metaphysical and alchemical processes" the definition would be approximately correct: as it is, it is absurd. ancient theosophists claimed, and so do the modern, that the infinite cannot be known by the finite-i.e, sensed by the finite self-but that the divine essence could be communicated to the higher spiritual self in a state of ecstasy. this condition can hardly be attained, like hypnotism, by

and spiritual, ant forming a practical guide to the most sublime purity, sanctity, and evangelical perfection; also to the attainment of divine vision, and the holy angelic arts, potencies, and other prerogatives of the regeneration -published in london in 1855. the following is the dedication of this volume: to the students of universities, colleges, and schools of christendom: to professors of metaphysical, mechanical, and natural science in all its forms: to men and women of education generally, of fundamental orthodox faith: to deists, arians, unitarians, swedenborgians, and other defective and ungrounded creeds, rationalists, and skeptics of every kind: to just-minded and enlightened mohammedans, jews, and oriental patriarch-religionists: but especially to the gospel minister and mis

ted misery during his life, through the fault of others with whom he is associated, or because of his environment, that he is surely entitled to perfect rest and quiet, if not bliss, before taking up again the burden of life. however, we can discuss this in detail later -ooo- why is theosophy accepted? q. i understand to a certain extent; but i see that your teachings are far more complicated and metaphysical than either spiritualism or current religious thought. can you tell me, then, what has caused this system of theosophy which you support to arouse so much interest and so much animosity at the same time? a. there are several reasons for it, i believe; among other causes that may be mentioned is: 1. the great reaction from the crassly materialistic theories now prevalent among scientif

rist so vainly preached, have become ingrained into the innermost life of the western nations "an eye for an eye and a tooth for a tooth" has come to be the first maxim of your law. now, i state openly and fearlessly, that the perversity of this doctrine and of so many others theosophy alone can eradicate -ooo- the common origin of man q. how? a. simply by demonstrating on logical, philosophical, metaphysical, and even scientific grounds that (a) all men have spiritually and physically the same origin, which is the fundamental teaching of theosophy (b) as mankind is essentially of one and the same essence, and that essence is one-infinite, uncreate, and eternal, whether we call it god or nature-nothing, therefore, can affect one nation or one man without affecting all other nations and all

h the idea that, if the root of mankind is one, then there must also be one truth which finds expression in all the various religions-except in the jewish, as you do not find it expressed even in the cabala. q. this refers to the common origin of religions, and you may be right there. but how does it apply to practical brotherhood on the physical plane? a. first, because that which is true on the metaphysical plane must be also true on the physical. secondly, because there is no more fertile source of hatred and strife than religious differences. when one party or another thinks himself the sole possessor of absolute truth, it becomes only natural that he should think his neighbor absolutely in the clutches of error or the devil. but once get a man to see that none of them has the whole tr

staken on this point, as those christians who mistake the theological interpolations of the later editors of the gospels about damnation and hellfire, for verbatim utterances of jesus. neither buddha nor "christ" ever wrote anything themselves, but both spoke in allegories and used "dark sayings" as all true initiates did, and will do for a long time yet to come. both scriptures treat of all such metaphysical questions very cautiously, and both, buddhist and christian records, sin by that excess of exotericism; the dead letter meaning far overshooting the mark in both cases. q. do you mean to suggest that neither the teachings of buddha nor those of christ have been heretofore rightly understood? a. what i mean is just as you say. both gospels, the buddhist and the christian, were preached

ved my end, ananda, by producing in him the knowledge: all existences (dhamma) are non-ego? but if i, ananda, had answered "the ego is not" then that, ananda, would only have caused the wandering monk vacchagotta to be thrown from one bewilderment to another "my ego, did it not exist before? but now it exists no longer" this shows, better than anything, that gautama buddha withheld such difficult metaphysical doctrines from the masses in order not to perplex them more. what he meant was the difference between the personal temporary ego and the higher self, which sheds its light on the imperishable ego, the spiritual "i" of man. q. this refers to gautama, but in what way does it touch the gospels? a. read history and think over it. at the time the events narrated in the gospels are alleged

s. how is it that we find nothing in their translations that would afford us a clue to what you say? a. because your translators, their great learning notwithstanding, have made of the philosophers, the greeks especially, misty instead of mystic writers. take as an instance plutarch, and read what he says of "the principles" of man. that which he describes was accepted literally and attributed to metaphysical superstition and ignorance. let me give you an illustration in point. says plutarch: man is compound; and they are mistaken who think him to be compounded of two parts only. for they imagine that the understanding (brain intellect) is a part of the soul (the upper triad, but they err in this no less than those who make the soul to be a part of the body, i.e, those who make of the tria

rough aether, began at its dynamic source; is careering through the objective side of nature under the impulse of karma and the creative direction of tanha (the unsatisfied desire for existence; and leads through many cyclic changes back to nirvana. mr. rhys-davids calls that which passes from personality to personality along the individual chain character, or doing. since character is not a mere metaphysical abstraction, but the sum of one's mental qualities and moral propensities, would it not help to dispel what mr. rhys-davids calls "the desperate expedient of a mystery" if we regarded the life-undulation as individuality, and each of its series of natal manifestations as a separate personality? the perfect individual, buddhist speaking, is a buddha, i should say; for buddha is but the

HP LOVECRAFT THE MUSIC OF ERICH ZANN

not known until our hallway conversation that i could overhear his playing in my room, and now asked me if i would arrange with blandot to take a lower room where i could not hear him in the night. he would, he wrote, defray the difference in rent. as i sat deciphering the execrable french, i felt more lenient toward the old man. he was a victim of physical and nervous suffering, as was i; and my metaphysical studies had taught me kindness. in the silence there came a slight sound from the window the shutter must have rattled in the night wind, and for some reason i started almost as violently as did erich zann. so when i had finished reading, i shook my host by the hand, and departed as a friend. the next day blandot gave me a more expensive room on the third floor, between the apartments

HP LOVECRAFT THE UNNAMABLE

es holds visions and sensations of far less geometrical, classifiable, and workable nature, he believed himself justified in drawing an arbitrary line and ruling out of court all that cannot be experienced and understood by the average citizen. besides, he was almost sure that nothing can be really "unnamable" it didn't sound sensible to him. though i well realized the futility of imaginative and metaphysical arguments against the complacency of an orthodox sun-dweller, something in the scene of this afternoon colloquy moved me to more than usual contentiousness. the crumbling slate slabs, the patriarchal trees, and the centuries gambrel roofs of the witch-haunted old town that stretched around, all combined to rouse my spirit in defense of my work; and i was soon carrying my thrusts into

ISIS UNVEILED

r-votos in wax was carried on by the clergy annually, until bardy a century ago* we &id it rather unwise on the part of catholic writers to pour out their viob wrath in such sentences as these "in a multitude of pagodas, the phallic stone, ever and always assuming, like the grecian' betylot, the brutally indecent form of the lingam. the mahd-dma^ before casting slurs on a symbol whose profound metaphysical meaning is too much for the modem champions of that religion of sensualism par exedlsnee, roman catholicism, to grasp, they are in duty bound to destroy their oldest churches, and change the form of the cupolas ot their own temples. the mahody of elephanta, the round tower of bhagalpur, the minarets of islam either rounded or pointed are the originals of the campanile column of san ma

philosophy had helped them in the building of the principal dogma. but when the theurgists of the third neo ^atonic school, deprived of their ancient mysteries, strove to blend the doctrines of plato with those of aristotle, and by combining the two philosophies added to their theosophy the primeval docbioes ot the oriental kabala, then the christians from rivals became persecutors. once that the metaphysical allegories of plato were being prepared to be discussed in pubuc in the form of grecian dialectics, all the elaborate system of the christian trinity would be unraveled and the divine pres- tige completely upset. the eclectic school, reversing the order, had adopted the inductive method; and this method became its death-kndl. of all things on earth, logic and reasonid>le explanations

theology on this account has never been made known. they have asked questions and been forbidden to ask them; hence, separation, disgust, and often a despairing plunge into the abyss of atheism. tb.e orphean views of aether as chief medium belteeen god and created matter were likewise denounced. the orphic aether recalled too vividly the archaeua, the soul of the world, and the latter was in its metaphysical sense as closely related to the emana- tions, being the first manifestation sephira, or divine light. and when could the latter be more feared than at that critical moment? origed* clemens alezandrinus^ chalcidius^ methodius* and mai- monides* on the authority of the tar^m of jerusalem, the orthodox and greatest authority of the jews, held that the first two words in the book of oerua

in-soph 37 trine of emanations accepted, the position of the second trinitarian per- sonage becomes untenable. for if the angels are the^irsf divine emana- tions from the divine substance, and were in existence b^ore the second principle, then the anthropomorphized son is at best an emanation like themselves, and cannot be god hypostaiwiuy any more than our visible works are ourselves. that these metaphysical subtleties never entered into the head of the honest-minded, sincere paul, is evident; as it is fur- thermore evident, that like all learned jews he was well acquainted with the doctrine of emanations and never thought of corrupting it. how can any one imagine that paul identified the son with the father, when he tells us that god made jeaus "a luiie lower than the angel" barewt, ii

ing existent through and of itself; it is the central and immortal germ of all that exists in the universe. three trinities emanate and are blended in it, forming a supreme unity. these trinities, or the triple trim&rti, are: the tfara, ndrl, and virdj the initial triad; the ami, vdyu, and surya the manifested triad; brahmft, vishnu, and siva, the ereaiice triad. each of these triads becomes less metaphysical and more adapted to the vulgar intelligence as it descends, llius the last becomes but the symbol in its concrete expression; the necessarianism of a purely meta- 68. note id cudworth* true inutuctuid sytlem, ii, p. 324: london, 184s. 69. l. jiwxiuiot: lt ipiritume dant le nutnde, p. 13, digitizecoy google 40 isis unveiled pliysical conceptiod. together with svayammih, they are the t

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

nise it among evety people who had anything like an established religion. 82. t sttm. vi, 20-22. digitizecoy google 46 isis unveiled it was tau^t in tbe oldest chaldaean, egyptian, and mithraltic schools. the chaldaeaa sun-god, mithra, was called 'triple' and the trinitarian idea of the chaldaeans was a doctrine of the akkadians, who themselves belonged to a race which was the first to conceive a metaphysical trinity. according to rawlinson, the chaldaeans are a tribe^ the akkadians, who lived in babylonia from the earliest times. they were turanians, according to others, and instructed the babylonians in the first notions of religion. but these same akkadians, who were theyp those s
hat virtue brings its own reward, and vice and sin their own punishment; and, 3, that the state world is probationary. we mi ^t add that on these three principles rested the universal foundation of every religious creed; god and individual immortauty for every man if he could but win it. how- ever puzzling the subsequent theological tenets; however seemingly in 'comprehensible the metaphysical abstractions which have convulsed the theology of every one of the great rehgions of mankind as soon as it was placed on a sure footing, the above is found to be the essence of every re- ligious philosophy, with the exception of later christianity. it was that of zoroaster, erf pythagoras, of plato, of jesus, and even of moses, albnt the teachings of the jewish law-giver have been so

in india, had ceased to congregate in large communities; but whether among the essenes, or the neo-flato- nists, or again among the innumerable struggling sects bom but to die the same doctrines, identical in substance and spirit, if not always in form, are encountered. by buddhism, therefore, we mean that religion signifying literally the doctrine of wisdom, and which by many ages antedates the metaphysical philosophy of siddhdrtho'sakyamimi. after nineteen centuries c^ enforced eliminations from the canonical books of every sentence which might put the investigator on the true 307. hu mlldtt "ilie zend aaeita' in chir. tit. i, pp. 83. 83. 308. 2dd ed, p. s6. digitizecoy google 144 ws vsvexlbd path, it has become vei7 difficult to show, to the satisfaction of exact science, that the 'pag

JASMUHEEN THE FOOD OF GODS

ivine nutrition alone, and be free from doubt so that i could stand tall amid the controversy and skepticism (that i was unaware was destined to come, and then b) to gather and share all the research i could find to support this journey and make it easier for others to understand, and finally, c) to find a solution to world health and world hunger problems, and lastly d) to continue to bridge the metaphysical fields with the mainstream field of science and medicine by sharing any new research and now e) to deliver a way that is safe, practical and easy for the interested masses to gain another level of freedom. freedom for the need to use so much of our world s resources, freedom from disease and freedom of choice, freedom from starvation and finally freedom from our emotional, mental and

ief much of what we propose may seem too far-fetched; although the dimensional biofield science aspects may at least provide some food for your future thinking. b) that you are open to know more of this force and yet are able to trust your inner instinct and use discernment for we are exploring realms where only your intuition will be able to confirm what is true. as this is my 18th book covering metaphysical topics, much of the basic esoteric teachings have been covered in the book in resonance and we have explained the science of it all in the biofields& bliss series which includes our planetary peace program. as we are not interested in convincing the reader of anything in this book, it is easier if you have done some type of metaphysical reading, although we keep our presentations of t

of level 3 pranic nourishment. a little further into the realm of science. ever since my journey began with this i have intuitively hungered to bridge the worlds of science and metaphysics and i hope that my hunger to do this allows me to fulfill both objectives. however the problem that we still have is that modern day science is still too uninformed to make the necessary assessments within the metaphysical fields. firstly a scientist has to expand their own consciousness to obtain what they need to know and the quantum field needs further exploration and respect before the metaphysical field can be understood, and secondly the fields are not stable, they are static and always changing and even the witnessing of an event will change it. dimensional biofield science is the science of unde

nd approval. or mothers of children who choose to remain out of the work force when their children are young may feel hungry for mental stimulation while others feel hungry for a creative outlet. teenagers are often hungry to be let loose in the world to experience all that life has to offer them while people who are in their sunset years may feel hungry for their youth again. similarly on a more metaphysical level, some souls hunger for an experience of life in a denser beta field world while others hunger to leave it. there are a myriad of types of hungers and reasons for our hungers and in order to understand some of these it is helpful to look first at some of the reasons why we block our ability to be nourished, next it is helpful to explore the natural cycles of human awareness which

oneself somewhere else. clairsentience and empathy. the ability to sense or feel what others are feeling. clairvoyance. the ability to see between the worlds with our third eye. the ability to heal through touch or over distances plus much more. the theta. delta pattern is the home of our latent paranormal abilities and when accessed allows our inner resources of divine nutrition to flow. in the metaphysical world, which power/s a person has often depends on the role they have agreed to play in the cycles of human evolution. when the theta and the delta brain wave patterns are sustained not only does the veil go down between the conscious and subconscious mind allowing reprogramming of the whole bio-system in a more effective way, but we also begin to tap into other realms of reality, whe

he benefits that come from accessing the divine nutrition channel and we will elaborate on these later. i call these gifts that we receive when we are in tune with the madonna frequency. the madonna frequency is the frequency of divine love and divine compassion. the madonna frequency is the deliverer of the true food of the gods, because (although this is totally unscientific in explanation) the metaphysical fact is that what allows us to be nourished. and maintain pure health without the need of taking physical food or vitamin supplements if this be our life choice. is an energy which can only be described as pure divine love and i believe that this energy of divine love is triggered automatically when a person maintains the theta. delta brain wave patterns. i once met a man who said to

which are easier to make when we understand the natural cycles of human awareness. divine nutrition: the madonna frequency& the food of gods with jasmuheen 19. chapter 3 cycles of human hungers and awareness like many metaphysicians in this world, i was born with an inbuilt hunger to be in the theta field of life even though many in my personal field were oblivious to such drives. however in the metaphysical world there are reasons and also natural cycles to our hungers that are outlined in diagram 1 at the end of this chapter. these can also be seen as stages in our lives and when these are understood our drives are easier to explain and handle. stage 1: operating in the beta field and always being hungry on some level. level 1 in the divine nutrition program (dnp: this is the state of t

create physical, emotional, mental and spiritual health and happiness some of which are conventional and others are more non-conventional. a conventional source of nourishment is a source that is understood readily by the status quo and accepted as being normal due to our educational history and community habits. a non-conventional source of nourishment is usually something known and utilized by metaphysical students and those of the ancient mystery schools and these will be our main focus here. i call the below level 1& 2 sources. some obvious level 1& level 2 sources of nourishment are. 1a. conventional physical food, a diet which research has proven needs to provide the perfect blend of vitamins and minerals to keep the physical system healthy. 1b. its non-conventional counterpart is p

ligious traditions that have shaped chinese life for more than 2,000 years. broadly, a taoist s attitude towards life can be seen in the accepting and yielding joyful and carefree sides of the chinese character. this attitude offsets and complements the moral and duty conscious purposeful character ascribed to confucianism. taoism is characterized by a positive attitude towards the occult and the metaphysical, whereas the pragmatic confucian tradition considers these of only marginal importance, even though their reality is not denied. the founder of taoism, lao-tzu, historically remains an obscure figure. the principal source of information about his life is a biography written in about 100 bc. he was said to be a court official advising in matters such as astrology and divination, and wa

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

consider the preposterous (in our senses) wall of separation (utterly impossible to our possible) which divides living human life (or living possibility) from the life (and the possibility) of the world even next-off this world. not to speak of possibly multitudinous other worlds (or other possibilities, which stretch for all we know to the contrary we know not whither. and these possibilities or metaphysical intelligible worlds of what kind, of what nature, or of what (whether pleasant or unpleasant) character we can conceive not. we understand not what they are; or how they are; or why they are. indeed penetrating down to this truth we know not why we ourselves exist, or what we are. for we that is, the human race are not intelligible. creation is not intelligible. that single word someh

ning of the universe or of creation. matter, which the rosicrucians frequently refer to as darkness, is that only which is properly to be called nothing. thus when god is said to create, or make something out of nothing (to do which is impossible, it is to be understood that he worked with material, or with darkness, which is the blank side, or the other side of light; turned away. these profound metaphysical distinctions are the key of all the theologies. moses, when he describes the creation of the world, is the alchemist, relating in parable the generation of the solids, and the flowing-over into the border-country (out of the flesh) of the invisible-where everything ultimately is. the history of david, solomon (of the temple, jacob (of the ladder; or staircase from earth to heaven, and

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

any means, electronic or mechanical, including photocopy, without permission in writing from the author. reviewers may quote brief passages. 20073 2 most versions of sy have six chapters containing brief, even laconic, statements, similar in tone to the hekhalot texts of early chariot mysticism. it was from the first chapter of sy that kabbalah derived the term sefirot and the notion of these as metaphysical stages of creation. the remaining chapters of sy tell of the powers and correspondences of the twenty-two hebrew letters. in 1971, gruenwald noted, although sefer yezira is one of the most frequently published works of jewish esoteric lore, there is no authoritative text available to those who want to study the book. to make a long story short, there are at least three main recensions

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

s, which left a deep impression on his mind. his songs of experience are permeated by undertones of indignation and pity for the human state. he was also deeply influenced by study of the philosophers as well as of mystical writers such as paracelsus, jakob boehme, and emanuel 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

udes the notion of hells, it is clear that for the devout buddhist the real hell is life itself. although buddha himself was profoundly antispeculative and antimetaphysical, many of his later followers were not. particularly after buddhism split into theravada (southern buddhism, found today in sri lanka and southeast asia) and mahayana (northern buddhism, found today in korea, japan, and taiwan, metaphysical speculation flowered in builders of the adytum 35 mahayana buddhism. various forms of devotional buddhism also developed within the mahayana fold. devotional buddhism focused on different bodhisattvas (enlightened souls who delayed the final stages of their nirvana so that they could stay around and help ordinary mortals) who, like the great gods and goddesses of later hinduism, could

uilders of the adytum (bota) was established in 1922 by paul foster case (1884 1954, a member of the hermetic order of the golden dawn. he was known as an expert in the study of the tarot and cabala, and was said to have been asked by the inner school to reinterpret the ageless wisdom for the western audience. bota s name originated from the greek term meaning holy of holies, and referring to the metaphysical building of one s inner temple.members of bota regard jesus as a carpenter, a builder, and a teacher of the inner spiritual life. 36 builders of the adytum bota is viewed by its members as a mystery school following the western interpretation of ancient wisdom. followers are taught mastery of their physical environment and development of the mental capacities, as well as provided with

ding of one s inner temple.members of bota regard jesus as a carpenter, a builder, and a teacher of the inner spiritual life. 36 builders of the adytum bota is viewed by its members as a mystery school following the western interpretation of ancient wisdom. followers are taught mastery of their physical environment and development of the mental capacities, as well as provided with answers to such metaphysical questions as the nature of immortality. its teachings are based on the holy cabala, which is described by bota members as the mystical (occult) wisdom teaching of ancient israel, and which is based on a diagrammatical and symbolic glyph called the tree of life, a pictorial-symbolic representation of the one god and humanity s relationship with god and creation. bota s teachings also d

ects of human life is very old and is still prevalent in many traditional societies. especially before the development of scientific discoveries that proffered more neutral explanations for the irregularities of nature, it was not unreasonable to postulate that such beings were responsible for unexplainable natural disasters and diseases. although scientific explanations have gradually supplanted metaphysical explanations, demons and devils presently survive in the mythology of jung s collective unconscious and in other schools of the study of the mind that interpret evil forces as projections of human fear and/or as hallucinations. while often the two words are used interchangeably devils from greek dia-ballo, to throw across, that is, accuser; and demons from greek daimon, spirit their m

in 1 corinthians cited above, conservative christians also believe that demons founded and continue to shape all non-christian traditions. as asserted in demons in the world today, the great ethnic faiths of india, china and japan major in demonism, as well as the animistic religions of africa, south america and some islands. conservative christians take a similar position with respect to occult/metaphysical/new age religion. to cite a sample passage from lee and hindson s angels of deceit: today people are experimenting with astrology, witchcraft, ouija boards, divination, channeling, tarot cards, fortune-tellers, mediums, crystals and shamans.mankind has come to the final conclusion of disbelief in god and has turned to belief in the very opposite! satan has cleverly convinced the moder

med to be a scientific methodology (the s ances, became the true religion to such reflective individuals as arthur conan doyle (creator of sherlock holmes. similarly, spiritism, which was developed in france by allan kardec, emphasized the invocation of spirit guides who could help with the healing of diseases that originated out of a spiritual need. in more recent times, especially in the occult/metaphysical/new age subculture, mediums have been redesignated as channels, who focus on delivering metaphysical information rather than messages from the dead. there are a number of religious movements that are based on the authority of channeled messages. most conservative christians would view all such mediumship and channeling as a form of demonic possession. typically, fundamentalist christi

LIBER LXI

ut knew that the true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all language has a history, and the use (for example) of the word<<spirit> implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words<<order< circle<society<<brotherhood> or any other to designate t

LIBER 777

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

LIBER ALEPH

in tune with thine own will on every plane, so that every part of thy nature rejoiceth with every other part, communicating praise. now then learn also how this formula is that of the word abrahadabra. first, had is the triangle erect upon twin squares. of hadit need i not to write, for he hath hidden himself in the book of the law. this substance is the father, the instrument is the son, and the metaphysical ekstacy is the holy ghost, whose name is hriliu. these are then the sun, mercury, and venus, whose sacred letters are r (r, b (b, and d (d. but the last of the diverse letters is h (h, which in the tarot is the star whose eidolon is d (d; and herein is that arcanum concerning the tao of which i have already written. of this will i not write more plainly. but mark this, that our trinit

LIBER DOMINI

hoice which must be made for personal reasons, never at the direction or discretion of others. 5. i have no creed or code of conduct; i have only will, pure and inviolate. belief in dogmas is for those who prostrate themselves before their so-called gods, fashioned from their own minds or, better yet, bequeathed to them by false prophets and books filled with feces. comment: there are no specific metaphysical or ethical beliefs required to follow satan. it is one thing to have personal opinions on these matters, but quite another to claim some kind of authoritative sanction for them. what the followers of dogmatic religion choose to ignore is the fact that these dogmas are always the opinions of other men- whether based on a personal intuition or a so-called inspired book. in matters of fa

eedom comes understanding of just how pointless and childish such disputes really are. 7. god is dead because i killed him. i rent his spirit into billions of pieces and gave each man his own share. i curse all these gods with an unconquerable laughter, they are divided against themselves and so must fall. comment: the individuality of consciousness has ensured the proliferation of a multitude of metaphysical opinions. there is no one god- there are as many versions as there are individuals. each of these interpretations is somehow different than the others, and unity is impossible as long as individuality remains. when any opinion claims absolute truth for itself, it renders all other opinions false, and so the gods of dogmatic faith are truly divided against each other in a hopeless stru

not the binding of demonic entities in servitude. the mind has vast power, to deceive as well as create- the satanist should be wary of falling into a pit of selfdelusion created by his/her own mind. 10. i am pure fire. i consume all falsehood in my path and i know no fear. comment: satan s power can be likened to fire which purifies the worthy and destroys the false and baseless. all absolutist metaphysical doctrines and false moral claims are fearlessly dispatched by the power of the dark lord. 11. i am not to be sought in arcane rituals and the ceremonies of deluded charlatans. i am answerable to no commands or formulae, for i am power itself. comment: every ritual or ceremony has in common that it was devised by the minds of men. it is foolishness to think that these mind-creations ca

al or ceremony has in common that it was devised by the minds of men. it is foolishness to think that these mind-creations can in any way compel the dark lord to act according to any will other than his own. 12. neither pray to me, for those who pray i hold in the highest contempt. pray not, rather act, and you will be rewarded. comment: prayers are for the sheep of dogmatic faith; satan is not a metaphysical santa claus. prayer is a denial of real causality and an excuse for inactivity and sheepishness. 13. my power can neither be contained nor compelled. i act as i will for my own purposes, and those who would seek to bind me in service i will surely destroy. i am your master, you are not mine. comment: satan is the master and lord of this earth- it is ridiculous to think that he can in

many sheepish followers of the dogmatic faiths live their lives in constant trepidation regarding the dark master- they have fashioned a mental prison which will be difficult to escape. 32. cursed be those who follow any god but me, they deceive themselves concerning that which they know not. comment: gods are either creations of primitive cultures to explain mysterious phenomena or they are airy metaphysical speculations. the only god whose existence cannot be resisted is the lord of the earth- satan. 33. cursed be those who follow any man, their very existence is wasted and worthless. comment: those who sheepishly follow others and constantly strive to do what they are told are either children or worthless adults. 34. cursed be those who act according to the rules of others, they are sla

LIBER LXI VEL CAUSAE

ut knew that the true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all language has a liber lxi 6 history, and the use (for example) of the word .spirit. implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words .order .circle .chapter .society .brotherhood. or any other to

LIBER LXVII THE SWORD OF SONG

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

yon spire: to-day.s event provide my text of wrath.ascension-tide! oh .tis a worthy day to wrest hate.s diadem from jesus. crest! ascends he .tis the very test by which we men may fairly judge, from the rough roads we mortals trudge or god.s paths paved with heliotrope, the morals of the crucified (both standpoints joined in one, i hope, in metaphysic.s stereoscope) but for the moment be denied a metaphysical inspection. bring out the antiseptic soap. we.ll judge the christ by simple section, and strictly on the moral side. but first; i must insist on taking the ordinary substantial creed your clergy preach from desk and pulpit each sunday; all the bible, shaking its boards with laughter as you read each sunday. ibsen43 to a full pit may play in the moon. if (lunars they) they thought them

he.d get. i met a christian clergyman. the nicest man i ever met. we argued of the cosmic plan. i was lord roberts, he de wet.44* scots legal term for defendant. a romany word for woman. the rev. j. bowley. the conversation described actually occurred in mr. gerald kelly.s studio in paris. 185 190 195 200 205 210 215 ascension day. moral aspect of christianity to be discussed to prejudice of the metaphysical. orthodoxy to be our doxy. gipsies barred. henrik ibsen and h. g. wells. parson and poet. fugitive nature of dogma in these latter days. the higher criticism. 8 the sword of song he tells me when i cite the .fall .but those are legends after all. he has a hundred hills45 to lie in, but finds no final ditch46 to die in .samuel was man; the holy spook did not dictate the pentateuch. wit

gster, 1859, s.v, for proof that the author is on the way to the true interpretation of these conflicting facts, as now established.see huxley, h. spencer, kuenen, reuss, lippert, and others.and his orthodox translator.s infuriated snarls (in brackets) when he suspects this tendency to accept facts as facts. 6. soul went down.5.the questions of king milinda, 40-45, 48, 67, 86-89, 111, 132. 7. the metaphysical lotus-eyed.6.gautama buddha. 10. childe roland.7.browning, dramatic romances. 11. two hundred thousand trees.8.browning wrote about 200,000 lines. 13. your reverence.9.the imaginary aunt sally for the poetic cocoanut* 16 .god s right use of it..10..and many an eel, though no adept in god.s right reason for it, kept gnawing his kidneys half a year..shelley, peter bell the third. 17. on

ile illius in membrana inclusum esse aiunt, ne copulare posset. would be easy to argue with hegel-huxley that he who thinks of an act commits it (cf. jesus also in this connection, though he only knows the creative value of desire, and that since a and not-a are mutually limiting, therefore interdependent, therefore identical, he who forbids an act commits it; but i feel that this is no place for metaphysical hairsplitting; let us prove what we have to prove in the plainest way. i would premise in the first place that to commit adultery in the divorce court sense is not here in question. it assumes too much proprietary right of a man over a woman, that root of all abomination!.the whole machinery of inheritance, property, and all the labyrinth of law. we may more readily assume that the bu

being orthodox exponents of the religion of christ. the hindus enumerate brahm, infinite in all dimensions and directions.indistinguishable from the pleroma of the gnostics.and maya, illusion. this is in a sense the antethesis of noumenon and phenomenon, noumenon being negated of all predicates until it becomes almost extinguished in the nichts under the title of the alles (cf. max m ller on the metaphysical nirvana, in his dhammapada, introductory essay) the buddhists express no opinion. let us consider the force-quality in the existences conceived of by those two religions respectively, remembering that the god of the christian is infinite, and yet discussing the alternative if we could suppose him to be a finite god. in any equilibrated system of forces, we may sum and represent them a

animal does not remember his man-incarnation? or, as levi says .in the suns they remember, and in the planets they forget. i think it unlikely (may be, but in the total absence of all evidence for or against.at least with regard to the latter hypothesis!.i suspend my judgement, leave the question alone, and proceed to more practical points that are offered by these interesting but not overuseful metaphysical speculations. v. karma. the law of causation is formally identical with this. karma means .that which is made. and i think it should be considered with strict etymological accuracy. if i place a stone on the roof of a house, it is sure to fall sooner or later; i.e, as soon as the conditions permit. also, in its ultimation, the doctrine of karma is identical with determinism. on this s

has disturbed him. and he will accept this ignorance as a proof of how well his own system is going, since he no longer receives shocks from it..a. c. 1 hallucination especially is to be feared. light-headedness from want of food is quite sufficient explanation for many .mystic raptures. i do not care to invoke hysteria and epilepsy without positive evidence..a. c. science and buddhism 110 of the metaphysical and religious theories which have been built upon the facts here stated, i have nothing to say in this place. the facts are not at the disposition of all; from the nature of the subject each man must be his own witness. i was once twitted by some shallow-pated person with the fact that my position cannot be demonstrated in the laboratory, and that therefore (save the mark) i must be a

agnosticism. it should be clearly understood, and well remembered, that throughout all these meditations and ideas, there is no necessary way to any orthodox ontology whatever. as to the way of salvation, we are not to rely on the buddha; the vicious lie of vicarious atonement finds no place here. the buddha himself does not escape the law of causation; if this be metaphysics, so far buddhism is metaphysical, but no further. while denying obvious lies, it does not set up dogmas; all its statements are susceptible of proof. a child can assent to all the more important. science and buddhism 113 and this is agnosticism. we have a scientific religion. how far would newton have got if he had stuck to tycho brahe as the one guide? how far the buddha had he reverenced the vedas with blind faith?

LIBER SAMEKH

imself and others. he also tends to take his new-found gtruths of illlumination h for the entire body of truth, and insists that they must be as valid and vital for all men as they happen to be for himself.35 it is wise to keep silence about those things gunlawful to utter h which one may have heard gin the seventh heaven. h36 this may not apply to the sixth* this corresponds to the emotional and metaphysical fog which is characteristic of the emergence of thought from homogeneity. the clear and concise differentiation of ideas marks the adult mind. point iii 35 the adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next few days by trumpeting his triumphs. he must give time a chance to redress his balance, sore shaken by the impact of the infinite

LIBER XLI THIEN TAO

s genius for naval strategy had no equal in the seven abysses of water, after a month as stowaway on a fishing boat (by the orders of kwaw) assumed the rank of admiral of the fleet, and has inflicted a series of complete and crushing defeats upon the british admirals, who though they had been on the water all their lives, had incomprehensibly omitted to acquire any truly accurate knowledge of the metaphysical systems of sho pi naour and ni tchze. gagain, hu li, the financial genius, who had hitherto been practically useless to his country on account of that ugliness and deformity which led him to shun the society of his fellows, was compelled by kwaw to exhibit himself as a freak. a fortnight of this cured him of shyness; and within three months he has nearly doubled the revenue and halved

LOGOMACHY OF ZOS

lood issue, a less known unity, or our hungry deficiency seeking fulfilment? the nexus between cause and effect is that of immediacy. the omniscience of the soul throws persuasively over all things its shadow of knowledge. our whole potentiality lies in our ability habitually to feel things sensationally. our truth is the totality of our observations when confirmed by our atavisms. the key to all metaphysical phenomena (mind, soul, etc) is wrapped up in our needs. what sounds the depths and conjoins will and belief? some inarticulate hieroglyph or sigil wrought from nascent desire and rhythmed by unbounded ego. we pray. like a convulsed naiad transfixed by rape. there is a grimoire of symbology, of vague phonic nuances that conjoin all thought and is the cryptic language of the subconsciou

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

olitical step in their thinking is unclear. however, since perfection was originally an important implicit concept in the development of id, we find it necessary to devote some space to its discussion. before moving on, one last point needs to be firmly established. arguments against id and for evolution are not comments on the existence or nonexistence of god or any supernatural force. these are metaphysical matters beyond science, upon which science cannot comment. evolutionary scientists themselves may personally be theists or atheists or agnostics it does not matter as far as their science is concerned. what science can comment upon, however, is natural process, and its view of this process is very much in conflict with teleology-oriented id thinking. creationism and intelligent design

large) has no obvious purpose discernable by science. nature and the cosmos simply are. wondering whether things exist for a particular reason is not a scientifically answerable question, because, for one thing, such a question has an infinite number of possible answers. for another, ideas about a purpose in nature cannot be objectively tested. ideas about nature s purpose are, however, valid in metaphysical or religious realms that seek spiritual understanding. what is your opinion? 5. faith and beliefs in divinities do not belong in the scientific world. nor do scientific concepts and methods belong in the world of religious faith. why is it that some people want to merge the two, in spite of countless unsuccessful attempts in the past centuries? 6. monotheistic religious fundamentalism

t the case. 3. many uncertainties remain associated with the evolutionary model presented here, a fact of which scientists are very much aware. but 176 evolution and religious creation myths scientists also know that future work should clarify the problems raised by this evolutionary scenario. that the model is currently incomplete does not make it wrong, and surely does not mean that alternative metaphysical explanations (such as id) must be right. further, scientists do agree on the basics of the evolutionary sequence presented in this chapter, even though they may disagree on many details. this is perfectly normal in science, and it is a sign of health. 4. the achievements of genetic engineering run counter to the notion of irreducible complexity. if irreducible complexity were a realit

MACNULTY W KIRK KABBALAH AND FREEMASONRY

distinguished masonic career; during which he continued to develop his lectures; the last versions were published in the period 1806-12. his early lectures seem simply to teach moral principles. the later lectures exhibit a quality which is directly relevant to our subject. a series of discussions upon factual matters which become more and more technical, abstract, and mystical. it is based on a metaphysical notion of king solomon's temple, which is looked upon as a sort of masonic university, with excursions into platonic theory and cabalism."24 in william preston and his work colin dyer offers this description of preston's personality "he was by nature impetuous. he was proud and stubborn, especially in matters involving what he considered as principle; these characteristics made him a

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ed. i have studied the fragmentary writings of the ancients sufficiently to realize that dogmatic utterances concerning their tenets are worse than foolhardy. traditionalism is the curse of modern philosophy, particularly that of the european schools. while many of the statements contained in this treatise may appear at first wildly fantastic, i have sincerely endeavored to refrain from haphazard metaphysical speculation, presenting the material as far as possible in the spirit rather than the letter of the original authors. by assuming responsibility only for the mistakes which may' appear herein, i hope to escape the accusation of plagiarism which has been directed against nearly every writer on the subject of mystical philosophy. having no particular ism of my own to promulgate, i have

l emphasis upon the philosophic life as a prerequisite to wisdom. pythagoras was one of the first teachers to establish a community wherein all the members were of mutual assistance to one another in the common attainment of the higher sciences. he also introduced the discipline of retrospection as essential to the development of the spiritual mind. pythagoreanism may be summarized as a system of metaphysical speculation concerning the relationships between numbers and the causal agencies of existence. this school also first expounded the theory of celestial harmonics or "the music of the spheres" john reuchlin said of pythagoras that he taught nothing to his disciples before the discipline of silence, silence being the first rudiment of contemplation. in his sophist, aristotle credits emp

neo-pythagorean school flourished in alexandria during the first century of the christian era. only two names stand out in connection with it--apollonius of tyana and moderatus of gades. neo- pythagoreanism is a link between the older pagan philosophies and neo-platonism. like the former, it contained many exact elements of thought derived from pythagoras and plato; like the latter, it emphasized metaphysical speculation and ascetic habits. a striking similarity has been observed by several authors between neo-pythagoreanism and the doctrines of the essenes. special emphasis was laid upon the mystery of numbers, and it is possible that the neo-pythagoreans had a far wider knowledge of the true teachings of pythagoras than is available today. even in the first century pythagoras was regarde

alism. leibnitz's criteria of sufficient reason revealed to him the insufficiency of descartes' theory of extension, and he therefore concluded that substance itself contained an inherent power in the form of an incalculable number of separate and all-sufficient units. matter reduced to its ultimate particles ceases to exist as a substantial body, being resolved into a mass of immaterial ideas or metaphysical units of power, to which leibnitz applied the term monad. thus the universe is composed of an infinite number of separate monadic entities unfolding spontaneously through the objectification of innate active qualities. all things are conceived as consisting of single monads of varying magnitudes or of aggregations of these bodies, which may exist as physical, emotional, mental, or spi

thic and neurological phenomena; the latter attacks the accuracy of mechanical principles dependent upon the present theory of velocity. ren descartes stands at the head of the french school of philosophy and shares with sir francis bacon the honor of founding the systems of modern science and philosophy. as bacon based his conclusions upon observation of external things, so descartes founded his metaphysical philosophy upon observation of internal things. cartesianism (the philosophy of descartes) first eliminates all things and then replaces as fundamental those premises without which existence is impossible. descartes defined an idea as that which fills the mind when we conceive a thing. the truth of an idea must be determined by the criteria of clarity and distinctness. hence descartes

on also of evolving his own philosophy without recourse to authority. consequently his conclusions are built up from the simplest of premises and grow in complexity as the structure of his philosophy takes form. the positive philosophy of auguste comte is based upon the theory that the human intellect develops through three stages of thought. the first and lowest stage is theological; the second, metaphysical; and the third and highest, positive. thus theology and metaphysics are the feeble intellectual efforts of humanity's child-mind and positivism is the mental expression of the adult intellect. in his cours de philosophie positive, comte writes "in the final, the positive state, the mind has given over the vain search after absolute notions, the origin and destination of the universe

ence of god--the universal spirit. according to another concept of the ancient wisdom, all bodies--whether spiritual or material--have three centers, called by the greeks the upper center, the middle center, and the lower center. an apparent ambiguity will here be noted. to diagram or symbolize adequately abstract mental verities is impossible, for the diagrammatic representation of one aspect of metaphysical relationships may be an actual contradiction of some other aspect. while that which click to enlarge the tetragrammaton in the human heart. from b hme's libri apologetici. the tetragrammaton, or four-lettered name of god, is here arranged as a tetractys within the inverted human heart. beneath, the name jehovah is shown transformed into jehoshua by the interpolation of the radiant heb

erved by alchemists who studied their bas-reliefs, the secret processes for metallic transmutation were set forth in their grotesque yet most significant figures. the checkerboard floor upon which the modern freemasonic lodge stands is the old tracing board of the dionysiac architects, and while the modern organization is no longer limited to workmen's guilds it still preserves in its symbols the metaphysical doctrines of the ancient society of which it is presumably the outgrowth. the investigator of the origin of freemasonic symbolism who desires to trace the development of the order through the ages will find a practical suggestion in the following statement of charles w. heckethorn "but considering that freemasonry is a tree the roots of which spread through so many soils, it follows t

ght and waylaid unwary travelers; also of bat indians, with human bodies and batlike wings, who lived in gloomy forests and inaccessible cliffs and who slept hanging head downward from great branches and outcroppings of rock. the red man's philosophy of elemental creatures is apparently the outcome of his intimate contact with nature, whose inexplicable wonders become the generating cause of such metaphysical speculations. in common with the early scandinavians, the indians of north america considered the earth (the great mother) to be an intermediate plane, bounded above by a heavenly sphere (the dwelling place of the great spirit) and below by a dark and terrifying subterranean world (the abode of shadows and of submundane powers. like the chaldeans, they divided the interval between the

MASTERING WITCHCRAFT

her by verbal persuasion or violence is totally lacking. it is solely a matter of chacun a son of gout. further than this, in fact; it does not remain a matter of take it or leave it, but rather one of take it and do something with it! witchcraft remains, in its broadest sense the shamanism of the west, the underlying, barely organized bedrock of magical practice, on which all later religions and metaphysical schools of thought rest; any substantial attempt to deal with it as a semi-"established" faith is doing it the utmost disservice and is entirely at odds with the idea behind the practices. the nearest a witch can get to the term "orthodox" is only "the most traditional" witchcraft is basically performed by and for the individual. covens are, or should be, made up of individuals, held

MEANING OF MASONRY

and one of the great annual public festivals was that of the setting up of the pillars. what, then, did they signify? i can deal with the subject but very superficially here. in one of their aspects they stand for what is known in eastern philosophy as the" pairs of opposites" everything in nature is dual and can only be known in contrast with its opposite, whilst the two in combination produce a metaphysical third which is their synthesis and perfect balance. thus we have good and evil; light and darkness (and one of the pillars was always white and the other black; active and passive; positive and negative; yes and no; outside and inside; man and woman. neither of these is complete without the other; taken together they form stability. morning and evening unite to form the complete day

has so far projected itself as to become objective and wear a material form or body, is denoted by the number four and the quadrangle or square. hence the hebrew name of deity, as known and worshipped this outer world, was the great unspeakable name of four letters or tetragrammaton, whilst the cardinal points of space are also four, m of and every manifested thing is a compound of the four basic metaphysical elements called by the ancients fire, water, air and earth. the foursidedness of the lodge, therefore, is also a reminder that the human organism is compounded of those four elements in balanced proportions" water" represents the psychic nature "air" the mentality" fire" the will and nervous force; whilst" earth" is the condensation in which the other three become stabilized and encas

is concerned with. the apron being the masonic symbol of the bodily organism, changes and increasing elaborateness in it as the mason advances to higher stages in the craft symbolize (in theory) the actual development that is gradually taking place in his nature. moreover, as in the outer heavens of nature the sun, moon and stars exist and function, so in the personal heavens of man there operate metaphysical forces inherent in himself and described by the same terms. in the make-up of each of us exists a psychic magnetic field of various forces, determining our individual temperaments and tendencies and influencing our future. to those forces have also been given the names of" sun" moon" and planets, and the science of their interaction and outworking was the ancient science of astronomy

ialized pole; each triad being the reflex of the other, yet each triad being an organic unity in itself. st. john testifies to this (and the ceremonial rite is made conformable to the teaching of that great initiate) when he writes" there are three that bear record in heaven, and these three are one. and there are three that bear witness in earth, and these three agree in one" the meaning of this metaphysical assertion is that, just as a ray of white light splits up (as in the rainbow) into three primary colours which still remain organically united, so both the self-knowing spirit in man and his psychical nature, although monadic essentially, are prismatically dissociable into a trinity. the sp irit in man in its triple aspects is, therefore, appropriately typified by the three principals

ens; not, as st. paul says" the jerusalem which now is, but the jerusalem above, which is the mother of us all" like the greek demeter. its builders were not three human personages resident in the levant, but the divine energy considered in its three constituent principles spoken of in our instruction lectures as wisdom, strength and beauty, which as" pillars of his work" run through and form the metaphysical warp and basis of all created things. these three metaphysical principles may be defined in modern terms as life-essence (or the substantial spirit of wisdom; incorruptible matter, serving as the mould, matrix or vehicle of that life-essence, to give it fixity, form and objectiveness (strength; and lastly the fabricative intellectual principle or logos binding these two together and c

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

s of all the world s governments in 1987 were so largethat all of the social programs of the united nations could be financed for three hundredyears by this expenditure (william h. koettke, the final empire)the benefit to ordinary man of all this expenditure and industry is virtually non-exis-tent except on the usual utilitarian level. if one is interested to know how the existen-tial dynamics or metaphysical constitution of any agency comes to ruin, merelyour future in the stars128atlantis, alien visitation, and genetic manipulation observe how much of what is naturally and inherently good and normal is lost to it for-ever. then observe the manner in which it is removed. identify the cause or culpritsand then, if the desire exists, do something about it, without hesitation, weakness, orfe

greece. they could not withstandthe greeks' military might, and following their defeat, a natural disaster sealed their fate. timaeuscontinues: but afterwards there occurred violent earthquakes and floods; and in a single day andnight of misfortune all your warlike men in a body sank into the earth, and the island of atlantis inlike manner disappeared in the depths of the sea. plato tells a more metaphysical version of theappendix c: suggested areas of research274atlantis, alien visitation, and genetic manipulation atlantis story in critias, where he describes the lost continent as the kingdom of poseidon, the godof the sea. this atlantis was a noble, sophisticated society that reigned in peace for centuries, untilits people became complacent and greedy. angered by their fall from grace

MORALS AND DOGMA

nto the soul. the true word is verily a two-edged sword. matters of government and political science can be fairly dealt with only by sound reason, and the logic of common sense: not the common sense of the ignorant, but of the wise. the acutest thinkers rarely succeed in becoming leaders of men. a watchword or a catchword is more potent with the people than logic, especially if this be the least metaphysical. when a political prophet arises, to stir the dreaming, stagnant nation, and hold back its feet from the irretrievable descent, to heave the land as with an earthquake, and shake the silly-shallow idols from their seats, his words will come straight from god's own mouth, and be thundered into the conscience. he will reason, teach, warn, and rule. the real "sword of the spirit" is keen

ctrines, adopted by the pharisees, and which constituted the popular creed. we come at last to the _essenes_ and _therapeuts, with whom this degree is particularly concerned. that intermingling of oriental and occidental rites, of persian and pythagorean opinions, which we have pointed out in the doctrines of philo, is unmistakable in the creeds of these two sects. they were less distinguished by metaphysical speculations than by simple meditations and moral practices. but the latter always partook of the zoroastrian principle, that it was necessary to free the soul from the trammels and influences of matter; which led to a system of abstinence and maceration entirely opposed to the ancient hebraic ideas, favorable as they were to physical pleasures. in general, the life and manners of the

f portion of the ceremonial. symbols were used in the ceremonies, which referred to agriculture, as masonry has preserved the ear of wheat in a symbol and in one of her words; but their principal reference was to astronomical phenomena. much was no doubt said as to the condition of brutality and degradation in which man was sunk before the institution of the mysteries; but the allusion was rather metaphysical, to the ignorance of the uninitiated, than to the wild life of the earliest men. the great object of the mysteries of isis, and in general of all the mysteries, was a great and truly politic one. it was to ameliorate our race, to perfect its manners and morals, and to restrain society by stronger bonds than those that human laws impose. they were the invention of that ancient science

origin of the soul, its fall to the earth past the spheres and through the elements, and its final return to the place of its origin, when, during the continuance of its union with earthly matter, the sacred fire, which formed its essence, had contracted no stains, and its brightness had not been marred by foreign particles, which, denaturalizing it, weighed it down and delayed its return. these metaphysical ideas, with difficulty comprehended by the mass of the initiates, were represented by figures, by symbols, and by allegorical analogies; no idea being so abstract that men do not seek to give it expression by, and translate it into, sensible images. the attraction of secrecy was enhanced by the difficulty of obtaining admission. obstacles and suspense redoubled curiosity. those who as

os (intellect, his incarnation, death, resurrection or transfiguration; of his union with matter, his division in the visible world, which he pervades, his return to the original unity, and the whole theory relative to the origin of the soul and its destiny, were taught in the mysteries, of which they were the great object. the emperor julian, explains the mysteries of atys and cybele by the same metaphysical principles, respecting the demiurgical intelligence, its descent into matter, and its return to its origin: and extends this explanation to those of ceres. and so likewise does sallust the philosopher, who admits in god a secondary intelligent force, which descends into the generative matter to organize it. these mystical ideas naturally formed a part of the sacred doctrine and of the

sides, the source of life and death, is but to present other men with symbols by which we vainly endeavor to communicate to them the same vague ideas which men in all ages have impotently struggled to express. and it may be doubted whether we have succeeded either in communicating, or in forming in our own minds, any more distinct and definite and true and adequate idea of the deity, with all our metaphysical conceits and logical subtleties, than the rude ancients did, who endeavored to symbolize and so to express his attributes, by the fire, the light, the sun and stars, the lotus and the scarab us; all of them types of what, except by types, more or less sufficient, could not be expressed at all. the primitive man recognized the divine presence under a variety of appearances, without los

s. it did not begin to be law when it was first _written, nor was it _originated; but it is coeval with the divine intelligence itself. the consequence of virtue is not to be made the end thereof: and laudable performances must have deeper roots, motives and instigations, to give them the stamp of virtues _qu_ what is the fourth great truth in masonry _ans_ the moral truths are as absolute as the metaphysical truths. even the deity cannot make it that there should be effects without a cause, or phenomena without substance. as little could he make it to be sinful and evil to respect our pledged word, to love truth, to moderate our passions. the principles of morality are axioms, like the principles of geometry. the moral laws are the necessary relations that flow from the nature of things

; nor did idolatry gain much foothold until near the time of mahomet; who, adopting the old primeval faith, taught again the doctrine of one god, adding to it that he was his prophet. to the mass of hebrews, as well as to other nations, seem to have come fragments only of the primitive revelation: nor do they seem, until after their captivity among the persians, to have concerned themselves about metaphysical speculations in regard to the divine nature and essence; although it is evident, from the psalms of david, that a select body among them preserved a knowledge, in regard to the deity, which was wholly unknown to the mass of the people; and those chosen few were made the medium of transition for certain truths, to later ages. among the greeks, the scholars of the egyptians, all the hig

. we have brought you face to face with the kabalists, the essenes, and philo the jew. we have shown that, and how, much of the old mythology was derived from the daily and yearly recurring phenomena of the heavens. we have exhibited to you the ancient notions by which they endeavored to explain to themselves the existence and prevalence of evil; and we have in some degree made known to you their metaphysical ideas as to the nature of the deity. much more remains to be done than it is within our power to do. we stand upon the sounding shore of the great ocean of time. in front of us stretches out the heaving waste of the illimitable past; and its waves, as they roll up to our feet along the sparkling slope of the yellow sands, bring to us, now and then, from the depths of that boundless oc

MOTTA MARCELO THE COMMENTARIES OF AL

tended, and khabs is the name of my house. khabs 'a star' is an unit of nuit, and therefore nuit herself. this doctrine is enormously difficult of apprehension, even after these many years of study. hadit is the "core of every star (verse 6. he is thus the impersonal identity within the individuality of "every man and every woman. he is "not extended; that is, without condition of any sort in the metaphysical sense. only in the highest trances can the nature of these truths be realized. it is indeed a suprarational experience not dissimilar to those characteristic of the "star-sponge" vision previously described that can help us here. the trouble is that the truth itself is unfitted to the dualistic reason of 'normal' mankind. hadit seems to be the principle of motion which is everywhere

eedom; the principal objections hitherto urged against my law have been those of people who cannot bear to imagine the horrors which would result if they were free to do their own wills (such people mistake, of course, their repressions for their wills) the sense of sin, shame, self-distrust, this is what makes folk cling to slavery. people believe in a medicine just in so far as it is nasty; the metaphysical root of this idea is in sexual degeneracy of the masochistic type. now "the law is for all; but such defectives will refuse it, and serve us who are free with a fidelity the more dog-like as the simplicity of our freedom denotes their abjection. totally wrong. only a free man can be a true servant if he will to serve. such defectives will fight us at every turn, and betray us at every

flesh of the indian and the buddhist, mongol and din "the indian. the religion of hindustan, metaphysically and mystically comprehensive enough to assure itself the possession of much truth, is in practice almost as superstitious and false as christianity, a faith of slaves, liars and dastards. the same remarks apply roughly to buddhism "mongol: presumably the reference is to confucianism, whose metaphysical and ethical flawlessness has not saved its adherents from losing those ruder virtues which are proper to a fighting animal, and thus yielding at last a civilization coeval with history itself to the barbarous tribes of europe "din 'severity' or 'judgment' may refer to the jewish law, rather than to the faith (ad 'din) of islam. assuming this, the six religions whose flesh must be torn

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

believe me or not, the magic behind the words is awakening racial memories of a time long ago when this power was free to every man and woman who sought it. using this magical power is simplicity itself. in detail, i ll be explaining how to do it later in this book. the circle of protection in reading these words you will learn many ancient secrets of the occult. this will cause you to glow in a metaphysical sense; spirits can see this glow and are drawn to it, and some will try to mislead you. you can protect yourself from this by taking a handful of salt and, walking in a clockwise direction, sprinkle the salt in a circle around the room all the while saying: let mischievous spirits touch me not< it's a good idea to work this protection ritual on a regular basis. the circle begins and e

oney in your hands. now sit back, and wait for the money to come to you. you will notice the use of the color green for this spell. green is the traditional color used by witches in money matters. green is the color of mother nature and is also the color of paper money; dollar bills are green. thank you letter #2 i have been much intrigued by the many different ideas re: getting one s desires via metaphysical means. you may be interested to know that following your advice resulted in a check for $1,000 from a brother i saw 27 years ago for about one hour! time before had been 1946 or 47- extent of our correspondence has been yearly xmas cards. he lives in the southeastern usa (georgia. since i need funds for a new car and extensive property upgrading and repairs- i shall keep trying! will

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

e seen in moissac, puy, and saint guilhem le desert in the herault region. templars and muslims on the christian side, the benedictines and templars played an important role in the propagation of these muslim influences. of course, the templars, recipients of arabic knowledge and culture, which they then passed on to others, did not necessarily explore these influences through high scientific and metaphysical speculation. they were primarily men of action, warriors and builders* from their extensive relations with ismailian sects and arab corporations, the templars were at least aware of and largely adopted if only on an operative plane certain arab organization structures, rites, symbols, practices, and trade secrets. many brother servants had already been initiated in their secular lives

e condemnation of the templars, medieval motives are much more easily explained as originating from politics rather than from any impulse to combat heresy. heresy merely served as a pretext for seeming intolerance. true intolerance was born with the reformation. when we grasp the ferment of ideas and freedom of expression that was truly characteristic of the middle ages, it is easy to imagine how metaphysical questions would have been the natural subject of study for the elite of the master masons, both clerics and laypeople. their language was the symbol, which was expressed by carved stone in the time before printed books were available. the mischievousness expressed in certain sculptures which were sometimes erotic, to boot the depictions of bears and foxes wearing clerical garb, cardin

n of science and philosophy, akin to that of alchemists and hermeticists. throughout the middle ages and the renaissance, philosophy, metaphysics, alchemy, and hermeticism were closely commingled and these disciplines were inseparable from theology. the means of expression were the same in all these areas, for, in the final analysis, they could all be boiled down to the formulation of fundamental metaphysical truths. it is easy to cite famous alchemists who were also master builders, such as gerbert, who was pope from 999 to 1003 under the name of sylvester ii, or nicholas flamel, to whom sauval attributes 216 from the art of building to the art of thinking the contruction of the southern side of the ancient parisian church saint jacques de la boucherie.8 this same nicholas flamel gave two

ONYX TABLET OF SET

ers in set even before they have ever experienced a single pylon meeting, read the crystal tablet or even think about what set might be. fanatics can be easily disappointed as their expectations are so unreasonable. a setian can begin from any background but those who come to us filled with hate for christianity or other religions may only be reactionaries incapable of becoming. we don't base our metaphysical conclusions on faith and those accustomed to that kind of thinking are poor candidates. with the obvious remark that we don't want habitual criminals, the mentally ill or the infiltrator with an anti-setian agenda, i have trust in the heightened awareness of the setian priesthood to not err too widely off the mark. even the very act of meeting candidates allows the temple to have more

re. even so, applicants are given the benefit of the doubt where possible, on the assumption that exposure to the teachings of the church of satan may serve to correct personality imbalances or preconceived misunderstandings concerning the black arts. accordingly there is a calculated attrition in the i, inasmuch as some individuals cannot or will not accept the standards of mental, physical, and metaphysical discipline expected of a true satanist. standards for the ii are correspondingly more stringent. approximately five percent of the total church membership hold this degree, which is awarded by the nine primarily upon the evaluation of a written examination. the ii constitutes a decision by the nine that the candidate possesses a working understanding of the principles of satanism, and

owledge, of course, this image has been both enhanced and refined. enhanced in that we now understand better than the ancient egyptians how the material universe functions, refined to exclude those aspects of the human personality that are natural, externally-controlled functions. at the same time, contemporary civilization's impatience and superficiality- its restless inability to study anything metaphysical in any depth- have tended to condense the delicate, complex study of egyptian cosmology [presented so well in her-bak] into a crude caricature capable of being digested by modern minds in a few hours at most. initiates of the priesthood of set must resolve to take the time to apprehend and appreciate set- and the other egyptian neteru- in the same contemplative, reflective, and above

in her-bak] into a crude caricature capable of being digested by modern minds in a few hours at most. initiates of the priesthood of set must resolve to take the time to apprehend and appreciate set- and the other egyptian neteru- in the same contemplative, reflective, and above all unhurried fashion that their ancient predecessors did. only then will the magnificence, subtlety, and depth of this metaphysical system be realized and appreciated. only then can its principles be applied meaningfully within our current environment. the modern priesthood of set the concept of "priesthood" conventional religions view their ordained officialdom as mere commercial professions. whether or not such a priest, pastor, or minister takes personal mystical pleasure in the job is ultimately incidental to

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

elf and her physical and emotional feelings (this is why marital relations are forbidden during menstruation; the woman is too focused on herself to focus on her husband and/or their common soul) the fact that this is so indicates that menstruation is spiritually the result of the introduction of self-awareness into humanity, which we have seen originated in the snake fs injection of his physical/metaphysical gseed h into eve. the laws of family purity are the divinely directed way the menstrual experience can be transformed into what is meant to be: an educative process out of self-orientation.6 bleeding at birth also began with the primordial sin; had adam and eve not sinned, childbirth would occur without bleeding (and this will be the case in the future [this is also] the reason she be

ah than gjealous. h we have defined the experience of yesod, as the drive for self-actualization and for the promulgation of the insight of divine consciousness to which one has been privy. in this light, holy sexuality is an expression of a person fs passion for transmitting his personal vision of divine reality to the world (either in the form of children that will be imbued with his values, or metaphysical divine energy that will have a positive influence on reality, which, we are taught, is one result of marital relations conducted with love and proper intentions. thus, holy (as opposed to mere bestial) sexual passion is an expression of zeal and dedication. this perhaps explains why the zohar here says that, in order to couple with malchut, yesod gdons jealousy/zeal. h this, then, is

h and is used also to mean gconjugal rights h or gfrequency of marital relations. h this means that if the soul in question had remained holy and not sinned, it would have joined together with its mate in paradise and thereby produced the soul of converts, as is mentioned in the zohar.3 the marital union of soul-mates is always fertile; if it does not produce physical offspring, it produces good metaphysical genergy h that spreads throughout the world. sometimes this goffspring h takes the form of souls that eventually convert to judaism. in the spiritual afterlife, also, soul-mates unite in marital union after midnight; this produces souls of converts. souls of converts are also produced by torah study.4 and torah study is a central occupation of the soul in paradise. but this soul, whic

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

nor is that of being brought to the light. this light is also referred to as l.v.x. in the introduction to volumes 111 and iv of the golden dawn, regardie's excellent analysis of the keyword (i.n.r.i) and subsequent gematric correspondences and conclusions will bear fruit from continued study and meditation regarding this light. but a true "secret" of the entire system is that this light is not a metaphysical or philosophically speculative construct meaning grace, spirituality, or healing (although the light does bring all of these) but is an actual force which although independent of egoic man can be generated by man through the use of his consciousness to bring about change at will! although the so-called "new" physics has begun to come closer with any variety of theoretical models for t

herein. since it is primarily a mystical method, the qabalah has innumerable points of identitvwith the more ancient systems elaborated by other peoples in other ;arts of the world. 1ts most important roo concepits that the uitirnate root from which this universe, with all things therein, has evolved is ain souh aour, infinite or limitless light. b far as our "minds are capable of conceivikg such metaphysical abstractions, this is to be understood as an infinite ocean of brilliance wherein all things are held as within a matrix, from which all things were evolved, and it is that divine goal to which all life and all beings eventually must return. issuing from or within this boundless light, there manifests what is called the tree of if ca balisthsa ve produced a convekonal glyph indicating

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

azoth, incorporation, transmutation; in theology god, incarnation, redemption; in the human soul thought, love and action; in the family father, mother and child. the triad is the end and supreme expression of love; we seek one another as two only to become three. there are three intelligible worlds which correspond one with another by hierarchic analogy; the natural or physical, the spiritual or metaphysical, and the divine or religious worlds. from this principle follows the hierarchy of spirits, divided into three orders, and again subdivided by the triad in each of these. all these revelations are logical deductions from the first mathematical notions of being and number. unity must multiply itself in order to become active. an indivisible, motionless and sterile principle would be uni

e symbolical summary of primitive tradition, called subsequently kabalah or cabala, meaning reception. the tradition in question rests altogether on the one dogma of magic: the visible is for us the proportional measure of the invisible. now the ancients, observing that equilibrium is the universal law in physics, and is consequent on the apparent opposition of two forces, argued from physical to metaphysical equilibrium, and maintained that in god, that is, in the first living and active cause, there must be recognized two properties which are necessary one to another stability and motion, necessity and liberty, rational order and volitional autonomy, justice and love, whence also severity and mercy. and these two attributes were personified, so to speak, by the kabalistic jews under the

e, and is connected intimately with the one and primeval doctrine of hermes. in philosophy, it gives absolute certitude; in religion, the universal secret of faith; in physics, the composition, decomposition, recomposition, realization and adaptation of philosophical mercury, called azoth by the alchemists; in dynamics it multiplies our forces by those of perpetual motion; it is at once mystical, metaphysical and material, with correspondent effects in the three worlds; it procures charity in god, truth in science and gold in riches, for metallic transmutation is at once an allegory and reality, as all the adepts of true science are perfectly well aware. yes, gold can be made really and materially by means of the stone of the sages, which is an amalgam of salt, sulphur and mercury, thrice

ROBERT KIRK WALKER BETWEEN WORLDS

mine kirk we should not assume that we are dealing only with folklore in the sense of literary preservation or a collection of specimens of gaelic superstitions: we are dealing with a living person who experienced and attempted to formulate the knowledge of another world. kirk saw this world as being close to our own, and not in any way counter to religion or to rational thought. he argued from a metaphysical standpoint, but regarded his concepts as reaching right through into manifestation, into personal and collective experience. he preface xiv frequently emphasized the presence of a fragmentary but coherent world-view held by both the gaelic seers and the inhabitants of that secret commonwealth which they perceived. the reality of this otherworld or dimension was accepted by the celts

aditions of seership and the quite modern concepts of spiritualism. as kirk himself covered many of these areas very clearly, they will appear to the reader either in his words, or in my commentary upon certain key aspects of his text. but at this introductory stage introduction 7 it must be stated that the ancient traditions bring with them images, techniques, communications and philosophical or metaphysical concepts, even if in a confused or corrupted form, that are of a different order and quality from those of spiritualism. the simplest way to put this is that the concept of bland reassuring messages from entities claiming to be our dead relatives in fantastical heavenly realms is not present in any of the pagan or pagan-christian traditions of seership: they operate in a quite differe

al concepts, even if in a confused or corrupted form, that are of a different order and quality from those of spiritualism. the simplest way to put this is that the concept of bland reassuring messages from entities claiming to be our dead relatives in fantastical heavenly realms is not present in any of the pagan or pagan-christian traditions of seership: they operate in a quite different set of metaphysical dimensions with different symbolic language. furthermore, the ancestral contacts that form an important part of such ancient lore (and may seem superficially to resemble spiritualist contacts, are not described as ethereal but contemporary stereotypes of daily life, as they are in spiritualism. they are frequently of a terrifying and cathartic nature rather than reassuring and kindly

we may begin to assess this purpose by disposing of a few of the retrospective interpretations that have occasionally been put upon the secret commonwealth. first, kirk is not an early experimental researcher or author groping after the yet-tobe- established disciplines of folklore. he marshals his evidence of customs, occurrences, beliefs and individual cases to support a deeply philosophical or metaphysical argument and not with the intent of making a definitive or preliminary collection of gaelic beliefs in its own right. the techniques that kirk uses to present his case are those of the philosopher and scholar of his period, and they are easily overlooked by the modern reader, even by the trained folklorist, as they derive from a type of classical and religious education and training i

to assert a perennial wisdom-tradition. it is not too obscure a task to detect the presence of such material; we have many fragmentary records of it from the ancient world, from early christian writers, from classical norse, celtic and other european myths and legends and from archaeological evidence. we also have a wide range of texts from the renaissance period onwards, in which such perennial metaphysical and magical themes and systems are restated in various ways although kirk's book is always declared to be a text or collection of folklore, it often reads like a book on alchemy renaissance theosophy, or esoteric spiritual arts. it is only fair to state firmly at this point, that many of the medieval and renaissance magical and mystical texts and systems can only be truly interpreted

s words, item by item. introduction 18 where he has indicated general models, such as the rotation of the seasons, the quarters, and the relationships between daemones, fairies, angels, and humans, the relevant illustrations show typical models employed through the centuries, with emphasis on the basic attributes known to be used in pagan and early christian celtic culture. where he has described metaphysical models, such as the formation of the septenary from the four elements and the trinity, we have used simple mathematical or geometric patterns, in the time-hallowed method of magical and spiritual tuition worldwide. overall the illustrations are intended to help the reader not only with kirk's text itself but with my commentary upon it, which selects certain of the magical and metaphys

world, while other deities, fairies and ancestral spirits dwell in the under-world. at its simplest level the three worlds are the sky-world, the land-world, and the under-world. the three worlds relate to the concepts of stars and planets and the four elements as shown in figure 4, and though there are several variations upon the patterns, the basic conceptual model underpins ancient magical and metaphysical thought from the simplest models to the more refined, such as those of plato or of the jewish or hermetic neoplatonic kabbalah. page 23 some men of that exalted sight. have seen. a double- man. that is, a superterranean and a subterranean inhabitant perfectly resembling one another in all points, whom [the seer] could. distinguish one from the other. this is kirk's first mention of th

s of great good to men. he is not terrified. when he calls them, but seeing them by surprise. frightens him extremely. seership can be trained or untrained: this is a subject which kirk, and tarbett, and other commentators upon the second sight, mention as a feature of its appearance and currency in gaelic culture. the trained seer, presumably subscribing to the techniques and ancient magical and metaphysical tenets which kirk cites, controls his sight with a spell. the spell can cause the fairy people to appear to the seer, or to others (a subject which we shall return to shortly, but when he sees them naturally or unexpectedly, they cause him extreme fright. in other words, a certain amount of training is necessary to control the sight, and preparation is required even for an experienced

ds appearing on the body, often of a quite respectable and hitherto unsuspected person, resulting from wounds inflicted elsewhere upon their astral double or animal shape. the fairies have only one body, that of lightened, refined, less gross substance, which when assaulted or divided by a blow reunites itself. kirk again makes the distinction between these subtle bodies of air, by which he means metaphysical air rather than gaseous air, and the usual astral double or assumed form that may be taken by humans. commentary 93 http//www.dreampower.com/kirk_wbw/pg_92.htm (1 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 92-101) page 28 some men say their continual sadness is because of their. unchangeable condition. but other men of the second sight. vary from these [inte

RUBY TABLET OF SET

e any better a judge of the volksgeist] for hegel there are no absolute values. values are products of history; they are validated by their success. thus hegel overcomes hume's objection to morality. the "social contract" theorists. hobbes, locke, and rousseau. felt that man made the state. hegel reversed this, saying that the state is prior to man. he thus conceived the most advanced and complex metaphysical statement of man as a product and subject of his environment. unlike b.f. skinner and other environmental materialists, however, hegel postulated a deliberate, universal intelligence behind the historical process. the philosophy of nietzsche friedrich nietzsche (1844-1900) completed and published his major theoretical works also sprach zarathustra and beyond good and evil ca. 1885. he

an is fundamentally the desire to be god. every human reality is a passion in that it projects losing its contingency (being-for-itself) in order to become its own foundation (being-in-itself) which religions call god. thus man is a useless passion, because he is faced with the impossible task of becoming absolute, that is, transforming being-for-itself into being-in-itself. according to sartre's metaphysical dualism of subject and object, this is a self-contradictory situation. his philosophy ends on that ultimately pessimistic note. with the core ideas of these two philosophers having been established in a basic form, i wish to proceed by examining some of the similarities between certain aspects of these two examples of existentialism with those of satanism (or setianism, as well as cer

on and the santa barbara centre for humanistic studies who assisted the authors in compiling and checking the handbook, including matthew roberts, aidan a. kelly, and suzette p. melton. introduction "other" groups the groups considered in this section manifest the wide variety of religious options available in the u.s. they draw upon several distinct religious impulses, each with a long heritage. metaphysical groups one can trace within the western religion an alternative tradition which might be termed mystical, platonic, or idealistic. this tradition emerged in force in the nineteenth century in philosophical idealism which in america became visible in the movement called transcendentalism. what has been termed the metaphysical movements in america represent a blossoming of this old alte

tic. this tradition emerged in force in the nineteenth century in philosophical idealism which in america became visible in the movement called transcendentalism. what has 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 peo

psychology" a discipline of study. the growth of parapsychology, including its membership in the american association for the advancement of science, provided a dynamic base upon which psychic groups could build. religious groups with an essential element of belief and practice in psychic phenomena, including the church of scientology and the foundation faith of the millennium, continue the older metaphysical tradition and cannot be sharply distinguished from the older metaphysical groups. in general they believe in the reality of the phenomena studied by parapsychologists. they usually offer members various ways to develop their powers, and some have members with special abilities which can be used by individuals to aid in dealing with personal problems. there are several hundred psychica

l setian's service in a national armed force is concerned, the temple accepts this as a device for the security of political states which humanity has not yet outgrown. if a setian accepts citizenship in a particular state, then along with that social contract come certain obligations of citizenship, military service perhaps among them. c. recruitment of new members: the temple of set considers a metaphysical philosophy to be an intensely personal decision, and that the setian state of awareness and being cannot be "advertised" or "merchandised" in any way. an individual either inclines to this state or does not. therefore the temple does not "recruit; rather it simply makes the fact of its existence known and explains enough about itself when approached to interest persons with setian pot

with a. unnatural phenomena b. natural phenomena c. fear d. introspection 22. the best means for transcribing philosophical thought is through a. myths b. religious dogma c. scientific parallels d. symbolism 23. what is the city of the pyramids? a. binah b. magickal initiation c. the human brain d. kether 24. the word 'occult' means a. hidden knowledge b. ancient knowledge c. hermetic science d. metaphysical 25. according to aristotle) is the proper color of elements in transmutation" a. yellow b. red c. black d. white 26. a pantheon of gods called "loas" are from what system of magic? a. tibetan b. druid c. nordic d. voodoo 27. animism is the belief in a. a soul b. a supreme god c. animal gods d. anthropomorphic gods part ii the second part of this test requires that the answers be writt

find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this- the book of the law the astonishing extent of machen's perception of metaphysical evil and his sustained interest in the occult evidence a spark of the black flame attempting, with only partial success, to fan itself into a blaze. to give him his due meed of praise, he sincerely tried. it is indeed more difficult to be a sinner than a saint. there are many today who are fascinated by the dark side at the same time that they inveigh against it. this affords them a d

arden, however, they are drawn by what may lie beyond its bounds. they venture near the border and then are frightened back into the refuge of dogma; yet the lure of the unknown- the potential for awareness and free will which is the true legacy of the prince of darkness- persists. caught between two realms, they cannot be true to either and thus betray both. they are described most accurately as metaphysical demagogues, and most politely as dilettantes misrepresenting superficial scholarship as knowledge. history someone christ, king of the jews the name of jesus of nazareth, to put it mildly, is one not unknown to magical societies. we have all heard it, heard it, and heard it any number of times from any number of people, and in ways ranged from the best of intentions to threats. it get

SALMANRUSHDIE THESATANICVERSES

boldly venture to whatever place _farthest from pain, where thou mightst hope to change _torment with ease. he couldn't have put it better. a person who found himself in an inferno would do anything, rape, extortion, murder, felo de se, whatever it took to get out. he dabbed a handkerchief at his nose as rekha, still present on her flying rug, and intuiting his ascent (descent) into the realm of metaphysical speculation, attempted to get things back on to more familiar ground "you should have stuck with me" she opined "you could have loved me, good and proper. i knew how to love. not everybody has the capacity for it; i do, i mean did. not like that self--centred blonde bombshell thinking secretly about having a child and not even mentioning same to you. not like your god, either; it's no

SATANIC BIBLE

them if not spit on them in contempt, emerged from between the lines of newspaper stories as a black magician basing his work on the dark side of nature and the carnal side of humanity. there seemed to be nothing spiritual about his "church. as i listened to lavey talk that first time, i realized at once there was nothing to connect him with the occult business. he could not even be described as metaphysical. the brutally frank talk he delivered was pragmatic, relativistic, and above all rational. it was unorthodox, to be sure: a blast at established religious worship, repression of humanity's carnal nature, phony pretense at piety in the course of an existence based on dog-eat-dog material pursuits. it was also full of sardonic satire on human folly. but most important of all, the talk w

g yarrow stalks like so many stale pretzels, shuffling pasteboards to foretell a future which has lost any meaning, attending seminars guaranteed to flatten his ego- while doing the same to his wallet- and in general making a blithering fool of himself in the eyes of those who know! the true magus knows that occult bookshelves abound with the brittle relics of frightened minds and sterile bodies, metaphysical journals of self-deceit, and constipated rule-books of eastern mysticism. far too long has the subject of satanic magic and philosophy been written down by wild-eyed journalists of the right-hand path. the old literature is the by-product of brains festering with fear and defeat, written unknowingly for the assistance of those who really rule the earth, and who, from their hellish thr

describes the occultist dee's activities with his associate, edward kelly, in the art of scrying or crystal gazing. instead of the usual crystal ball, kelly, who was the gazer, used a many-faceted trapezohedron. the "angels" referred to in kelly's first revelation of the enochian keys, obtained through the windows of the crystal, are only "angels" because occultists to this day have lain ill with metaphysical constipation. now the crystal clears, and the "angels" are seen as "angles" and the windows to the fourth dimension are thrown open- and to the frightened, the gates of hell. i have presented my translation of the following calls with an archaic but satanically correct unvarnishing of the translation employed by the order of the golden dawn in the late nineteenth century. in enochian

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

i: festival. mecca: a city in present-day saudi arabia, the holiest site of islam, where the religion was founded. meditation: quiet reflection on spiritual matters. menorah: a seven-branched candelabrum; at hanukkah, a ninebranched candelabrum is used. messiah: the expected deliverer and king of the jews, foretold by the prophets of the old testament; used by christians to refer to jesus christ. metaphysical: having to do with the philosophical study of the nature of reality and existence. metaphysics: the branch of philosophy that deals with explanations for the most general questions of being, such as what brought the world into being, and the nature of space, time, god, and the afterlife. world religions: almanac xxiii words to know metempsychosis: transmigration of souls, or the migra

red texts. however, certain writings have proved essential to the development of both belief systems. the dao de jing, one of the most translated books of world literature and of any religion, is the sacred text of daoism. parts of it were written as early as the sixth century bce. it is one of the earliest coherent statements of a moral earthly order patterned not by an all-powerful god but by a metaphysical (spiritual) principle, the dao, a spiritual field that runs through everything and from which all things originate and return. the dao is the law of nature and not a god or gods. other sacred texts in eastern religions contain similar non-god elements. in the western tradition, influential titles include on the nature of things, a work from the first century bce by the roman poet and

exts used by confucius in his practices and teachings: liji, shijing, shujing, chunqui, and yijing. four books: the most prominent of confucian sacred texts, established by zhu xi: the analects, the mencius, da xue (great learning, and zhongyong (doctrine of the mean. junzi: a gentleman or superior man. li: the rules of behavior a person must follow to reach the confucian ideal of correct living. metaphysical: having to do with the philosophical study of the nature of reality and existence. philosophy: the study of morals and reality by logical reasoning to gain a greater understanding of the world. ren: empathy, the ability to feel for and sympathize with others; the highest confucian ideal. tian: heaven, or the principle of ordering the universe. wen: the arts of music, poetry, and paint

jor role in the political life of the nation. the emperor wu, who lived from 156 to 87 bce, made confucianism the official state religion. in 136 bce emperor wu established what became the imperial university, solely for the study of confucian classics, or the five classics. these are texts mostly from before the time of confucius that were adapted to confucianism in five different subject areas: metaphysical or spiritual, political, poetic, social, and historical. in less than seventy- five years enrollment at the university had grown to three thousand students. it was also under emperor wu that confucian books became the basic texts for all levels of education and that they were used for examinations for the civil service, once the reserve of privilege and family connections. confucianis

cause confucianism deals primarily with how a person reaches personal perfection in this lifetime. by the time of the song dynasty (960 1279 ce, confucianism had become central to chinese tradition, just as confucius had planned, but it had still another major leader to come. zhu xi (also spelled chu hsi; 1130 1200) helped confucianism become a religion with not only an ethical program but also a metaphysical, or spiritual, one. what came out of this work was a philosophy known as neo- confucianism. zhu xi added four more sacred texts to the confucian canon, or group of accepted scriptures, including the analects, mencius, doctrine of the mean, and the great learning. these four books then became the central texts studied in school and in preparation for civil service examinations. neo-con

at one point he turned to huxley and asked disapprovingly, is it on your grandfather s or your grandmother s side that you claim descent from a monkey? huxley gave an equally disapproving reply, scolding wilberforce for interfering in scientific areas about which he knew little and distracting attention from the real issues of the debate. in 1869 huxley was invited to join a new group called the metaphysical society, created to discuss metaphysical and theological matters in a scientific manner. metaphysics is the branch of philosophy that examines the nature of reality, especially reality that cannot be perceived by the senses. at an early meeting of the group, each member was asked to state his religious or philosophical affiliation or membership. huxley had none, so he replied agnostic

erstand divine mysteries. the definition of agnosticism is stated by huxley that it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty. he does not say that he does not believe in god or religion. his point always was that the existence of god cannot be proved rationally. huxley refers to a metaphysical nifelheim when he talks about the realm of spiritual matters where, over history, one doctrine slays, or replaces, another. nifelheim, often spelled niflheim, refers to the outer region of cold and darkness in norse mythology. it is the abode of hel, the goddess of the dead. his allusion suggests that the realm of religion is a mysterious, frightening realm where belief systems come a

am quite sure that the region of uncertainty the nebulous country in which words play the part of realities is far more extensive than i could wish. materialism and idealism; theism and atheism; the doctrine of the soul and its mortality or immortality appear in the history of philosophy like the shades of scandinavian heroes, eternally slaying one another and eternally coming to life again in a metaphysical nifelheim. it is getting on for twentyfive centuries, at least, since mankind began seriously to give their minds to these topics. generation after generation, philosophy has been doomed to roll the stone uphill; and, just as all the world swore it was at the top, down it has rolled to the bottom again. all this is written in innumerable books; and he who will toil through them will d

ne would seem enough to overflow the very heavens. but where are the gods to make an end to all these horrors, these wrongs, this inhumanity to man? no, not the gods, but man must rise in his mighty wrath. he, deceived by all the deities, betrayed by their emissaries, he, himself, must undertake to usher in justice upon the earth. the philosophy of atheism represents a concept of life without any metaphysical beyond or divine regulator. it is the concept of an actual, real world with its liberating, expanding and beautifying possibilities, as against an unreal world, which, with its spirits, oracles, and mean contentment has kept humanity in helpless degradation. it may seem a wild paradox, and yet it is pathetically true, that this real, visible world and our life should have been so long

SEPHER YETZIRAH WESTCOTT

undoubted kernel of this occult nut, upon which many great authorities, hebrew, german, jesuit and others, have written long commentaries, and yet have failed to explain satisfactorily. i find kalisch, speaking of these commentaries, says "they contain nothing but a medley of arbitrary explanations, and sophistical distortions of scriptural verses, astrological notions, oriental superstitions, a metaphysical jargon, a poor knowledge of physics, and not a correct elucidation of this ancient book" kalisch, however, was not an occultist; these commentaries are, however, so extensive as to demand years of study, and i feel no hesitation in confessing that my researches into them have been but superficial. for convenience of study i have placed the notes in a separate form at the end of the wo

TECHNICIANS GUIDE TO THE LEFT HAND PATH

end on that prayer. i really thank you for coming forward. you're very courageous. we'll talk again, and i'll be back tomorrow on the investigative journal. same time, same place. sv: goodbye [end of broadcais the technicians guide to the left hand path by raensept being an exposition of the transformation of consciousness through the path of resistance, its techniques, psychology, philosophy and metaphysical basis of the antinomian path of spiritual dissent the occult institute of technology preface from specifics towards the general this book is about magic. it explains in meticulous detail the techniques and strategies that can be used to create a personal transformation of consciousness (this is the greatest of all magic. given this particular approach (magic being related to shifts in

who employs it to create transforming experience. the result of overcoming resistance is not equal to merely ridding oneself of the resisting influences. the consequence of overcoming resistance is a synthesis between the experience itself and how one thinks and perceives their two environments as a result of that experience. there is no better teacher than first hand experience even in terms of metaphysical and spiritual events. magical work itself is a metaphorical philosophy of form, function and principles. it is through these specific philosophical forms and their varied functions, and principles that magical work is accomplished. how is this achieved? by the combining and recombining of these ideas and how you experience them in terms of the resistance they create. now, understand t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

uman being that survives death is known in judaism, christianity, and islam as the soul the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; howev

soul, or the brahman. buddhism teaches that an individual is but a transient combination of 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 4 afterlife mysteries the five aggregates (skandhas) matter, sensation, perception, predisposition, and consciousness and has no permanent soul. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. some faiths contend that it ascends to a paradise or descends into a hell. others believe it may achieve a rebirth into another physical body, or may merge with the divine in an eternal unity. traditional c

ent is pronounced immediately after death. likewise, the concept of the world to come in jewish writings may refer to a present heaven or foretell of a future redemption on earth. buddhism while the buddhist text recognizes the existence of a self as a being that distinguishes one person from another, the buddhist teachings state that the christian, hindu, jewish, and muslim concept of an eternal metaphysical soul is inaccurate. to buddhists, the human person is but a temporary assemblage of various elements, both physical and psychical, and none of these individual aspects of a whole person can be isolated as the essential self; nor can the sum of them all constitute the self. everything, all of reality, is in a constant state of change and decay. because a human is composed of so many el

ents of theology, paul and his fellow first-century christian missionaries taught that while the immortal soul within was the most essential aspect of a person s existence, in order for a proper afterlife, one day there would be a judgment and the righteous would be rewarded with reconstituted bodies. the early church fathers began more and more to shape christian doctrines that reflected plato s metaphysical philosophy, but they remained greatly divided over the particular nature of the immortal soul. the platonists saw the soul as supraindividual and remaining within the universal cosmic soul after its final ascent to oneness with the divine. the christian philosophers could not be shaken from their position that each soul was created by god to be immortal and individual, irrevocably con

g everlasting bliss to the righteous and hellish torments to the wicked. the judgment will be individual. no soul will be able to help a friend or family member, he warns; no soul will be able to give satisfaction or to make intercession for another. while the doctrine of the resurrection of the body has never been abandoned in islam, later students of the qur an sought to define the soul in more metaphysical terms, and a belief in the preexistence of souls was generally established. in this view, allah kept a treasure house of souls in paradise available for their respective incarnations on earth. 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 afterlife mysteries 13 muslims pray in the direction of mecca during an islamic holiday at coney island

on and karma into his beliefs. helena petrovna blavatsky (1831 1891, the founder of theosophy in collaboration with henry steele olcott (1832 1907, had no problem with christianity, but she preferred focusing on its esoteric traditions, which united it with all other religions. she popularized the study of reincarnation and past lives in europe and the united states and introduced many occult and metaphysical concepts which flourished in the new age movement of the 1970s. the contemporary mystery schools accept the doctrine of reincarnation as completely as did the ancient mystery religions. and just as the ancient mysteries departed from the state religions to form secret groups that required special initiations to ensure oneness with the gods, so have the contemporary mysteries departed

found to supply every missing link in the chain of the latter. there was not a philosopher of any notoriety who did not hold to this doctrine, as taught by the brahmans, buddhists, and later by the pythagoreans. in 1878, blavatsky and olcott moved to bombay, india, to be nearer the mahatmas and masters, the members of the great white brotherhood who appeared to her in their astral bodies to relay metaphysical teachings. after a turbulent period in india, which she left under charges of fraud to settle in london in 1887, blavatsky began work on her magnum opus, the secret doctrine (1888, a massive statement of her theosophical philosophy, including her views on reincarnation. only a constant series of rebirths of one and the same individual, passing through the circle of necessity, can full

d past-lives regression work in 1972 and was probably the first to develop a technique whereby a hypnotist might regress large numbers of men and women to alleged former lifetimes at the same time and in the same room. sutphen began fine-tuning his style in his phoenix, arizona, home with a roomful of people at a time. he continued perfecting his technique in area colleges and high schools and at metaphysical gatherings in the southwest. in 1973, he founded and directed a hypnosis/ metaphysical center in scottsdale, arizona. the convenience of working at an established center provided him with the structure that he needed to experiment extensively with both individual and group techniques and the opportunity to amass a large number of case histories for comparison and contrast. in 1976, su

es, so steiner felt confident that he would be comfortable joining the movement. it wasn t long, however, before he became disappointed with the society s emphasis on eastern mysticism, for he had become convinced that the passive eastern doctrines were incapable of satisfying the spiritual needs of the western consciousness. steiner also believed that its founders had distorted a number of basic metaphysical and occult truths and did not place enough emphasis on the role of the christ and the christian church in humankind s spiritual evolution. in 1913, steiner left the theosophists and formed his own group, the anthroposophical society, dedicated to constructing a path for spiritual growth established on four levels of human nature the senses, imagination, inspiration, and intuition. in

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

uman being that survives death is known in judaism, christianity, and islam as the soul the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; howev

y, modern iraq and syria. some of the world s earliest and greatest ancient civilizations such as ur, sumer, assyria, and babylonia were developed in that region. messiah a leader who is regarded as a liberator or savior. in christianity, the messiah is jesus christ (c. 6 b.c.e. c. 30 c.e, in judaism, it is the king who will lead the jews back to the holy land of israel and establish world peace. metaphysical relating to abstract thought or the philosophical study of the nature of existence and truth. metrology the scientific system or study of measurements. from the greek metrologie, meaning theory of ratios and metron, or measure. mortician an undertaker or one who prepares dead bodies for burial and funerals. narcolepsy a condition where a person uncontrollably falls asleep at odd times

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

uman being that survives death is known in judaism, christianity, and islam as the soul.the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; howev

f mutilated human corpses to prove their guilt. the thuggee of india, who committed more murders than any other secret society, allegedly dedicated the lives of the thousands of victims which they strangled to death to their goddess kali. of all the secret societies examined in this chapter, only the tongs and the freemasons remain in existence in the twenty-first century. while some contemporary metaphysical groups proclaim that their philosophical heritage may derive from the knights templar or the rosicrucians, there is little to substantiate such claims other than an admiration for their precepts and ideals. on occasion, international law enforcement investigators may see elements suggestive of the thuggee or the assassins involved in certain murders or assassinations, but there is lit

onist someone who is in rebellion or revolt against an established authority, ruler, or government. leprous from the greek, lepros, meaning gscale. h something resembling the symptoms of or relating to the disease of leprosy, which covers a person fs skin with scales or ulcerations. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. metaphysical relating to abstract thought or the philosophical study of the nature of existence and truth. philanthropy from the greek philanthropos, meaning ghumane, h and from philos, meaning gloving. h an affection or desire to help improve the spiritual, social, or material welfare of humanity through acts of charity or benevolence. 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

ism and other eastern belief constructs, and set about creating a synthesis of the various theologies. a vast number of unknown authors worked at the great task of composing a series of esoteric writings, all of which were attributed to the mythical figure of thoth- hermes. eventually, thoth-hermes became humanized into a legendary king, who supposedly wrote the amazing total of 36,525 volumes of metaphysical teachings. in the third century, clement of alexandria reduced the total to 42, which he said he saw in a vision being carried by adepts. m delving deeper budge, e. a. wallis. egyptian magic. new york: dover books, 1971. caron, m, and s. hutin. the alchemists. translated by helen r. lane. new york: grove press, 1961. seligmann, kurt. the history of magic. new york: meridian books, 196

(1907.1985) clutterbuck. in 1954, gardner published witchcraft today, which continued the thesis espoused by margaret murray that witchcraft had existed since pre-christian times but had gone underground to escape persecution. according to many researchers, gardner almost singlehandedly revived.some say reinvented. the worship of the mother goddess and combined it with elements from several other metaphysical schools. gardnerian witchcraft influenced many practitioners, including the colorful sybil leek (1923.1983, who, like so many after her would do, modified gardner fs rituals and teachings to fit her own style of wicca. the person responsible for the introduction and growth of modern witchcraft in north america was raymond buckland (1934, an englishman who had emigrated to the united s

told his followers about his visions of the great crystals that powered atlantis, and he referred to the healing capacities of crystals. cayce taught that crystals possessed an energy within themselves that could be transmitted to people and be of great assistance in meditation, healing, and the achievement of higher levels of consciousness. in 1976, medium/channel frank alper founded the arizona metaphysical center in phoenix and began channeling spirit messages that outlined methods of crystal therapy. in exploring atlantis (1982, three volumes of spirit directives on the powers of crystals, alper outlined techniques that were followed with careful attention by new age enthusiasts around the world. within a very short time, crystal therapists were applying the ancient healing exercises t

bout 120 miles north of phoenix, is hailed as being one of the most mystical places; in recent years it has become a new age center. many metaphysicians have maintained that there is a spiritual city that exists in another dimension directly above sedona. according to these seers, the ethereal city focuses energy down on the area. sedona has become a region of spiritual pilgrimage since 1983 when metaphysical leader richard sutphen began holding seminars near the vortexes, those mysterious areas of electromagnetic anomalous energy. many new age teachers believe that the sedona area retains powerful energies from the ancient native americans or even from pre-amerindian civilizations and that these forces exert an influence on contemporary psychic-sensitives. the various vortexes that many s

, modern iraq and syria. some of the world fs earliest and greatest ancient civilizations such as ur, sumer, assyria, and babylonia were developed in that region. messiah a leader who is regarded as a liberator or savior. in christianity, the messiah is jesus christ (c. 6 b.c.e..c. 30 c.e, in judaism, it is the king who will lead the jews back to the holy land of israel and establish world peace. metaphysical relating to abstract thought or the philosophical study of the nature of existence and truth. metrology the scientific system or study of measurements. from the greek metrologie, meaning theory of ratios and metron, or measure. mortician an undertaker or one who prepares dead bodies for burial and funerals. narcolepsy a condition where a person uncontrollably falls asleep at odd times

THE KEY TO THE MYSTERIES

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

, to symbolize the natural world, the human world and the divine world, whose 288 hieroglyphic emblems compose the twentyone trumps of our tarot. in the centre of the ring may be perceived the double triangle forming the star or seal of solomon<jewish lore, solomon having the five-pointed star> it is the religious and metaphysical triad analogous to the natural triad of universal generation in the equilibrated substance. around the triangle is the cross which divides the circle into four equal< parts, and thus the symbols of religion are united to the signs of geometry; faith completes science, and science acknowledge fa

THE MAGICIAN S KABBALAH

vel legis "a king may choose his garments as he will, a beggar has no choice" other types of representational systems are also attributed to yesod. these are cosmologies, maps, models and paradigms. cosmologies: a cosmology is an integrated set of concepts about the universe, and has two aspects. a "physical" cosmology is a conceptual map of the formation and structure of the universe, whereas a "metaphysical" cosmology further relates to our place and role within the environment. maps: maps are usually historical, in that they are descriptions of a place or places already experienced, and are drawn to guide others. note that a map does not per se contain any indications of where one ought to go, or indeed the best way to get there. a map only serves to indicate possible routes. usually th

THE MIDDLE PILLAR

y loudly, a tingling sense should be felt in every cell and nerve of the body, and it should seem particularly that in the hands and feet every atom and cell has become alive and is in a state of rapid vibration. little more than this can be said in explanation without actual demonstration. but it is such a simple matter in which to attain proficiency that no difficulty should be experienced. the metaphysical theory involved here is that by means of vibration, the actual formation of the body-mind system may be changed and renewed.6 that is to say, the proponents of the system urge for a consideration of the fact that within a period of seven years the body has undergone a complete biological change and, during that time, has renewed its entire cell structure. it has ejected old and deceas

ese, and so does the voidness of our nature. we say that the essence of mind is great, because it embraces all things, since all things are within our nature. the instruction to expand consciousness, or to formulate the astral form as of gigantic proportions standing solitary in space, containing within itself all the forces and worlds of the entire universe, is a literal fulfillment of the above metaphysical postulate. likewise, in some of the few hermetic fragments that we mherit, there is similar advice. in fact, it states the techxucal process so excellently that i am moved to reproduce it here: increase thyse2f to immeasurable height, leaping clear of all body, and surmounting all time, become eternal and thou shalt know god. there is the qabalistic cross and the pentagram ritual 55 n

hese things together .and thou shalt know god. but ifthou shuttest up thy soul in thy body, and abasest thyself and sayest 'i know nothing, i can do nothing, i am afraid of earth and sea, i cannot mount to heaven, i know not what i was or what i shall be' then what hast thou to do with god (corpus hermeticum xi. lii1).9 somethng of the sort can be seen in the writings of plotinus.lo in any event, metaphysical or psychological or nonsense, only constant practice will determine whether it has validity and value, or whether these are simply delusions of unbalanced minds. the final test must be a pragmatic test; it is that of science itself.11 it will now be seen why it was stated above that ths practice is essential to all magical work. in fad it should precede or form part of any series of m

each a sign$cance-in fact, an occult glyph is more akin to a coat of arms than anything else. a magicalfigure is the coat of arms it represents. these magicalfigures are built up to represent the diffuent modes of the manifestation of cosmic force in its different types and on its different levels. they are given names, and the initiate thinks of them as persons, not troubling himself about their metaphysical foundations. an angelic being, then, may be defined as a cosmic force whose apparent vehicle of manifestation to psychic consciousness is a form built up by the human imagination. when facing east, therefore, and vibrating powerfully the name raphael, the student should attempt to build up in his imagination, or to visualize a vast angelic figure, conceived of in the traditional conve

ect, and also in failing to recommend it to their successors. the name of the exercise is taken from the position of the central sephroth on the diagrammatic tree of life (see figure 2, p. 28. ths exercise concerns those centers numbered one, six, nine, and ten. it also includes the shadowy center drawn in dotted lines, placed between three and four.1 for various reasons i cannot go into detailed metaphysical explanations as to the underlying philosophy of this shadowy sephrah, though students who desire more information about it will discover the elaboration of ths theme in my garden of pomegranates and my rosicrucian adventure. suffice to say here that it arises from a consideration of the process of evolution on the one hand, and the two pillars previously referred to, on the other. the

various degrees or grades of consciousness. in their prolonged investigation into the hdden knowledge and the secret side of man's nature, the ancients who were as empirical scientists as our psychologists today, came to associate various sound-values or rates of vibration with various parts of the body, and also with particular types of magnetic force and strata of consciousness. no religious or metaphysical theory need attach to the employment of these names. the system rests entirely upon its own merits. the simplest way of regarding them is, as explained above, as vibratory rates. again, they may be considered as key notes by means of which access is obtained to the consciousness of the different parts of our being, the existence of whch hitherto we have been kept in ignorance.5 with e

y, and he becomes a nervous exhausted wreck within the space ofafew minutes. regardie cites the remedy for this situation: it is absolutely imperative that the student should at the outset be taught a method which will enable him to relieve these neuromuscular tensions and this cramp ofthe mind in such a way as to enable him to continue by the employment of the same method to the contemplation of metaphysical ideas.2 the human body is a complex machne which converts food into energy. a great deal of energy is needed to carry out the internal bodily functions alone. but even in a normal state of rest, about one-half of the body's energy can be squandered through tension and anxiety. this is why people often complain of being exhausted even when they've had plenty of sleep. fatigue and psych

ded, a scientific approach to metaphysics. ths psychological approach will accomplish two t h g s: 1) the complete relaxation of the rnindlbody mechanism, and 2) the training and education necessary to successfully contemplate spiritual truths.(t)he mind is able to control the body and its man old&nctions- and in fact to affect the entire phenomenal world. the methods indicated .will prove to the metaphysical novice that by means of evolving mental pictures he can himself induce a variety of psychological changes in his body. with this acquired ability, a quiet confidence based upon experience will come to him, an assurance that now he will be able to succeed in demonstrating metaphysically his ability to conquer and transcend all physical and mental circumstances of every kind.3 when rela

he letters yhvh (717. in the pentagrammaton the letter slun is placed in the center of yhvh, resulting in the name of yeheshuah-yhshvh (71iu7. this is the name of jesus in hebrew, but more importantly to magicians, it is the four elements of fire, water, air, and earth, with the addition of the fifth element of spirit. the element of spirit binds together and governs the other four, which are the metaphysical building blocks of all that exists. the fifth element of spirit, also called the quintessence, crowns and connects the other four. it is spirit which transcends the others and makes the whole of the pentagram greater than the sum of its parts. spirit is the divine and guiding principle. this is one reason magicians stress that it is important to keep the spirit point of the pentagram

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

as himself twisted a subtle cord, on which he has suspended the universe, and swinging it round has sent the whole fickle world conception of these excogitating spiders into those realms which lie behind time and beyond space. he stands on the virgin rock of pyrrhonic- zoroastrianism, which unlike the hindu world-conception, stands on neither elephant nor tortoise, but on the absolute zero of the metaphysical qabalists *vide haeckel, glast words on evolution, h p. 120. the question now is, what is crowleyanity or pyrrhonic-zoroastrianism? and the answer is as follows: ghosanna to the son of david! blessed is he that cometh in the name of the lord. hosanna in the highest! h for this day*1. there has been born in albion a greater than david hume, and a more illustrious than david home,*2. ev

udent. immanuel kant finding his master david hume enmeshed in the negative net of an excessive pyrrhonism, set out to free him from the tangled conception of cause. to accomplish this end, and to avoid falling into the same entanglement of empirical uncertainties (physical, groping about in the dark for some weapon which might enable him to free his unfortunate master, himself fell into the same metaphysical pitfall, and contented himself by declaring his strangling senior as gfree. h in other words: git (the source of metaphysical knowledge) consists, then, in knowledge a priori, that is, knowledge derived from pure understanding, pure reason h (p. 11 [then it is impossible and its extension zero; for the intension of reason and its forms are alike built up by experience, that of the rac

ng senior as gfree. h in other words: git (the source of metaphysical knowledge) consists, then, in knowledge a priori, that is, knowledge derived from pure understanding, pure reason h (p. 11 [then it is impossible and its extension zero; for the intension of reason and its forms are alike built up by experience, that of the race (h. spencer *bohn fs edition of the prolegomena. having postulated metaphysical knowledge, kant then proceeds to subdivide it into two headings: 1, analytic; 2, synthetic judgements; the first crowley would identify with [verbal propositions, the second with [real. first kant states: gall analytic judgements are based entirely on the principles of contradiction c and are c a priori h (p. 13, e.g, gevery body is extended, h c gnobody is unextended, h e.g, ggold is

rst year dhyana; in the second, samadhi; and in the third, nirvana. h *time, vol. ii, p. 280. in the beginning (sic) there is the ledger (inertia= 0; in the middle there is the ledger open, action balanced by re-action (inertia= 0; and in the end there is again (inertia) the ledger closed= 0. this idealism, if i may so call it, is very similar to the conditioned and unconditioned of hegel, to the metaphysical unity underlying the athanasian creed, and also to the hindu philosophy which crowley so thoroughly grasped, when seeing the slough into which spencerian agnosticism was bound to lead, he broke away from buddha and the buddhistic doctrines of scientific doubt: so lifts the agony of the world from this mine head, that bowed awhile before the terror suddenly shown. the nameless fear for

an adept need neither possess great intellect, great genius, nor great knowledge, in fact, in many cases the more ignorant and crass have been the aspirants, the more speedy has been their illumination (christ the carpenter; for the less have they had to conquer, and the lower, and therefore less rational, have been their symbols. gmost others, especially hinduism and buddhism, lose themselves in metaphysical speculation only proper to those who are already adepts. h*1. ignorance or knowledge have nothing to do with illumination any more than pig has to do with chicago pork; yet as there are standards of knowledge, so are there degrees of illumination; for there is not the slightest doubt that booth and robert evans stand on a much lower footing than a st. augustine or a paracelsus; yet ne

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

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

ute of all moral ones, which are only generalized modes of action of the former. even simple abstract truth was denied him; for truth, as proclus says, is merely the relative to falsehood; and no relative can exist without a positive or correlative. the deity therefore who has no falsehood, can have no truth, in our sense of the word.1 1 proclus in theolog. platon. lib. i. et ii. of priapus 27 as metaphysical theology is a study very generally, and very deservedly, neglected at present, i thought this little specimen of it might be entertaining, from its novelty, to most readers; especially as it is intimately connected with the ancient system, which i have here undertaken to examine. those, who wish to know more of it, may consult proclus on the theology of plato, where they will find the

the cause of all motion and activity in the parts. this system is alluded to by homer in the allegory of the golden chain, by which jupiter suspends all things;1 though there is every reason to believe that the poet himself was ignorant of its meaning, and only related it as he had heard it. the ammonian platonics adopted the same system of attraction, but changed its centre from the sun to their metaphysical abstraction or incomprehensible unity, whose emanations pervaded all things, and held all things together.2 besides the fauns, satyrs, and nymphs, the incarnate emanations of the active and passive powers of the creator, we often find in the ancient sculptures certain androgynous beings possessed of the characteristic organs of both sexes, which i take to represent organized matter in

y have buried the original principles of their theology under a mass of poetical mythology, so that few of them can give any more perfect account of their faith, than that they mean to worship one first cause, to whom the subordinate deities are merely agents, or more properly personified modes of action.3 this is the doctrine inculcated, and very fully explained, in the bagvat geeta; a moral and metaphysical work lately translated from the sanscrit language, and said to have been written upwards of four thousand years ago. kreshna, or the deity become incarnate in the shape of man, in order to instruct all mankind, is introduced, revealing to his disciples the fundamental principles of true faith, religion, and wisdom; which are the exact counterpart of the system of emanations, so beauti

are strength and sagacity, we may conclude that his image was intended to represent ideas somewhat similar to those which the greeks represented by that of minerva, who was worshipped as the goddess of force and wisdom, of war and counsel. the indian gonnis is indeed male, and minerva female; but this difference of sexes, however important it may be in a physical, is of very little consequence in metaphysical beings, minerva being, like the other greek deities, either male or female, or both.1 on the medals of the ptolemies, under whom the indian symbols became familiar to the greeks through the commerce of alexandria, we find her repeatedly represented with the elephant s skin upon her head, instead of a helmet; and with a countenance between male and female, such as the artist would natu

ears from the sacred fires kept in the interior apartment, or holy of holies, of almost all their temples, and places of worship: and, though the ammonian platonics, the last professors of the ancient religion, endeavoured to conceive something beyond the reach of sense and perception, as the essence of their supreme god; yet, when they wanted to illustrate and explain the modes of action of this metaphysical abstraction, who was more subtle than intelligence itself, they do it by images and comparisons of light and fire.3 from a passage of hecat us, preserved by diodorus siculus, i think it is evident that stonehenge, and all the other monuments of the same kind found in the north, belonged to the same religion, 1 see plate xv. fig 1, c c. 2 see plate xvii, fig. 1. 3 see proclus in theol

TYSON DONALD NEW MILLENNIUM MAGIC

ot. form was not. matter was not. energy was not. yet all things now existent were then in potential, as yet unconceived. the unmanifest is absolute freedom, possibility without limit, sovereign chaos. the unmanifest is what the major religions know as god. to see a world in a grain of sand and a heaven in a wild flower, hold infinity in the palm of your hand and eternity in an hour' so wrote the metaphysical poet william blake, who understood the nature of god. for if a thing has no size, no weight, no time or place, then it is everywhere and nowhere simultaneously. at once it is immense and minuscule and both and neither of these conceived extremes. the ancient hebrews also grasped the great truth that god cannot be con- ceived. any form the mind attempts to impose on the unmanifest is i

UNLEASHING THE BEAST

ings had been spread to europe by a group of disciples in the late nineteenth century. many of randolph's ideas were transmitted to germany through a little known but extremely influential group known as the hermetic brotherhood of luxor (h.b. of l, begun by max theon (d. 1927) and peter davidson (d. 1916) probably sometime in the 1880 s. following randolph, the h.b. of l. made sex central to its metaphysical system and spiritual practice: it is the polarity of male and female energies that creates the universe, and it is sexual union of males and females that leads to the "reunion of the divine ego and to angelhood" li at the same time, however, the h.b. of l. was even more emphatic about the dangers that arise from the abuse of sexual magic. indeed, they warn that randolph himself was le

WESTERN MANDALAS OF TRANSFORMATION SR AL

ntelligences and spirits are stepped down from the source. they are also more specific and quite useful in talisman-making. the student may ask "are these entities actually outside floating around in planetary space, or inside, a part of my own consciousness" earlier we spoke of the subconscious; now we seem to be talking about planetary entities in a way which implies that they have some kind of metaphysical reality. as stated in chapter one, we will adopt both philosophies; most modern-day magicians integrate both philosophies fairly easily. in any event, the debate about whether such symbolic entities are objective or subjective is a philosophical discussion that far exceeds the scope of this book. we will simply quote regardie, who has found a happy synthesis between the two (by) emplo

e basic correspondences necessary for the art of qabalistic talisman construction. numbers the first set of associations we will examine are based on number, which is the most primordial archetypal idea. numbers are much more than lines and circles on a page. in qabalah, numbers are the sephiroth, the initial emanations of the god-head. they are specific energies which carry similar ideas in many metaphysical traditions, from the ancient pythagorean numerical mysticism to modern-day numerology. a good understanding of the primary ideas associated with the first nine numbers (as well as eleven, which will be used in this book) are crucial concepts to be employed in a variety of ways in magical work. hebrew letters are also numbers.names have a particular numerical vibration. so do biblical

WHO ARE THE DRACONIANS

foster said, he again saw both the booth and the saucer. he asked the entities to quite bothering him because he was disturbed when he couldn't recall his abductions, he said, and they told him if he remembered the experiences, it would negate their purpose "they also told him that if he didn't want to have any more abduction experiences, he would meet some people who would 'help him become more metaphysical' he said, and he later met such people "he said he recalls being pulled up into a kind of floating bus and being taken into the future. he declined to say what he saw "foster said he was given experiments to do as an engineer 'they worked, but they shouldn't have, according to what we know' he said "he said the 'guides' told him they were preparing people for a time when the chosen wo

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

one monstrous fallacy! we have been talking purely on a moral level you originally complained that i gave you free will, and raised the whole question as to whether i should have. it never once occurred to you that i had absolutely no choice in the matter. mortal: i am still in the dark! god: absolutely! because you are only able to look at it through the eyes of a moralist. the more fundamental metaphysical aspects of the question you never even considered. mortal: i still do not see what you are driving at. god: before you requested me to remove your free will, shouldn t your first question have been whether as a matter of fact you do have free will? mortal: that i simply took for granted. god: but why should you? mortal: i don t know. do i have free will? god: yes. mortal: then why did

old that i gave man the gift of free will. as if i first created man, and then as an afterthought endowed him with the extra property of free will. maybe you think i have some sort of paint brush with which i daub some creatures with free will, and not others. no, free will is not an extra; it is part and parcel of the very essence of consciousness. a conscious being without free will is simply a metaphysical absurdity. scharding: i guess the only remaining question is why god created anything in the first place? probably because god loved the idea of sentience as much as god loves god s own sentience. but would god not have created sentient creatures once god thought of even their possible existence? god loves even the smallest most imperfect creatures. some christian thoughts john shea m

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

balists consider these as types of primordial worlds which failed to survive their creation. seven is the key to the mosaic creation, as to the symbols of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott every religion. there are seven planes of being, the upper three are subjective and unknowable to mankind, the lower four are objective and may be contemplated by man as metaphysical abstractions. so there are the seven principles of man, and the upper triad are parted from the lower group of four at dissolution. 79. the seven principles constituting man are variously named by the esoteric buddhism, by the vedantic scheme, and by other philosophies, but they correspond in idea. first from above come atma, a ray from the absolute; buddhi, spiritual soul; and manas

uction. 4. sol, phre or pire, meaning holy lord. 5. venus, suroth, lady of love. 6. mercury, hermes, hermanubis, god of speech. 7. luna, piooh, lady of waters. in china, 7 is the number of death, and their days of mourning are 7 times 7. the seven star plank is the name of the bottom plank of a coffin in which they bore 7 holes. the hindus speak of 7 tattvas, the abstract principles of existence, metaphysical and physical, the subtle elements and the corresponding human senses, of which only five are yet developed. so there are 5 exoteric, akasha, vayu, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott tejas, apas and prithivi. the first two esoteric yet unknown are ani and anupadaka. the first name means one, unity, the atom, and is a name of brahma. the latter me

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

powers successively emanated by the illimitable light which in their varying dispositions are considered as the key of all things. this divine procession in the form of three triads of powers, synthesized in a tenth, is said to be extended through four worlds, denominated respectively atziluth, briah, yetzirah and assiah, a fourfold gradation from the subtil to the gross. this proposition in its metaphysical roots is pantheistic, though, if it may be so stated, mediately theistic; while the ultimate noumenon of all phenomena is the absolute deity, whose ideation constitutes the objective universe. now these observations apply strictly also to the chald an system. the accompanying diagrams sufficiently indicate the harmony and identity of the chald an philosophy with the hebrew kabalah. it

en spheres extended through these three worlds, viz, one in the empyr um or verging from it, three in the ethereal and three in the elementary worlds, while the whole physical realm synthesized the foregoing. these seven spheres are not to be confounded with the seven material planets; although the latter are the physical representatives of the former, which can only be said to be material in the metaphysical sense of the term. psellus professed to identify them but his suggestions are inadequate as stanley pointed out. but stanley, although disagreeing with psellus, is nevertheless inconsistent upon this point, for although he explains the four worlds of the chald ans as successively noumenal to the physical realm, he obviously contradicts this in saying that one corporeal world is in the

ation of natural law in the universe is controlled or operated by conscious and discriminating power which is co-ordinate with intelligence. it is but one step further to admit that forces are entities, to people the vast spaces of the universe with the children of phantasy. thus history repeats itself, and the old and the new alike reflect the multiform truth. without entering at length into the metaphysical aspect, it is important to notice the supremacy attributed to the "paternal mind" the intelligence of the universe, poetically described as "energising before energy" establishes on high the primordial types or patterns of things which are to be, and, then inscrutably latent, vests the development of these in the rectores mundorum, the divine regents or powers already referred to. as

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

ot rationally discernible. prima facie, the comparison might strike one as dubious, given the unequivocal distinction augustine draws between the fixity of eternity and the mutability of time, the constancy of god and the variableness of creation,52 a perspective that can be traced conceptually to plato s exposition in the first hypothesis of the parmenides that the one, the ultimate principle of metaphysical unity, does not come to be and is thus not a tensed being, subject to the fluctuations of time.53 any attempt to taste eternity when one s heart is still flitting about in the realm where things change and have a past and future proves futile.54 the logic underlying the binary opposition is transparent: a being that suffers generation and decay, the law of the temporal order, necessar

nce are intentional acts of human imagination.160 making-present/temporal emplacement in la voix et le ph nom ne (1967, derrida remarked that, for husserl, the now, or the punctuality of the instant, is a rmed as the nondisplaceable center, eye, and living core of temporality.161 derrida correctly noted that the nowpoint (nunc stans) so conceived is a spatial or mechanical metaphor related to the metaphysical concept of self-presence, but he has not done justice to the complexity of husserl s conception of the present (and thus of temporality more generally) as consisting of intermonadic moments linked in a continuum of retentions and protentions that makes up our experience of duration, an expanding chain extending to and beyond the horizon of futurity. in other words, husserl s nunc stan

crucial shift, heidegger, like husserl, emphasizes time as the distinguishing feature of the human comportment. recently, alejandro vallega has made an impressive attempt to consider more seriously the figure of spatiality as a deconstructive element in heidegger s discourse on temporality, that is, to view the experience of space as the decisive interruption (ent-scheidung) of thought s claim to metaphysical and transcendental principles as the ground and root of the question of being that this very question will begin to be experienced in its alterity. 201 the marginality of space accords it special significance as it punctuates the development or delimitation of heidegger s discourse on temporality. throughout heidegger s book spatiality appears as a constant aporetic element in his dis

o their origin, time-space. the more purely what is own-ownmost to each is preserved and the deeper the origin lies, the more successful is the grasping of their essential sway as time-space, which belongs to what is ownmost to truth as clearing ground for sheltering-concealing. 301 in speaking of time-space as the source, heidegger does not have in mind an essential and original truth subject to metaphysical speculation302 but the ground of what is ownmost to both temporal and spatial delimitation, the displacing into the thinking time/ hermeneutic suppositions 43 encompassing open an open which builds presencing and stability, but without becoming experienceable and groundable. the pathway to the transitional mindfulness of the ground that is not groundable is not by way of representing

urable time are mistaken. embodied time is invariably spatialized. 325 in this way, by presenting the space of memory as a sort of safety net added to the spectacle of society and its myriad dramas, proust does more than simply endorse the philosophical tenets of bergson and heidegger that seek to capture being by examining the opacity of time, for he also verbalizes a sort of sensory time beyond metaphysical categories. in this way, proust undoes oppositions (idea, duration, and space, on the one hand, and force, perception, emotion, and desire, on the other, and he maps out a psychic and transpsychic universe that is extremely complex, a seductive place, a source of communion and sacredness for those who love to read. at this point, the line of reasoning has been developed enough so that

h at sinai in the third month after the exodus of the israelites from egypt. in maharal s view, neither the spatial nor the temporal coordinates of the experience were accidental or arbitrary; on the contrary, the transcendental nature of the truth disclosed necessitated the place and time of the event, that is to say, both when and where the epiphany occurred approximated as much as possible the metaphysical constitution of what was divulged in the physical world. i return subsequently to this theme in the thought of judah loew, with special focus on the dimension of time; noteworthy for the moment is his insistence on the inseparability of space and time. this insight cuts a path that can lead to the depths of the religious sensibility that has informed jewish piety through the generatio

ieval kabbalists introduced (or, at least, made explicit) the link between the consonants of emet and the three points that dominate the caricature of time in human consciousness.47 alef induces us to consider the past, mem the present, and tau the future. prior to delving into the letters and their corresponding temporal modalities, some preliminary remarks are needed on the place of time in the metaphysical ruminations of kabbalists from the middle ages to the early modern period.48 we commence with a negative assertion: from the kabbalists vantage point, time is not dependent on the motion of bodies in space (the aristotelian definition) nor is it the eternal forms fleeting shadow in the world of matter (the platonic model. time, in its primordiality (which is to be understood ontologic

nders the time of void that reverses the sequential pattern of antecedent and corollary. if we were to consider temporality only from the perspective of the corporeal world, then we would have to uphold scholem s point that for kabbalists the realm of emanation is not subject to time. however, there is no reason to be so restricted, as we can plausibly speak of another dimension of temporality, a metaphysical as opposed to physical conception of time that well applies to the eternal;153 indeed, i would go so far as to say that in kabbalistic teaching, time in its primordiality is not extrinsic to god but is the radiance of divine linear circularity (a)temporal poetics 81 becoming recounted in the narratological telling of enumerated iteration. the twofold depiction of the sefirot as line a

ht as can be, 17 and epitomized centuries later in the principle of spinoza: ordo et connexio idearum idem est, ac ordo et connexio rerum, order and connection of ideas is the same as order and connection of things. 18 needless to say, the assonance between ordo idearum and ordo rerum on heidegger s path of poetic thinking is quite distinct from the parallel juxtaposition on the path of spinoza s metaphysical monism indeed, one could credibly discount the need on the part of heidegger to posit two orders rooted in the idealist/materialist distinction still reverberating in spinoza s cosmological axiom but the fact of their being analogous nonetheless remains constant. how, then, can we formulate the difference between beginning and origin? beginning is the advent of something that begins a

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