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MONAD

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4 7 INITIATION CEREMONY

priestess with the mask of athor spake and said 1 am the ruler of mist and cloud; wrapping the earth as it were with a garment floating and hovering between earth and heaven. i am the giver of the mist veil of autumn, the successor of the dew clad night. heg: replaces lamp and seats practicus west of and close to the altar facing hierophant, then returns to his own seat. hiero: where the paternal monad is, the monad is enlarged and generateth two. and beside him is seated the duad, and both glittereth with intellectual sections, also to govern all things and to order everything not ordered. for in the whole universe shineth the triad, over which the monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

the impossibility of any true zero, and thus destroyed every axiom, blown up the foundations of my mind. in failing to distinguish between none and two, i cannot even cling to the straw of 'phrases' since time and space are long since perished. none "is" two, without conditions; and therefore it is a positive idea, and we are just as right to enquire how it came to be as in the case of haeckel's monad, or one's aunt's umbrella. we are, however, this one small step advanced by our initiations, that we can be quite sure this 'none-two' is, since all possible theories of ontology simplify out to it. nevertheless, with whatever we try to identify this absolute, we cannot escape from the fact that it is in reality merely the formula of our own reason. the idea of space arises from reflection u

ALEISTER CROWLEY THE QABALAH

arth was formless and void. these prior worlds are considered to be symbolized by the kings that reigned in the land of edom, before there reigned a king over the children of israel ,13 and they are therefore spoken of in the qabalah as the edomite kings. this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or the number one, the monad of pythagoras. in this number are the other nine hidden. it is indivisible, it is also incapable of multiplication; divide 1 by itself and it still remains 1, multiply 1 by itself and it is still 1 and unchanged. thus is it a fitting representative of the great unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the negative

8. the father degraded to mere animal reason. 9. the son degraded to mere animal life. 10. the daughter, fallen and touching with her hands the shells. it will be noticed that this order represents creation as progressive degeneration which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the all-self. 1. the self the divine ego of which man is rarely conscious. 2. the ego; that which thinks i a falsehood, because to think i is to deny not-i and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. liber lviii 27 4-9. the intellectual self, with its branches: 4. memo

ALEISTER CROWLEY EQ I 5

r, in the words of genesis "the earth was formless and void" these prior worlds are considered to be symbolised by the "kings who reigned in edom before there reigned a king in israel" and they are therefore spoken of in the qabalah as the "edomite kings" this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or the number one, the monad of pythagoras. in this number are the other nine hidden. it is 77 indivisible, it is also incapable of multiplication; divide 1 by itself and it still remains 1, multiply 1 by itself and it is still 1 and unchanged. thus it is a fitting representative of the unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the negative an

. the father degraded to mere animal reason. 9. the son degraded to mere animal life. 10. the daughter, fallen and touching with her hands the shells. it will be noticed that this order represents creation as progressive degeneration- which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the "all-self" 1. the self- the divine ego of which man is rarely conscious. 2. the ego; that which thinks "i- a falsehood, because to think "i" is to deny "not-i" and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. 4-9. the intellectual self, with its branches: 4. memory. 98

ALEISTER CROWLEY EQUINOX EQ I 2 3

half-baked brick of amphioxus. both are in a way rationalists. wolff gives us idea unsupported by fact, and argues about it for year after year; treacle does the same thing for fact unsupported by idea. nor does the one escape the final bankruptcy of reason more than the other. while the theologian vainly tries to shuffle the problem of evil, the rationalist is compelled to ascribe to his perfect monad the tendency to divide into opposite forces. the omicron upsilon delta epsilon nu plays leapfrog with the epsilon nu as the epsilon nu has vaulted over the bar of the pi omicron lambda lambda alpha and the pi alpha nu. so the whole argument breaks up into a formidably ridiculous logomachy, and we are left in doubt as to whether the universe is (after all) bound together by causal or continge

ALEISTER CROWLEY EQUINOX EQ I 6 2

evolves, then cracks, then roars in dissolution due; and i am counting up the gains and losses of a life afire with dust of thought and dulled desire. 53 [scorpio "as if alarmed at the interruption, flees to throne of" mars "and there with" mars "defies the rabble" bro. aries "rallies" probationers] so, all is over. i admit futility the lord of will. life was an episode for me. as for the meanest monad, knit to man by mightier bonds than skill of subtle-souled psychology. may sever. aim in chaos? none. the soul rolls senseless as the sun["all are driven back up to altar" bro. capricornus["ends "there is no god" mars["leaps up and goes to altar with uplifted sword. 1. silence [a pause. there is no god- but god [aries "and" probationers "dance a war dance [capricornus "slinks from temple [ma

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ue and apparent diversity of belief, but fundamentally holding to the same one truth and serving the same god. alice a. bailey. new york 1922. the constitution of man- 2- initiation, human and solar copyright 1998 lucis trust chart the seven planes of our solar system, the constitution of man the constitution of man, as considered in the following pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. will or power..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is p

e human being is but the passing from one state of consciousness to another. it is a succession of expansions, a growth of that faculty of awareness that constitutes the predominant characteristic of the indwelling thinker. it is the progressing from consciousness polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the monad, or spirit, till the consciousness eventually is divine. as the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the system wherein that planet revolves, until it

s reached a point wherein a certain range of knowledge of a subjective nature, from the physical plane point of view, is his. it is in the nature of that experience wherein a pupil in a school realises suddenly that he has mastered a lesson, and that the rationale of a subject, and the method of procedure, are his to use intelligently. these moments of intelligent apprehension follow the evolving monad throughout his long pilgrimage. what has been misinterpreted somewhat at this stage of comprehension is the fact that at various periods the emphasis is laid on different grades of expansion, and always the hierarchy endeavours to bring the race to the point where its units will have some idea of the next step to be taken. each initiation marks the passing of the pupil in the hall of wisdom

ks a point of attainment. it does not bring about attainment, as is so often the misconception. it simply marks the recognition by the watching teachers of the race of a definite point in evolution reached by the pupil, and gives two things: 1. an expansion of consciousness that admits the personality into the wisdom attained by the ego, and in the higher initiations into the consciousness of the monad. 2. a brief period of enlightenment wherein the initiate sees that portion of the path that lies ahead to be trodden, and wherein he shares consciously in the great plan of evolution. after initiation, the work to be done consists largely in making that expansion of consciousness part of the equipment for the practical use of the personality, and in mastering that portion of the path that ha

all the rays. the sixth initiation marks the point of attainment of the christ, and brings the synthetic ray of the system under his control. we need to remember that initiation gives the initiate power on the rays, and not power over the rays, for this marks a very definite difference. every initiate has, of course, for his primary or spiritual ray one of the three major rays, and the ray of his monad is the one on which he at length gains power. the love ray, or the synthetic ray of the system, is the final one achieved. those who pass away from the earth after the fifth initiation, or those who do not become masters in physical incarnation, take their subsequent initiations elsewhere in the system. all are- 12- initiation, human and solar copyright 1998 lucis trust in the logoic conscio

er mason of the brotherhood on sirius. a master, therefore, is one who has taken the seventh planetary initiation, the fifth solar initiation, and the first sirian or cosmic initiation. at-one-ment, the result of initiation. a point that we need to grasp is that each successive initiation brings about a more complete unification of the personality and the ego, and on higher levels still, with the monad. the whole evolution of the human spirit is a progressive at-one-ment. in the at-one-ment between the ego and the personality lies hid the mystery of the christian doctrine of the atonement. one unification takes place at the moment of individualisation, when man becomes a conscious rational entity, in contradistinction to the animals. as evolution proceeds successive at-one-ments occur. at

ional, and the four higher levels of the mental plane to the etheric. in the destruction of the causal body at the time of the fourth initiation (called symbolically "the crucifixion) you have a process analogous to the burning of the web that leads to the unification of the bodies of the personality. the disintegration that is a part of the arhat initiation leads to unity between the ego and the monad, expressing itself in the triad. it is the perfect at-one-ment. the whole process is therefore for the purpose of making man consciously one- 13- initiation, human and solar copyright 1998 lucis trust first: with himself, and those in incarnation with him. second: with his higher self, and thus with all selves. third: with his spirit, or "father in heaven" and thus with all monads. fourth: w

three. man becomes a conscious human being through the instrumentality of the lords of the flame, through their enduring sacrifice. man becomes a conscious ego, with the consciousness of the higher self, at the third initiation, through the instrumentality of the masters and of the christ, and through their sacrifice in taking physical incarnation for the helping of the world. man unites with the monad at the fifth initiation, through the instrumentality of the lord of the world, the solitary watcher, the great sacrifice. man becomes one with the logos through the instrumentality of one about whom naught may be said. chapter iii the work of the hierarchy though the subject of the occult hierarchy of the planet is of such a profoundly momentous interest to the average man, yet its real sign

anity is concerned, although literally the planetary logos himself, on the higher plane of consciousness whereon he functions, is the true silent watcher where the planetary scheme is concerned. perhaps it might be stated thus: that the lord of the world, the one initiator, holds the same place in connection with the planetary logos as the physical manifestation of a master holds to that master's monad on the monadic plane. in both cases the intermediate state of consciousness has been superseded, that of the ego or higher self, and that which we see and know is the direct self-created manifestation of pure spirit itself. hence the sacrifice. it must here be borne in mind that in the case of sanat kumara there is a tremendous difference in degree, for his point in evolution is as far in ad

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ions. b. the nine sephiroth. c. the nine causes of initiation. these, with the totality of manifestation or the whole, produce the ten (10) of perfect manifestation of the perfect man. these three aspects of the whole are present in every form. a. the solar system is triple, manifesting through the three above mentioned. b. a human being is equally triple, manifesting as spirit, soul and body, or monad, ego and personality. c. the atom of the scientist is also triple, being composed of a positive nucleus, the negative electrons, and the totality of the outer manifestation, the result of the relation of the other two- 10- a treatise on cosmic fire copyright 1998 lucis trust the three aspects of every form are inter-related and susceptible of intercourse, because a. energy is in motion and c

other cells. second, as active heat or prana; this animates all, and is the driving force of the evolving form. it shows itself in the four ethers and in the gaseous state, and a correspondence is here found on the physical plane in connection with man to the akasha and its fivefold manifestation on the plane of the solar system. this fire is the basic vibration of the little system in which the monad or human spirit is the logos, and it holds the personality or lower material man in objective manifestation thus permitting the spiritual unit to contact the plane of densest matter. it has its correspondence in the ray of intelligent activity and is controlled by the law of economy in one of its subdivisions, the law of adaptation in time. 2. there is next the fire or spark of mind which is

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

mind producing thus an admixture of astral and mental matter, mostly astral, and largely due to reflex elemental action. these dualities of expression are: 1. active fire or prana. latent fire or bodily heat. 2. mental energy in the mental body. purely mental thought forms, animated by self-engendered fire, or by the fifth principle, and therefore part of the sphere, or system of control, of the monad. these form an esoteric quaternary which with the fifth factor, the divine spark of intelligent will, make the five of monadic manifestation manifestation in this case connotating a purely subjective manifestation which is neither altogether spiritual nor altogether material. 3. finally there is the monadic flame divine. this embodies the highest vibration of which the monad is capable, is g

be appraised. a word of warning should here be interpolated: just as it is not possible upon the physical plane for the physical vehicle fully to express the total point of development of the ego or higher self, so it is not possible even for the ego fully to sense and express the quality of spirit. hence the utter impossibility for human consciousness justly to appraise the life of the spirit or monad. b. the working of the flame divine under the law of synthesis a generic term which will be seen eventually to include the other two laws as subdivisions. c. the subsequent result of forward progressive motion a motion which is rotary, cyclic and progressive. the whole matter dealt with in this treatise concerns the subjective essence of the solar system, not primarily either the objective o

ower and activity. the monadic ray is the source of the- 40- a treatise on cosmic fire copyright 1998 lucis trust stimulation of the seventh spirilla. there is great interest attached to this subject and wide reaches of thought and vast fields for investigation open up before the earnest student. this threefold action varies in point of time and sequence according to the ray itself upon which the monad may be found; but the subject is too vast to be handled at this time. in looking at the matter from the standpoint of fire the idea may be grasped a little through the realisation that the latent fire of matter in the atom is brought into brilliance and usefulness by the action of the personality ray which merges with this fire and stands in the same position to the permanent atom in the mic

it might be expressed thus: the thinker on the astral plane, the plane of desire and of necessity, stands to the physical body as the logos on the cosmic astral plane stands to his system. as we continue the study we will work out the correspondence in the cosmos, the system, and in the three worlds, for we need to remember that the analogy must be perfect. 1. man, the microcosm, the manifesting monad, or one. 2. the heavenly man, the planetary logos, or the manifesting group. 3. the grand man of the heavens, the macrocosm, the solar logos, the manifestation of all groups and of all evolutions within his body, the solar system. all these bodies the body of a man, a planetary logos, and a solar logos are the product of desire originating on the planes of abstract mind, whether cosmic, syst

e escapes from its correspondence on the astral plane, and finally from the correspondence on the fourth subplane of the mental plane this time via the mental unit. this- 63- a treatise on cosmic fire copyright 1998 lucis trust leads eventually to causal functioning, or to the ability to dwell, and to be active in, the vehicle of the ego, who is the embodiment of the love and wisdom aspect of the monad. note here the correspondence to that proved fact, that many can even now escape from the etheric body, and function in their astral sheath, which is the personality reflection of that same second aspect. when a man takes the fourth initiation, he functions in the fourth plane vehicle, the buddhic, and has escaped permanently from the personality ring-pass-not, on the fourth subplane of the

igher planes of spirit before he can escape from the solar ring-pass-not, which is achieved at the seventh initiation, taken somewhere in the system, or in its cosmic correspondence reached by the cosmic sutratma, or cosmic thread of life51(47) this fourth earth chain is in this connection one of the most important, for it is the appointed place for the domination of the etheric body by the human monad, with the aim in view of both human and planetary escape from limitations. this earth chain, though not one of the seven sacred planetary chains, is of vital importance at this time to the planetary logos, who temporarily employs it as a medium of incarnation, and of expression. this fourth round finds the solution of its strenuous and chaotic life in the very simple fact of the shattering o

ALICE A BAILEY05 THE LIGHT OF THE SOUL

hich contains the terms applicable to the soul or second aspect. the union to be achieved is that of the third and second aspects. this is consummated at the third initiation (in christian terminology, the transfiguration. a later synthesis is then effected between the united third and second aspects and the first: 1st aspect 2nd aspect 3 rd aspect spirit soul body father son (christ) h oly ghost monad ego personality divine self h igher self l ower self life consciousness f orm energy force matter the presence the angel of the human being the presence a clear distinction should be made between the christ principle as indicated above, which is a high spiritual aspect to which each member of humanity must attain, and the same term applied to a personage of exalted rank representing that pri

in liberating this light so that it may "shine forth in a dark place" i. e, on the physical plane. it should be borne in mind that, occultly speaking, when the lower nature is controlled it can manifest the higher. when the second aspect of the lower personal self, the emotional body, is subjugated or transmuted then the christ light (the second aspect egoic) can be seen. later, in its light, the monad, the father, the one, will stand revealed. equally, when the first aspect of the lower personal self, the mental body, is restrained, then the will aspect of the ego can be known, and through its activities, the purpose of the logos himself will be cognized. there are certain lines of least resistance in the spiritual life and along them certain forces or energies are released. a. emotional

governed by, certain conditions analogous to (though not identical with) the conditions governing men who are still attached to the world of form. 16. the consummation of this non-attachment results in an exact knowledge of the spiritual man when liberated from the qualities or gunas. certain points should be remembered by the student when considering this sutra: 1. that the spiritual man is the monad, 2. that the evolutionary process when carried to its climax produces not only the freeing of the soul from the limitations of the three worlds, but the freeing of the spiritual man from all limitations, even that of the soul itself. the goal is formlessness or freedom from objective and tangible manifestation, and the true significance of this becomes apparent as the student remembers the o

es and knows. he enters into the world of causes. the first group might be regarded as comprising all who are treading the path of discipleship, and covers the time from their entrance upon the probationary path until they have taken the second initiation. the second group is comprised of those higher disciples who having controlled and transmuted the entire lower nature make a contact with their monad, spirit or "father in heaven" and discern what that monad perceives. the first form of realisation comes to those who are in process of synthesising the six lower centres into the head centre, through the transmutation of the lower four into the higher three, and then of the heart and throat into the head. the second group through a knowledge of the law works with all the transmuted and puri

e beauty of the entire scheme. 21. the attainment of this stage (spiritual consciousness) is rapid for those whose will is intensely alive. this would naturally be so. as the will, reflected in the mind, becomes dominant in the disciple, he has awakened that aspect of himself which is en rapport with the will aspect of the logos, the first or father aspect. the lines of contact are as follows: 1. monad or the father in heaven, the will aspect, 2. atma or spiritual will, the highest aspect of the soul, 3. the mental body or intelligent will, the highest aspect of the personality, 4. the head centre. this is the line followed by the raja-yogins and it brings them to a realisation of the spirit and to adeptship. there is yet another line: 1. monad- 28- the light of the soul copyright 1998 luc

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

nu. second person of the hindu trimurti. the soul of all things .a toms and souls are synonymous terms. the all-self. the sum total of all selves. i am that. group consciousness. aum. word of revelation. the word. god in the flesh. the gurudeva. the master of all. the light of the world. shining in darkness. the microcosm. the second aspect. love wisdom. the son of the father. the revealer of the monad. the christ. christ in you, the hope of glory. the soul. consciousness. the higher self. the lord of the bodies. the ego .t he self-realizing identity. the word. god in incarnation. aum. the word of revelation. the master. the self on the throne. the radiant augoeidas. the light within. the spiritual man. utilizing the lower man- 33- the light of the soul copyright 1998 lucis trust 26. ishva

m his own place, on the abstract levels of the mental plane. he directs that sound, via the sutratma and the vestures of consciousness to the physical brain of the man in incarnation, the shadow or reflection. this "sounding forth" has to be constantly repeated. the sutratma is that magnetic link, spoken of in the christian bible as the "silver cord" that thread of living light which connects the monad, the spirit in man, with the physical brain. secondly, there is the earnest reflection of the man in his physical brain upon that sound as he recognizes it. the two poles of being are hinted at here: the soul and the man in incarnation, and between these two is found the thread, along which the pranava (or word) vibrates. students of the esoteric science have to recognize the technique of th

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

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

g is, who shall say? we trace it back to the soul or consciousness aspect, and from the soul to the spirit (as we call the three aspects of the one breath) but what these words really signify, who has the courage to declare? we call this unknown something by differing names, according to our particular school of thought; we seek to express it in words, and end by call it spirit, the 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 ap

w the intuitional plane) and seek to understand, through steady expansive growth, the nature and purpose of that which is neither body nor soul, neither force nor matter, but which is the cause of both in the universe. eventually, when the initiate has undergone the higher solar initiations and can function in the- 17- a treatise on white magic copyright 1998 lucis trust full consciousness of the monad, awareness of that which is divorced even from group form and from those nebulous sheaths which veil and hide the one, becomes possible. the highest types of consciousness work from the plane of the monad as the initiate of lower degree works from the plane of the soul and uses the organs of perception (if such an unsatisfactory phrase is legitimate) and means of knowledge of which average m

subject matter of the book, the light of the sou1. upon the perfecting of the conditions dealt with in that book there follows still another expansion when the spirit aspect, man's emanating source of energy, begins to use the soul (via the intuition) and to impress upon the soul-consciousness those laws, knowledges, forces and inspirations which will make the soul the instrument of the spirit or monad, just as the personal man became, at an earlier stage (via the mind, the instrument of the soul. in that earlier stage the development was two-fold. as the soul assumed control, via the mind, so the brain became responsive to the soul. man was awakened to a knowledge of himself as he really was and to the three worlds of his normal evolution; later he became group conscious and was no longer

the purpose of enabling the spiritual man to co-operate in the plan and purpose of the great life in which he has his being. there is also the second soul quality which is spiritual love, the quality of group consciousness, of inclusiveness, of mediatorship, of attraction and of unification. this is the paramount soul characteristic, for only the soul has it as the dynamic factor. the spirit, or monad is primarily the expression of will with love and intelligence as secondary principles, and the body nature, the personality, is paramountly distinguished by intelligence, but the soul has outstandingly the quality of love which demonstrates as wisdom also when the intelligence of the body nature is fused with the love of the soul. the following tabulation may make the thought clearer. monad

love and intelligence as secondary principles, and the body nature, the personality, is paramountly distinguished by intelligence, but the soul has outstandingly the quality of love which demonstrates as wisdom also when the intelligence of the body nature is fused with the love of the soul. the following tabulation may make the thought clearer. monad. will. purpose 1st aspect. will, enabling the monad to participate in the universal purpose. 2nd aspect. love, the energy which is poured forth into the soul, making it what it is. 3rd aspect. intelligence, transmitted via the soul and brought into manifestation through the medium of the body. soul. love .t he method 1st aspect. will, held in abeyance but expressing itself through the mind aspect of the personality and through kundalini, whic

forth into the soul, making it what it is. 3rd aspect. intelligence, transmitted via the soul and brought into manifestation through the medium of the body. soul. love .t he method 1st aspect. will, held in abeyance but expressing itself through the mind aspect of the personality and through kundalini, which when aroused correctly makes possible the final initiations into the consciousness of the monad. 2nd aspect. love, the dominating force of the soul life; through this possession and this type of energy, the soul can be en- 25- a treatise on white magic copyright 1998 lucis trust rapport with all souls. through the emotional body, the soul can be in touch with all animal or subhuman souls, through its work on its own plane, with the meditating souls of all men; and through the principle

rce of the soul life; through this possession and this type of energy, the soul can be en- 25- a treatise on white magic copyright 1998 lucis trust rapport with all souls. through the emotional body, the soul can be in touch with all animal or subhuman souls, through its work on its own plane, with the meditating souls of all men; and through the principle of buddhi, with the second aspect of the monad. 3rd aspect. knowledge. this aspect is brought into touch with the intelligence of all cells in the threefold body mechanism. by a close study of the above it becomes apparent in what way the soul acts as the mediator between the monad and the personality. the personality hides within itself, as a casket hides the jewel, that point of soul light which we call the light in the head. this is f

e light in the head. this is found within the brain, and is only discovered and later used when the highest aspect of the personality, the mind, is developed and functioning. then the union with the soul is made and the soul functions through the lower personal nature. the soul hides within itself, as the "jewel in the lotus" that faculty of dynamic energy which is the manifested attribute of the monad, the will. when the soul has unfolded all its powers and has learnt to include within its consciousness all that is connoted by the "myriad forms that being takes" then in turn a higher or more inclusive state becomes possible and soul life is superseded by monadic life. this involves an ability to know, to love, and to participate in the plans of a life which has the power to include within

the blood vessels and circulatory system are the analogy to that all pervading soul which penetrates to all parts of the solar system, as the blood goes to all parts of the body. c. spirit nature: the nervous system, as it energises and acts throughout the physical man is the correspondence to the energy of spirit. 13. in the head we have the analogy to the spirit aspect, the directing will, the monad, the one: a. the brain with its five ventricles is the analogy to the physical form which the spirit animates in connection with man, that fivefold sum total which is the medium through which the spirit on the physical plane has to express itself. b. the three glands in the head are closely related to the soul or psychic nature (higher and lower. c. the two eyes are the physical plane corres

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

pe of ray, thus responding to another type of ray energy. the question of the monadic ray brings in still another factor in many cases, but this can only be implied and not really elucidated. as i have oft told you, it is only the initiate of the third initiation who can come in touch with his monadic ray, or his highest life aspect, and the humble aspirant cannot as yet ascertain whether he is a monad of power, of love or of intelligent activity. in concluding, i ask for your sincere cooperation in the work which we are undertaking. it may be of more general and public value than any other of my writings. i shall seek to make this treatise upon the soul relatively brief. i shall seek to express these abstract truths in such a way that the general public, with its profound interest in the

l effects of applied knowledge are not yet theirs. many are conscious of consciousness, and are aware of the kingdom of the soul and of an occasional reaction to impression from that kingdom, but they are not yet consciousness itself, nor so identified with the soul that consciousness of all else drops away. to achieve that is their aim and objective. let me also remind you that the career of the monad (an aspect of energy found on one or other of the three major rays) can be roughly divided into three parts, leading to a fourth: 1. a lower realisation of a unity which is the unit of the form nature. in this unity, the soul is so closely identified with the matter aspect that it sees no distinction, but is the form, and knows not itself as soul. this often reaches its height in some life o

cation of the quality with the appearance grows steadily upon the path until the fusion of quality and appearance, of energy and that which it energises, is so perfect that appearance no longer veils the reality, and the soul is now the dominant factor; consciousness is now identified with itself (or with its ray) and not with its phenomenal appearance. later, the soul itself is superseded by the monad, and that monad becomes, in verity, embodied purpose. the process can be expressed by a very simple symbology, as follows: o.o.o. or o.o..o or o..o.o, thus portraying the separateness of the three aspects. the union, then, of the aspects of appearance quality purpose or life, results in an abstraction from the appearance, and therefore the end of phenomenal existence. ponder on the simple ar

-wisdom and the creative intelligence aspects of the two major rays. these three are the sum total of all forms or appearances, the givers of all qualities, and the- 34- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust emerging life aspect behind the tangible manifestations. they correspond, in the human family, to the three aspects of personality, soul and monad. the monad is dynamic will or purpose, but remains unrevealed until after the third initiation. the monad is life, the sustaining force, a lord of persevering and ceaseless devotion to the pursuit of a seen and determined objective. the soul is a lord of love and wisdom, whilst the personality is a lord of knowledge and of intelligent activity. this use of terms involves the realisation of a

ation of an achieved goal. it is not true of the present stage as regards expression, for this is the intermediate stage. none are as yet working with full intelligent activity, though some day each will do so. none are as yet manifesting lords of love, but they sense the ideal and are striving towards its expression. none are as yet lords of ceaseless will and none realise as yet the plan of the monad nor the true goal towards which all are striving. some day all will. but potentially every human unit is all these three, and some day the appearances which were called personalities, that mask or veil reality, will fully reveal the qualities of deity. when that time comes, the purpose for which all creation waits will burst upon the awakened vision, and we shall know the true meaning of bli

builders. this ray is expressive primarily on the first the formless planes, counting from below upwards, and its true purpose cannot emerge until the soul is awakened and consciousness is adequately recording the known. the planes or manifested spheres of expression are influenced in manifestation in a numerical order: ray i. will or power. plane of divinity. ray ii .l ove-wisdom .p lane of the monad. ray iii. active intelligence. plane of spirit, atma. ray iv. harmony. plane of the intuition. ray v. concrete knowledge .m ental plane. ray vi. devotion, idealism. astral plane. ray vii. ceremonial order. physical plane- 36- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the fifth ray therefore works actively on the plane of the greatest moment to h

ened esoteric sense; to comprehend it all is not as yet possible. the chohans of the sixth initiation have the guidance of those units of consciousness in whom their particular ray vibration and colour predominate. the vast importance of this fact is often overlooked, even when theoretically acknowledged by aspirants to initiation. hence the importance of determining the ray of the ego and of the monad, something of vital moment after the third initiation. a majority and a minority always exist in every department of life. so it is in the work of the logos, for at the end of the greater cycle (manvantara) the majority will find their way to the synthetic love ray; a small minority will find their way to the power ray. this minority are destined for an important function. they will constitu

us, 1. 3. 7. there is a close association also between rays 2. 4. 6, with the fifth ray in a peculiar position, as a central point of- 63- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust attainment, the home of the ego or soul, the embodied plane of mind, the point of consummation for the personality, and the reflection in the three worlds of the threefold monad. ray i..will, demonstrating as power in the unfolding of the plan of the logos. ray iii..adaptability of activity with intelligence. this ray was the dominant one in the past solar system; it is the foundation or basis of this system, and is controlled by the mahachohan. ray vii..ceremonial ritual or organisation. this is the reflection on the physical plane of the two above, and is likewise

s of colour and tone. each ray has its subsidiary rays which it dominates, acting as the synthetic ray. these seven rays are linked with the colours of the spectrum. there are the rays of red, blue, yellow, orange, green and violet. there is the ray that synthesises them all, that of indigo. there are the three major rays red, blue and yellow and the four subsidiary colours which, in the evolving monad, find their correspondence in the spiritual triad and the lower quaternary. the logos of our system is concentrating on the love or blue aspect. this as the synthesis manifests as indigo. this matter of the rays and their colours is confusing to the neophyte. i can but indicate some thoughts, and in the accumulation of suggestion light may eventually come. the clue lies in similarity of colo

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

lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to the average thinker. as these three expressions of the one great life are realised by man on the physical plane, he begins to tune in consciously on the emerging plan of deity, and the whole story of the creative process becomes the story of god's realised pur

gradually become coordinated, fused, and blended in the separative personality. man, the solar angel, is the sum total of those energies and forces which are unified, blended and controlled by that "tendency to harmony" which is the effect of love and the outstanding quality of divinity- 4- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust man, the living monad, is the veiled reality, and that which the angel of the presence hides. he is the synthetic expression of the purpose of god, symbolised through revealed, divine quality and manifested through the form. appearance, quality, life again this ancient triplicity confronts us. symbolically speaking, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fr

he lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works out as the growth of soul evolution and falls into three stages: 1. individualisation..personality. 2. initiation..ego. 3. identification. monad. 1. the three stages of egoic growth we must hold the following statements firmly in our minds. the personality is a triple combination of forces, impressing and absolutely controlling the fourth aspect of the personality which is the dense physical body. the three personality types of energy are the etheric body, which is the vehicle of vital energy, the astral body which is the vehicle of

control need be evidenced when the first initiation is taken. that initiation indicates simply that the germ of soul life has vitalised and brought into functioning existence the inner spiritual body, the sheath of the inner spiritual man, which will eventually enable the man at the third initiation to manifest forth as "a full-grown man in christ, and present at that time the opportunity to the monad for that full expression of life which can take place when the initiate is identified consciously with the one life. between the first and second initiations, as has been frequently stated, much time can elapse and much change must be wrought during the many stages of discipleship. upon this we will later dwell as we study the seven laws of egoic unfoldment. individualisation, carried to its

hat the successful demonstration of the dominant individual is just as much a divine success in its proper place and time as is the case with the great sons of god. one success, however, is the expression of the third aspect of divinity as it veils and hides the soul, and the other is the expression of two aspects of divinity (the second and the third) as they veil and hide the life aspect of the monad. when this is grasped, our evaluation of world achievement will undergo change, and we will see life more truly and divorced from the glamour which distorts our vision and the vision of the great personalities as well. it should also be borne in mind that individual separative success is in itself an evidence of soul activity, for every individual is a living soul, actuating the lower sheath

ree rays are blended and fused. 4. the soul rays dominate the personality and the three become again the one, as the dual ray of the soul and the blended ray of the personality vibrate to the measure of the highest of the soul rays the ray of the soul's group, which is ever regarded as the true egoic ray. 5. then, in time, the soul ray begins (at the third initiation) to blend with the ray of the monad, the life ray. the higher initiate is therefore a dual and not a triple expression. 6. in time, however, this realised duality gives place to the mysterious, indescribable process called identification which is the final stage of soul unfoldment. it is useless to say more for what might be said could only be comprehended by those preparing for the fourth initiation, and this treatise is writ

rt is not the ray, per se, of the creative artist. the creative artist is found equally on all rays, without exception. this ray is the ray of the intuition and of the harmonising of all that has been achieved through the activity of form life, as later synthesised and absorbed by the solar angel; it manifests eventually as all that can be evoked and evolved through the power of the one life (the monad) working through form expression. it is the point of meeting for all the energies flowing through the higher spiritual triad and the lower triplicity. ray five the energy of ignorance. criticism. the power to rationalise and destroy. mental separation. desire for knowledge. this leads to material activity. detailed analysis. intense materialism and temporarily the negation of deity. intensif

seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 4. conflict, producing harmony. 5. knowledge or science, leading to radiance. 6. idealism, establishing the divine pattern. 7. ritual or organisation, manifesting deity. therefore, psychologically speaking, and when greater knowledge has been gained of the energies determining the type of a man, a person, for instance, whose monad is presumably upon the third ray, his ego being on the fourth ray, and his personality on the seventh ray, will be described as a three, iv.7. within this simple formula there will be lesser differentiations and a seventh ray personality may have a first ray mental body, a fifth ray astral body, and a third ray physical body. the formula which would describe him would be three, iv. 7 [symbol

being on the fourth ray, and his personality on the seventh ray, will be described as a three, iv.7. within this simple formula there will be lesser differentiations and a seventh ray personality may have a first ray mental body, a fifth ray astral body, and a third ray physical body. the formula which would describe him would be three, iv. 7 [symbol page 102] 1,5,3 this, when interpreted, means monad. third ray. ego. fourth ray. personality .s eventh ray. mental body. first ray. astral body. fifth ray. physical body. third ray. students may find it of value to study themselves and others in conformity with the above, and to establish their personal formulae. this should be done in conjunction with a consultation of their horoscopes. this will be discussed more at length after we have con

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

g with the a.b.c. of these relatively new sciences and much of our initial work must be of a clarifying nature because there is so much distorted sensing of these occult systems of energy utilisation and so much misuse of these powers. other groups are associated in a peculiar manner with the number four, and they are occupied with the bridging work carried forward between the personality and the monad (the triple lower man and the spiritual triad) and also between the lower mind, the soul and the higher- 55- discipleship in the new age- volume i copyright 1998 lucis trust mind thus linking that relatively lower triplicity with the unity, the spiritual triad. the fourth kingdom in nature is, in its turn, a bridging kingdom between the three superhuman kingdoms and the three subhuman. again

others. this second word, radiation, should form the key of your life until next i instruct you. the peculiar type of radiation which i want you to endeavour to express is that light which reaches others upon the wings of joy. i would remind you here that happiness is the result of achieved personality desire; joy is the expression of the soul's surety, whilst bliss is the consummation which the monad bestows upon the initiate- 135- discipleship in the new age- volume i copyright 1998 lucis trust prior to your group meditation, my brother, i would have you do the following brief spiritual exercise as the christian mystics call it: 1. sound the o.m. three times as a personality, achieving alignment; then sound it three times as the soul, conferring inspiration. 2. then, focussing yourself

to use their entire equipment and every aspect of their physical nature, the whole man in the threefold world of human evolution. one point might here be noted. the extremity of the disciple in service finally draws out the interest of the soul. after the third initiation, the extremity of the soul (speaking symbolically and conveying no true meaning to the aspirant) evokes the cooperation of the monad. thus service is the scientific mode, par excellence, to evoke spiritual integration and to call forth the resources of a divine son of god. i am emphasising this to you as i seek to have you note, during this coming year, the points of crisis in your life which are the outcome of the pressure to serve. note these in the following way and ask yourself the following questions, entering the re

the outlined ideas as may seem best to you. i seek to give you a hint as to your ray influences, so that certain attitudes of mind and- 515- discipleship in the new age- volume i copyright 1998 lucis trust expressions of feeling-perception may be clarified for you. the five ray potencies which constitute your problem (and, with the soul, constitute also the mechanism of service through which the monad manifests, provide your field of opportunity and your main avenue of knowledge in the world of human expression. your soul ray is the second ray. your personality ray is the sixth ray, as you may have often suspected. this will link you closely by similarity of vibration with your brothers, d.h.b. and d.i.j. your mental body is governed by the fourth ray, producing that love of art and liter

in the new age- volume i copyright 1998 lucis trust the goal for all work done by disciples, either in group formation or in the ashram, is the expression, within the group, of the causal creative process. this is summed up in the words which i have already quoted to you "the life and the lives" you have the analogous idea and its sequence of effects in the realisation that the master (spirit or monad) reflects himself in or inspires the disciple (soul) and the latter is thus enabled to demonstrate soul activity upon the physical plane. i would like to consider in greater detail the nature of a master's group, sometimes called an ashram. it might be valuable if i endeavoured to define an ashram to you and so leave you with a clear idea of the difference between a master's particular group

the buddhic plane, the plane of the divine intuition, these lower three expressions and their higher prototypes are harmonised and the expansive work of the three initiations (second, third and fourth) produces an absorption, a fusion and a blending process between the disciple and the soul (and eventually between humanity and the hierarchy) which prepares for a major contact between man and the monad. when this takes place, the soul, creator of reflection and shadow, is discarded because that point of consciousness has served its purpose. the shattering of the causal body takes place and nought is then left but fully conscious form and spirit. until, however, man has taken the higher initiations, he cannot comprehend the significance of the above comments. in connection with this, i woul

ajor initiation, a direct line of energy or of life sensed, recognised, active and utilised between the conscious disciple and 1. the disciple's heart centre. 2. the heart centre in the head. 3. the egoic lotus, which (until the fourth initiation) is the heart centre of the monadic life. 4. the master at the centre of his group. 5. the christ, the heart centre of the hierarchy. 6. the life of the monad which begins to make itself felt at the third initiation. 7. the lord of life himself, the heart centre of shamballa. the line of relationship then extends from these onward and outward, and upward (spherically considered) to the life at the very centre of our earth's "alter ego" the planet venus, to jupiter and thence to the solar lord himself and on to a point in the sun, sirius. you can s

strology; she cannot set up a chart nor could she tell you the names of the planets with the houses which they rule. i am, therefore, entirely responsible for all that appears in this and all my books, except, as before explained, the one book, the light of the soul. the fourth volume deals with the subject of healing, and with the bridging, by the antahkarana, of the gap which exists between the monad and the personality; it also gives the fourteen rules which those in training for initiation have to master. again, i would call your attention to this last theme, reminding you that the true initiate has never made the slightest claim, either privately or publicly, to be an initiate. it is against the occult law and too many people of no particular spiritual focus or intellectual capacity m

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

and cautiously applied, of the will energy of the highest centre (shamballa) which is to be found upon our planet. this centre corresponds to the monadic centre which makes its power felt in the consciousness of the disciple who is ready for the third initiation. once the second initiation has been taken, the watching hierarchy can begin to note the constant reorientation of the soul towards the monad, and the attractive power of that highest aspect over the initiate. today, so many members of the human family in incarnation or out of incarnation have taken the first two initiations that the attention of shamballa is- 65- the destiny of the nations copyright 1998 lucis trust being increasingly turned to humanity, via the hierarchy, whilst simultaneously the thoughts of men are being turne

controlling energy used during the period of accepted discipleship and until the second initiation. 2. the energy of the soul. this will be wielded, used and creatively employed from the second until the third initiation. 3. the energy of soul and mind, blended and synthesised. this combination is of tremendous potency. after the fourth initiation, this will be augmented by energy coming from the monad. i would have you bear in mind that, though all is energy yet at the same time in correct esoteric teaching the higher impulsive activity is called energy and that which is conditioned by and swept into activity through its agency is called force. the terms are therefore relative and- 70- the destiny of the nations copyright 1998 lucis trust movable. for the bulk of humanity, for instance, a

e race of men as yet knows nothing and for which there is, as yet, no name. he will be a great and potent avatar and is not along the line of our humanity at all. the numerical correspondences might be noted as follows, remembering that the third initiation is, in reality, the first initiation of the soul, after complete identification with the personality within the life and consciousness of the monad, the one and the first. 1. the first planetary centre shamballa. 2. the activity of the first ray will or power. 3. the third initiation which is the first soul initiation, relating the base of the spine to the head centre, and the soul to the monad. 4. the first major centre the head. 5. the first truly divine race the final race. 6. the third plane, which is in reality the first plane of s

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ich all etheric bodies are based. it is not intelligent psychology, and a loving desire to help. that emanates from the interplay of a personality, governed by a strong soul orientation, and the group-conscious soul. intuition is the synthetic understanding which is the prerogative of the soul and it only becomes possible when the soul, on its own level, is reaching in two directions: towards the monad, and towards the integrated and, perhaps (even if only temporarily) coordinated and at-oned personality. it is the first indication of a deeply subjective unification which will find its consummation at the third initiation. intuition is a comprehensive grip of the principle of universality, and when it is functioning there is, momentarily at least, a complete loss of the sense of separatene

e no understanding. they would like to assume control over them and are determined so to do whenever possible. this constitutes the major problem today in the economic field and in the field of daily living and of government. world tension today consists in the fact that physical force and etheric energy are at grips. forget not what i earlier told you that etheric force is closely related to the monad or the highest spiritual aspect. it is life itself on the verge of externalisation. hence the emphasis today upon the spirit of humanity, upon the spirit of a nation, and the spirit of a group. this is all the result of the battle going on between this pair of opposites in the field of human affairs and in the field of individual average human living. it is, however, this conflict fought out

e aspects of the light of knowledge (coming from the soul) as it informs its vehicles of expression in the vast threefold environment in which it chooses to imprison itself for purposes of development. on a higher turn of the spiral, the intuition is the expression of the threefold spiritual triad, placing it in relation to the higher levels of divine expression; it is a result of the life of the monad an energy which carries revelation of divine purpose. it is in the world of this divine revelation that the disciple learns eventually to work and in which the initiate consciously functions. of this higher experience, the active life of the three worlds is a distorted expression but constitutes also the training ground in which capacity to live the initiate life of intuitional perception an

cipients of the established rhythm of the developed human being, and present consequently an instrument to the soul through which appropriate energies can flow and the full organisation and purpose of a functioning son of god can be manifested on earth. next comes what we have called the stage of direction. the soul or the integrated personality is in command or on a higher turn of the spiral the monad is in command and the personality is simply then the agent of spirit. through the two triangles or through both of them working synchronously, the centres up the spine (five in all) are brought under rhythmic control. energy is directed into them or through them; they are steadily brought into a beauty of organisation which has been described as a "life aflame with god; it is a life of spiri

spiritual tension. 2. the astral vehicle and the forces of glamour; or sentient, conscious love, emanating from the soul. 3. the mind and the forces of illusion; or by illumination, coming from higher sources than the life in the three worlds. 4. the soul, as the vehicle of monadic impression, until such time as the antahkarana is built that bridge in mental matter which will eventually link the monad and the personality. one of the problems which disciples have to solve is the source of the incentive, impulses, impressions or inspiration which via the etheric body sweep the physical vehicle into activity upon the physical plane, thus giving a demonstration of the quality, purpose and point of tension of the incarnating man, and manifesting the nature of the man as he is at any particular

master techniques and methods of development which will make him omnipotent and, therefore, expressive of the highest of the three divine aspects. this development will put into his grasp potencies and experiences which can only be manipulated and understood through the scientific activity of the will and this must be implemented from a point of tension, focussed in whatever is meant by the word "monad" do you know what that means, my brother? i am sure that you do not. only the masters of the wisdom have any appreciation of these final unfoldments and then only in the sense of the will-full aspiration a phase of aspiration which is characterised by the conscious will, just as the aspiration of the disciple is characterised by sublimated desire. these things are, however, beyond the compre

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

al objective, into the world of men. in the early stages and until the third initiation, the science of impression is concerned with the establishing of a sensitivity (an invocative sensitivity) between the spiritual triad (temporarily expressing itself through the abstract mind and the soul or the son of mind) and the concrete mind. this mental triangle is a reflection, in time and space, of the monad and of the two higher aspects of the triad, and is reflected (after the process of invocation and a succeeding process of evocation) in another triad that of the- 29- telepathy and the etheric vehicle copyright 1998 lucis trust lower mind, the soul and the vital body. when the relation between the lower and the higher mind is correctly and stably established, you have the swinging into activ

heir turn, become "impressing agents" there is little that can be added to this theme with profit at this time; what has already been given should be studied and related to the teaching on the points of revelation*(8) revelation is a generic term covering all the responses to the activities of the eye of the mind, the eye of the soul, and the "insight" of the universal mind which contact with the monad gives. sight is the greatest of all the developments in this world period in which the logos is seeking to bring the subhuman kingdoms to the point where human vision is theirs, to bring humanity to the point where spiritual vision is developed and hierarchical insight is the normal quality of the initiate sight, and to bring the members of the hierarchy to the point where universal percepti

ominates. this is a most important statement. let me word it in this way and let me commend to you a very careful consideration of my words. i will express what i seek to impart in certain short sentences and in tabulation form: 1.the advanced man in the three worlds is conscious of two inherent triplicities: a. the lower man..p.hysical body. astral nature. mind. b. the three periodical vehicles..monad. soul. personality. 2. soul and personality have made contact. he is now technically soul-infused. two periodical vehicles have been at-oned. three lower vehicles and the soul are united. 3. the etheric body is at the point of assuming great power. it can now be consciously used as a transmitter of: a. energy and forces, consciously directed. b. impacts from the highest of the periodical veh

lically speaking and in order to preserve the concept of this door in the mind of humanity, true esoteric meetings are entered on the password. only the word can enter through this door this highest and widest of all doors. once through that door and once eligible to the council chamber of the great lord, the initiate will comprehend what is meant by "monadic impression" it is not impression by a monad (that meaningless term) upon the brain of a man who has constructed the antahkarana and passed the fourth initiation. it is an innate responsiveness to the purpose of the universal mind of the one in whom we live and move and have our being- 42- telepathy and the etheric vehicle copyright 1998 lucis trust xi. results of contact and receptivity i am not indicating in any way how an individual

possesses what has been called "the freedom of the ashram" and "the keys to the kingdom of god; he can then be trusted with some of the directive potency of the ashram itself. his thinking will then affect and reach others. this developing effectiveness grows with rapidity when the fourth type of impression is familiar to the disciple: that coming from the spiritual triad, and therefore from the monad and shamballa. there are consequently (to this final stage of impression) three lesser though definite states, each marking an expansion in the realm of service and each related to the last three initiations of the total possible nine initiations which confront developing humanity. the sixth initiation, in which- 51- telepathy and the etheric vehicle copyright 1998 lucis trust only masters c

ergy distribution. he must be able to state clearly on what aspect of his recording mechanism (the mind, the astral body, the energy body, or the brain) the imparted and registered impression has made impact. one of the difficulties, for instance, facing the aspiring disciple and the earnest occult student is to record directly in the brain impressions from the spiritual triad (and later from the monad, via the antahkarana. this impression must be a direct descent from mental levels to the brain, avoiding all contact with the astral body; only in so far as this direct descent is attained will the re corded impression be devoid of error. it will not then be tinctured with any emotional complex whatsoever, for it is the astral level of consciousness which is the great distorter of essential

who control and dominate shamballa. until the divine purpose has been achieved, the planetary logos holds all in manifestation through the potency of his will, and animates all forms with electric fire. knowledge of this will and purpose comes to the student who is constructing the antahkarana and who is, therefore, coming under the control of the spiritual triad, the threefold expression of the monad- 73- telepathy and the etheric vehicle copyright 1998 lucis trust 2. the attractive magnetic solar energy to which we give the quite unsuitable name of love. it is this energy which constitutes the cohering, unifying force which holds the manifested universe or planetary form together and is responsible for all relationships; it is this energy which is the soul of all things or of all forms

expression in the human soul which is the constituent factor in the fifth kingdom in nature, the kingdom of god or of souls. an understanding of this human potency comes as a man makes contact with his own soul and sets up a stable relationship with that soul; then he becomes a soul-infused personality. as you well know, the threefold personality is to the soul what the spiritual triad is to the monad: a clear medium of expression. most students are or should be today occupied with this attractive energy, for until they have mastered the desire nature and have transmuted it into aspiration and soul control, they cannot hope to comprehend the dynamic energy of electric fire. this attractive magnetism is the energy dominating and controlling the hierarchy. 3. the intelligent activity of fir

and for which we have no terminology that could convey the exact facts and nature. all that i am attempting to do here is to give you a general outline of events which may lie centuries ahead but which will inevitably occur once the christ is again in physical presence and recognition on earth. h.p.b. speaks in the secret doctrine of the "three periodical vehicles" referring as he does so to the monad, the soul and the personality; he is dealing, therefore, with the nine aspects of divinity which connote the nine major initiations and those divine characteristics through which the three major aspects of divinity reflect themselves. in this connection, it is well known to students that the monad expresses itself through the spiritual triad, the soul through the three aspects of the egoic l

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

he periphery of the sun's sphere of influence. from a certain point of view, one can generalise largely and say that these are the correspondences in the solar system to the three great centres of force which produce and control manifestation and evolutionary progress in the human being: 1. the great exterior, yet controlling, constellations are analogous to that centre of force which we call the monad and to its universal will-to-power which is distinctive of the first divine aspect. 2. the twelve constellations might be regarded as embodying the soul aspect and, for the present, their effect upon the individual must be regarded and should be studied in terms of consciousness and of the development of the life of the soul. this is in essence the will-to-love. 3. the planets, twelve in num

s constructed in an inaccurate and definitely misleading manner and should be regarded as a mystery and therefore not to be defined. these signs and their relationship to the sacred and non-sacred planets will be considered later. to sum up: man will, therefore, have to be studied as a threefold entity, a composite individual, expressing (in the three worlds: a. the spiritual soul, reflecting the monad. b. the human soul, reflecting the divine soul. c. the form nature, which should be the revealer of the two higher. three creative hierarchies condition the man in incarnation, the 4th (or 9th) the 5th (or 10th) and the 6th. these, in collaboration, create man and, at the same time, constitute the field of his expression. man is consequently a blend of electric fire, being a divine flame, an

responsive to the influences of the twelve constellations. he is likewise fire by friction and comes under the influence of the planets. the tabulation below may make this somewhat clearer: i. electric fire. path of initiation 4th hierarchy; full soul expression; monadic life- 35- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust goal: identification with the monad. produces responsiveness to the three constellations. ii. solar fire. path of discipleship 5th hierarchy; full life experience; soul life. goal: identification with the soul. produces responsiveness to the twelve zodiacal constellations. iii. fire by friction. path of evolution 6th hierarchy; life experiment; human life. goal: identification with the personality. produces responsiveness to t

the spleen are primarily connected with the planetary emanation of the earth itself. 3.consider the three great cosmic crosses: the cardinal cross t he fixed cross t he mutable cross a. initiation. discipleship. evolution. b. the planetary logos .h umanity .k ingdoms in nature. c. cosmic initiation .s olar initiation. planetary initiation. d. spirit. soul. body. e. life. consciousness .f orm. f. monad. ego. personality. g. three initiations. two initiations. ordinary man (initiates (disciples) and the relation of these three crosses to the twelve planets and the general sweep of the soul in incarnation. 4. elaborate the subject of the interplay between the three groups of ruling planets as given in tabulation vi. these, in the totality of their effects, are the agencies through which the

efore he will be able to cast the adequate horoscope of the soul. my remarks are therefore general and not specific and are universal and not particular. i impose no doctrine. i indicate phases of speculation which might prove illuminating and fruitful. aries is one of the constellations of the cardinal cross of the heavens. this is the cross of god, the father, and, therefore, of the incarnating monad. it is the expression of will or power as it expresses itself through the great creative process. when the initiate (as we shall later see) transfers himself on to the cardinal cross from which he descended when coming into incarnation and mounted in its place the common or mutable cross, he no longer identifies himself with form or even with soul, but with the will of divinity and with the

et the first impulse is awakened in aries, for aries is the place where the initial idea to institute activity takes form. it is the birthplace of ideas, and a true idea is in reality a spiritual impulse taking form subjective and objective. there originates the response of the soul to the highest aspect or quality of deity because there appears the "will to incarnate" the first ray aspect of the monad, responding to the first aspect of deity, evokes response from the first ray aspect of the soul and the first step towards incarnation is taken on that plane in the system which is the mental plane. aries "awakens the will to reach the lowest and there control, to know the uttermost and thus to face all experience" thus runs an ancient statement. the keynotes of the sign aries are four in nu

as the personality is lost sight of in the light of the soul, the solar angel, so the soul itself disappears and its power and radiance fade out when the presence, which it has hitherto veiled, appears and dominates the scene at the end of the greater world cycle. we are told that the incarnating minds, human beings, the solar angels, came originally from venus, but they in turn give place to the monad, the one. mind gives place to intuition and reason to pure perception. 3. saturn "falls" in aries. this has two meanings, for this is a dual sign. first: saturn is the lord of karma, the imposer of retribution and the one who demands full payment of all debts and who therefore condemns us to the struggle for existence, both from the form side and from the soul side. saturn, therefore "fell"

onality is brought into captivity by the soul, but for long aeons the situation is reversed and the soul is the prisoner of the personality. this dual bondage is brought to an end by what is called the final death, when the complete release of the life aspect from the life of form takes place. it should be borne in mind also that the soul itself is of the nature of form from the standpoint of the monad, though it is a form far subtler than any that we know in the three worlds of human evolution. there is also a dual renunciation referred to in these key words, for first of all the soul renounces the life and light of the monad, its source (symbolized by the words "the father's home, and descends into the ocean of matter; then, reversing itself, the soul renounces the life of form, the pers

hree worlds of human evolution. there is also a dual renunciation referred to in these key words, for first of all the soul renounces the life and light of the monad, its source (symbolized by the words "the father's home, and descends into the ocean of matter; then, reversing itself, the soul renounces the life of form, the personality centre. the soul detaches itself (in consciousness) from the monad, the one, and functions from its own centre, making its own new and material attachments. then, upon the reversal of the wheel, it proceeds to detach itself from the personality and re-attach itself in consciousness to the one who sent it forth. such is the climaxing story of pisces. the lords of will and sacrifice come down into manifestation, sacrificing their high position and opportuniti

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

rology; she cannot even set up a chart nor could she tell you the names of the planets and the houses which they rule. i am, therefore, entirely responsible for all that appears in this and all my books, except, as before explained, the one book, the light of the soul. the fourth volume deals with the subject of healing, and with the bridging by the antahkarana of the gap which exists between the monad and the personality. it also gives the fourteen rules which those in training for initiation have to master*(1) again, i would call your attention to this last theme, reminding you that a.a.b. has never made the slightest claim, either privately or publicly, to be an initiate, nor will she. she knows it is against the occult law and has seen too many people of no particular spiritual focus o

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

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

riction" just as the energies of the head centre and the basic centre produce the individual "electric fire" which, when fully expressing itself, we call the kundalini fire. d. it is the centre through which the fourth creative hierarchy on its own plane finds expression, and here also this hierarchy and fourth kingdom in nature, the human family are fused and blended. the head centre relates the monad and the personality. the ajna centre relates the spiritual triad (the expression of the monad in the formless worlds) to the personality. ponder on this statement, because you have here in the symbolism of the head centre, physically considered the reflection of the spiritual will, atma, and spiritual love, buddhi. here also comes in the teaching on the place of the eyes in the development o

ponder on this statement, because you have here in the symbolism of the head centre, physically considered the reflection of the spiritual will, atma, and spiritual love, buddhi. here also comes in the teaching on the place of the eyes in the development of conscious expression, creatively carrying forward the divine purpose. the third eye..the head centre..will. atma. the eye of the father, the monad. shamballa. the first aspect of will or power and purpose. related to the pineal gland. the right eye..the ajna centre..love. buddhi. the eye of the son, the soul. hierarchy. the second aspect of love-wisdom. related to the pituitary body- 90- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the left eye..the throat centre..a. ctive intelligence. the eye o

hape of the other lotuses. they spread out like the wings of an airplane to the right and left of the head, and are symbolic of the right hand path and the left hand path, of the way of matter and the way of spirit. they constitute symbolically, therefore, the two arms of the cross upon which the man is crucified two streams of energy or light placed athwart the stream of life descending from the monad to the base of the spine and passing through the head. the idea of relativity is one that must ever be held in mind as the student seeks to comprehend the centres, interiorly related within the etheric body, related at the same time to the subtler bodies, to the states of consciousness which are synonymous to states of being and of expression, to ray energies, to environing conditions, to th

3. the ajna centre for disciples and initiates. here again you have a great triplicity of energies, containing great potencies today, owing to the fact that the expression of the third aspect of active intelligence has reached such heights through human development and consciousness. c. it is related to the personality by the creative thread, to the soul by the thread of consciousness, and to the monad by the sutratma or life thread. it is not related to any of the divine aspects by the antahkarana because that thread which links monad and personality directly (and finally independently of the soul) simply anchors the monadic expression of life in the head, at the head centre. then direct consciousness is established between the monad and the personality, and a great duality comes into bei

e twelve-petalled lotus found at the very centre of the thousand-petalled lotus, has- 95- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust reached a point of real activity. thinking as a result of correct feeling is then substituted for personal sensitivity. it gives us the first faint indications, likewise, of that state of being which is characteristic of the monad and which cannot be called consciousness as we understand the term. c. the heart centre becomes essentially related to the personality when the process of alignment with the soul is being mastered. this process is today being taught in all the newer and sounder esoteric schools, and has been emphasised in the arcane school from the start; it is that procedure (distinguished by right orientat

ation can reveal. e. the heart centre registers the energy of love. it might here be stated that when the antahkarana has been finally constructed, the three aspects of the spiritual triad will each find a point of contact within the etheric mechanism of the initiate who is functioning upon the physical plane. the initiate is now a fusion of soul and personality through which the full life of the monad can be poured. 1. the head centre becomes the point of contact for the spiritual will, atma. 2. the heart centre becomes the agent for spiritual love, buddhi. 3. the throat centre becomes the expression of the universal mind, manas. in the work of the initiate, as he works out the divine purpose according to the plan, the ajna centre becomes the directing agent or the distributor of the blen

the blood vessels and circulatory system are the analogy to that all pervading soul which penetrates to all parts of the solar system, as the blood goes to all parts of the body. c. spirit nature: the nervous system, as it energises and acts throughout the physical man is the correspondence to the energy of spirit. 13. in the head we have the analogy to the spirit aspect, the directing will, the monad, the one- 100- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust a. the brain with its five ventricles is the analogy to the physical form which the spirit animates in connection with man, the fivefold sumtotal which is the medium through which the spirit on the physical plane has to express itself. b. the three glands in the head are closely related to the

a. the brain with its five ventricles is the analogy to the physical form which the spirit animates in connection with man, the fivefold sumtotal which is the medium through which the spirit on the physical plane has to express itself. b. the three glands in the head are closely related to the soul or psychic nature (higher and lower. c. the two eyes are the physical plane correspondences to the monad, who is will and love-wisdom, or atma-buddhi, according to the occult terminology. 14. in the upper body we have an analogy to the triple soul nature. a. the throat, corresponding to the third creative aspect or the body nature, the active intelligence of the soul. b. the heart, the love-wisdom of the soul, the buddhi or christ principle. c. the lungs, the analogy for the breath of life, is

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

hology, the soul is an aspect of the divine energy in time and space. we are told that the solar logos circumscribed for his use and for the meeting of his desire, a certain measure of the substance of space and informed it with his life and consciousness. he did this for his good purposes and in conformity with his self-realised plan and intent. thus he submitted himself to limitation. the human monad followed the same procedure and in time and space limited itself in a similar manner. on the physical plane and in the physical body, this phenomenal and transient entity controls its phenomenal appearance through the two aspects of life and consciousness. the life principle the flow of divine energy through all forms is temporarily seated in the heart, while the consciousness principle, the

he blood is the life" and uses the heart as its central organ; whilst the consciousness principle uses the nervous system as its instrument, with the intricate extensions of the organ of sensitivity, the spinal column. the objective of education should therefore be the training of the mechanism to respond to the life of the soul. the higher self or soul is the sumtotal of the consciousness of the monad, again in time and space. the lower self or soul is, for our purposes, as much of that sumtotal as any one person in any one life can use and express. this activity is dependent upon the type and quality of the body nature, the mechanism produced by soul activity in other lives, and the effect of reaction to environing conditions. the increasing of soul awareness, the deepening of the flow o

ma is the direct stream of life, unbroken and immutable, which can be regarded symbolically as a direct stream of living energy flowing from the centre to the periphery, and from the source to the outer expression or the phenomenal appearance. it is the life. it produces the individual process and the evolutionary unfoldment of all forms. it is, therefore, the path of life, which reaches from the monad to the personality, via the soul. this is the thread soul and it is one and indivisible. it conveys the energy of life and finds its final anchor in the centre of the human heart and at some central focal point in all forms of divine expression. naught is and naught remains but life. the consciousness thread (antahkarana) is the result of the union of life and substance or of the basic energ

tions of this new science can be understood. the science of the antahkarana is concerned with the problem of the continuity of consciousness and with the problem of life and death. keep these two themes clearly in your mind for they are basic and important. the science of the antahkarana deals with the threefold thread which connects- 95- education in the new age copyright 1998 lucis trust a. the monad, the soul and the personality, linking all three periodical vehicles and unifying all seven principles. b. the triple personality and its environment in the three worlds of human enterprise, and later in the other two worlds (making five) of superhuman expression. c. the consciously creative man and the world of ideas. these he must contact and express through creative work, thus bridging wi

nts and disciples is to become aware of this stream of energy in its various diversifications and consciously to employ these energies in two ways: interiorly in self-unfoldment, and in the service of the plan for humanity. 7. the science of the antahkarana teaches certain fundamental truths about the thread, some of which might be enumerated as follows: a. the life thread comes directly from the monad or the one. this thread is anchored in the heart during incarnation. there is the seat of life. b. the consciousness thread comes directly from the soul. it is anchored in the head. there is the seat of consciousness. c. the thread of creative activity is initiated and constructed by the human being. it is anchored- 96- education in the new age copyright 1998 lucis trust when sufficiently co

as a whole, through the medium of the hierarchy composed of individuals. this is basically the science of the path. the antahkarana, therefore, is the thread of consciousness, of intelligence, and the responsive agent in all sentient reactions. the interesting point to bear in mind, and where we must now lay the emphasis, is that this thread of consciousness is evolved by the soul and not by the monad. the world soul pours its gossamer thread of sentient consciousness into all forms, into all body cells and into all atoms. the human soul, the solar angel, repeats the process in relation to its shadow and reflection, the personality. this is part of the creative work of the soul. but, in its turn, the human being has also to become creative in the mental sense of the term and must repeat t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

needed humility. you are being tendered another opportunity. i would ask you to remember this and to endeavour, in relation to this new experiment, to cultivate from the very start a humble spirit and the priceless gift of silence. a group of disciples must be distinguished, as i already told you, by pure reason which will steadily supersede motive, merging eventually into the will aspect of the monad, its major aspect. it is, technically speaking, shamballa in direct relation with humanity. what, therefore, is the group will in any ashram or master's group? is it present in any form vital enough to condition the group relations and to unite all into a band of brothers moving forward into the light? is the spiritual will of the individual personalities of such strength that it negates the

n which indicate to the disciple struggling on the physical plane his goal: 1. his own soul .through direct contact, as the result of alignment. 2. the master .through impression, as a result of sensitivity. 3. the ashram group. through service, as a result of interplay. later, as the initiate-disciple makes progress and as he builds the antahkarana, the energy of the one life, emanating from the monad, brings in the fourth type of inspiration. to these spiritual sources of inspiration must be added lesser ones, such as mental impression, telepathically registered and coming from a multitude of thinkers and minds. these work both as individuals and as members of a group. there is also emotional inspiration to which in its most easily recognisable appearance we give the name of aspiration

disciples would learn the value of acting "as if" there is no time for any of you to be lonely these days, for there is no time for you to think about yourselves. the second point i made was the need for you to emphasise and develop the will. presumably, you have all been working at the task of building the antahkarana, the channel of communication between the brain and the spiritual will, or the monad, working through the medium of the spiritual triad. if you have been successful, it will be beginning to dawn upon you that there is a great distinction between goodwill which the masses can and often do grasp, and the will-to-good which is the goal of the disciple. goodwill is relatively simple of expression and all of you know much about it and express much of it. for that, no commendation

to the solar plexus, to the heart and finally to the head, we have a pictorial and symbolic presentation within the life experience of the disciple of- 83- discipleship in the new age- volume ii copyright 1998 lucis trust the interrelation and eventual transference of energy from the personality (symbolised by the solar plexus) to the soul (symbolised by the heart centre) and from the soul to the monad (symbolised by the head centre. these correspondences are of value as they are an argument for the factual nature of the process and they also enable the aspirant to grasp somewhat the nature of the undertaking to which he is committed. certain aspects of relationship, therefore, emerge into the consciousness of the disciple and at this point in his training the following four relations are

is is of great importance and serves to clarify the mind of the aspirant because it is symbolic again of the immediate present problem of the personality and the soul. 4. the relation between the ajna centre (between the eyebrows) and the thousand-petalled lotus. when these two centres are correctly related to each other, then the man can take the third initiation at which time the potency of the monad can begin to make its presence felt, linking heart and head and solar plexus. there is an intermediate stage in which the heart and the ajna centre become aligned and related. this stage is omitted from the enumeration given above owing to the fact that it is of a sevenfold nature and the method of transition and of transference is dependent upon the ray quality. one new item of information

and highest head centre, up into the soul body. this produces, when correctly done, a vivifying of the sutratma and links the personality and soul into one blended unit. it is what might be called the acme of alignment. 3. then endeavour to throw the attention of the united soul-personality toward the spiritual triad. iii. reflect upon the antahkarana and its relation to soul-personality and the monad. in your personal instructions this year, i am not going to be explicit nor am i going to give you each an individual meditation. the time for that is past. you have had much along that line. i am going to revert to an aspect of the old system of training and give you hints and brief injunctions, leaving you to do your own interpreting, to make right application and to profit or fail to prof

hamber of shamballa) seeks to influence human will, it is an expression in hierarchical terms as the will-to-good and in human terms as goodwill, as loving determination or as a fixed intention to bring about right human- 121- discipleship in the new age- volume ii copyright 1998 lucis trust relations. even christ himself struggled with the problem of the divine will, and addressed himself to the monad at the moment when he first realised the extent and the complexity of his mission as world saviour. he then cried aloud "father, not my will but thine be done" those words marked the relinquishing of the vehicles through which he had been attempting to salvage humanity; it indicated to him what might at that time have appeared to be an apparent failure and that his mission was not accomplish

. mode of contact this deeply esoteric alignment exercise is preparatory for a state of more occult and general alignment; of this alignment, the effective use of the new great invocation will be an expression. in this third meditation you have man, the spiritual man, grounded in the soul, entering into a close contact (leading eventually to fusion) with the spiritual triad, the reflection of the monad. this is done through the alignment of heart, mind and will. thus is a world server created. this alignment exercise (when correctly and persistently followed) will find expression as a master upon the physical plane. it must inevitably produce the initiate. it "seals to him the door where evil dwells" in the personality sense. the invocation, when rightly used by humanity and when it become

the need is to complete and strengthen the rainbow bridge and then to use it with facility. the symbology of the antahkarana tends badly to complicate the grasp of its real nature. may i remind you that, just as the soul is not a twelve-petalled lotus floating around in mental substance, but is in reality a vortex of force or twelve energies held together by the will of the spiritual entity (the monad on its own plane, so the antahkarana is not a series of energy threads, slowly woven by the soul-infused personality, and met by corresponding threads projected by the spiritual triad, but is in reality a state of awareness. these symbols are true and living forms, created through the power of thought by the disciple, but in time and space they have no true existence. the only true existence

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

otential but unexpressed. the expression of what has been potential will be the result of the impact of first ray force, of the will-to-good at this time, induced by the efforts of the world disciples. b. the second effect will be the forming or constitution of a planetary triangle or recognisable triad which will be the correspondence between the three planetary centres to the spiritual triad of monad, soul and personality (the atma-buddhi-manas of the theosophical literature. hitherto the word alignment has best described the planetary situation; there has been a straight line along which energy has poured from shamballa to the hierarchy and from the hierarchy to humanity, but this has meant no direct interplay between humanity and shamballa. if the great invocation can be rendered effec

of the divine triplicity who are known, esoterically and in the east as the three kumaras, or the three buddhas of activity. what do these names and these great individualities mean to you and to average humanity? nothing at all and this is necessarily so. they remain but names and possible hypothetical expressions of divinity until after the third initiation when the conscious recognition of the monad becomes possible; then forces and energies, personified for us in these great and stupendous lives, can be demonstrated as having true existence. on the way to these- 103- the externalisation of the hierarchy copyright 1998 lucis trust fundamental recognitions, their three representatives within the limits of the hierarchy must be accepted and known to be correspondingly functioning activiti

ve life in form are no longer goals but are left far behind. in spite of all this, it is necessary to remember that the gain of all experience for ever persists, nothing is ever lost; that which life in form has conferred is still in the possession of the immortal spiritual entity; that which the soul-consciousness has enfolded and included is still the rich endowment of being, centred now in the monad; hierarchical experience is merged into the purposes of the council chamber at shamballa, but ability to work in the hierarchy ever lasts because the hierarchical constitution and institution condition all manifestation for what reason this is so, no one knows, but so is the divine will. in synthesis and in the all-inclusive awareness of the great life which enfolds all that is, everything (

cal form will no longer be required. the three major centres will then become the two, and the hierarchy will disappear and only shamballa and humanity will remain, only spirit or life, and substance as an expression of intelligent love will be left. this corresponds to the experience of the individual initiate at the fourth initiation, when the causal body, the soul body, disappears and only the monad and its expression, the personality (a fusion- 371- the externalisation of the hierarchy copyright 1998 lucis trust of soul and form) are left. this event of final dissolution will take place only at the close of our planetary existence, when the door to individualisation is finally closed for a pralayic period and the way of the higher evolution will be more closely trodden than the path of

equally constantly aware of and influential in human affairs; it will come into full expression when the intuition of the human being, emanating as an energy from the fourth or buddhic plane, has been evoked by the human soul and is a recognised asset in human consciousness. the fourth ray will come into manifestation before many generations have passed, but only from the angle of its incarnating monad, and not from the angle of its active ashram. once the contact in physical manifestation and physical recognition has been established, a system of "appearances and of abstractions" will be instituted by the hierarchy, producing what might be regarded as a circulation of its life and representatives between the two major planetary centres, the hierarchy and humanity. according to the need up

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

following realisations will be found necessary: 1. a realisation that all moods, all display of sorrow, of pain, or of happy excitement are due to our identification with the objects of desire, with the form aspect, and with that which is material. 2. an understanding of the emotional or astral body and the place it plays in the student's development. it should be recognised as the shadow of the monad, and a connection should be traced between the astral sheath..6th plane the buddhic sheath..4th plane the monadic sheath..2nd plane and the place the love petals in the egoic lotus play should also be carefully considered. 3. a comprehension of the potency of the astral sheath owing to its undivided nature. 4. a study of the purpose of the solar plexus, and the part it plays as an organ of t

onsidered. 3. a comprehension of the potency of the astral sheath owing to its undivided nature. 4. a study of the purpose of the solar plexus, and the part it plays as an organ of transference of energy from the three great centres below the diaphragm to the three higher centres. there is a very close analogy here to the solar lotus, the egoic body, occupying a midway point between the threefold monad and the threefold lower man. the more advanced should follow this. the development of the faculty of mind control, so that the thinker grips and holds steady the mental processes and learns to regard the mind as the interpreter of the states of consciousness, as the transmitter of egoic intent to the physical brain and as the window through which the ego, the real man looks out upon vast and

will shine forth, year by year the strength of the higher contact will grow, gradually the downpour of divine love and wisdom into the head centres will be increased until eventually the entire lower man will be transformed, his sheaths will be refined, controlled and used, and he will demonstrate upon earth the powers of director, teacher or manipulator according to the major ray upon which his monad may be found. iv. a series of tests leading to initiation. when a man is beginning to demonstrate the qualities of his ray and to prove of gradually increasing importance to his group, he will be prepared through tests, through trials, and through temptations for those final stages in development which will put into his power: the knowledge of certain laws governing matter and form- 4- a tre

the head's clear light, let the group stand. in this sentence, you have the idea of intellectual perception and of focussed unity. intellectual perception is not mental understanding, but is in reality the clear cold reason, the buddhic principle in action and the focussed attitude of the spiritual triad in relation to the personality. i would call your attention to the following analogies: head monad a tma p urpose heart soul b uddhi p ure reason base of spine p ersonality m anas spiritual activity in these words you have, therefore, the position of the personality indicated as it stands at the penetrating point of the antahkarana as it contacts the manas or lower mind and is thus the agent of the purpose of the monad, working through the spiritual triad which is as you know related to t

re reason requires careful consideration. it is usually considered the organ of pure love but from the angle of the esoteric sciences love and reason are synonymous terms, and i would have you reflect upon why this should be. love is essentially a word for the underlying motive of creation. motive, however, presupposes purpose leading to action, and hence in the group-life task of the incarnating monad there comes a time when motive (heart and soul) becomes spiritually obsolete because purpose has reached a point of fulfillment and the activity set in motion is such that purpose cannot be arrested or stopped. the disciple cannot then be deterred, and no hindrance or difficulty is hard enough to prevent his moving forward. then we have eventual destruction of what theosophists call the caus

spiritually obsolete because purpose has reached a point of fulfillment and the activity set in motion is such that purpose cannot be arrested or stopped. the disciple cannot then be deterred, and no hindrance or difficulty is hard enough to prevent his moving forward. then we have eventual destruction of what theosophists call the causal body and the establishing of a direct relation between the monad and its tangible expression upon the- 18- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust physical plane. the head centre and the centre at the base of the spine will be in direct unimpeded relation; monadic will and personality will likewise will be in a similar unimpeded relation, via the antahkarana. i would have you remember that the will a

l likewise will be in a similar unimpeded relation, via the antahkarana. i would have you remember that the will aspect is the final dominating principle. in the group application of these ideas the same basic and profound development must take place, and a group of disciples must be distinguished by pure reason, which will steadily supersede motive, merging eventually into the will aspect of the monad its major aspect. it is, technically speaking, shamballa in direct relation with humanity. what, therefore, is the group will in any ashram or master's group? is it present in any form vital enough to condition the group relations and to unite its members into a band of brothers moving forward into the light? is the spiritual will of the individual personalities of such strength that it nega

r nature of which it becomes increasingly aware. b. or the burning ground of sorrow, agony, horror and pain which is the characteristic quality of life in the three worlds, particularly at this time. but the burning ground referred to here is something very different. when the blazing light of the sun is correctly focussed on or through a glass it can cause ignition. when the blazing light of the monad is focussed directly upon the personality, via the antahkarana and not specifically through the soul, it produces a blazing fire which burns up all hindrances in a steady, sequential process. wording it otherwise, when the will aspect streams from the monad and focusses through the personal will (as the mind can grasp and realise it) it destroys as by fire all elements of self-will. as the e

eflection and the individual self-will is the distortion) is gradually transmitted, via the antahkarana, direct to the man upon the physical plane. this produces the higher correspondence of those qualities so glibly spoken of by the well-trained but dense esotericist transmutation and transformation. the result is the assimilation of the individual will and the egoic will into the purpose of the monad which is the purpose undeviating and unalterable of the one in whom we live and move and have our being. this is the field of the true burning, for our "god is a consuming fire" this is the burning bush or the burning tree of life of biblical symbolism. this highest of all the fires, this deeply spiritual and hitherto seldom recognised burning-ground, has its effects summed up for us in the

APOCRYPHON OF JOHN

me to pass, that you may know the things which are not revealed and those which are revealed, and to teach you concerning the unwavering race of the perfect man. now, therefore, lift up your face, that you may receive the things that i shall teach you today, and may tell them to your fellow spirits who are from the unwavering race of the perfect man" and i asked to know it, and he said to me "the monad is a monarchy with nothing above it. it is he who exists as god and father of everything, the invisible one who is above everything, who exists as incorruption, which is in the pure light into which no eye can look "he is the invisible spirit, of whom it is not right to think of him as a god, or something similar. for he is more than a god, since there is nothing above him, for no one lords

BLAVATSKY H P ANTHROPOGENESIS

india. for instance, in kapila's "sankhya" philosophy, unless, allegorically speaking, purusha mounts on the shoulders of prakriti, the latter remains irrational, while the former remains inactive without her. therefore nature (in man) must become a compound of spirit and matter before he becomes what he is; and the spirit latent in matter must be awakened to life and consciousness gradually. the monad has to pass through its mineral, vegetable and animal forms, before the light of the logos is awakened in the animal man. therefore, till then, the latter cannot be referred to as "man" but has to be regarded as a monad imprisoned in ever changing forms. evolution, not creation, by means of words is recognized in the philosophies of the east, even in their exoteric records. ex oriente lux. e

ist maintains that the case was as stated aeons of years before even the evolution of the lemurian, the first physical man, which itself took place 18,000,000 years ago* preliminary evolution is described in one of the books of dzyan and the commentaries thereon in this wise- archaic scripture teaches that at the commencement of every local kalpa, or round, the earth is reborn "as the human jiva (monad, when passing into a new womb, gets re-covered with a new body, so does the jiva of the earth; it gets a more perfect and solid covering with each round after re-emerging once more from the matrix of space into objectivity (comment. this process is attended, of course, by the throes of the new birth or geological convulsions. thus the only reference to it is contained in one verse of the vol

ust drink (a. let us dry them (the waters (a) says the catechism (commentaries "it is from the material worlds that descend they, who fashion physical man at the new manvantaras. they are inferior lha (spirits, possessed of a dual body (an astral within an ethereal form. they are the fashioners and creators of our body of illusion "into the forms projected by the lha (pitris) the two letters (the monad, called also 'the double dragon) descend from the spheres of expectation* but they are like a roof with no walls, nor pillars to rest upon "man needs four flames and three fires to become one on earth, and he requires the essence of the forty-nine fires* to be perfect. it is those who have deserted the superior spheres, the gods of will* who complete the manu of illusion. for the 'double dra

d sense, as in a mirror. it is those who are unable to create the spiritual immortal man, who project the senseless model (the astral) of the physical being; and, as will be seen, it was those who would not multiply, who sacrificed themselves to the good and salvation of spiritual humanity. for, to complete the septenary man, to add to his three lower principles and cement them with the spiritual monad- which could never dwell in such a form otherwise than in an absolutely latent state- two connecting principles are needed: manas and kama. this requires a living spiritual fire of the middle principle from the fifth and third states of pleroma. but this fire is the possession of the triangles, not of the (perfect) cubes, which symbolize the angelic beings* the former having from the first c

ed from their previous incomplete forms and vehicles. there is no potentiality for creation, or self-consciousness, in a pure spirit on this our plane, unless its too homogeneous, perfect, because divine, nature is, so to say, mixed with, and strengthened by, an essence already differentiated. it is only the lower line of the triangle- representing the first triad that emanates from the universal monad- that can furnish this needed consciousness on the plane of differentiated nature. but how could these pure emanations, which, on this principle, must have originally been themselves unconscious (in our sense, be of any use in supplying the required principle, as they could hardly have possessed it themselves? the answer is difficult to comprehend, unless one is well acquainted with the phil

a portion of the essence- and, in some rare cases of incarnation, the very essence- of a higher being: one from a higher and divine plane? can man- a god in the animal form- be the product of material nature by evolution alone, even as is the animal, which differs from man in external shape, but by no means in the materials of its physical fabric, and is informed by the same, though undeveloped, monad- seeing that the intellectual potentialities of the two differ as the sun does from the glow-worm? and what is it that creates such difference, unless man is an animal plus a living god within his physical shell? let us pause and ask ourselves seriously the question, regardless of the vagaries and sophisms of both the materialistic and the psychological modern sciences. to some extent, it is

how profound and philosophical his remark on the (human) soul or ego, when he defined it as "a compound of the same and the other" and yet how little this hint has been understood, since the world took it to mean that the soul was the breath of god, of jehovah. it is "the same and the other" as the great initiate- philosopher said; for the ego (the "higher self" when merged with and in the divine monad) is man, and yet the same as the "other" the angel in him incarnated, as the same with the universal mahat. the great classics and philosophers felt this truth, when saying that "there must be something within us which produces our thoughts. something very subtle; it is a breath; it is fire; it is ether[[vol. 2, page] 89 pitris of the gods and demons. it is quintessence; it is a slender like

carnivorous; and the word in india now means ghosts, ethereal or astral phantoms, while in esoteric teaching it means elementary substances, something made of attenuated, noncompound essence, and, specifically, the astral double of any man or animal. in this case these primitive men are the doubles of the first ethereal dhyanis or pitris[[vol. 2, page] 103 the divine rebels. higher self or human monad- and the animal monad, both one and the same, although the former is endowed with divine intelligence, the latter with instinctual faculty alone. how is the difference to be explained, and the presence of that higher self in man accounted for "the sons of mahat are the quickeners of the human plant. they are the waters falling upon the arid soil of latent life, and the spark that vivifies th

s account is omitted in genesis, for monotheistic purposes. but it is a mistaken policy- born no doubt of fear, and regard for dogmatic religion and its superstitions- to have sought to restore the chaldean fragments by genesis, whereas it is the latter, far younger than any of the fragments, which ought to be explained by the former[[vol. 2, page] 105 man's father, the sun. 17. the breath (human monad) needed a form; the fathers gave it. the breath needed a gross body; the earth moulded it. the breath needed the spirit of life; the solar lhas breathed it into its form. the breath needed a mirror of its body (astral shadow "we gave it our own" said the dhyanis. the breath needed a vehicle of desires (kama rupa "it has it" said the drainer of waters (suchi, the fire of passion and animal in

BLAVATSKY H P COSMOGENESIS

nets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 the moon. 155 transmigrations of the ego. 159 the septenary chain. 161 relation of the other planets to the earth. 163- explanations concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad defined. 177 the lunar monads- the pitris. 179 a triple evolution in nature. 181- stanza vi- continued. 191 "creation" in the fourth round. 191 the "curse "sin" and "war. 193 the struggle for life and the birth of the worlds. 202 the adepts and the sacred island. 207- stanza vii- the parents of man on earth. 213 divisions of the hierarchies. 214 correlations of beings. 223 what incarnates in

] 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 and physical science. 605- xv. gods, monads, and atoms. 610 the gods of the ancients- the monads. 613 the monad and the duad. 617 the genesis of the elements. 621 hermes and huxley. 625 the teaching of leibnitz. 627 the monads according to occultism. 632- xvi. cyclic evolution and karma. 634 karmic cycles and universal ethics. 637 destiny and karma. 639 karma-nemesis. 643- xvii. the zodiac and its antiquity. 647 the jewish patriarchs and the signs of the zodiac. 651 zodiacal cycles. 656 hindu astronom

ecret doctrine affirms (b) the eternity of the universe in toto as a boundless plane; periodically "the playground of numberless universes incessantly manifesting and disappearing" called "the manifesting stars" and the "sparks of eternity "the eternity of the pilgrim* is like a wink[[footnote(s* called by christian theology: archangels, seraphs, etc, etc "pilgrim" is the appellation given to our monad (the two in one) during its cycle of incarnations. it is the only immortal and eternal principle in us, being an indivisible part of the integral whole- the universal spirit, from which it emanates, and into which it is absorbed at the end of the cycle. when it is said to emanate from the one[[footnote continued on next page[[vol. 1, page] 17 proem. of the eye of self-existence (book of dzya

cal phrases used. indeed it must be remembered that all these stanzas appeal to the inner faculties rather than to the ordinary comprehension of the physical brain. stanza iii. describes the re-awakening of the universe to life after pralaya. it depicts the emergence of the "monads" from their state of absorption within the one; the earliest and highest stage in the formation of "worlds" the term monad being one which may apply equally to the vastest solar system or the tiniest atom. stanza iv. shows the differentiation of the "germ" of the universe[[vol. 1, page] 22 the secret doctrine. into the septenary hierarchy of conscious divine powers, who are the active manifestations of the one supreme energy. they are the framers, shapers, and ultimately the creators of all the manifested univer

henomenon, to bloom finally on the last into full objectivity- the acme of illusion, or the grossest matter- stanza iii- continued. 2. the vibration sweeps along, touching with its swift wing (simultaneously) the whole universe, and the germ that dwelleth in darkness: the darkness that breathes (moves) over the slumbering waters of life (a[[vol. 1, page] 64 the secret doctrine (a) the pythagorean monad is also said to dwell in solitude and darkness like the "germ" the idea of the "breath" of darkness moving over "the slumbering waters of life" which is primordial matter with the latent spirit in it, recalls the first chapter of genesis. its original is the brahminical narayana (the mover on the waters, who is the personification of the eternal breath of the unconscious all (or parabrahm) o

or the soul, of the essence of these material manifestations- the "things in themselves" which, as modern science confesses, entirely elude the instru[[footnote(s[[footnote continued from previous page] lated by kashinath trimbak telang, m.a; edited by max muller) whatever meaning various schools may give the term, sattva is the name given among occult students of the aryasanga school to the dual monad or atma-buddhi, and atma-buddhi on this plane corresponds to parabrahm and mulaprakriti on the higher plane* amrita is "immortality* see commentary no. 1 to this stanza[[vol. 1, page] 70 the secret doctrine. ments of the laboratory, and which even the mind cannot grasp, although it can equally little avoid the conclusion that these underlying essences of things must exist. fire and water, or

though a mere breath, in our conceptions, is still something material when compared with divine "spirit (atma) of which it is the carrier or vehicle. fohat, in his capacity of divine love (eros, the electric power of affinity and sympathy, is shown allegorically as trying to bring the pure spirit, the ray inseparable from the one absolute, into union with the soul, the two constituting in man the monad, and in nature the first link between the ever unconditioned and the manifested "the first is now the second (world- of the lipikas- has reference to the same (b) the "army" at each angle is the host of angelic beings (dhyan-chohans) appointed to guide and watch over each respective region from the beginning to the end of manvantara. they are the "mystic watchers" of the christian kabalists

laced with either of the two words "remain" or "rest-with-us" as it refers to that long period of rest which is called paranirvana. as in the exoteric interpretation of the egyptian rites the soul of every defunct person- from the hierophant down to the sacred bull apis- became an osiris, was osirified, though the secret doctrine had always taught, that the real osirification was the lot of every monad only after 3,000 cycles of existences; so in the present case. the "monad" born of the nature and the very essence of the "seven (its highest principle becoming immediately enshrined in the seventh cosmic element, has to perform its septenary gyration throughout the cycle of being and forms, from the highest to the lowest; and then again from man to god. at the threshold of paranirvana it re

because the conditions required for a correct translation of these visions were not present. hence the reader must not wonder if our volumes contradict these earlier descriptions in several particulars[[footnote(s* we are not concerned with the other globes in this work except incidentally[[vol. 1, page] 161 a re-adjustment of facts. esoteric "cosmogony" in general, and the evolution of the human monad especially, differ so essentially in these two books and in other theosophical works written independently by beginners, that it becomes impossible to proceed with the present work without special mention of these two earlier volumes, for both have a number of admirers "esoteric buddhism" especially. the time has arrived for the explanation of some matters in this direction. mistakes have no

CHRONOLOGIA RORISPERGIUS

ary preaching and causing a riot. he is accused of founding a postellani sect. he is held briefly, then released by the governor, whereupon postel goes to paris. john dee is in paris lecturing on a kabbalistic table of hebrew chronology. 1563-1628 francis bacon 1564-1616 william shakespeare 1564 john dee monas hieroglyphica 1564 nazari's il metamorfosi metallico et humano. john dee's hieroglyphic monad 1565-1622 michael maier 1565-1648 michael sendivogius 1565-1628 robert fludd 1568-1631 johann hartmann proto-rosicrucian friend of michael maier, circle of sendivogius. 1568-1639 tommaso campanella 1568-1614 tobias hess proto-rosicrucian lawyer and a practicing paracelsian doctor who identified mystical numbers and particular times of chronology with the key of david. conduit for the promoti

scribing a journey undertaken by him in 1397 through bavaria, tyrol and hungary to constantinople, and from there to kabbalists and magicians in palestine into arabia accompanied by a christian youth, christoph possible literary model for the development of the character of christian rosencreutz. h. khunrath, the amphitheatre of eternal wisdom (completed by erasmus wolfurt, which reproduced dee s monad and emphasised the symbolism of the microcosm and the macrocosm. containing a correspondence between jesus christ and the philosopher s stone, this work by khunrath was held in high esteem by lutherans, who referred to him in their writings. 1610-1685 joseph de voisin editor of pugio fidei, author of conclusiones cabalisticae 1610-1660 johann harprecht proto-rosicrucian who called himself "f

DION FORTUNE PSYCHIC SELF DEFENSE

n very often does not go to his death when he unites with the elements, but his higher self withdraws from incarnation, leaving his body ensouled by a curious kind of intelligent automaton, which deteriorates rapidly. what ever may be the status of the soul that withdraws, that which is left behind is not nice. i feel, therefore, that it must seriously delay and distort the evolution of the human monad if it turns aside into the sphere of the deva evolution. it may well be that some of the creatures whom at first sight we might classify as non-humans are really humans who have had a deva phase in their karmic record. there is a very interesting field of research awaiting the person who systematically investigates the past lives of the weak- minded and the mentally deranged. the pathologies

DONALDTYSON SIGIL

ad or write, names were often signed by means of personal marks such as a simple x. the graphic mark and the signature of an illiterate individual were the same (ouroboros, ancient emblem of eternity, from speculum veritatis, 17th century) an emblem is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magica

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nt, new york, 1965. burland, c. a. the arts of the alchemists. london, 1967. clulee, nicholas h. john dee s natural philosophy: between science and religion. new york: routledge, 1988. deacon, r. john dee: scientist, astrologer& secret agent to elizabeth. london: frederick muller, 1968. dee, john. the diaries of john dee. edited by edward fenton. oxfordshire, uk: day books, 1998. the hieroglyphic monad. translated by j. w. hamilton jones. london, 1847. a true and faithful relation of what passed for many years between dr. john dee. and some spirits. london, 1659. reprint, askin, 1974. french, peter j. john dee: the world of an elizabethan magus. london: routledge& kegan paul, 1972. halliwell, j. o, ed. the private diary of dr. john dee, and the catalogue of his library of manuscripts. lond

life wave makes for an ever-increasing heterogeneity, but in its ascent the process is reversed and it makes for an ever-increasing homogeneity. the work of creation is now far enough advanced to permit the creation of humanity, for matter has now been infused with the capacity of form and provided with life, and the logos, therefore, through the aspect of will, bears forth the divine spark, the monad, and, along with the form and the life, ensouls man. light spiritualists believed that light had a destructive effect upon the physical phenomena of spiritualism, which psychic research attempted to document. quite apart from the fact that darkness hid much fraud, spiritualists developed arguments to suggest that light had an inherent inhibiting effect on psychic phenomena. for example, it i

d in these limits. he appears in a triple aspect, but this is, of course, merely an appearance, for in reality he is a unity. this triple aspect shows him as will, wisdom, and activity, and from each of these came forth one of the creative life waves that formed the universe. the third wave created matter, the second wave aggregated diffuse matter into form, and the first wave brought with it the monad, that scintillation of himself which took possession of formed matter and thereby started the process of evolution. logos (newsletter) the newsletter of the swedenborg foundation which is headquartered at 320 n. church st, west chester, pa 19380. the newsletter is also available on the internet at http/ swedenborg.com/logos.html. encyclopedia of occultism& parapsychology. 5th ed. logos 931 s

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ahl performed similar acts of kindness to poor and deserving persons; it is said that the money he gave always passed for the current coin of the realm. in ireland, the o donoghue, who lived beneath the waters of an inland lake and rode over its surface on a steed white as the foam of its waves, was said to distribute treasures that proved genuine to the good but were spurious to the undeserving. monad (in theosophy) theosophical term that literally means a unit (greek monas. the monad is frequently described as a divine spark, which is an appropriate expression, for it is a part of the logos, the divine fire. the logos has three aspects.will, wisdom, and activity, and since the monad is part of the logos, it also has these three aspects. it abides continually in its appropriate world, the

it leaves its aspect of will behind, and in the intuitional sphere appears in an intuitional body as a spirit possessing the aspects of wisdom and activity. on passing in turn from this sphere to the next, the higher mental, it leaves the aspect of wisdom behind and appears in a casual body as a spirit possessing the aspect of activity. to put this somewhat abstruse doctrine in another form, the monad has, at this stage, manifested itself in three spheres. in the spiritual it has transfused spirit with will; in the intuitional it has transfused spirit with wisdom; and in the higher mental it has transfused spirit with activity or intellect; and it is now a human ego, corresponding approximately to the common term soul, an ego which, despite all changes, remains the same until eventually t

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

lower mental sphere and appears in a mental body as possessing mind; then betakes itself to the astral sphere and appears in the astral body as possessing emotions; and finally to the physical sphere and appears in a physical body as possessing vitality. these three lower bodies.the mental, the astral, and the physical. constitute the human personality, which dies at death and is renewed when the monad in fulfillment of the process of reincarnation, again manifests itself in these bodies. monck, rev. francis ward (ca. 1878) british clergyman who started his career as minister of the baptist chapel at earls barton, england, and gave up his ecclesiastical vocation for professional mediumship. his adhesion to spiritualism was first announced in 1873. he claimed great mediumistic powers, toure

ntation of this idea appeared in a book by noel langley, edgar cayce and reincarnation, and has passed into new age literature. theosophical teachings on reincarnation the major conduit of reincarnationist teachings in the west during the twentieth century has been the theosophical society. according to theosophy, the various manifestations in the flesh are merely small portions of one whole. the monad, the divine spark, or individuality, remains the same throughout the whole course of reincarnation and is truly a denizen of the three higher worlds.the spiritual, the intuitional, and the higher mental. in order to further its growth and the widening of its experience and knowledge, however, it is necessary for the monad to descend into the worlds of denser matter.the lower mental, the astr

the spiritual, the intuitional, and the higher mental. in order to further its growth and the widening of its experience and knowledge, however, it is necessary for the monad to descend into the worlds of denser matter.the lower mental, the astral, and the physical.and take back with it to the higher worlds what it learns there. since it is impossible to progress far during one manifestation, the monad must return again and again to the lower worlds. the laws of progress, the laws that govern reincarnation, are those of evolution and of karma. the scheme of the evolution of life decrees that all shall sooner or later attain perfection by developing to the utmost their latent powers and qualities, and each manifestation in the lower worlds is but one short journey nearer to the goal. those

ooner or later will bear fruit. reincarnation encyclopedia of occultism& parapsychology. 5th ed. 1300 it may be asked why one long life in the lower worlds should not suffice in place of a multitude of manifestations, but this is explained by the fact that the dense matter that is the vehicle of these bodies becomes, after a time of progress, incapable of further alteration to suit the developing monad s needs and must accordingly be laid aside for a new body. after physical death, the individual passes first to the astral world, then to the heavenly portion of the mental world. most time is spent in the latter, except when descending into the denser worlds to garner fresh experience and knowledge for further development in preparation for passage into a higher sphere. in the heaven world

(the universal self, buddhi (the intellectual principle, manas (the mental principle, kama (desire, prana (subtle vitality, linga-sarira (astral body, and sthula-sarira (gross physical matter. for convenience, these are sometimes simplified into three principles of the human being: spirit, soul, and body, as in christianity. these three parts are first and highest, the divine spirit or the divine monad, rooted in the universe, whose spirit is linked with the all, being in a mystical sense a ray of the all; second, the intermediate part of spiritual monad, which in its higher and lower aspects is the spiritual and human soul; third, the lowest part of the human constitution, the vitalastralphysical part, composed of material or quasi-material life atoms (see also logos; planetary logos; rup

man; second, the monadic whence come the impulses that form human beings; third, the spiritual world, which is the highest world humans have experienced; fourth, the intuitional world; fifth, the mental world; sixth, the emotional or astral world; and seventh is the world of matter familiar to us. some of these worlds are referred to in other entries as: adi or divine plane; anupadaka plane (see monad; atmic, nirvanic, or spiritual plane; and buddhic or intuitional plane (see also evolution of life) sources: jinarajadasa, c. the early teachings of the masters. chicago: theosophical society, 1923. leadbeater, c. w. a textbook of theosophy. adyar, madras, india: theosophical publishing house, 1956. sol see servants of the light solar temple the solar temple (officially the ordre du temple s

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

the "vestiges, which recurs again and again in the eroici furori, until, by progressive insights, the dogs, thoughts of divine things, devour actaeon and he becomes wild, like a stag dwelling in the woods, and obtains the power of contemplating the nude diana, the beautiful disposition of the body of nature. he sees all as one. he sees amphitrite the ocean which is the source of all numbers, the monad, and if he does not see it in its essence, the absolute light, he sees it in its image, for from the monad which is the divinity proceeds this monad which is the world.4 the religion which is cultivated under the marvellously complex and beautiful imagery of the eroici furori is the same as the egyptian religion of the spaccio delta bestia trionfante which contemplated the divine in all thin

tion of lactantius, as prophecies or prefiguration of the christian trinity, lie at the heart of ficino's christian neoplatonism, much of the terminology of which bruno is here repeating. but bruno, the "egyptian, rejects the christian interpretation and reverts to the hermetic gnosticism. after the "infigurables" come the "figurables, the magic inner statues. first is the statue of apollo or the monad. he stands in his chariot to signify the absolute one; he is naked to signify the one simplicity; the constancy and solidity of his rays signify the one pure truth. one crow flying before his face signifies unity by the negation of multitude. he denotes one genus because he illuminates all the stars; one species because he illuminates the twelve signs; one number through the lion his sign; o

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

committed "may aditi by day protect our cattle, may she, who never deceives, protect us from evil" in the egyptian as in the indian and hebrew religions, the two generating principles throughout nature represent the infinite, the holy of holies, the elohim or aleim--the ieue. within the records of the earliest religions of ethiopia or arabia, chaldea, assyria, and babylonia, is revealed the same monad principle in the deity. this monad conception, or dual unity, this god of light and life, or of wisdom and generative force, is the same source whence all mythologies have sprung, and, as has been stated, among all peoples the fact is observed that the religious idea has followed substantially the same course of development, or growth. within the sacred writings of the hindoos there is but o

but as her position was at the head of the pantheon, all the shrines throughout assyria were supposed to have been open to her worship. according to bunsen, in the sidonian tyrian district, there were originally three great gods, at the head of which appears astarte--a woman who represents pure reason or intelligence; then follows zeus, demarius, and adorus. without doubt this triad represents a monad deity similar in character to the one observed in egypt and other countries. in the minds of all well-informed persons, there is no longer any doubt that in abraham's time the canaanites worshipped the same gods as did the persians and all the other nations about them- namely, elohim, the dual or triune creative force in nature. as the sun was the source whence proceeded all light and life a

. in other words "the earth sprang from the navel of vishnu or brahme" according to the buddhists of ceylon, the universe has perished ten different times, and each time has been renewed by the operations of nature, or by the preservation of germs from a former world. in their mythology these germs are represented by a parent and a triplicated offspring. it is perhaps unnecessary to add that this monad trinity is the creator, preserver, and destroyer with their great parent, the mother of the gods, which in process of time came to be regarded as male. according to wilford, hindoo chronology presents fourteen different periods, six of which have already elapsed; we are in the seventh, which began with the flood. each of these periods is called a manwantara, the presiding genius or deity of

history of one dynasty serves for all the rest. this doctrine of a triplicated deity appearing at the beginning of a new creation may be traced in nearly every country of the globe. among the buddhists of china, fo is mysteriously multiplied into three persons in the same manner as is fo-hi, who is evidently noah. among the hindoos is observed the triad brahma, vishnu, and siva springing from the monad brahm or brahme. this triad appears on the earth at the beginning of each manwantara in the human form of menu and his three sons. we are assured that among the tartars evident traces are found of a similar god, who is seated on the lotus. it is also figured on a siberian medal in the imperial collection at st. petersburg. the jakuthi tartars, who are said to be the most numerous people of s

GILBERT THE MAGICAL MASON

agent, the action of god in the universe. the creator and governor, the motive power, the guiding influence, the mainspring of the whole machine is typified by the cross and the square, the tetrad or quaternary. thisonegod, or power, is the resume of the members of the triad.thetriadis the synthesis of the two contending forces, the one that unites them into equilibrium; and each force is aunit,a monad. two opposing forces form the duad in equilibrium. the duad is resumed in a triad, and the triad is perfected in the tetragrammaton- yod"he-vau-he- concept of deity working in nature by the triad- by means of two opposing forces, the active and passive, male and female, volatile and fixed, positive and negative, and each a monad power, vis, or unity. trace with me the tetrad through mind, re

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ve experience is similar, every-one's responses and interpretations will vary according to his personal background and karma. the aethyr des, for example, will be seen quite differently by the scholar and the artist. your experiences in bag will be substantially dependent on your personal opinion of yourself, and so on. one way to understand the magical universe is to consider it as one half of a monad. the other half of this manad is consciousness. because a monad is defined as a single indivisible unit, consciousness can never actually be separated from the universe. imagine consciousness as a geometric point whose extension is zero. imagine the universe as a circle whose circumference is infinite.together the point within the circle symbolizes man within the magical universe. crowley ca

HELENA BLAVATSKY THE KEY TO THEOSOPHY

the seat of animal desires and passions this is the center of the animal man, where lies the line of demarcation which separates the mortal man from the immortal entity. theosophical division of the upper imperishable triad sanskrit term exoteric meaning explanation (e) manas-a dual principle in its functions. mind, intelligence: which is the higher human mind, whose light, or radiation links the monad, for the lifetime, to the mortal man. the future state and the karmic destiny of man depend on whether manas gravitates more downward to kamarupa, the seat of the animal passions, or upwards to buddhi, the spiritual ego. in the later case, the higher consciousness of the individual spiritual aspirations of mind (manas, assimilating buddhi, are absorbed by it and form the ego, which goes into

ch goes into devachanic bliss (f) buddhi the spiritual soul the vehicle of pure universal spirit (g) atma spirit one with the absolute, as its radiation. in mr. sinnett's esoteric buddhism d, e, and f, are respectively called the animal, the human, and the spiritual souls, which answers as well. though the principles in esoteric buddhism are numbered, this is, strictly speaking, useless. the dual monad alone( atma-buddhi) is susceptible of being thought of as the two highest numbers (the sixth and seventh. as to all others, since that principle only which is predominant in man has to be considered as the first and foremost, no numeration is possible as a general rule. in some men it is the higher intelligence (manas or the fifth) which dominates the rest; in others the animal soul (kamarup

hich is divested of reason (agnoia) dies. the modern term agnostic comes from agnosis, a cognate word. we wonder why page 47 the key to theosophy- hp blavatsky.txt mr. huxley, the author of the word, should have connected his great intellect with "the soul divested of reason" which dies? is it the exaggerated humility of the modern materialist? pythagoras described the soul as a self-moving unit (monad) composed of three elements, the nous (spirit, the phren (mind, and the thumos (life, breath or the nephesh of the cabalists) which three correspond to our" atma-buddhi (higher spirit-soul, to manas (the ego, and to kamarupa in conjunction with the lower reflection of manas. that which the ancient greek philosophers termed soul, in general, we call spirit, or spiritual soul, buddhi, as the v

erefore, indivisible all, or atma. as this can neither be located nor limited in philosophy, being simply that which is in eternity, and which cannot be absent from even the tiniest geometrical or mathematical point of the universe of matter or substance, it ought not to be called, in truth, a "human" principle at all. rather, and at best, it is in metaphysics, that point in space which the human monad and its vehicle man occupy for the period of every life. now that point is as imaginary as man himself, and in reality is an illusion, a maya; but then for ourselves, as for other personal egos, we are a reality during that fit of illusion called life, and we have to take ourselves into account, in our own fancy at any rate, if no one else does. to make it more conceivable to the human intel

l and all-embracing mind. and this shows to you still more plainly that we have neither invented these seven principles, nor are they new in the world of philosophy, as we can easily prove. q. but what is it that reincarnates, in your belief? a. the spiritual thinking ego, the permanent principle in man, or that which is the seat of manas. it is not atma, or even atma-buddhi, regarded as the dual monad, which is the individual, or divine man, but manas; for atma is the universal all, and becomes the higher-self of man only in conjunction with buddhi, its vehicle, which links it to the individuality (or divine page 58 the key to theosophy- hp blavatsky.txt man. for it is the buddhi-manas which is called the causal body (the united fifth and sixth principles) and which is consciousness, that

ted-why should not other people believe, on the same principle, in one's permanent ego, a far more logical and important "working hypothesis" than any other? q. what is, finally, this mysterious eternal principle? can you explain its nature so as to make it comprehensible to all? a. the ego which reincarnates, the individual and immortal-not personal-"i; the vehicle, in short, of the atma-buddhic monad, that which is rewarded in devachan and punished on earth, and that, finally, to which the reflection only of the skandhas, or attributes, of every incarnation attaches itself. there are five skandhas or attributes in the buddhist teachings: rupa (form or body, material qualities; vedana, sensation; sanna, abstract ideas; samkhara, tendencies of mind; vinnana, mental powers. of these we are

lected form of ahankara "the conception of i" or ego-ship. it is, therefore, when inseparably united to the first two, called the spiritual ego, and taijasi (the radiant. this is the real individuality, or the divine man. it is this ego which-having originally incarnated in the senseless human form animated by, but unconscious (since it had no consciousness) of, the presence in itself of the dual monad-made of that human-like form a real man. mahat or the "universal mind" is the source of manas. the latter is mahat, i.e, mind, in man. manas is also called kshetraj a "embodied spirit" because it is, according to our philosophy, the manasaputras, or "sons of the universal mind" who created, or rather produced, the thinking man "manu" by incarnating in the third race mankind in our round. it

to their beliefs so will it be unto them. they will lose their personal ego, and will plunge into a dreamless sleep until a new awakening. is it so? a. almost so. remember the practically universal teaching of the two kinds of conscious existence: the terrestrial and the spiritual. the latter must be considered real from the very fact that it is inhabited by the eternal, changeless, and immortal monad; whereas the incarnating ego dresses itself up in new garments entirely different from those of its previous incarnations, and in which all except its spiritual prototype is doomed to a change so radical as to leave no trace behind. q. how so? can my conscious terrestrial "i" perish not only for a time, like the consciousness of the materialist, but so entirely as to leave no trace behind? a

nd in which all except its spiritual prototype is doomed to a change so radical as to leave no trace behind. q. how so? can my conscious terrestrial "i" perish not only for a time, like the consciousness of the materialist, but so entirely as to leave no trace behind? a. according to the teaching, it must so perish and in its fullness; all except the principle which, having united itself with the monad, has thereby page 78 the key to theosophy- hp blavatsky.txt become a purely spiritual and indestructible essence, one with it in the eternity. but in the case of an out-and-out materialist, in whose personal "i" no buddhi has ever reflected itself, how can the latter carry away into the eternity one particle of that terrestrial personality? your spiritual "i" is immortal; but from your prese

ISIS UNVEILED

or the kabalistic androgynous adam kadmon. the son is at once the male rd, or light of wisdom, prudence or intd- ligence, sephira, the female part of himself; while from this dual being proceeds the third emanation, the binah or reason, the second intelli- gence the holy ghost of the christians. therefore strictly speaking there is a tetraktts or quaternary, consisting of the unintelligible first monad and its triple emanation, which properly constitutes our trinity. how then avoid perceiving at once that had not the christians pur- posely disfigured in their interpretation and translation the mosaic genetie to fit their own views, their religion, with its present dogmas, would have been impossible? the word rasit, once taught in its true sense of the principle and not the beginning, and t

over the light-giving deity; as the later na- tions allegorized the death of their sun-gods, c^iris and apollo, at the hands of lyphon and the great dragon ^thon, when the sun entered the winter solstice. babel, arach, and akkad are names of the sun. the chaldaean orada are full and explicit upon the subject of the divine triad "a triad of deity shines forth throughout the whole worid, of which a monad is the head" admits the reverend dr. maurice "for from this triad, in the bosoms, are all things governed" sajrs a chaldaean oracle" the ph5, pur, and phlox, of sanchoniathon* are light, fire, and flame, three manifestations of the sun who is one. bel-saturn, jupiter-bel, and bel or baal-chom are the chaldaean trini- ty" the babylonian bel was regarded in the triune aspect of belitan, zeus-b

ead, the gnostic quinternion, typifying the five spiritual, but intelligible substances, personal virtues or beings externa] to the unknown godhead, llua is pre-eminently a kabalistic idea. it is still mote buddhistic, llie earliest system of the buddhistic philohophy which preceded by far gautama-buddha is based upon the uncreated substance of the 'unknown/ the adi-bvddha^ this eternal, infinite monad possesses, as proper to its own essence, five acts of wisdom. prom these, by five separate acts of dhy&na, emanated five dhyaiubuddluu: these, like adi-bvddjia, are quiescent in their system (passive. neitho- adi, nor any of the five dkydni-bvddjuu, were ever incarnated, but seven of their emanations became avatars, i. e, were incarnated on this earth. 362. ireaaeui: agaiiiml herttiet, iziv

^ven up judaism. the gnostic ophites taught the doctrine of emanations, so hateful to the defenders of the unity in the trinity, and vice versa. the unknown deity with them had no name; but ms first female emanation was called bythos or depth^ it answered to the shekhinah of the kabalists, the 'veil' which conceals the 'wisdon' in the cranium, of the highest of the three heads. as the pythagorean monad, this nameless wisdom was the source of light, and ennoia or mind is light itself. the latter was also called the 'primitive man* hke the adam kadmon, or ancient adam of the kabala. indeed, if man was created after his likeness and in the image of god, then this god was like his creature in shape and figure hence he is the 'primitive man' the first manu. the one evolved from svayambh" he who

veiled' the eabalistic trinity is one of the modek of the christian oae" the ancient whose name be sanctified, is with three heads, but which make only one* tria cajnia exkulpta guiu, unum intra auerum, et alterum supra alterum "three heads are inserted in one another, and one over the other. the first head is the concealed wisdom sapientia abteon- dua. under this head is the ancient [pythagorean monad, the most hidden of mysteries; a head which is no head [capui quod nan est eapulj; no one can know what that is in this head. no intellect is able to compre- hend this wisdom "this senior sanclianmus is surrounded by the three heads. he is the eternal ught of the wisdom; and the wisdom is the source from which all the manifestations have begun. these three heads, included in onb head [which

onai is the adam kad- mon; he is father and mothbb both. by this double mediatorship the spirit of the 'ancient of the ancient' descends upon the micro- protopus (short-face) or the adam of eden. and the "lord god breathes into his nostrib the breath of life" when the woman separates herself from her androgyne, and becomes 544. idrak zulak, bt) a53; kabb. denvdala, 11, p. 364; compare ptthagorma' monad. 545. cod.nax.,l,pl. 546. idrah zulah,ix, 355. 547 /tfroa ra66ai, viii, il09. 54s. atmuge otu d. b. sokar, p. 11 (berlin. 1857; zoaor, m, p. 230, anut ed. digitizecoy google gnostic ophite. and nazarene ideas 225 a distinct individuality, the first story is repeated over agiun. botli the father and son, the two adams, love her beauty; and then follows the allegory of the temptation and fall

JASMUHEEN THE FOOD OF GODS

to the divine nutrition channel, the easier it will be to sustain these fields of reality. in order to understand what the food of gods actually is and where it comes from, we need to understand the following which provides an elaboration on some of my earlier written material on the elements: according to the metaphysics of the ancient wisdom, all the elements of this plane come from the cosmic monad. the physical universe is therefore an elaborated carrier of all the other six elements. the further the process of unfolding proceeds towards the material sphere, the weaker the influence of the higher elements progressively becomes as the influencing field of their source of luminosity is reduced. the following seven elements are to be understood as being interpenetrating and interwoven wi

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

l psychic, moral and physical emanations of the earth. it is on this wave length that the food of gods can flow into our physical form via the violet light and through the higher aspects of our awakened mind. 7) physical universe: the body or garment of the six more ethereal elements preceding it. these seven elements with their numberless sub-elements are aspects of the first element, the cosmic monad and are connected to the seven human senses, of which people who exist in the beta field usually only use five. in order to access the channel of the food of gods, we need to activate our 6th and 7th senses and utilize the elements that work with them. the relationship between the elements and our physical senses are as follows: astral light: hearing; 2. air: touch; 3. fire: sight; 4. water:

d science, the physical sun is the material clothing of an intelligence known esoterically as lord helios who is a ray of consciousness from the central sun. the central sun is the galactic centre of universal life. electricity; the reservoir within which is focused the divine radiance at the beginning of every creation. our sun is the symbol of the human self (also referred to as the dow, atman, monad, or i am presence, the highest, purest nature of every individual. a person experiencing enlightenment sometimes undergoes the affect of having their body surrounded by light, which may remain for days, which is spoken of as being clothed with the solar splendor. divine nutrition program. technique no. 16: meditation to open our 3 channels for theta. delta wave feeding. step 1: sit in silenc

hree level confirmation system this three layer testing system is outlined as followed: 1) dow. divine one within. our inner voice. this must always be our first method of testing in that it is the only reliable source of confirmation that is completely incorruptible. this requires us to establish a clear line of communication between ourselves and our divine nature. whether we call this our dow, monad or atman or whatever. this level of communication comes via our sixth and seventh senses of intuition and knowing and needs to be, in my opinion, divine nutrition: the madonna frequency& the food of gods with jasmuheen 192 our first barometer of guidance in everything that we do in life; particularly in accessing and manifesting our pre-agreements. our dow is the only thing that all humanity

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

the t c b c was drawn afresh on the floor with chalk for each meeting, instead of being printed; and it was considered part of a good r.w.m. fs knowledge that he should be able to draw it quickly and quite perfectly without having to look at a copy. 275. in the diagram of the t c b c we see the altar, and on it the v.s.l. from that a ladder goes up to the seven-pointed star, which represents the monad in man, in whom the seven types of life or consciousness are all to be perfect to the limits of human possibility. that star represents also the logos, the supreme consciousness of our solar system, god fs consciousness, which is already perfected in a degree altogether beyond human comprehension. 276. the ladder has many steps, which indicate the virtues by means of which we may ascend to t

tages of its descent. when it energizes the matter of the higher mental plane, it is known as the first elemental kingdom. when it descends to the lower or rupa levels of the same plane it is the second elemental kingdom, and on the astral plane it is the third elemental kingdom. even when this monadic essence first comes before us, in the earliest of the elemental kingdoms, it is already not one monad, but very many- not one great life-stream but many parallel streams, each possessing characteristics of its own. the monadic essence ensouls the matter of the sub-planes below it on each plane or division of a plane, and thus forms the elemental kingdoms. it is the same life that goes on into the mineral kingdom, and then begins to ascend, and proceeds through the vegetable and animal kingdo

ply was that they had found a s c s c, in the c c of the building, which stood for god. the consummation of the f.c. work was to discover that c c; but the m.m. has his eye upon it all the time as the place where he hopes to find the lost truth. 649. it is on the c c, the officers now say, that they hope to find the genuine s c s of a m.m. it is by finding in himself that deeper self which is the monad, beyond even the higher triad, that the m.m. will at last discover the supreme secret of life, and will then find in very truth by his own living experience that he is and always has been one with god. there is something almost vedantic in this masonic conception of lost s c s, for the vedantins say that in this maze of life men have lost themselves, as it were, in a great and terrible fores

several parts. so runs the ritual. 652. but there is a meaning deeper than this, for these are the tools with which the arhat is to become an adept. in earlier degrees his consciousness had to be raised from the s c to the c c, that is, from the quadrilateral to the triangle, from the lower to the higher self; but now it has to be raised from the triangle to the point, from the higher self to the monad. the monad is now beginning to work its will in the higher self, as before the higher self worked its will in the lower. the s c t represents the action of that monad, as it turns upon a centre pin, and sends out a line from its own body as it spins the web of life, just as a spider spins its web from its own body. the p c marks that chosen path or ray of the monad, the line of life and work

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

of the christ-life which is typified by the baptism, in which an expansion of the intellectual faculties takes place, just as a wonderful opening out of the emotional nature is the result of the first initiation. it is at this stage that the inner trial typified by the temptation in the wilderness takes place in the life of the candidate. then comes the splendour of the transfiguration, when the monad descends and transforms the ego into the likeness of his own glory. 193. the fourth initiation 194. the fourth great initiation corresponds to the passion and resurrection of the christ; the candidate must pass through the valley of the shadow of death, enduring the utmost suffering and loneliness that he may rise forever to the fullness of immortality. this awful and wonderful experience is

LIBER LVII

th was formless and void. these prior worlds are considered to be symbolized by the .kings that reigned in the land of edom, before there reigned a king over the children of israel.,13 and they are therefore spoken of in the qabalah as the .edomite kings. this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or the number one, the monad of pythagoras. in this number are the other nine hidden. it is indivisible, it is also incapable of multiplication; divide 1 by itself and it still remains 1, multiply 1 by itself and it is still 1 and unchanged. thus is it a fitting representative of the great unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the negative

. the father degraded to mere animal reason. 9. the son degraded to mere animal life. 10. the daughter, fallen and touching with her hands the shells. it will be noticed that this order represents creation as progressive degeneration .which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the .all-self. 1. the self.the divine ego of which man is rarely conscious. 2. the ego; that which thinks .i..a falsehood, because to think .i. is to deny .not-i. and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divinity. it is also the receptive as 2 is the assertive self. 4-9. the intellectual self, with its branches: 4. memory. 5. w

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

thus all bodies must be composed of atoms or vacuum. atoms possessed two properties, form and size, both characterized by infinite variety. the soul democritus also conceived to be atomic in structure and subject to dissolution with the body. the mind he believed to be composed of spiritual atoms. aristotle intimates that democritus obtained his atomic theory from the pythagorean doctrine of the monad. among the eleatics are also included protagoras and anaxarchus. socrates (469-399 b.c, the founder of the socratic sect, being fundamentally a skeptic, did not force his opinions upon others, but through the medium of questionings caused each man to give expression to his own philosophy. according to plutarch, socrates conceived every place as appropriate for reaching in that the whole worl

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 spiritual substances. god is the first and greatest monad; the spir

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 spiritual substances. god is the first and greatest monad; the spirit of man is an awakened monad in contradistinction to the lower kingdoms whose governing monadic powers are in a semi-dormant state. though a product of the leibnitzian-wolfian school, immanuel kant, like locke, dedicated himself to investigation of the powers and limits of human understanding. the result was his critical philosophy, embracing the critique of pure reason, the critique of practical reason, and the critiqu

ainst suicide. he who attempts to destroy himself raises his hand against the nature of bacchus within him, since man's body is indirectly the tomb of this god and consequently must be preserved with the greatest care. bacchus (dionysos) represents the rational soul of the inferior world. he is the chief of the titans--the artificers of the mundane spheres. the pythagoreans called him the titanic monad. thus bacchus is the all-inclusive idea of the titanic sphere and the titans--or gods of the fragments--the active agencies by means of which universal substance is fashioned into the pattern of this idea. the bacchic state signifies the unity of the rational soul in a state of self-knowledge, and the titanic state the diversity of the rational soul which, being scattered throughout creation

hey disagreed as to the actual interpretation. plato's atlantis symbolizes the threefold nature of both the universe and the human body. the ten kings of atlantis are the tetractys, or numbers, which are born as five pairs of opposites (consult theon of smyrna for the pythagorean doctrine of opposites) the numbers 1 to 10 rule every creature, and the numbers, in turn, are under the control of the monad, or 1- the eldest among them. with the trident scepter of poseidon these kings held sway over the inhabitants of the seven small and three great islands comprising atlantis. philosophically, the ten islands symbolize the triune powers of the superior deity and the seven regents who bow before his eternal throne. if atlantis be considered as the archetypal sphere, then its immersion signifies

hat they want, but few know what they need. pythagoras warned his disciples that when they prayed they should not pray for themselves; that when they asked things of the gods they should not ask things for themselves, because no man knows what is good for him and it is for this reason undesirable to ask for things which, if obtained, would only prove to be injurious. the god of pythagoras was the monad, or the one that is everything. he described god as the supreme mind distributed throughout all parts of the universe--the cause of all things, the intelligence of all things, and the power within all things. he further declared the motion of god to be circular, the body of god to be composed of the substance of light, and the nature of god to be composed of the substance of truth. pythagora

h observation. wisdom was the understanding of the source or cause of all things, and this could be secured only by raising the intellect to a point where it intuitively cognized the invisible manifesting outwardly through the visible, and thus became capable of bringing itself en rapport with the spirit of things rather than with their forms. the ultimate source that wisdom could cognize was the monad, the mysterious permanent atom of the pythagoreans. pythagoras taught that both man and the universe were made in the image of god; that both being made in the same image, the understanding of one predicated the knowledge of the other. he further taught that there was a constant interplay between the grand man (the universe) and man (the little universe. pythagoras believed that all the side

to this concept, and regardless of criticism, pythagoras declared that fire was the most important of all the elements; that the center was the most important part of every body; and that, just as vesta's fire was in the midst of every home, so in the midst of the universe was a flaming sphere of celestial radiance. this central globe he called the tower of jupiter, the globe of unity, the grand monad, and the altar of vesta. as the sacred number 10 symbolized the sum of all parts and the completeness of all things, it was only natural for pythagoras to divide the universe into ten spheres, symbolized by ten concentric circles. these circles began at the center with the globe of divine fire; then came the seven planers, the earth, and another mysterious planet, called antichthon, which wa

ry has proved size to be the result of number, for a mass is made up of minute units though mistaken by the uninformed for a single simple substance. owing to the fragmentary condition of existing pythagorean records, it is difficult to arrive at exact definitions of terms. before it is possible, however, to unfold the subject further some light must he cast upon the meanings of the words number, monad, and one. the monad signifies (a) the all-including one. the pythagoreans called the monad the "noble number, sire of gods and men" the monad also signifies (b) the sum of any combination of numbers considered as a whole. thus, the universe is considered as a monad, but the individual parts of the universe (such as the planets and elements) are monads in relation to the parts of which they t

MEANING OF MASONRY

his triangle is that the tripartite aspects of him who wears it (that is, the spiritual, psychical and physical parts of him) now stand equalized and equilibrated around their common life-principle at the centre, fitted and equipped for its purpose. yet each of these three divisions, though in itself unitary, is philosophically triadic in composition when subjected to intellectual analysis" every monad is the parent of a triad" is another maxim of the ancients, who anticipated the modern hegelian proposition of metaphysics that thesis, antithesis and synthesis are the essential ingredients of a given truth. hence it comes about that the three aspects of each of the three sides of our equilateral triangle are ceremonially personified by the nine officers of the chapter--three in the east re

MORALS AND DOGMA

llustration] we have visible _three_ faces, and _nine_ external lines, drawn between _seven_ points. the complete cube has _three_ more faces, making _six _three_ more lines, making _twelve; and _one_ more point, making _eight. as the number 12 includes the sacred numbers, 3, 5, 7, and 3 times 3, or 9, and is produced by adding the sacred number 3 to 9; while its own two figures 1, 2, the unit or monad, and duad, added together, make the same sacred number 3; it was called the perfect number; and the cube became the symbol of perfection. produced by force, acting by rule; hammered in accordance with lines measured by the gauge, out of the rough ashlar, it is an appropriate symbol of the force of the people, expressed as the constitution and law of the state; and of the state itself the thr

they commenced their apprenticeship for their future condition; and when they were at aquarius, the sign opposite leo, they were furthest removed from human life. the soul, descending from the celestial limits, where the zodiac and galaxy unite, loses its spherical shape, the shape of all divine nature, and is lengthened into a cone, as a point is lengthened into a line; and then, an indivisible monad before, it divides itself and becomes a duad--that is, unity becomes division, disturbance, and conflict. then it begins to experience the disorder which reigns in matter, to which it unites itself, becoming, as it were, intoxicated by draughts of grosser matter: of which inebriation the cup of bakchos, between cancer and leo, is a symbol. it is for them the cup of forgetfulness. they assemb

who is his own father, self-begotten, and has only parent. for he is something greater and prior to, and the fountain of all things, and the foundation of things conceived by the intellect, which are the first species. and from this one, the self-originated god caused himself to shine forth; for which reason he is his own father, and self-originated. for he is both a beginning and god of gods, a monad from the one, prior to substance and the beginning of substance; for from him is substantiality and substance, whence also he is called the beginning of things conceived by the intellect. these then are the most ancient beginnings of all things, which hermes places before the ethereal and empyrean and celestial gods "chang-ti, or the supreme lord or being" said the old chinese creed "is the

dy standing upright; man being the only living being possessed of this faculty. adding to it a head, we have the letter p, the sign of paternity, creative power; and with a further addition, r, signifying man in motion, going _iens _iturus. the duad is the origin of contrasts. it is the imperfect condition into which, according to the pythagoreans, a being falls, when he detaches himself from the monad, or god. spiritual beings, emanating from god, are enveloped in the duad, and therefore receive only illusory impressions. as formerly the number one designated harmony, order, or the good principle (the one and only god, expressed in latin by _solus, whence the words _sol _soleil, symbol of this god, the number two expressed the contrary idea. there commenced the fatal knowledge of good and

has produced two equations and differences, or primary rules of existence; but the two primary rules or two oppositions, namely yn and yang, or repose and motion, have produced four signs or symbols, and the four symbols have produced the eight koua or further combinations" the interpretation of the hermetic fables shows, among every ancient people, in their principal gods, first, 1, the creating monad, then 3, then 3 times 3, 3 times 9, and 3 times 27. this triple progression has for its foundation the three ages of nature, the past, the present, and the future; or the three degrees of universal generation. birth, life, death. beginning, middle, end. the monad was male, because its action produces no change _in_ itself, but only _out_ of itself. it represented the creative principle. the

nd the future; or the three degrees of universal generation. birth, life, death. beginning, middle, end. the monad was male, because its action produces no change _in_ itself, but only _out_ of itself. it represented the creative principle. the duad, for a contrary reason, was female, ever changing by addition, subtraction, or multiplication. it represents matter capable of form. the union of the monad and duad produces the triad, signifying the world formed by the creative principle out of matter. pythagoras represented the world by the right-angled triangle, in which the squares of the two shortest sides are equal, added together, to the square of the longest one; as the world, as formed, is equal to the creative cause, and matter clothed with form. the ternary is the first of the unequa

rce was recognized _in, but not clearly distinguished _from, the material. space, time, figure, and number, and other common forms or properties, which exist only as _attributes, were treated as _substances, or at least as making a substantial connection between the objects to which they belong: and all the conditions of material existence were supposed to have been evolved out of the pythagorean monad. the eleatic philosophers treated conceptions not only as entities, but as the only entities, alone possessing the stability and certainty and reality vainly sought among phenomena. the only reality was thought "all _real_ existence" they said "is _mental_ existence; non-existence, being inconceivable, is therefore impossible; existence fills up the whole range of thought, and is inseparable

MOTTA MARCELO THE COMMENTARIES OF AL

men are, in a sense, incarnations of nuit. but no woman is, or can ever be, nuit in a finite sense. the drop of sea water is of the nature of the ocean, but it is not the ocean. nevertheless, one can certainly study some of the characteristics of the ocean in a drop of sea water. further, as the verse itself states in no uncertain manner, the heavenly isis nuit cannot be regarded as an individual monad! nuit above the abyss does not become one: she is none. the ordeal being a crucial one, it is better that aspirants be forewarned. many ships sank against this rock, some of them vessels of great promise. also, babalon being merely one of the names of nuit, what is true of nuit is true of babalon. 28. none, breathed the light, faint& faery, of the stars, and two. 29. for i am divided for lov

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

s practicus to his own seat, takes cup and says <133> heg the priestess with the mask of athor spake and said: i am the ruler of mist and cloud wrapping the earth, as it were, in a garment, floating and hovering between earth and heaven. i am the giver of the dew-clad night. replaces cup and leads practicus to a place west of the altar, facing hiero. and returns to place. hiero where the paternal monad is, the monad is enlarged and generateth two, and beside him is seated the duad and glittereth with intellectual sections. also to govern all things and order everything not ordered. for in the whole universe shineth the triad over which the monad ruleth. this order is the beginning of all sections. hiereus for the mind of the father said that all things should be cut into three, whose will

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

al phallus; the created principle is the formal cteis. the insertion of the vertical phallus into the horizontal cteis forms the stauros of the gnostics, or the philosophical cross of masons. thus, the intersection of two produces four, which, by its movement, defines the circle with all degrees thereof' is man; h is woman; 1 is the principle; 2 is the word; a is the active; b is the passive; the monad is boaz; the duad is jakin. in the trigrams of fohi, unity is the yang and the duad is the yin. the pillars of the temple 9 boaz and jakin are the names of the two symbolical pillars before the principal entrance of solomon's kabalistic temple. in the kabalah these pillars explain all mysteries of antagonism, whether natural, political or religious. they elucidate also the procreative strugg

tionary energy softened and subdued by the gentleness of order and peace, pride subjugated by love, science acknowledging the inspirations of faith. it is then that science becomes wise and submits to the infallibility of universal reason, instructed by love or universal charity. then it can assume the name of gnosis, because it knows at least that as yet it cannot boast of knowing perfectly. the monad can manifest only by the duad; unity itself and the notion of unity at once constitute two. the unity of the macrocosm reveals itself by the two opposite points of two triangles. human unity fulfils itself to right and left. primitive man is androgynous. all organs of the human body are disposed in pairs, excepting the nose, the tongue, the umbilicus and the kabalistic jod. divinity, one in

bolism of the word of enoch. this resurrection of st. john and enoch, expected at the close of the ages of ignorance, will be the renovation of their doctrine by the comprehension of the kabalistic keys which unlock the temple of unity and of universal philosophy, too long occult and reserved solely for the elect, who perish at the hands of the world. but we have said that the reproduction of the monad by the duad leads of necessity to the conception and dogma of the triad, so we come now to this great number, which is the fullness and perfect word of unity. 13 iii g c the triangle of solomon plenitudo vocis binah physis the perfect word is the triad, because it supposes an intelligent principle, a speaking principle and a principle spoken. the absolute, revealed by speech, endows this spe

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

acadab abracada abracad abraca abrac abra abr ab a this combination of letters is a key of the pentagram. the initial a is repeated five and reproduced thirty times, thus giving the elements and numbers of the two following figures: the isolated a represents the unity of the first principle, otherwise, the intellectual or active agent. a united to b represents the fertilization of the duad by the monad. r is the sign of the triad, because it represents hieroglyphically the emission which results from the union of the two principles. the number 11, which is that of the letters of the word, combines the unity of the initiate with the denary of pythagoras, and the number 66, the added total of all the letters, form kabalistically the number 12, which is the square of the triad and consequentl

ghtly by the true children of science. the threefold repetition of names with varied intonations were united to triangular combinations in magical ceremonies. the magic wand was frequently surmounted with a small magnetized fork, which paracelsus replaced by the trident represented below. 26 the ritual of transcendental magic this trident is a pantacle expressing the synthesis of the triad in the monad, thus completing the sacred tetrad. he ascribed to this figure all the virtues which kabalistic hebrews attribute to the name of jehovah and the thaumaturgic properties of the abracadabra, used by the hierophants of alexandria. let us recognize here that it is a pantacle and consequently a concrete and an absolute sign of an entire doctrine, which has been that of an immense magnetic circle

ROBERT KIRK WALKER BETWEEN WORLDS

comments upon the nature of light, and a higher order or octave of light connected to seership (pages 34-35. this octave theory is a perennial concept, with parallels in a number of magical and philosophical texts from ancient egypt, plato and the neoplatonic writers, and kabbalistic and renaissance hermetic philosophers. we may also find it in a number of sources such as john dee's hieroglyphic monad and other writings, and in the preface and centuries of nostradamus, neither of which has, at first glance, any overt connection with collective or racial or folklore traditions, though the connections are present upon a deeper level than that of literary derivation. octave theories are undergoing a considerable revival at the present time in the new wave of holistic approaches to science. k

RUBY TABLET OF SET

ons among the citizenry. he suggested that mankind was subject to hybris (diverse and chaotic animal emotions. acceptance of a master principle or "threatening eminence" called epanastasis is necessary to ensure homonoia in human relations. this master principle was an intuitive apprehension of the divinity of the cosmos: the "gods" whom pythagoras saw as abstract principles or "pure numbers. the monad (1) is the symbol of finity, existence, and permanence in the cosmos. the dyad (2) counters the monad as an evil spirit (kakos daimon, by "breaking away" from the monad "3" shows the action of the monad and the dyad in the creation of existence [as a plane is formed "4" extends creation to three dimensions, and was seen to conceal the sacred decad (1+2+3+4=10 "5" symbolizes the five atomic s

TECHNICIANS GUIDE TO THE LEFT HAND PATH

the mechanical tendency to return to a state of rest. the antinomian seeks mastery over the future, and the god of the future- set of ancient khem- provides the inspiration and the perceptual constructions that aid in the creation of these individuated futures. in the beginning, there could only be our two types of nothing. most hermeticists, and rhp devotees, will insist that 1=2. they want the monad to reflect referential duality without knowledge of itself, knowledge must precede method as andre vandenbroeck has stated. this rhp approach is not a formula as much as it is a dogma that reflects the conceptual paradigm that a unity- a sole architect and creator manifest the existing universe and its following diversity. indeed that unity exists, but not without its antinomian counterpart

THE MAGICIAN S KABBALAH

east, through which light shines, and fills the temple. raise your hands and state; let the spirit of understanding fill this temple i have built. the meditation of this ritual is that of the triangle, which is one of the symbols of binah, having three sides. it is also the first of the solid shapes after the circle, and is symbolic of the first equilibrium of unities, being composed of both the monad (kether) and the duad (chockmah. in pythagorean numerology, three is sacred to saturn, ruler of time, which is the planet attributed to binah. the meditation is simply to take any situation and attempt to resolve it into three principles, visualised as words on each side of the triangle. thus, a relationship might be drawn onto the triangle as "time "love" and "space. this triangle is that w

THE MIDDLE PILLAR

uch terms where they do exist with those of the qabalistic system, to indicate that it has long recognized these concepts now being dealt with by psychology. not only so, but it has evolved a profound technique whereby such potencies may be brought into manifest operation. the magical correspondence of the psychological id, or es as dr. georg groddeck called it, is the yechidah-a word meaning the monad, the self, the paternal ens4 of light. it is the "essence of mind which is intrinsically pure" to adopt a definition of an eastern religious text.5 it is also the buddha-nature, the realization of which is that alone which differentiates the enlightened man, the sage, from him who is ignorant and unenlightened. just as in physics, where the electron may be considered either as an electrical

ean commentary7 the placing of the psychic factor tao is similar to the position of yechidah upon the qabalistic tree of life. though i wish to avoid metaphysics so far as is possible, certain theories demand expression. in order to retain accuracy with simplicity, it must be stated that the qabalistic tradition posits a universal stream of life, described in terms of light, behind as it were the monad. that is to say, the yechidah, so far from being an ultimate division in itself, is but one particular point or section of the universal life or the collective unconscious, and owespits separate existence to that pulsating stream behind it. it is interesting here to record that groddeck surmised that the unconscious, in the ordinary freudian sense, is the precursor of reason, the brain-mind;

ccording to eliphas levi, magicians of old used to draw the symbol upon their doorsteps, to keep malevolent spirits out and beneficent spirits in. and as early as the sixth century b.c.e, pythagoras, the greek philosopher-mystic, used the pentagram as a holy symbol for his followers. five was a number peculiarly associated with the ideas of marriage and union, as it is the first number beyond the monad formed from the union of the first odd and even numbers, male and figure 11: backing into the tree. the pentagram 185 female. it is also said to represent the human figure, with arms and legs outspread. the shape of the five-pointed star seems to be one of nature's favorite geometric designs-it can be found in flowers, fruit, and crystalline forms. in magic the pentagram represents the four

ture of reality, including the relationshp between mind and matter, substance and attribute, fact and value. speculation upon questions that are unanswerable to scientific observation, analysis, or experiment. michael: hebrew archangel of elemental fire. middle unconscious: an inner region similar and accessible to that of the waking consciousness. the unconscious blueprint of the conscious mind. monad: from greek monos, meaning "alone, single, sole" one indivisible. sometimes used to describe kether. 258 theb alanceb etweenm ind and magic muladhara: sanskrit word meaning "basic" in hindu mysticism it refers to the root chakra. nadis (singular nadi) sanskrit word meaning "motion" in hindu mysticism it refers to a series of minute conduits which carry the vital life force known as prana. na

TYSON DONALD NEW MILLENNIUM MAGIC

fficient to show that a mercury-central system of planets is not a new idea but was common among alchemists. of course the sun-central system is also often shown in alchemical illus- trations, but this only proves that alchemy is as traditional as any other magical art. the great john dee was aware of the possibility of a mercury-central system of magic and makes mention of it in his hieroglyphic monad. in theorem xi11 he writes concerning mercury: in the progression we will notice this other mercury will appear who is truly the twin brother of the first: for by the complete lunar and solar magic of the ele- ments, the hieroglyph of this messenger speaks to us very distinctly, and we should examine it carefully and listen to what it says. and (by the will of god) it is the mercury of the p

- ments, the hieroglyph of this messenger speaks to us very distinctly, and we should examine it carefully and listen to what it says. and (by the will of god) it is the mercury of the philosophers, the greatly celebrated microcosm and adam. therefore, some of the most expert were inclined to place him in a posi- tion of, and give him a rank equal to, the sun himself (john dee, the hiero- glyphic monad [antwerp, 15641, translated by j. w. hamilton-jones [london, 19471, reprinted by samuel weiser, maine, 1975, p. 17) dee goes on to say that this exchange cannot be made in the "present" epoch without great peril. as throughout the monad, he is deliberately obscure on this matter, but it is worth noting that he was aware of the possibility of replacing the sun with mercury. the ultimate valid

TYSON DONALD SOUL FLIGHT

the lower astral levels. as the soul at last rises, these are cast off, or torn away, and retain the lower aspects of human personality. for a period of time they persist, and often appear to mediums at skances, where they are mistaken for the actual souls of the dead. blavatsky referred to this as the spook body "our theosophists know well enough that after death the higher manas unites with the monad and passes into davachan, while the dregs of the lower manas or animal mind go to form this spook."98 the shells are less animated than the shades, and are merely the final remnants of those who have passed through the astral planes on their ascent to heaven after death. shells retain no consciousness, and nothing resembling the genuine personality. they are like astral zombies that can, bri

TYSON DONALD THE POWER OF THE WORD

orms and associations of the banners. as i will demonstrate, it also provides a graphic explanation of the underlying relationship between the banners and the zodiac signs. the fivefold names of jesus, ihshvh and ihvshh, which were created by the christian kabbalists of the renaissance to supplant ihvh, are examined in both a theoretical and practical way, and their vital role in the hieroglyphic monad of john dee is revealed. clues provided by dee in his monad and in his enochian keys lead to the extraction, by traditional kabbalistic methods, of a previously unsuspected order of twenty-four angels, which i have named the wings of the wind, from the biblical book of the revelation of st. john the divine. these angels will be of extreme interest to kabbalists and enochian magicians alike

ethods, of a previously unsuspected order of twenty-four angels, which i have named the wings of the wind, from the biblical book of the revelation of st. john the divine. these angels will be of extreme interest to kabbalists and enochian magicians alike. not only are they of great practical value in ritual magic, but they support the theory of an underlying connection between dee's hieroglyphic monad, his enochian diaries, and the biblical book of revelation. in addition to all this, methods are provided for vibrating upon the breath the twenty-four banners of tetragrammaton; for using a new technique called the commanding voice to implant instructions directly into the subconscious of others, bypassing their conscious control; for creating a set of powerful banner rings and ritually cha

hian diaries of john dee, but particularly in the third and fourteenth enochian keys. as i will demonstrate in this work, it is possible to prove that the throne and the cosmic clock are at root the same syrnbol, both designed to express the structure and parts of ihvh. the throne of god and the cosmic clock illustrate the strong link that exists between the vision of st. john, dee's hieroglyphic monad, and the enochian diaries, and unlock many of the secrets in these works. because the throne and clock are so important in understanding tetragrammaton, i have examined the system of enochian magic in considerable detail in chapter xvi. xvi tetragrammaton appendix a contains the corrected english text of all eighteen enochian keys and the key of the thirty aethers, with an accompanying analy

etragram in the course of generating the banner sigils. since i had not developed the sigils when i wrote the new magus, i was unable to take advantage of this new information, which is completely set forth in chapter v. this book offers the most complete treatment of the name, both in theory and practice, that has ever been presented. the sections on the sigils of the tetragram, the hieroglyphic monad of john dee, the angels known as the wings of the winds, the banner rings, the divination by urim and thummim, the twelve stones of the tribes of israel, the breastplate of aaron, the ring of solomon, and the enochian watchtowers and keys, all represent groundbreaking work in magic. it is my sincere hope that some of the innovations presented here will find their place in the day-to-day prac

ive and should be turned to first, not last, for the treatment of sickness. only after you have consulted a doctor should you consult a magical healer or attempt to use magical healing techniques on yourself. viii i n 1564, the great english philosopher, astrologer, and magician john dee wrote a short latin tract in the form of twenty-four theorems titled the monas hieroglyphics (the hieroglyphic monad. it was begun on january 13th and finished on the 25th of the same month while dee was visiting the city of antwerp. the work was printed at antwerp by william silvius in march of 1564. in structure, it follows the pattern of classical texts on geometry-dee was famed for his brilliant introduction to the elements of euclid, and he was a skilled mathematician and geometer. each theorem of the

onad. it was begun on january 13th and finished on the 25th of the same month while dee was visiting the city of antwerp. the work was printed at antwerp by william silvius in march of 1564. in structure, it follows the pattern of classical texts on geometry-dee was famed for his brilliant introduction to the elements of euclid, and he was a skilled mathematician and geometer. each theorem of the monad involves the examination of a different symbolic aspect of a single geometric figure, which dee called the hieroglyphic monad, using its mathematical proportions as an aid to understanding. this curious symbol is similar to the planetary glyph of mercury, except that a dot has been added to the middle of the circle and the sign of aries attached to the bottom of the cross. for dee, the hiero

volves the examination of a different symbolic aspect of a single geometric figure, which dee called the hieroglyphic monad, using its mathematical proportions as an aid to understanding. this curious symbol is similar to the planetary glyph of mercury, except that a dot has been added to the middle of the circle and the sign of aries attached to the bottom of the cross. for dee, the hieroglyphic monad represented in a graphic way the entire universe, which he believed might be understood by a close examination of the glyph's parts and proportions. he considered the work of supreme importance-it was dedicated to the german emperor maximilian 11-and thought it had been divinely inspired. in theorem xxiii, he declares "in the name of jesus christ crucified upon the cross, i say the spirit wr

importance-it was dedicated to the german emperor maximilian 11-and thought it had been divinely inspired. in theorem xxiii, he declares "in the name of jesus christ crucified upon the cross, i say the spirit writes these things rapidly through me; i hope, and i believe, i am merely the quill 56 tetragrammaton which traces these characters (j. w. hamilton-jones translation [1947, the hieroglyphic monad [new york: samuel weiser, 19751, p. 41. the work created a great sensation in its own time. a second edition was brought out by dee at frankfurt in 1591. despite the interest it aroused, no one understood it. dee deliberately concealed the plain meaning of the symbol under a cloak of alchemical and mathematical allusions. diane di prima, who provides a brief biographical note to the weiser e

k: samuel weiser, 19751, p. 41. the work created a great sensation in its own time. a second edition was brought out by dee at frankfurt in 1591. despite the interest it aroused, no one understood it. dee deliberately concealed the plain meaning of the symbol under a cloak of alchemical and mathematical allusions. diane di prima, who provides a brief biographical note to the weiser edition of the monad, states 'we have the assurance of the several dee scholars of the present day that the key to the interpretation of 'the hieroglyphic monad' is lost" she goes on to say that the understanding of the symbol of the monad seems to require the assistance of an "oral teaching" that has not come down to us, although dee probably communicated it to others in his lifetime. i believe i have the key

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

introduced by pythagoras, and followed by his successor jamblicus and others, became known later on by the titles of the italian school, or the doric school. 15. the followers of pythagoras delivered their knowledge to pupils, fitted by selection and by training to receive it, in secret; but to others by numerical and mathematical names and notions. hence they called forms, numbers; a point, the monad; a line, the dyad; a superficies, the triad; and a solid, the tetrad. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1. intuitive knowledge was referred to the monad type. 2. reason and causation was referred to the dyad type. 3. imagination (form or rupa) was referred to the triad type. 4. sensation of material objects was referred to the tetrad type. indeed, the

ini, perfecti, mathematici, or the most coveted title of esoterici. 16. part two numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter two pythagorean views on numbers he foundation of pythagorean mathematics was as follows: the first natural division of numbers is into even and odd, and even number being one, which is divisible into two equal parts, without leaving a monad between them. the odd number, when divided into two equal parts, leaves the monad in the middle between the parts. all even numbers also (except the dyad two which is simply two unities) may be divided into two equal parts, and also into two unequal parts, yet so that in neither division will either parity be mingled with imparity, nor imparity with parity. the binary number two cannot be di

4, both parities; and 8 divides into 4 and 4, equals and parities, and into 5 and 3, both imparities. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott but the odd number is only divisible into uneven parts, and one part is also a parity and the other part an imparity; thus 7 into 4 and 3, or 5 and 2, in both cases unequal, and odd and even. the ancients also remarked the monad to be odd, and to be the first odd number, because it cannot be divided into two equal numbers. another reason they saw was that the monad, added to an even number, became an odd number, but if evens are added to evens the result is an even number. 17. aristotle, in his pythagoric treatise, remarks that the monad partakes also of the nature of the even number, because when added to the odd i

onad, added to an even number, became an odd number, but if evens are added to evens the result is an even number. 17. aristotle, in his pythagoric treatise, remarks that the monad partakes also of the nature of the even number, because when added to the odd it makes the even, and added to the even the odd is formed. hence it is called evenly odd. archytas of tarentum was of the same opinion. the monad, then, is the first idea of the odd number; and so the pythagoreans speak of the two as the first idea of the indefinite dyad, and attribute the number 2 to that which is indefinite, unknown, and inordinate in the world; just as they adapt the monad to all that is definite and orderly. they noted also that in the series of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes

ythagoreans speak of the two as the first idea of the indefinite dyad, and attribute the number 2 to that which is indefinite, unknown, and inordinate in the world; just as they adapt the monad to all that is definite and orderly. they noted also that in the series of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott numbers from unity, the terms are increased each by the monad once added, and so their ratios to each other are lessened; thus 2 is 1+1, or double, its predecessor; 3 is not double 2, but 2 and the monad, sesquialter; 4 to 3 is 3 and the monad, and the ratio is sesquitertian; the sesquiquintan 6 to 5 is less also than its forerunner, the sesquiquartan and 5 and 4, and so on through the series. they also noted that every number is one half of the total

ian; the sesquiquintan 6 to 5 is less also than its forerunner, the sesquiquartan and 5 and 4, and so on through the series. they also noted that every number is one half of the total of the numbers about it, in the natural series; thus 5 is half of 6 and 4. and also of the sum of the numbers again above and below this pair; thus 5 is also half of 7 and 3, and so on till unity is reached; for the monad alone has not two terms, one below and one above; it has one above it only, and hence it is said to be the source of all multitude. evenly even is another term applied anciently to one sort of even numbers. such are those which divide into two equal parts, and each part divides evenly, and the even division is continued until unity is reached; such a number is 64. these numbers form a series

canon by which natural laws were represented to initiates in the secret wisdom of the ancient mysteries. the greek gods zeus, jupiter and apollo, the sun god, have the same numerical relation. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott# 33. part four numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter four the individual numerals the monad, one, 1 he number one or the monad has been defined by the mathematician theon of smyrna as the principal and element of numbers, which while multitute can be lessened by subtraction, is itself deprived of every number and remains stable and firm. hence as a number, it is indivisible, it remains immutable, and even multiplied into itself remains itself only, since once one is still one, and

d, one, 1 he number one or the monad has been defined by the mathematician theon of smyrna as the principal and element of numbers, which while multitute can be lessened by subtraction, is itself deprived of every number and remains stable and firm. hence as a number, it is indivisible, it remains immutable, and even multiplied into itself remains itself only, since once one is still one, and the monad multiplied by the monad remains the immutable monad to infinity. it remains by itself among numbers, for no number can be taken from it, or separated from its unity. proculs observed that the first monad is the world itself; the second is the inerratic sphere; then, thirdly, succeed the spheres of the planets, each a unity; then lastly, are the spheres of the elements which are also monads;

. proculs observed that the first monad is the world itself; the second is the inerratic sphere; then, thirdly, succeed the spheres of the planets, each a unity; then lastly, are the spheres of the elements which are also monads; and these as they have a perpetual subsistence are called wholenesses--holotetes in greek. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the monad, unity, or the number one received very numerous meanings. photius tells us that the pythagoreans gave it the following names- mmeeaanni iings of the monad, number one 1. god, the first of all things; the maker of all things. 2. intellect, the source of all ideas. 3. male and female--both together produce all things; from the odd proceed both odd and even. 4. matter, the last development of

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

em. like several of the ancient cosmogonies, the principal characteristic of which seems to have been a certain adaptability to introversion, chald an metaphysics synthesize most clearly in the human constitution. in each of the chald an divine worlds a trinity of divine powers operated, which synthetically constituted a fourth term "in every world" says the oracle "a triad shineth, of which; the monad is the ruling principle" these "monads" are the divine vice-gerents by which the universe was conceived to be administered. each of the four worlds, viz, the empyr an, ethereal, elementary and material, was presided over by a supreme power, itself in direct rapport with "the father" and "moved by unspeakable counsels" these are clearly identical with the kabalistic conception of the presiden

reason the learning of the chald ans, persians and arabians is comprehended under the general title of chald an**diodorus, lib. i**vide kabalah denudata, by macgregor mathers**they renounced rich attire and the wearing of gold, their raiment was white upon occasion; their beds the ground, and their food nothing but herbs, cheese and bread. the oracles of zoroaster_ cause. god. father. mind. fire monad. dyad. triad. 1. but god is he having the head of the hawk. the same is the first, incorruptible, eternal, unbegotten, indivisible, dissimilar: the dispenser of all good; indestructible; the best of the good, the wisest of the wise; he is the father of equity and justice, self-taught, physical, perfect, and wise he who inspires the sacred philosophy. eusebius. pr paratio evangelica, liber. i

hem together, that he might mingle the fountainous craters, while preserving unsullied the brilliance of his own fire. proclus in parm. platonis. t. 24. and thence a fiery whirlwind drawing down the brilliance of the flashing flame, penetrating the abysses of the 11 of 13 universe; for from thence downwards do all extend their wondrous rays. proclus in theologiam platonis, 171 and 172. t. 25. the monad first existed, and the paternal monad still subsists. proclus in euclidem, 27. t. 26. when the monad is extended, the dyad is generated. proclus in euclidem, 27. t. note that "what the pythagoreans signify by monad, duad and triad, or plato by bound, infinite and mixed; that the oracles of the gods intend by hyparxis, power and energy" damascius de principiis. taylor. 27. and beside him is s

s. t. 33. for thou most know that all things bow before the three supernals. damascius, de principiis. t. 34. from thence floweth forth the form of the triad, being preexistent; not the first essence, but that whereby all things are measured. anon. z. or t. 35. and there appeared in it virtue and wisdom, and multiscient truth. anon. z. or t. 36. for in each world shineth the triad, over which the monad ruleth. damascius in parmenidem. t. 12 of 13 37. the first course is sacred, in the middle place courses the sun* in the third the earth is heated by the internal fire. anon. z. or t *jones gives sun from hellos, but some greek versions give herios, which cory translates, air. 38. exalted upon high and animating light, fire, ether and worlds. simplicius in his physica, 143. z. or t. 13 ofusi

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

the impartible perpetuity (aidiotes ameristos)97 of eternity beyond time; the perpetuity of intransitive intellection (ametabatos noesis)98 attributed to the intellect, the eternal image of eternity, time at rest; and the temporal, which is always in motion and hence is perpetual in a derivative sense.99 proclus speaks of three successive 14 chapter one entities: the one being (to hen on hos, the monad of all being (monas ton onton, which, in virtue of its absolute oneness, is beyond attribution; eternity (aion, the dyad that always is (o aei on; and the eternal (to aionion, which participates in the conjunction of always and existence but not with the same degree of durability as in the case of eternity.100 in contrast to the friends of plato, that is, plotinus and other neoplatonists, wh

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