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NIRVANA

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creation merges with the veils of nonexistence. kether lies on the middle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represents a state of mystical transcendence and union with the supreme. it is compared to satori and nirvana. chokmah: the second emanation on the tree of life, following kether. occultists identify chokmah with the great father, the giver of the seminal spark of life which is potent only when it enters the womb of the great mother, binah. from the union of the great father and great mother come forth all the images of creation. chokmah is associated with such deities as kronos, saturn, thoth, at

ALEISTER CROWLEY MAGICK WITHOUT TEARS

joy: they continue their ruthless calculations, and prove to your satisfaction, or rather dissatisfaction, that the more apparently pleasant an event is, the more malignantly deceptive is its fascination. there is only one way of escape even conceivable, and this way is quite simple, annihilation (shallow critics of buddhism have wasted a great deal of stupid ingenuity on trying to make out that nirvana or nibbana means something different from what etymology, tradition and the evidence of the classics combine to define it. the word means, quite simply, cessation: and it stands to reason that, if everything is sorrow, the only thing which is not sorrow is nothing, and that therefore to escape from sorrow is the attainment of nothingness) western philosophy has on occasion approached this

erms, you would be able to follow his thought. now take a paragraph from an "occult teacher" magic without tears get any book for free on: www.abika.com 116 what's more, i'll give you wheat, not tares; it seems terrifyingly easy for sound instruction to degenerate in to a "pi-jaw" here goes "to don nirmanakaya's humble robe is to forego eternal bliss for self, to help on man's salvation. to reach nirvana's bliss but to renounce it, is the supreme, the final step- the highest on renunciation's path" follows a common-sense comment by frater o.m "all this about gautama buddha having renounced nirvana is apparently all a pure invention of mme. blavatsky, and has no authority in the buddhist canon. the buddha is referred to, again and again, as having 'passed away by that kind of passing away w

ng past the rocks is elasticity; yet it is that very quality with which you reproach yourself! we even, at the worst, reach the state for which buddhism, in the east presents most ably the case: as in the west, does james thomson (b.v) in the city of dreadful night; we come to wish for- or, more truly to magic without tears get any book for free on: www.abika.com 161 think that we wish for "blest nirvana's sinless stainless peace (or some 23 such twaddle- thank god i can't recall arnold's mawkish and unmanly phrase) and b.v.'s "dateless oblivion and divine repose" i insist on the "think that you wish" because, if the real you did really wish the real that, you could never have come to exist at all("but i don't exist "i know- let's get on) note, please, how sophistically unconvincing are th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

above, but also "unassuaged of purpose. this strange phrase must give us pause. it may mean that any purpose in the will would damp ti; clearly, the "lust of result" is a thing from which it must be delivered. but the phrase may also be interpreted as if it read "with purpose unassuaged- i.e. with tireless energy. the conception is, therefore, of an eternal motion, infinite and unalterable. it is nirvana, only dynamic instead of static- and this comes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisarb (see equinox i, vii, 105) or such others as may from one time to another be appointed. it should not be perfectly simple fo

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ection the priest already has his lance. 17``of a wedding in which none, instead of``or part of the ceremony of marriage, when none other, in mtp. notes on pronunciation this whole issue brings to mind the story of the japanese peasant who, mishearing the mantra``o the jewel in the lotus! amen' as``o the jewel in the latrine! amen, proceeded to sit and chant his mispronunciation until he realized nirvana. the point is that pronunciation is not a limiting factor, spiritually speaking; it does, however, have dramatic implications. that most important for a performer is the need for a consistent and intelligible recital. hesitation, doubtfulness, and malaprops are not conducive to concentration. most audiences couldn't care less if it's correct as long as it sounds good. there may be those pr

ALEISTER CROWLEY THE QABALAH

to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. 30 published as sepher sephiroth in equinox i (8. liber lviii 18 look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom

ALEISTER CROWLEY THE SWORD OF SONG

sistent and trustful piety of its sentiment is ill-suited to the author of those disastrous criticisms of the pentateach. the hymn is still popular in durban. its extraordinary beauty, for a fragment, is only surpassed by sapphno s matchless 'ennea k' exe- konta! 185. how very hard. 34 how very hard it is to be a christian! easter day, i. i. 2. 195. srotapatti.35 one who has entered the stream of nirvana. for the advantages of doing so, see the appended jataka story, which i have just translated from a cingalese palm-leaf ms. see appendix i. 228. you know for me, etc.36 see huxley, hume, 199, 200. 239. spirit and matter are the same.37 see huxley s reply to lilly. 273. i am not what i see. 38 in memoriam. but see h. spencer, principles of psychology, general analysis, ch. vi. 281. tis lotu

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

personality. the buddhist aims directly at extinction; the hindu denies and abolished his own finity by the creation of an absolute. as this cannot be done in reality, the process is illusory; yet it is useful in the early stages as far, at any rate, as the fourth stage of dhyana, where the buddha places it, though the yogis claim to attain to nirvikalpa-samadhi, and that moksha is identical with nirvana; the former claim i see no reason to deny them; the latter statement i must decline at present to accept. the task of the buddhist recluse is roughly as follows. he must plunge every particle of his being into one idea: right views, aspirations, word, deed, life, will-power, meditation, rapture, such are the stages of his liberation, which resolves itself into a struggle against the laws o

its joy and sorrow are represented in phases, just as 00 and finity are phases of an iden-tical expression, and i have an even chance only of being on the right side of the fence! the buddhist leaves no chances of this kind; in all his categories he is infinitely unextended; though the categories themselves exist; he is in fact 0a+b+c+d+e.+n and capable of no conceivable change, unless we imagine nirvana to be incomprehensibly divided by nirvana, which would (supposing the two nirvanas to possess identical categories) result in the production of the original 00. but a further change would be necessary even then before serious mischief could result. in short, i think we may dismiss from our minds any alarm in respect of this contingency. on mature consideration, therefore, i confidently and

a. we have dismissed infinity as the figment of a morbid mathematic: but in any case the same disproof applies to it as to god. a.c. 3 hail unto thee, the blessed one, the perfect one, the enlightened one! antitheses of noumenon and phenomenon, unity and multiplicity, and their kind, are all reconciled, and the only question that remains is that of finding the most satisfactory means of attaining nirvana extinction of all that exists, knows, or feels; extinction final and complete, utter and absolute extinction. for by these words only can we indicate nirvana: a state which transcends thought cannot be described in thought s language. but from the point of view of thought extinction is complete: we have no data for discussing that which is unthinkable, and must decline to do so. this is th

identical, as the opponents of both are the first to admit. if this be really taught, i must tender my apologies, for the reconcilement is of course complete. a.c. an essay in ontology 83 sphere, can the causes, subtle and coarse, the unborn causes whose seed is hardly sown, of continued existence be grasped and annihilated, so that the arahat is sure of being abolished in the utter extinction of nirvana, while even in this world of pain, where he must remain until the ancient causes, those which have already germinated, are utterly worked out (for even the buddha himself could not swing back the wheel of the law) his certain anticipation of the approach of nirvana is so intense as to bathe him constantly in the unfathomable ocean of apprehension of immediate bliss. aum mani padme houm 84

reeting for atheism and materialism in their grosser and more militant forms. let it be understood then, from the outset, that if in science i include metaphysics, and in buddhism meditation-practices, i lend myself neither to the whittlers or reconcilers on the one hand, nor to the animistic jugglers on the other. apart from the theosophic rubbish, we find sir edwin arnold writing: whoever saith nirvana is to cease, say unto such they lie. lie is a strong word and should read translate correctly. 1 i suppose it would not scan, nor rhyme: but sir edwin is the last person to be deterred by a little thing like that. dr. paul carus, too, in the gospel of buddha, is pleased to represent nirvana as a parallel for the heaven of the christian. it is sufficient if i reiterate the unanimous opinion

clude that with time and trouble the process would continue. what will occur when one reaches the final stage of v anam, and finds no atman behind it? surely the vi anam stage will soon seem as unreal as the former have become. it is idle to speculate; but if i may escape the imputation of explaining the obscure by the more obscure, i may hint that such a person must be very near the state called nirvana, whatever may be meant by 1 i deal with mr. spencer and transfigured realism in a note at the end of this section. a. c. science and buddhism 94 this term. and i am convinced in my own mind that the ananda (bliss) of dhyana will surely arise long before one has passed even up to sankhara. and for the reality, twill be a brave jest, my masters, to fling back on the materialists that terribl

we approach the true direction of buddhism; progress is but another word for change; is it possible to move in a direction whose goal is the changeless? the answer is yea and amen! and it is detailed in the noble eightfold path, of which i propose to give a short resum. first, however, of the goal. it may be readily syllogised: all existing things are (by nature, inevitably) subject to change. in nirvana is no change\ no existing thing is or can be in nirvana. now here is the great difficulty; for this syllogism is perfectly sound, and yet we speak of attaining nirvana, tasting nirvana &c [we must distinguish the hindu nirvana, which means cessation of existence in certain lokas; never absolute cessation, as 1 or international buddhist society, founded in rangoon in 1903. the buddhist trad

inguish the hindu nirvana, which means cessation of existence in certain lokas; never absolute cessation, as 1 or international buddhist society, founded in rangoon in 1903. the buddhist tradition, the etymology, and the logical value alike require for the word as applied to the buddhist goal. see chidders, pali dictionary, sub voce nibbana] the explanation is really as follows: only by this term nirvana can we foreshadow to you the reality; for even as the dawn of dhyana is indescribable in language, fortiori nirvana is so. to give an example, for that something of the sort is necessary i freely admit, to defend so apparently mystical a statement, i may give the following from my own experience. in a certain meditation one day i recorded: i was (a) conscious of external things seen behind

had vanished (b) conscious that i was not conscious of these things. these (a) and (b) were simultaneous. i subsequently discovered this peculiar state of consciousness classified in the abhidhamma. that it is a contradiction in terms i am perfectly aware; to assign any meaning to it is frankly beyond me; but i am as certain that such a state once existed in me as i am of anything. similarly with nirvana and its definition. the arahat knows what it is, and describes it by its accidentals, such as bliss. i must raise, very reluctantly, a protest against the idea of professer rhys davids (if i have understood him aright) that nirvana is the mental state resulting from the continuous practice of all the virtues and methods of thought characteristic of buddhism. no; nirvana is a state belongin

his power being gained by its use he is enabled to concentrate all his thoughts and hold them always upon one object waking or sleeping, he remembers who he is and what his high aim in life and this constant recollection and keeping in mind of holy things, is the seventh stage, sammasati. and by the power of this transcendent faculty, rising through the eight high trances to the very threshold of nirvana, he at last, in the trance called nirodha samapatti, attains, even in this life, to the deathless shore of nirvana, by the power of sammasamadhi, right concentration. such a one has finished the path he has destroyed the cause of all his chain of lives, and has become arahan, a saint, a buddha himself. but none knows better than the venerable bhikkhu himself, as indeed he makes clear with

ngle that were his and unrevealed. and on the third day he left her and came to her who had initiated him before he was initiated; and with he he abode eight days and twenty days :3 and she gave him gifts. 1 lamed means ox-goad; aleph, an ox. lamed aleph means no, the denial of aleph lamed, el, god. 2 read reverse, the star= the will and the great work] is to fold up the sephiroth; i.e. to attain nirvana. 3 the houses of the moon. all the gifts are lunar symbols. appendix ii 114 dona virginis. puella urget sophiam sodalibus. the sophic suggler. the first day, a camel; the second day, a kiss; the third daty, a star-glass; the fourth day, a beetle s wing; the fifth day, a crab; the sixth day, a bow; the seventh day, a quiver; the eighth day, a stag; the ninth day, an horn; the tenth day, a s

ALEISTER CROWLEY EQ I 5

hb:heh hb:dalet hb:heh weh note: sic, should be: hb:heh hb:dalet hb:chet, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to being us to the bosom of the great mother, death. before what is known a the equinox of the go

ALEISTER CROWLEY EQUINOX EQ I 3 2

n crucified. justice ariseth and taketh from him his kether-wand and ankh, and his own hands put the chain upon his neck, the symbol of earth and burial therein; and the supreme hour of apophis is upon him, as it is written "eloi, eloi, lamma sabacthani" also this chain of earth refers to the great renunciation of the ego, refusing devachan27 and reassuming incarnation: not to the renunciation of nirvana, which the mere purified man as such is not entitled to. note also that postulant himself now rebukes da th as the second adept did for him in the first point. at this moment the aspirant is not longer dead; he enters again the earth-life, for it is the reincarnation of the soul. but he is as the child unconscious of the adept within him, and knoweth it not. he riseth not yet glorified, bu

ALEISTER CROWLEY EQUINOX EQ I 3

value of ceremonial magic. ceremonial magic, as a means to attainment, has in common with all other methods, western or eastern, one supreme object in view_ identification with the godhead; and it matters not if the aspirant be theist or atheist, pantheist or autotheist, christian or jew, or whether he name the goal of his attainment god, zeus, christ, matter, nature, spirit, heaven, 135 reason, nirvana, asgard, no-thing or no-god, so long as he "has" a goal in view, and a goal he is striving to attain. without a goal, he is but a human ship without port or destination; and, without striving, work, will to attain, he is but a human derelict, rudderless and mastless, tossed hither and thither by the billows of lunacy, eventually to sink beneath the black waters of madness and death. thus w

ALEISTER CROWLEY EQUINOX EQ I 4

st one the person employed to watch- my beloved soror f- saw physical arm "bent" whilst my own was straight. 26th. i did the h.p.k. ritual at night to enter into the silence. i think the result was rather good. 190 a draft had been send only payable in hong-kong on personal application. he was consequently afraid lest by staying too long in japan he should become "stranded" 191 harpocrates. 27th. nirvana.192 38 m. if i was not asleep, result pretty good. white circle. 13 m. fair [this day i got my first clear perception "in consciousness"193 of the illusory nature of material objects] h.p.k. on lotus. 17 m. good, as i employed my identity to resolve problems.194 r.r. et a.c. 5 m. very bad. 28th. nirvana. 15 m. calvary cross. 24 m. ten breaks. never got settled till after 8 breaks. 29th. ri

s. per breath) july 31st. went to sleep doing buddha. buddha. 32 m. it seemed much more. pendulum 1,000 23 1/2 m. the pendulum kept in its plane,195 at end of 940 strokes pendulum wanted to swing right over several times. calvary cross. too tired to settle at all. august 1st. position 1. 10 m. not bad. 2nd. buddha. 8 m. it seems very difficult nowadays to settle down. red cross. 22 m. ten breaks. nirvana.196 13 m. not bad. i tried to put (astrally) a fly on a man's nose. it seemed to disturb him much; but he did not try to brush it off. tried the the same with chinaman, great success. tried to make a chinaman look round, instant success. tried the same with a european, but failed. 3rd. tried in vain two "practical volitions" but was too unwell to do any work. 4th. nirvana, selfish- 28 m. n

a man's nose. it seemed to disturb him much; but he did not try to brush it off. tried the the same with chinaman, great success. tried to make a chinaman look round, instant success. tried the same with a european, but failed. 3rd. tried in vain two "practical volitions" but was too unwell to do any work. 4th. nirvana, selfish- 28 m. ness, magical power hiero- phantship, etc. 192 meditation upon nirvana. 193 "i.e, no longer through reason or imagination. 194 harpocrates being the meditative god. 195 in this exercise the pendulum tends to swing out of plane. here are frater p.'s two methods of correcting it("a) fix mind on the two points of a pendulum-swing and move pendulum sharply like chronograph hand, keeping them fixed and equal in size. pendulum recovers its plane("b) follow swing ca

195 in this exercise the pendulum tends to swing out of plane. here are frater p.'s two methods of correcting it("a) fix mind on the two points of a pendulum-swing and move pendulum sharply like chronograph hand, keeping them fixed and equal in size. pendulum recovers its plane("b) follow swing carefully throughout keeping size exact. this more legitimate but more difficult. 196 invoked angel of nirvana as h.p.k. on lotus. note p.'s complete ignorance of buddhism, at this date. after this meditation i arrived at the following decision: i must not cling to the peace.197 it certainly has become real to me, but if 122 i make a god of it it will become but an illusion. i am ready to receive the magical power as i should not abuse it. i must needs accomplish the finished work. buddha. 33 m. th

ch individual thought dies it enters nibb na and ceases to be, and eventually when all thoughts die the dream passes and nibb na wakes.215 this bad dream seems to be caused by a separateness of subject and object which means sorrow; when sleep vanishes this separateness vanishes with it, things assume their correct proportion and may be equated to a state of bliss or non-sorrow. thus we find that nirvana and nibb na are the same216 in 134 fact as in 213 "ibid, iii, 5, 6. 214 "ibid, iii, 4, 4. 215 compare "m nd kya upanishad" 1, 16. in the infinite illusion of the universe the soul sleeps; when it awakes then there wakes in it the eternal, free from time and sleep and dreams. 216 most buddhists will raise a terrific howl when they read this; but, in spite of their statement that the hindu n

e illusion of the universe the soul sleeps; when it awakes then there wakes in it the eternal, free from time and sleep and dreams. 216 most buddhists will raise a terrific howl when they read this; but, in spite of their statement that the hindu nirvana, the absorption into brahman, corresponds not with their nibb na, but with their fourth ar pa-vimokha, we nevertheless maintain, that in essence nirvana and nibb na are the same, or in detail, if logic is necessary in so illogical an argument, it certainly sided rather with nirvana than nibb na. nibb na is final says the buddhist, when once an individual enters it there is no getting out again, in fact a kind of spiritual bastille, for it is niccain, changeless; but brahman is certainly not this, for all things in the universe originated f

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

e threefold spirit on its own plane. in occultism it often means the unified triad atma, buddhi, manas; spiritual will, intuition and higher mind, or the immortal part of man which reincarnates in the lower kingdoms and gradually progresses through them to man and thence to the final goal- 129- initiation, human and solar copyright 1998 lucis trust nirmanakaya. those perfected beings who renounce nirvana (the highest state of spiritual bliss) and choose a life of self-sacrifice, becoming members of that invisible host which ever protects humanity within karmic limits. permanent atom. those five atoms, with the mental unit, one on each of the five planes of human evolution (the mental unit being also on the mental plane) which the monad appropriates for purposes of manifestation. they form

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

the ego, on its own plane, to assimilate in the residue of incarnations, and hence the life principle withdraws rapidly from out of the mental form, with the resulting impulse of the ego to reincarnate almost immediately. when the life of the personality has been full and rich, yet has not reached the stage wherein the personal self can consciously co-operate with the ego, periods of personality nirvana are undergone, their length depending upon the interest of the life, and the ability of the man to meditate upon experience. later, when the ego dominates the personality life, the interest of the man is raised to higher levels, and the nirvana of the soul becomes his goal. he has no interest in devachan. therefore, those upon the path (either the probationary path, or the path of initiati

aras and their relation to the planetary logos almost an insuperable one, it might be wise to say: study and meditate upon the difference existing between the lower principles and the higher three; study and meditate upon the place and position of these lower principles in the body of the planetary logos and ponder upon the correspondence between: a. the devachan of the reincarnating jiva. b. the nirvana of the adept. c. the pralaya of a cosmic entity, such as the lord of a chain, the lord of a scheme, and the lord of a ray. i say correspondence in its esoteric significance, and do not seek to infer analogy in detail, but only in purpose and in experience. it may be said of all three states that they are periods of development, long cycles of meditation, and interludes between stages of ac

their activity in an individual may be prematurely forced by yoga practice" occult chemistry, p. 28. 26 28: see s. d, i, 108; ii, 596. 27 29: s. d, i, 99, 108; ii, 596. 28 30 "buddhas of activity" the 'pratyeka buddhas' this is a degree which belongs exclusively to the yogacharya school, yet it is only one of high intellectual development with no true spirituality..it is one of the three paths to nirvana, and the lowest, in which a yogi "without teacher and without saving others" by the mere force of will and technical observances, attains to a kind of nominal buddahood individually" theosophical glossary. 29 31 "from the view taken of karma as i have done it, you will see that no plane of the highest spirituality, be that the plane of the nirvanees, is outside the karmic wheel and when it

centre, becoming virtually a dead planet in which, since the birth of our globe, rotation has ceased" s. d, i, 179. 62 72: bible. i cor, xv, 53. 63 73: bible. deut. iv, 24; hebrews xii, 29. 64 74 "when the last cycle of man-bearing has been completed by that last fecund earth; and humanity has reached in a mass the stage of buddhahood and passed out of the objective existence into the mystery of nirvana then "strikes the hour; the seen becomes the unseen, the concrete resumes its pre-cyclic state of atomic distribution. but the dead worlds left behind the onsweeping impulse do not continue dead. motion is the eternal order of things and affinity or attraction its handmaid of all works. the thrill of life will again re-unite the atom, and it will stir again in the inert planet when the tim

gain out of the subjective, they will find the exact point from which they have to move on around the chain of "manifested forms" this, as you know, is repeated endlessly throughout eternity. each man of us has gone this ceaseless round, and will repeat it forever and ever. the deviation of each one's course, and his rate of- 776- a treatise on cosmic fire copyright 1998 lucis trust progress from nirvana to nirvana is governed by causes which he himself creates out of the exigencies in which he finds himself entangled" from the mahatma letters to a. p. sinnett, p. 67. 65 75: there are seven kumaras connected with our planetary evolution, of whom four are exoteric; the four exoteric have vehicles in etheric matter; three kumaras are esoteric and have their vehicles in subtler matters still

ed: nirmanakaya, sambhogakaya, dharmakaya. the first is that ethereal form which one would assume when leaving his physical he would appear in his astral body having in addition all the knowledge of an adept. the bodhisattva develops it in himself as he proceeds on the path. having reached the goal and refused its fruition, he remains on earth, as an adept; and when he dies, instead of going into nirvana, he remains in that glorious body he has woven for himself, invisible to uninitiated mankind, to watch over and protect it. sambhogakaya is the same, but with the additional lustre of three perfections, one of which is entire obliteration of all earthly concerns. the dharmakaya body is that of complete buddha, i.e, no body at all, but an ideal breath; consciousness merged in the universal

re obliteration of all earthly concerns. the dharmakaya body is that of complete buddha, i.e, no body at all, but an ideal breath; consciousness merged in the universal consciousness, or soul devoid of every attribute. once a dharmakaya, an adept or buddha leaves behind every possible relation with, or thought for, this earth. thus to be enabled to help humanity, an adept who has won the right to nirvana 'renounces the dharmakaya body' in mystic parlance; keeps, of the sambhogakaya, only the great and complete knowledge, and remains in his nirmanakaya. the esoteric school teaches that gautama buddha, with several of his arhats, is such a nirmanakaya, higher than whom, on account of his great renunciation and sacrifice for mankind, there is none known" voice of the silence, p. 98. 296 31: t

ALICE A BAILEY05 THE LIGHT OF THE SOUL

te of consciousness upon the mental plane into which the soul passes when deprived of its astral body and functioning in, or limited by, its mental body. it is of a higher order than the ordinary heaven and the bliss enjoyed is more mental than we ordinarily understand by the word, yet nevertheless it is still within the lower world of form and will be transcended when non-attachment is known. 3. nirvana, that condition into which the adept passes when the three lower worlds are no longer "attached" to him through his inclinations or karma, and which he experiences after he has: a. taken certain initiations, b. freed himself from the three worlds- 22- the light of the soul copyright 1998 lucis trust c. organized his christ body. strictly speaking those adepts who have achieved non-attachme

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ning from decay and death to ignorance and from ignorance to decay and death..but he had an indomitable will; he wanted, with the utmost efforts of his will, to get into the very truth of the matter; he knocked and knocked until the doors of ignorance gave way; and they burst open to a new vista never before presented to his intellectual vision."7(119) earlier he points out that the attainment of nirvana is after all essentially the affirmation and realization of unity. in the same essays we find the words "they (buddhists) finally found out that enlightenment was not a thing exclusively belonging to the buddha, but that each one of us could attain it if he got rid of ignorance by abandoning the dualistic conception of life and of the world; they further concluded that nirvana was not vani

und out that enlightenment was not a thing exclusively belonging to the buddha, but that each one of us could attain it if he got rid of ignorance by abandoning the dualistic conception of life and of the world; they further concluded that nirvana was not vanishing into a state of absolute non-existence which was an impossibility as long as we had to reckon with the actual facts of life, and that nirvana in its ultimate signification was an affirmation an affirmation beyond opposites of all kinds."8(120) the term praj a used above is very interesting. it is "the presence in every individual of a faculty..this is the principle which makes enlightenment possible in us as well as in the buddha. without praj a there could be no enlightenment, which is the highest spiritual power in our possess

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

summation. then when the lords of compassion shall have spiritually civilised the earth and made of it a heaven, there will be revealed to the pilgrims the endless path, which reaches to the heart of the universe. man, then no longer man, will transcend nature, and impersonally, yet consciously, in at-one-ment with all the enlightened ones, help to fulfil the law of the higher evolution, of which nirvana is but the beginning."26 such is our goal. such our glorious objective. how can we progress towards this consummation? what is the first step that we must take? in the words of an unknown poet "when thou canst see beneath the outer seeming the causes which to all effects give birth, when thou canst feel, in warmth of sunlight streaming the love of god, encircling all the earth, then know t

ter-life, and for his reason here on earth. with the detail of these theories there is no need, or time, to deal. they are in themselves proof of the fact of immortality and of man's divinity. he has intuited the ultimate possibility, and will not rest until he has achieved it. whether it is plurality of lives upon our planet, leading to an ultimate perfection, or the buddhistic theory leading to nirvana, the goal is one. this latter theory is beautifully summarised in a book dealing with the secret doctrines of the tibetan philosophy- 154- from bethlehem to calvary copyright 1998 lucis trust. when the lords of compassion shall have spiritually civilised the earth and made of it a heaven, there will be revealed to the pilgrims the endless path, which reaches to the heart of the universe. m

98 lucis trust. when the lords of compassion shall have spiritually civilised the earth and made of it a heaven, there will be revealed to the pilgrims the endless path, which reaches to the heart of the universe. man, then no longer man, will transcend nature, and impersonally, yet consciously, in at-one-ment with all the enlightened ones, help to fulfil the law of the higher evolution, of which nirvana is but the beginning."13 here we have the idea of the kingdom of god appearing on earth because humanity is spiritually civilised, and the attainment of the perfection which christ inculcated. there is also the doctrine of eternal recurrence, in which both nietzsche and heine believed, with its emphasis upon a ceaseless, recurrent, earthly existence by each unit of force, until a soul has

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

d individualisation, initiation and identification have led the life or the spiritual, interior man, from point to point, from quality to quality, from realisation to realisation, from phenomenal appearance to spiritual living, from physical awareness to sentient, emotional awareness, and from that to mental differentiation and separateness. he has been carried from hell to heaven, from heaven to nirvana, from the life-conditioning of the personal ego to that of the group soul, and thence to that of the liberated state of pure intuitional life. he has passed from form experience as a whole to that complete freedom from all vibratory impressions which it is the nature of pure being (divorced from phenomenal existence) to demonstrate. but at the same time, nothing is lost of capacity, or qua

he first category is accomplished upon the physical plane and its technique is understood, man can then achieve escape from the physical body in full, waking continuity of consciousness. when a similar work has taken place on the higher plane and the "bridge" is satisfactorily built, then the "initiate" can escape from the limitations of form life and enter into that state of consciousness called nirvana, by the buddhist. this high state of being has to be entered also in full continuity of consciousness. both these major crises in the life of the soul, one leading to physical incarnation and one producing the liberation of the soul from that condition, are, and must always be, the result of group vibration, of group impulse, group incentive and group impetus. one impetus originates in the

utes the theme of esoteric psychology and, when rightly understood, will explain 1. the saturnian influence in human life. 2. the cessation of rebellion, or the ending of the martian influence. 3. the building of the antaskarana, which releases the man from the control of personality life. 4. the evocation of the group consciousness. 5. the consequent negation of pain and sorrow. 6. entrance into nirvana, and the beginning of the real way. the law of sacrifice means also c. the relinquishing of gain this is the basic theme of the bhagavad gita. in that treatise on the soul and its unfoldment, we are taught to "perform action without attachment" and thereby lay the foundation for later relinquishings which can be effected without pain and the sense of loss, because we have acquired the powe

, such as a germ, working within a human body. this precipitation and culturing of the germ kingdom is slowly happening. iv. rules for inducing soul control in considering the rules which can induce soul control, it is not my intention to recapitulate the many rules which the aspirant must follow as he perseveres in his endeavor to tread the path to the source that path to what the buddhists call nirvana. this path is, in fact, but the beginning of that higher way which leads to a life incomprehensible, even to the most developed of the beings in our planetary hierarchy. nor is it essential that we emphasize the details of living which must control the man who is seeking to function as a soul in command of the personality. these have oft been adequately outlined by disciples down the ages

ng of that inner vision which will permit a flash of the reality to enter into man's consciousness. this is not a flash of his own divinity, or a sensing of god as creator. it is a flash of the divinity inherent in the whole, as it works out a vaster scheme of evolutionary process than any hitherto grasped or sensed by the keenest minds on earth. it concerns the vision granted when a man achieves nirvana, and enters upon the first stage of that endless path which leads towards a beauty, comprehension and unfoldment, untouched as yet by the highest type of human insight. it would be well to point out here that beyond the stage of illumination, as it can be achieved by man, lies that which we might call the unfoldment of divine insight. we have, therefore, the following unfoldments and possi

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

(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 see, therefore, how different this stage is from what might be imagined. it is one which marks a new departure or beginning and a great transition. it is a stage which one enters through the open door of nirvana, the beginning of the path of the higher evolution. it is a stage which marks a specific location (if such an inappropriate word can be used) of the disciple upon that upward way which is revealed by the lighted way; it is the attainment of the innermost point of realisation, called esoterically "within the heart" i spoke to you elsewhere about world disciples being "close to the master's

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

gies govern and direct the soul as it moves forward upon the path of initiation. necessarily, as it deals with so exalted a state of consciousness, there is but little i can say anent this cross except the vaguest generalities. b. it is, therefore, pre-eminently the cross of initiation and of "beginnings" it concerns fundamentally "the beginning of the endless way of revelation" which starts when nirvana is entered and for which all the previous stages of the path of evolution have been but preparatory. the following quotation may carry understanding and help to illumine this most difficult subject, indicating the significance of this cardinal cross as a consummating influence and revealing that which lies ahead of those who attain hierarchical standing "all beauty, all goodness, all that

nd made of it a heaven, there shall be revealed to the- 325- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust pilgrims the endless path which reaches to the heart of the universe. man, then no longer man, will transcend nature and impersonally, yet consciously, in at-one-ment with all enlightened ones, help to fulfil the law of the higher evolution, of which nirvana is but the beginning (tibetan yoga and secret doctrines. page 12) c. it is the cross of the "widespread arms, the open heart and the higher mind" for those who lie upon this cross know and enjoy the significances underlying the words: omnipresence and omniscience, and are in process of unfolding the higher phases of being which we inadequately cover by the word, omnipotence. d. the energie

reams of energy, when expressing themselves fully through an individual disciple and through the hierarchy, produces likewise three emerging conditions: 1. there is a vast experience of group life, group activity and group awareness. the self-conscious man in leo becomes the group conscious man in aquarius. 2. there arises in the consciousness of the disciple a vision of the "endless way of which nirvana is but the beginning" 3. he recognises his task of mediatorship which is the major task of the hierarchy, mediating between shamballa and humanity. he knows that he must carry forward the dual task of invocation and evocation simultaneously the evocation (through right invocation) of the will-to-good of the world thinkers and aspirants, and also the will-to-save of the shamballa lords, via

of the highest initiates in the hierarchy to contact the secret revelation of shamballa itself. more it is not possible to say. if christ himself is striving towards that knowledge, it is not possible for us to do more than speculate. in these few words, i have sought to convey an idea of a vast subjective realisation. what i am hinting at in reality is the objective of that "endless way of which nirvana itself is but the open door" the way to the higher evolution for which our evolutionary process prepares mankind. i am indicating what is the goal of all hierarchical endeavour. mankind is so preoccupied with the attitude and effort of the hierarchy as regards human welfare and guidance that the goal of the efforts of the masters of the wisdom is naturally overlooked. it is in reality no c

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

ining factor in the life of the initiate of the third degree. it is the transfiguration; and a new glory pours through the transfigured initiate who has been released from every type of grip- 27- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust by either the personality or the soul. for the first time, the goal of the higher way and the attainment of nirvana (as the oriental calls it) appears before him, and he knows that no forms and no spiritual complexes and no pull by either soul or form, or by both united, can have any effect upon his attaining his final destination. i would like for a moment to refer here to the door symbology as the initiate begins to grasp the inner meaning of those simple words. for long the teaching, given in the cle

pours that love; his will is love and he can safely work, for love divine will colour all his will, and he can wisely serve" love and intelligence then become the servants of the will. soul energy and personality force contribute to the experience of the monad in the three worlds of life service, and then the age-long task of the incarnating spiritual man is finally accomplished. he is ready for nirvana, which is but the way into new fields of spiritual experience and of divine development incomprehensible as yet, even to the initiate of the third degree. this way is revealed only when the antahkarana is built and completed and the man becomes focussed in the triad as consciously as he is now focussed in the threefold lower nature. then, and then only, is the true dualism of the divine na

an be understood in a faint way when the disciple realises that (after the third initiation) he too must learn to function as a duality monad (spirit) and form (matter) in direct rapport with the consciousness aspect, the mediating soul being absorbed into both of these two aspects of divine expression, but not functioning itself as a middle factor. when this has been achieved, the true nature of nirvana will be comprehended, the beginning of that endless way which leads to the one; this is the way whereon duality is resolved into unity, the way that members of the hierarchy are seeking to tread and for which they are preparing. the initial step towards bringing about this dualism is the building of the antahkarana, and this is consciously undertaken only when the disciple is preparing for

eye of god" the "all-seeing eye" is the expression. it involves realisation of the light of the divine countenance; of this the light of the soul is the dim reflection. the disciple has learnt the significance of solar and lunar light (soul and form light, but this is something other. it is the great obliterating light of reality itself, revealing the fact of the higher lighted way which leads to nirvana; of this, the projected antahkarana is the stage first consciously realised by the disciple. i am faced with difficulty in making these words of power clear to you, because essentially it is the word made flesh or the soul in incarnation which at this point registers power; it is the symbol (the form aspect) and the power (the spirit aspect) which acts as a great creative agency and bridge

BLAVATSKY H P ANTHROPOGENESIS

y further. to do so especially for the benefit of our aryan hindu brethren[[footnote(s* the monads of the presentments of men of the third round, the huge ape-like forms* in the esoteric system the seven principles in man are represented by seven letters. the first two are more sacred than the four letters of the tetragrammaton* the intermediate spheres, wherein the monads, which have not reached nirvana, are said to slumber in unconscious inactivity between the manvantaras* explained elsewhere. the "three fires" pavaka, pavamana, and suchi, who had forty-five sons, who, with their three fathers and their father agni, constitute the 49 fires. pavamana (fire produced by friction) is the parent of the fire of the asuras; suchi (solar fire) is the parent of the fire of the gods; and pavaka (e

which have rolled away in the eternity, a still more incalculable time ago- he would hardly understand the text correctly; while some vedantins might say "this is not so; the nirvanee can never return; which is true during the manvantara he belongs to, and erroneous where eternity is concerned. for it is said in the sacred slokas "the thread of radiance which is imperishable and dissolves only in nirvana, re-emerges from it in its integrity on the day when the great law calls all things back into action" hence, as the higher "pitris or dhyanis" had no hand in his physical creation, we find primeval man, issued from the bodies of his spiritually fireless progenitors, described as aeriform, devoid of compactness, and mindless. he had no middle principle to serve him as a medium between the h

s aeons before, through the "seven circles" and thus robbed them of the sacred fire[[vol. 2, page] 81 man, a god in animal form. which means in plain words, that they had assimilated during their past incarnations, in lower as well as in higher worlds, all the wisdom therefrom- the reflection of mahat in its various degrees of intensity. no entity, whether angelic or human, can reach the state of nirvana, or of absolute purity, except through aeons of suffering and the knowledge of evil as well as of good, as otherwise the latter remains incomprehensible. between man and the animal- whose monads (or jivas) are fundamentally identical- there is the impassable abyss of mentality and self-consciousness. what is human mind in its higher aspect, whence comes it, if it is not a portion of the es

on the plateau of pamir between the highest peaks of the himalayan ranges; and describing it as the culminating point of central asia, shows the four rivers- oxus, indus, ganges, and silo- flowing from a common source, the "lake of the dragons" but this is not the genetic eden; nor is it the kabalistical garden of eden. for the former- eden illa-ah- means in one sense wisdom, a state like that of nirvana, a paradise of bliss; while in another sense it refers to intellectual man himself, the container of the eden in which grows the tree of knowledge of good and evil: man being the knower thereof. renan and barthelemy st. hilaire, basing themselves "on the most solid inductions" think it impossible to doubt any longer, and both place the cradle of humanity "on the region of the timaus" final

243 man, the pale shadow of god. and the "self-existent" projected their pale shadows; but group the third, the fire-angels, rebelled and refused to join their fellow devas. hindu exotericism represents them all as yogins, whose piety inspired them to refuse creating, as they desired to remain eternally kumaras "virgin youths" in order to, if possible, anticipate their fellows in progress towards nirvana- the final liberation. but, agreeably to esoteric interpretation, it was a self-sacrifice for the benefit of mankind. the "rebels" would not create will-less irresponsible men, as the "obedient" angels did; nor could they endow human beings with only the temporary reflections of their own attributes; for even the latter, belonging to another and a so-much higher plane of consciousness, wou

nagad, kathiawar, in india* the author talks of the active, fighting, damning jehovah as though he were a synonym of parabrahm! we have quoted from this article to show where it dissents from theosophic teachings; otherwise it would be quoted some day against us, as everything published in the theosophist generally is[[vol. 2, page] 246 the secret doctrine. former) is in fact what theosophy calls nirvana. but then theosophy teaches that separation from the primal source having once occurred, re-union can only be achieved by will- effort- which is distinctly satanic in the sense of this essay" it is "satanic" from the standpoint of orthodox romanism, for it is owing to the prototype of that which became in time the christian devil- to the radiant archangels, dhyans-chohans, who refused to c

re-union can only be achieved by will- effort- which is distinctly satanic in the sense of this essay" it is "satanic" from the standpoint of orthodox romanism, for it is owing to the prototype of that which became in time the christian devil- to the radiant archangels, dhyans-chohans, who refused to create, because they wanted man to become his own creator and an immortal god- that men can reach nirvana and the haven of heavenly divine peace. to close this rather lengthy comment, the secret doctrine teaches that the fire-devas, the rudras, and the kumaras, the "virgin-angels (to whom michael and gabriel, the archangels, both belong, the divine "rebels- called by the allmaterializing and positive jews, the nahash or "deprived- preferred the curse of incarnation and the long cycles of terre

ies revealed to mankind by the divine teachers. there were those among them, who remained in their kumaric condition from the beginning; and tradition whispers, what the secret teachings affirm, namely, that these elect were the germ of a hierarchy which never died since that period "the inner man of the first* only changes his body from time to time; he is ever the same, knowing neither rest nor nirvana, spurning devachan and remaining constantly on earth for the salvation of mankind "out of the seven virgin-men (kumara) four sacrificed themselves for the sins of the world and the instruction of[[footnote(s* remember the same statement in the book of enoch, as also the ladder seen by jacob in his dream. the "two worlds" mean of course the "two planes of consciousness and being" a seer can

heir habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day" and this means simply that the "angels" doomed to incarnation, are in the chains of flesh and matter, under the darkness of ignorance, till the "great day" which will come as always after the seventh round, after the expiration of the "week" on the seventh sabbath, or in the post-manvantaric nirvana. how truly esoteric and consonant with the secret doctrine is "pymander the thought divine" of hermes, may be inferred from its original and primitive translations in latin and greek only. on the other hand how disfigured it has been later on by christians in europe, is seen from the remarks and unconscious confessions made by de st. marc, in his preface and letter to the bishop of ayre, i

s a generic title, applied to, and borne by, scores of individuals, at all times and ages, and in every race and nation. this may be easily inferred from the fact that the ancient talmudists and the teachers of midrashim are not agreed generally in their views about hanokh, the son of yered. some say enoch was a great saint, beloved by god, and taken alive to heaven (i.e, one who reached mukti or nirvana, on earth, as buddha did and others still do; and others maintain that he was a sorcerer, a wicked magician. this shows only that enoch, or its equivalent, was a term, even during the days of the later talmudists, which meant "seer "adept in the secret wisdom" etc, without any specification as to the character of the title-bearer. when josephus, speaking of elijah and enoch (antiquities, i

za paxama, ozai, translated by the orientalists "the robe, the glorious robe of my strength" these words were, in their turn, the anagrammatic blind of the five mystic powers represented on the robe of the "resurrected" initiate after his last trial of three days' trance; the five becoming seven only after his death, when the adept became the full christos, the full krishna-vishnu, i.e, merged in nirvana. the e delphicum, a sacred symbol, was the numeral five, again; and how sacred it was is shown by the fact that the corinthians (according to plutarch) replaced the wooden numeral in the delphic temple by a bronze one; and this one was transmuted by livia augusta into a fac-simile of gold. it is easy to recognize in the two spirits- the greek accents or signs[[diagram) spoken of by ragon (

e third began to die out. till then, as said (vide supra, foot note) there had been no regular death, but only a transformation, for men had no personality as yet. they had monads- breaths of the one breath, and as impersonal as the source from which they proceeded. they had bodies, or rather shadows of bodies, which were sinless, hence karmaless. therefore, as there was no kamaloka- least of all nirvana or even devachan- for the "souls" of men who had no personal egos, there could be no intermediate periods between the incarnations. like the phoenix, primordial man resurrected out of his old into a new body. each time, and with each new generation, he became more solid, more physically perfect, agreeably with the evolutionary law, which is the law of nature. death came with the complete p

ual conscious existences, beings of a cosmic and psychic nature. at the same time "maruts" is, in occult parlance, one of the names given to those egos of great adepts who have passed away, and who are known also as nirmanakayas; of those egos for whom- since they are beyond illusion- there is no devachan, and who, having either voluntarily renounced it for the good of mankind, or not yet reached nirvana, remain invisible on earth. therefore are the maruts* shown firstly- as the sons of siva-rudra- the "patron yogi" whose "third eye" mystically, must be acquired by the ascetic before he becomes an adept; then, in their cosmic character, as the subordinates of indra and his opponents- variously. the "four times seven" emancipations have a reference to the four rounds, and the four races tha

BLAVATSKY H P COSMOGENESIS

derstanding "buddha" the acquirement of it by personal efforts and merit; while buddhi is the faculty of cognizing the channel through which divine knowledge reaches the "ego" the discernment of good and evil "divine conscience" also; and "spiritual soul" which is the vehicle of atma "when buddhi absorbs our egotism (destroys it) with all its vikaras, avalokiteshvara becomes manifested to us, and nirvana, or mukti, is reached "mukti" being the same as nirvana, i.e, freedom from the trammels of "maya" or illusion "bodhi" is likewise the name of a particular state of trance condition, called samadhi, during which the subject reaches the culmination of spiritual knowledge. unwise are those who, in their blind and, in our age, untimely hatred of buddhism, and, by re-action, of "budhism" deny i

wledge, the buddha gave to the world only its outward material body and kept its soul for his elect (see also volume ii) many chinese scholars among orientalists have heard of the "soul doctrine" none seem to have understood its real meaning and importance. that doctrine was preserved secretly- too secretly, perhaps- within the sanctuary. the mystery that shrouded its chief dogma and aspirations- nirvana- has so tried and irritated the curiosity of those scholars who have studied it, that, unable to solve it logically and satisfactorily by untying the gordian knot, they cut it through, by declaring that nirvana meant absolute annihilation. toward the end of the first quarter of this century, a distinct class of literature appeared in the world, which became with every year more defined in

wnwards and upwards. the mother's spawn filled the whole. there were battles fought between the creators and the destroyers, and battles fought for space; the seed appearing and re-appearing continuously. 7. make thy calculations, lanoo, if thou wouldest learn the correct age of thy small wheel. its fourth spoke is our mother. reach the fourth "fruit" of the fourth path of knowledge that leads to nirvana, and thou shalt comprehend, for thou shalt see- stanza vii. 1. behold the beginning of sentient formless life. first the divine, the one from the mother-spirit; then the spiritual; the three from the one, the four from the one, and the five from which the three, the five, and the seven. these are the three-fold, the four-fold downward; the "mind-born" sons of the first lord; the shining se

tself, and which is composed of army corps, divisions, brigades, regiments, and so forth, each with its separate individuality or life, and its limited freedom of action and limited responsibilities; each contained in a larger individuality, to which its own interests are subservient, and each containing lesser individualities in itself- stanza i- continued. 4. the seven ways to bliss (moksha* or nirvana) were not (a. the great causes of misery (nidana* and maya) were not, for there was no one to produce and get ensnared by them (b (a) there are seven "paths" or "ways" to the bliss of non-exist[[footnote(s* nippang in china; neibban in burmah; or moksha in india* the "12" nidanas (in tibetan ten-brel chug-nyi) the chief causes of existence, effects generated by a concatenation of causes pr

inner essence on the planes which are unreachable by either men or cosmic gods (dhyani buddhas, alters during the active life-period with respect to the lower planes, ours included. during that time not only the dhyanibuddhas are one with alaya in soul and essence, but even the man strong in the yoga (mystic meditation "is able to merge his soul with it (aryasanga, the bumapa school. this is not nirvana, but a condition next to it. hence the disagreement. thus, while the yogacharyas (of the mahayana school) say that alaya is the personification of the voidness, and yet alaya (nyingpo and tsang in tibetan) is the basis of every visible and invisible thing, and that, though it is eternal and immutable in its essence, it reflects itself in every object of the universe "like the moon in clear

ife, motion, which, during the periods of rest "pulsates and thrills through every slumbering atom (commentary on dzyan, assumes an evergrowing[[footnote(s* it may be asked, as also the writer has not failed to ask "who is there to ascertain the difference in that motion, since all nature is reduced to its primal essence, and there can be no one- not even one of the dhyani-chohans, who are all in nirvana- to see it" the answer to this is "everything in nature has to be judged by analogy. though the highest deities (archangels or dhyani-buddhas) are unable to penetrate the mysteries too far beyond our planetary system and the visible kosmos, yet there were great seers and prophets in olden times who were enabled to perceive the mystery of breath and motion retrospectively, when the systems

c dust and fire mist, or with occultism- akasa, jivatma, divine astral light, or the "soul of the world" but this first stage of evolution was in due course of time followed by the next. no world, as no heavenly body, could be constructed on the objective plane, had not the elements been sufficiently differentiated already from their primeval ilus, resting in laya. the latter term is a synonym of nirvana. it is, in fact, the nirvanic dissociation of all substances, merged after a life-cycle into the latency of their primary conditions. it is the luminous but bodiless shadow of the matter that was, the realm of negativeness- wherein lie latent during their period of rest the active forces of the universe. now, speaking of elements, it is made the standing reproach of the ancients, that they

e shall speak farther on. but this accounts for the difference in the races. it thus becomes apparent how perfect is the analogy between the processes of nature in the kosmos and in the individual man. the latter lives through his life-cycle, and dies. his "higher principles" corresponding in the development of a planetary chain to the cycling monads, pass into devachan, which corresponds to the "nirvana" and states of rest intervening between two chains. the man's lower "principles" are disintegrated in time and are used by nature again for the formation of new human principles, and the same process takes place in the disintegration and formation of worlds. analogy is thus the surest guide to the comprehension of the occult teachings. this is one of the "seven mysteries of the moon" and i

erentiated for cosmical purposes and work; that "physical side" nevertheless, if objective to the apperception of beings from other planes, is yet quite subjective to us on our plane[[vol. 1, page] 177 as above, so below, is the law. evolution; a re-ascent from the deepest depths of materiality (the mineral) towards its status quo ante, with a corresponding dissipation of concrete organism- up to nirvana, the vanishing point of differentiated matter("five years of theosophy" p. 276) therefore it becomes evident why that which is pertinently called in esoteric buddhism "wave of evolution" and mineral, vegetable, animal- and man-"impulse" stops at the door of our globe, at its fourth cycle or round. it is at this point that the cosmic monad (buddhi) will be wedded to and become the vehicle o

rong sounds, like whistling, hissing, and cracking (but see professor trumholdt's works on the aurora borealis, and his correspondence regarding this moot question- stanza vi- continued. 7. make thy calculations, o lanoo, if thou wouldst learn the correct age of thy small wheel (chain. its fourth spoke is our mother (earth (a. reach the fourth "fruit" of the fourth path of knowledge that leads to nirvana, and thou shalt comprehend, for thou shalt see (b (a) the "small wheel" is our chain of spheres, and the fourth spoke is our earth, the fourth in the chain. it is one of those on which the "hot (positive) breath of the sun" has a direct effect[[footnote(s* the seven fundamental transformations of the globes or heavenly spheres, or rather of their constituent particles of matter, is describ

or angel) and two becomes three (or man" etc, etc, so we are taught that the curds (world-stuff) become wanderers (comets, these become stars, and the stars (the centres of vortices) our sun and planets- to put it briefly (b) there are four grades of initiation mentioned in exoteric works, which are known respectively in sanskrit as "srotapanna "sagardagan "anagamin" and "arhan- the four paths to nirvana, in this, our fourth round, bearing the same appellations. the arhan, though he can see the past, the present, and the future, is not yet the highest initiate; for the adept himself, the initiated candidate, becomes chela (pupil) to a higher initiate. three further higher grades have to be conquered by the arhan who would reach the apex of the ladder of arhatship. there are those who have

ce to face with the king, in the excellence of the sabbath, all things become one body" says verse 746, in chapter xxii. of "ha idra zuta kadisha "becomes one body" means that all is reabsorbed once more into the one element, the spirits of men becoming nirvanees and the elements of everything else becoming again what they were before- protyle or undifferentiated substance "sabbath" means rest or nirvana. it is not the seventh day after six days but a period the duration of which equals that of the seven "days" or any period made up of seven parts. thus a pralaya is equal in duration to the manwantara, or a night of brahma is equal to this "day" if the christians will follow jewish customs they ought to adopt the spirit and not the dead letter thereof: i.e, to work one week of seven days a

se atma is no body, or shape, or anything, and because buddhi is its vehicle only figuratively. 2. the monad becomes a personal ego when it incarnates; and something remains of that personality through manas, when the latter is perfect enough to assimilate buddhi. 3. correct. 4. within a period "a great age" or a day of brahrna, 14 manus reign; after which comes pralaya when all the souls rest in nirvana (souls= egos[[vol. 1, page] 246 the secret doctrine. such are the distorted copies of the esoteric doctrine in the kabala. but see also "the primeval manus of humanity" in book ii. to return to stanza vii (b) the well-known kabalistic aphorism runs "a stone becomes a plant; a plant, a beast; the beast, a man; a man a spirit; and the spirit a god" the "spark" animates all the kingdoms in tu

h. in other words, everything will be "merged in brahma" or the divine unity. is this annihilation, as some think? or atheism, as other critics- the worshippers of a personal deity and believers in an unphilosophical paradise- are inclined to suppose? neither. it is worse than useless to return to the question of implied atheism in that which is spirituality of a most refined character. to see in nirvana annihilation amounts to saying of a man plunged in a sound dreamless sleep- one that leaves no impression on the physical memory and brain, because the sleeper's higher self is in its original state of absolute consciousness during those hours- that he, too, is annihilated. the latter simile answers only to one side of the question- the most material; since re-absorption is by no means suc

e breath. nor are any of these any more than the reflections of their primaries which are concealed from the gaze of all but the dhyan chohans, whose corporeal substance belongs to the fifth division of the seventh principle of the mother substance, and is[[footnote(s* this (teaching) does not refer to prakriti-purusha beyond the boundaries of our small universe* the ultimate quiescent state: the nirvana condition of the seventh principle* the teaching is all given from our plane of consciousness[[vol. 1, page] 290 the secret doctrine. therefore, four degrees higher than the solar reflected substance. as there are seven dhatu (principal substances in the human body) so there are seven forces in man and in all nature (xxi "the real substance of the concealed (sun) is a nucleus of mother sub

ve been better[[vol. 1, page] 371 the re-birth of gods. other is called prakritika- and occurs at the end of the age or life of brahma, when everything that exists is resolved into the primal element, to be remodelled at the end of that longer night. but the third, atyantika, does not concern the worlds or the universe, but only the individualities of some people; it is thus individual pralaya or nirvana; after having reached which, there is no more future existence possible, no rebirth till after the maha pralaya. the latter night, lasting as it does 311,040,000,000,000 years, and having the possibility of being almost doubled in case the lucky jivanmukti reaches nirvana at an early period of a manvantara, is long enough to be regarded as eternal, if not endless. the bhagavata (xii, iv, 3

in which there are no attributes of name, species (naman and jati, or rupa, hence body rather than species, or the like- remains as the sole existence (satta. prakriti and purusha both resolving finally into supreme spirit (from vishnu purana, wilson's mistakes being here corrected, and original words put in brackets. this is the final pralaya- the death of kosmos- after which its spirit rests in nirvana, or in that for which there is neither day nor night. all the other pralayas are periodical and follow, in regular succession, the manvantaras, as the night follows the day of every human creature, animal, and plant. the cycle of creation of the lives of kosmos is run down, the energy of the manifested "word" having[[footnote(s* the term "elements" must be understood here to mean not only

smooth. and this is called soul, imprisoned in its robe of matter* atoms and souls having been synonymous in the language of the initiates. the "whirling souls" gilgoolem, a doctrine in which so many learned jews have believed (see mackenzie's royal masonic cyclopaedia, had no other meaning esoterically. the learned jewish initiates never meant by the "promised land" palestine alone, but the same nirvana as the learned buddhist and brahmin do- the bosom of the eternal one, symbolized by that of abraham, and by palestine as its substitute on earth* the passage of the soul-atom "through the seven planetary chambers" had the same metaphysical and also physical meaning. it had the latter when it was said to dissolve into ether (see isis unveiled, vol. i, p. 297) even epicurus, the model atheis

all conditioned and illusive life. the monad, then, can be traced through the course of its pilgrimage and its changes of transitory vehicles only from the incipient stage of the manifested universe. in pralaya, or the intermediate period between two manvantaras, it loses its name, as it loses it when the real one self of man merges into brahm in cases of high samadhi (the turiya state) or final nirvana "when the disciple" in the words of sankara "having attained that primeval consciousness, absolute bliss, of which the nature is truth, which is without form and action, abandons this illusive body that has been assumed by the atma just as an actor (abandons) the dress (put on" for buddhi (the anandamaya sheath) is but a mirror which reflects absolute bliss; and, moreover, that reflection

of saturn, or ilda-baoth, by the ophites, and in the book of jasher- were eternally fighting with those born under jupiter, mercury, or any other planet, except saturn-jehovah; genealogies and prophecies notwithstanding, jesus the initiate (or jehoshua- the type from whom the "historical" jesus was[[footnote(s* c. w. king, identifies it with "that summum bonum of oriental aspiration, the buddhist nirvana" perfect repose, the epicurean indolentia, which looks flippant enough in its expression, though not quite untrue[[vol. 1, page] 578 the secret doctrine. copied- was not of pure jewish blood, and thus recognised no jehovah; nor did he worship any planetary god beside his own "father" whom he knew, and with whom he communed as every high initiate does "spirit to spirit and soul to soul" thi

abbalah as feminine (p. 175. and so it is considered in the exoteric puranas, for shekinah is no more than sakti- the female double or lining of any god, in such case. and so it was with the early christians whose holy spirit was feminine, as sophia was with the gnostics. but in the transcendental chaldean kabala or "book of numbers "shekinah" is sexless, and the purest abstraction, a state, like nirvana, not subject or object or anything except an absolute presence. thus it is only in the anthropomorphised systems (such as the kabala has now greatly become) that shekinah-sakti is feminine. as such she becomes the duad of pythagoras, the two straight lines of the symbol that can never meet, which therefore form no geometrical figure and are[[vol. 1, page] 619 the monad of leibnitz. the sym

BLUE EQUINOX

above, but also .unassuaged of purpose. this strange phrase must give us pause. it may mean that any purpose in the will would damp it; clearly, the .lust of result. is a thing from which it must be delivered. but the phrase may also be interpreted as if it read .with purpose unassuaged..i.e. with tireless energy. the conception is, therefore, of an eternal motion, infinite and unalterable. it is nirvana, only dynamic instead of static. and this comes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisharb (see equinox i, vii, 105) or such others as may from one time to another be appointed. it should now be perfectly simple f

which are described in verse 40. 8. then only, not till then, shall he forsake the region of asat, the false, to come unto the realm of sat, the true. by .sat, the true. is meant a thing previous to the .real. referred to above. sat itself is an illusion. some schools of philosophy have a higher asat, not-being, which is beyond sat, and consequently is to shivadarshana as sat is to atmadarshana. nirvana is beyond both these. 9. before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blind to all illusion. by the .harmony within. is meant that state in which neither objects of sense, nor physiological sensations, nor emotions, can disturb the concentration of thought. 10. before the soul can hear, the image (man) has to become as deaf to roarings as to wh

d leaves the unwary an abandoned wreck. i am inclined to believe that most of blavatsky.s notes are intended as blinds .light. such as is described has a technical meaning. it would be too petty to regard mara as a christian would regard a man who offered him a cigarette. the supreme and blinding light of this jewel is the great vision of light. it is the light which streams from the threshold of nirvana, and mara is the .dweller on the threshold. it is absurd to call this light .evil. in any commonplace sense. it is the two-edged sword, flaming every way, that keeps the gate of the tree of life. and there is a further arcanum connected with this which it would be improper here to divulge. 33. the moth attracted to the dazzling flame of thy nightlamp is doomed to perish in the viscid oil

d space itself is no hindrance to the higher principles of man. advance is in the direction of more continuous and more untiring energy. 31. the blessed ones have scorned to do so. the lion of the law, the lord of mercy, perceiving the true cause of human woe, immediately forsook the sweet but selfish rest of quiet wilds. from aranyani he became the teacher of mankind. after julai had entered the nirvana, he preached the equinox 46 on mount and plain, and held discourses in the cities, to devas, men and gods. reference is here made to the attainment of the buddha. it was only after he had abandoned the ascetic life that he attained, and so far from manifesting that attainment by nonaction, he created a revolution in india by attacking the caste system, and by preaching his law created a ka

ndly acts and thou shalt reap their fruition. inaction in a deed of mercy becomes an action in a deadly sin. thus saith the sage. this continues the diatribe against non-action, and points out that the ascetic is entirely deluded when he supposes that doing nothing has no effect. to refuse to save life is murder. 33. shalt thou abstain from action? not so shall gain thy soul her freedom. to reach nirvana one must reach self- knowledge, and self-knowledge is of loving deeds the child. continues the subject. the basis of knowledge is experience. 34. have patience, candidate, as one who fears no failure, courts no success. fix thy soul.s gaze upon the star whose ray thou art, the flaming star that shines within the lightless depths of ever-being, the boundless fields of the unknown. the candi

rget altogether to weld this particular piece of information on to the wheel of the law. consequently, all blavatsky.s talk about the sublimity of the the equinox 50 nirmanakaya body is no more than the speech of a politician who is thanking a famous general for having done some of his dirty work for him. 39. the shangna robe .tis true, can purchase light eternal. the shangna robe alone gives the nirvana of destruction; it stops rebirth, but, o lanoo, it also kills compassion. no longer can the perfect buddhas, who don the dharmakaya glory, help man.s salvation. alas! shall selves be sacrificed to self, mankind, unto the weah of units? the sum of misery is diminished only in a minute degree by the attainment of a pratyeka-buddha. the tremendous energy acquired is used to accomplish the mir

d to self, mankind, unto the weah of units? the sum of misery is diminished only in a minute degree by the attainment of a pratyeka-buddha. the tremendous energy acquired is used to accomplish the miracle of destruction. if the keystone of an arch is taken away the other stones are not promoted to a higher place. they fall [a pratykeka-buddha is one who attains emancipation for himself alone..ed(.nirvana of destruction! nirvana means .cessation. what messy english) 40. know, o beginner, this is the open path, the way to selfish bliss, shunned by the bodhisattvas of the .secret heart. the buddhas of compassion. the words .selfish bliss. must not be taken in a literal sense. it is exceedingly difficult to discuss this question. the occidental mind finds it difficult even to attach any meanin

nirvana means .cessation. what messy english) 40. know, o beginner, this is the open path, the way to selfish bliss, shunned by the bodhisattvas of the .secret heart. the buddhas of compassion. the words .selfish bliss. must not be taken in a literal sense. it is exceedingly difficult to discuss this question. the occidental mind finds it difficult even to attach any meaning to the conditions of nirvana. partly it is the fault of language, partly it is due to the fact that the condition of arhat is quite beyond thought. he is beyond the abyss, and there a thing is only true in so far as it is self-contradictory. the arhat has no self to be blissful. it is much simpler to consider it on the lines given in my commentary to the last verse. the two paths 51 41. to live to benefit mankind is t

rue in so far as it is self-contradictory. the arhat has no self to be blissful. it is much simpler to consider it on the lines given in my commentary to the last verse. the two paths 51 41. to live to benefit mankind is the first step. to practice the six glorious virtues is the second. 42. to don nirmanakaya.s humble robe is to forego eternal bliss for self, to help on man.s salvation. to reach nirvana.s bliss but to renounce it, is the supreme, the final step.the highest on renunciation.s path. all this about gautama buddha having renounced nirvana is apparently all a pure invention of mme. blavatsky, and has no authority in the buddhist canon. the buddha is referred to, again and again, as having .passed away by that kind of passing away which heaves nothing whatever behind. the accoun

r he shall win, or he shall fail. it is most important that the master should not reject any pupil. as it is written in liber legis .he must teach; but he may make severe the ordeals. compare also the l3th thyr, in liber 418, where it is shown that nemo has no means of deciding which of his fiowers is the really important one, although assured that all will one day bloom. 71. yea, if he conquers, nirvana shall be his. before he casts his shadow off his mortal coil, that pregnant cause of anguish and illimitable pain.in him will men a great and holy buddha honour. the words .mortal coil. suggest stratford-on-avon rather than lhasa. the meaning of the verse is a little obscure. it is that the conqueror will be recognized as a buddha sooner or later. this is not true, but does not matter. my

attack you. in point of fact this is hardly true. the equinox 62 the conquest must be very complete for it to be so; but they certainly recur with very diminished intensity. similar is the gradual immunization of man to syphilis, which was a rapidly fatal disease when fresh. now we all have it in our blood, and are protected (to some extent, at least) against the ladies. 73. but if thou would.st nirvana reach, or cast the prize away, let not the fruit of action and inaction be thy motive, thou of dauntless heart. this verse is again very obscure, from overloading. the .fruit. and the .prize. both refer to nirvana. 74. know that the bodhisattva who liberation changes for renunciation to don the miseries of .secret life. is called .thrice honoured. o thou candidate for woe throughout the cy

self- immolation. the two paths 63 the obvious meaning of the verse is the one to take. however, i must again warn the reader against supposing that .self-immolation. has anything to do with sir philip sidney, or the sati of the brahmin.s widow. 77. when to the permanent is sacrificed the mutable, the prize is thine: the drop returneth whence it came. the open path leads to the changeless change.nirvana, the glorious state of absoluteness, the bliss past human thought. 78. thus, the first path is liberation. 79. but path the second is renunciation, and therefore called the .path of woe. there is far too much emotionalism in this part of the treatise, though perhaps this is the fault of the language; but the attitude of contemplating the sorrow of the universe eternally is unmanly and unsc

flame of a candle. but 1 must remark that the final clause is again painfully geocentric. 83. the .secret way. leads also to parinirvanic bliss. but at the close of kalpas without number; nirvanas gained and lost from boundless pity and compassion for the world of deluded mortals. this is quite contrary to buddhist teaching. buddha certainly had .parinirvana. if there be such a thing, though, as nirvana means .annihilation. and parinirvana .complete annihilation. it requires a mind more metaphysical than mine to distinguish between these. it is quite certain that buddha did not require any old kalpas to get there, and to suppose that buddha is still about, watching over the world, degrades him to a common deity, and is in flat contradiction to the statements in the mahaparinibbana sutta

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

a pupil, the teacher should know all these ways by actual experience. he should know them in detail. there is a great deal of pious gassing about most teachers.it is very easy to say .be good and you will be happy. and i am afraid that even this book itself has been taken as little better by the majority of its admirers. what the pupil wants is not vague generalizations on virtue, not analyses of nirvana and explorations in hindu metaphysics, but a plain straightforward statement of a practical character. when a man is meditating and finds himself interfered with by some particular class of thought, he does not want to know about the glory of the buddha and the advantages of the dhamma and the fraternal piety of the sangha. he wants to know how to stop those thoughts arising, and the only

talk about .nirvanic bliss. is misleading when one reflects that this quality of bliss or ananda arising with the first jhana, has already disappeared, never to return, in the second. the whole question of nibbana is hopelessly entangled with moonshine metaphysic and misinterpretation and false tradition. it must be remembered that nibbana is merely the pali, the vulgar dialect, for the sanskrit nirvana, and that nirvana is a state characterizing moksha, which is the liberation resulting from nirvikalpa- samadhi. but then mokhsa is defined by the hindus as unity with parabrahman; and parabrahman is without quantity or quality, not subject to change in any way, altogether beyond manvantara and pralaya; and so on. in one sense he is pure atman. 1 see crowley.s .the three characteristics. in

an amusing but illuminated story on this state. the seven portals 75 now the buddhist rejects atman, saying there is no such thing. therefore.to him.there is no parabrahman. there is really maha brahma, who is (ultimately) subject to change, and, when the karma which has made him maha brahma is exhausted, may be reincarnated as a pig or a pisacha. consequently moksha is not liberation at all, for nirvana means cessation of that which, after however long a period, may change. this is all clear enough, but then the buddhist goes on and takes the word nibbana to mean exactly that which the hindus meant by nirvana, insisting strenuously that it is entirely different. and so indeed it is. but if one proceeds further to enquire .then what is it. one finds oneself involved in very considerable di

seest well, lanoo. these portals head the aspirant across the waters on .to the other shore. each the equinox 78 portal hath a golden key that openeth its gate; and these keys are. the expression .the other shore. is particularly unfortunate, owing to its associations in english minds with the hymn usually known as .the sweet bye and bye. it is a metaphor for which there is little justification. nirvana is frequently spoken of as an island in buddhist writings, but i am not familiar with any passage in which the metaphor is that of a place at the other end of a journey. the metaphor moreover is mixed. in the hast verse he was climbing a ladder; now he is going across the waters, and neither on ladders nor in journeys by water does one usually pass through portals. 12. 1. dana, the key of

l that can be done is to guard love, the original source of your energy, by the mask of indifference. this image is a little misleading, perhaps. it must not be supposed that the indifference is a cloak; it must be a real indifference. desire of any kind must really be conquered, for of course every desire is as it were a string on you to pull you in some direction, and it must be remembered that nirvana lies (as it were) in no direction, like the fourth dimension in space (subsection v) virya is, etymologically, manhood. it is that quality which has been symbolized habitually by the phallus, and its importance is sufficient to have made the phallus an universal symbol, apart altogether from reasons the seven portals 81 connected with the course of nature. yet these confirm the choice. it

ers. in verse 91 it appears to refer to the dhyana path, but the dhyana path has been described in entirely different terms in verses 71 to 73, and it is certainly a quite bad description of the condition of srotapatti. i think the tragic note is struck for effect. damn all these tortures and rewards! has the narjol no manhood at all? 90. calm and unmoved the pilgrim glideth up the stream that to nirvana leads. he knoweth that the more his feet will bleed, the whiter will himself be washed. he knoweth well that after seven short and fleeting births nirvana will be his. here is again a totally un-buddhistic description. it appears to me rather a paraphrase of the well-known sweeping through the gates of the new jerusalem, washed in the blood of the lamb. 91. such is the dhyana path, the hav

ittle further light upon its predecessor. compassion is really a certain chinese figure whose names are numerous. one of them is baphomet. 95. such is the arya path, path of the buddhas of perfection. this closes the subject. 96. withal, what mean the sacred scrolls which make thee say .om! i believe it is not all the arhats that get of the nirvanic path the sweet fruition .om! 1 believe that the nirvana-dharma is entered not by all the buddhas. here, however, we come to the question of the final renunciation. it is undoubtedly true that one may push spiritual experience to the point of complete attainment without ever undertaking the work of a dhamma-buddha, though it seems hard to believe that at no period during that progress will it have become clear that the complete path is downwards

DAVID ICKE CHILDREN OF THE MATRIX

n maya, with a star and wise men in tow. he was a "royal" bloodline and the ruler was told to kill the child to avoid being overthrown. he taught in the temple at 12, was tempted by the evil mara, and baptised in the presence of the spirit of god. he performed miracles, healed the sick, and fed 500 people with a small basket of cakes. he died (in some traditions on a cross) and was resurrected to nirvana or heaven. his tomb was miraculously opened and it was said he would return and judge the dead. buddha was the "light of the world, the "lord" and "master, the "good shepherd, and "carpenter. the usual cv. in india, buddha's consort is said to have been ila or ida and this was a name in the british edda for el, the serpent goddess of the "edenites. group sects the illuminati strategy can b

DION FORTUNE MYSTICAL QABALA

ree ourselves from form and activity. if we succeed in doing so, that which is held together by the form-mode of consciousness will fall apart and return to its elements. thus dissolved, it cannot be reassembled by returning consciousness. therefore when we aspire to the vision of kether in atziluth we must be prepared to enter into the light and come not forth again. 26. this does not imply that nirvana is annihilation, as an [page 120] ignorant rendering of eastern philosophy has taught european thought; but it does imply a complete change of mode or dimension. what we shall be when we find ourselves ranked with the holy living creatures, we do not know, and none who achieved the vision of kether in atziluth have returned to tell us; but tradition avers that there are those who have done

nity and are the prototypes of those supermen concerning whom all races have a tradition; a tradition which, unfortunately, of recent years has been cheapened and debased by pseudo-occult teaching. whatever these beings may or may not be, it is safe to say that they have neither astral form nor human personality, but are as flames in the fire which is god. the state of the soul which has attained nirvana may best be likened to a wheel that has lost its rim and whose spokes have become rays that penetrate and interpenetrate the whole creation; a centre of radiation to whose influence no limit is set save that of its own dynamism, and which maintains its identity as a nucleus of energy. 27. the spiritual experience assigned to kether is said to be union with god. this is the end and aim of a

freed from the supporting restraint of the mould before it has set. if there is a mystic whose mysticism produces mundane incapacity or any form of dissociation of consciousness, we know that the mould had been broken too soon for him, and he must return to the discipline of form until its lesson has been learnt and his consciousness has attained a coherent and cohesive organisation that not even nirvana can disrupt. let him hew wood and carry water in the service of the temple if he will, but let him not profane its holy place with his pathologies and immaturities. 29. the virtue assigned to kether is that of attainment, the completion of the great work, to use a term borrowed from the alchemists. without completion there can be no attainment, and without attainment no completion. good in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

deceased. she attended a roman catholic college in kansas city, after which she began teaching in a parochial school. in 1959 she married and had two children, but ultimately the marriage proved unhappy and in 1971 she and her husband parted. by that time they had moved to california. the next year she married dal browne, who shared her interest in things psychic. in 1974 they decided to open the nirvana foundation, a structure that would allow her to use her abilities as a professional psychic. it was originally located in their home but soon moved to an office front in campbell, california. browne was an immediate success and was soon engaged in a variety of psychic consultations, from investigations of haunted houses to investigations of crimes. she has authored several books and is a p

variously thought of as a psychic guide or guardian angel. it was the spirit of the sixteenth-century aztec indian woman named iena, whom she came to call francine. over the years she had had conversations with francine, but at the foundation she occasionally operated as a trance medium and allowed francine to speak through her. in the late 1980s, she and her second husband parted company and the nirvana foundation was declared bankrupt. following the divorce, browne reorganized her business as the sylvia browne corporation. in 1994 she married larry beck. meanwhile, in 1986 browne took an additional step and founded a new religion that she called norvus spiritus, building upon her belief in god as a divine reality within each person. also central to her belief was reincarnation, a belief

med the western buddhist order, a nonsectarian branch of buddhism attached to the honpa hongwanji. hunt s ideal of a nonsectarian buddhism found an ally in 1929 in the international buddhist institute founded by chinese buddhist abbot tai hsu. tai hsu came to hawaii and convinced hunt to found a branch of the institute. hunt saw it as a perfect means of spreading his notion that the surest way to nirvana was through metta, active goodwill. he was able to bring buddhists of all persuasions together in the institute and set them to doing good deeds, from visiting the sick and imprisoned to building schools. the late 1920s proved the period of hunt s prime literary production, beginning with his often-reprinted pamphlet, an outline of buddhism: the religion of wisdom and compassion. he edited

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

lity wears the physical, mental, and astral bodies all at once. it is the astral that connects one with the astral plane during sleep or trance. it is easy to see how the doctrine of reincarnation arose from this idea. the ego must travel from existence to existence, physical, astral, mental, until it can transcend the mental world and enter the higher spheres the theosophical path to the goal of nirvana is derived from buddhistic teaching, but there are also other elements in it.kabalistic and greek. the path is the great work whereby the inner nature of the individual is consciously transformed and developed. a radical alternation must be made in the aims and motives of the ordinary mortal. the path is long and difficult, and as has been said extends over many existences. morality alone

of hindu thurston, herbert henry charles (s. j) encyclopedia of occultism& parapsychology. 5th ed. 1570 religious philosophy, with their many subtle emphases, the general overall philosophy of the four groups is the same. by the fifteenth century a teaching had emerged in tibet that the heads of all of the many monasteries were bodhisattvas, highly evolved beings who were refraining from entering nirvana to assist other souls in their spiritual pilgrimage. the monastic rulers, or lamas, thus attained a unique role in tibetan buddhism as well as significant political power as temporal rulers. the present spiritual leader of tibet, the fourteenth dalai lama, who escaped to india in 1959, and the other lamas and their successors, are dedicated to keeping alive the spiritual traditions and the

nue through direct appeals to viewers. the nsac worlds beyond fund can be contacted at p.o. box 128, cassadaga, fl 32706. worlds, planes, or spheres (in theosophy) according to the teachings of theosophy, deriving in part from esoteric hinduism, the universe is divided into seven planes. beginning with the one closest to god, they are referred to as the divine, adi; monadic, anutadaka; spiritual, nirvana; intuitional, buddhi; mental, manas; astral, kama; and physical, sthula. these worlds are not physically separate in the manner that planets appear to be, but interpenetrate, and their differences depend on the relative density of the matter that composes them and the consequent difference in the rates at which the matter of each world vibrates. except for the physical world (the densest

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

(qlifoth) dissolve completely, and they pass from their physical sheath (i.e. die. in qabalah, the negatively existent absolute being is also called the not (al, pronounced lo as in below. the experience of the not finds its counterpart in every mystical tradition. the sufis refer to the experience as fana l fana (fana means extinction. the hindus call it nirvikalpa samadhi. the buddhists call it nirvana, sunyata (emptiness, satori, and anuttara samyak sambodhi (full enlightenment. the qur an refers to the mysterious unknown by the same terms used in the torah. in arabic, the word for the not is la: this is written, which is virtually identical to the ezra letter ayin i. the shape of the sinatic letter ayin is also suggestive xit is a circle. within qabalistic literature, the foundational

rs awaken. the buddha practiced jnana yoga (lit. union through direct perception of the ayn) and taught ashtanga yoga (lit. eight-limbed yoga of concentration and discrimination. he sat under the bodhi tree, renouncing all experiences on all planes of existence. seeing that all the koshas (sanskrit word for shells of embodied existence) were empty, he perceived the ultimate truth of pure being in nirvana. the vast face taoists follow quietist practices that lead them to stillness in the tao. the principal mood, or bhava, of vast face yoga is called the shanti bhava (peaceful mood. vast face meditation practices include letting the mind rest in its natural state, following the breath, using specialized vast face mantra and visualizations, and contemplating paradox e.g. zen koans. verbal pra

nt shell corresponding to consciousness in the roots of the tree. neti, neti (sanskrit: not this, not this: words from the brihadaranyaka upanishad for the process of negating all experiences on every plane of existence in jnana yoga" 4 nirvikalpa samadhi (sanskrit: ecstatic absorption in godwithout- qualities, in which individuated consciousness dissolves like a salt doll walking into the ocean. nirvana (sanskrit: ultimate experience of enlightenment in buddhism. correlates with fana l fana in sufism, nirvakalpa samadhi in hindu yoga, and satori in zen. ofanim (hebrew: high class of angles on the merkabah tree of chariot shadai. olam (hebrew: world: one of four planes of existence in the qabalah. omehq (hebrew: depth: appellation for the atziluthic sefiroth in the sefer yetzirah e.g. dept

FULLER J F C SECRET WISDOM OF THE QABALAH

oying this universe so that it might be replaced by the water out of which it had been formed. to carry this illustration further: suppose that the four worlds of the qabalistic cosmology are represented by ice, water, steam, and gas, and that their final state is called electricity, or complete dematerialization (no-thingness; then the ultimate object of the messianic act is to re-establish this nirvana. symbolically, this potent mystery is depicted in the eucharist, or high mass, in which the bread and the wine are transmuted into the body and blood of christ; that is matter into god. as we have already stated, it was on account of the potency of this mystery that it was so heavily shrouded. here existed an idea which could either re-create divinity or plunge mankind into still deeper de

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

oul, upon leaving the body, in course of time found its way back to earth, surrounded by conditions suited to its stage of growth. here it must reap all the consequences of its former life. it must also during its stay on earth make the conditions for its next appearance upon an earthly plane. so soon as through a succession of births and deaths it had perfected itself, it entered into a state of nirvana. it was absorbed into the great universal soul. nothing is ever lost "many a house of life hath held me--seeking ever him who wrought these prisons of the senses, sorrow fraught; sore was my ceaseless strife! but now, thou builder of this tabernacle--thou! i know thee. never shalt thou build again these walls of pain, nor raise the roof-tree of deceits, nor lay fresh rafters on the clay; b

ama buddha was not a "savior" in the sense of bloody sacrifice for the sins of the people. on the contrary, he was an example to mankind--a man who through moral purification and a life of self- abnegation had prepared himself for this holy office. mythologically, or astrologically, he was the new sun born at the close of the cycle. he was the great light which revealed the way to eternal repose- nirvana. the mythical buddha was the prototype of the mythical christ. his mother was mai or mary, queen of heaven, or the vernal spring. he was a new incarnation of the sun--the savior of the world. in process of time his many miracles were offered as proof of his divine character. although he taught the existence of a great and universal power, he made no attempt to explain the unknowable. the i

christ. his mother was mai or mary, queen of heaven, or the vernal spring. he was a new incarnation of the sun--the savior of the world. in process of time his many miracles were offered as proof of his divine character. although he taught the existence of a great and universal power, he made no attempt to explain the unknowable. the infinite is to be contemplated only through its manifestations. nirvana is not annihilation, as has been erroneously taught by christian missionaries. as explained by buddhists themselves, it comprehends a state of absolute rest from human strife and wretchedness. it is the absorption or relapsing into the great first principle, whence all life is derived--a state so pure that the human is lost in the divine "lamp of the law! i take my refuge in thy name and t

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

holdout no hope of success tothose whostill retainan absorbing interest in the world.inthe world adepts may be, but notofit.alchemyis a jealous mistress, she demands frompupils no less than life;for her sake youmust performthetwelvelaboursof hercules;for her you must descend into hell, for her sakeyou must ascend into heaven. you must have strength and patience, nothing must terrify you,thejoysof nirvana mustnot temptyou;havingchosenyourwork,youmust to this end purify yourselffrom perishabledesires, and bring downthe light of the shining ones, thatitmayradiate upon you here on earth. this is the work of thealchemist.8herown life hardly matched this selfless devotion,butshe maintainedherenthusiasms in one form or another long after she had left the golden dawn behindherand acted outhermore

GILBERT THE MAGICAL MASON

shave always reveredthefourvedas-therig, yajur, samaandatharva vedas; the firstofthese is by some authorities consideredtheoldest religiousworkin existence. these poemsandprayers inform us ofthereligious notions of the aryan racesandvoicetheirappeal tothegods of the elements,ofthesun,themoon,andofthe beneficent forces of nature.theethical system of thebuddhiststeachesfournoble truths,andthepathto nirvana is four-fold. someoftheoldclassicalauthorsfollowing hesiodtaughtalso offourages, viz.,thegolden, silvern, bronze andironagesofhumanity.thegreekhermeswas an initiator, revealer ofthespiritual worldandwas invested by greekartwithfour implements:thewandofthemagician.thewingsoftheadventurous one.theswordofthewillofthehero.andthe cap of the discretionoftheadept.theriver styx, orofexistence,brin

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

. a.a. itself is the crowleyan name of the great white brotherhood, which symonds and grant attribute to argenteum astrum or silver star (this hardly exhausts the symbolism in new aeon occultism, the word al [god] and la [not] have a great interplay, leading to the discovery of the password of the great white brotherhood, laal, the reverse of ai.-la. the term is similar to the buddhist concept of nirvana. in book 31 frater achad discusses this mystery in detail) the term a.a. is used by p.b. randolph, md, in his 1873 work on alchemy and magick, eulis, as the secret name of a great magical order. crowley encountered the one eye or achad ayin in bou-saada, near max theon s home, on december 4, 1909, while scrying the 13th enochian aethyr. we take note of ric williamson s ancient amythestine

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

appear to be separate from you and will seem to act independent of you. in enochian magick it is called your holy guardian angel. the knowledge and conversation with the holy guardian angel refers to the act of the human self confronting the spiritual self. it is a mystical experience in which the human personality or ego melts into its source. in the east, this'blowing out' of the ego is called nirvana. it involves a magical shift in your sense of identity. your sense of identity will shift from the human personality to the spiritual individuality. this shift in identity is necessary to safely cross the abyss and directly confront the holy guardian angel in zid. 11 the goals of enochian magick "the first step is the separation of (what we call, for convenience) the astral body from the p

HELENA BLAVATSKY NIGHTMARE TALES

nd also the waters visited by lakshmi in days of yore. they might even have seen the blue lotuses, if most of these had not since been changed, thanks to a newtransformation decreed by the gods, into sacred crocodiles which no one has the right to disturb. it is thistransformation which gives to nine out of every ten pilgrims who plunge into the waters of the lake, theopportunity of entering into nirvana almost immediately, and also causes the holy crocodiles to be the mostbulky of their kind. a bewitched lifeas narrated by a quill pen by h. p. blavatsky introductionit was a dark, chilly night in september, 1884. a heavy gloom had descended over the streets of a, asmall town on the rhine, and was hanging like a black funeral-pall over the dull factory burgh. the greaternumber of its inhabi

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ophical teachings as to nature and man 77 the unity of all in all 77 evolution and illusion 78 on the septenary constitution of our planet 81 the septenary nature of man 83 the distinction between soul and spirit 86 page 2 the key to theosophy- hp blavatsky.txt the greek teachings 89 on the various postmortem states 95 the physical and the spiritual man 95 on eternal reward and punishment, and on nirvana 102 on the various principles in man 109 on reincarnation or rebirth 115 what is memory according to theosophical teaching? 115 why do we not remember our past lives? 119 on individuality and personality 124 on the reward and punishment of the ego 128 on the kamaloka and devachan 133 on the fate of the lower principles 133 why theosophists do not believe in the return of pure "spirits" 135

a still more ferocious selfishness and egotism than he is already endowed with by nature. i repeat, that we believe in "communion" and simultaneous action in unison with our "father in secret; and in rare moments of ecstatic bliss, in the mingling of our higher soul with the universal essence, attracted as it is towards its origin and center, a state, called during life samadhi, and after death, nirvana. we refuse to pray to created finite beings-i.e, gods, saints, angels, etc, because we regard it as idolatry. we cannot pray to the absolute for reasons explained before; therefore, we try to replace fruitless and useless prayer by meritorious and good-producing actions. q. christians would call it pride and blasphemy. are they wrong? a. entirely so. it is they, on the contrary, who show s

he arhats began by following the policy of their master and the majority of the subsequent priests were not initiated, just as in christianity; and so, little by little, the great esoteric truths became almost lost. a proof in point is, that, out of the two existing sects in ceylon, the siamese believes death to be the absolute annihilation of individuality and personality, and the other explains nirvana, as we theosophists do. page 40 the key to theosophy- hp blavatsky.txt q. but why, in that case, do buddhism and christianity represent the two opposite poles of such belief? a. because the conditions under which they were preached were not the same. in india the brahmins, jealous of their superior knowledge, and excluding from it every caste save their own, had driven millions of men into

lt a question to touch lightly upon. we shall have to analyze them separately, and then in conjunction. we may begin with spirit. we say that the spirit (the "father in secret" of jesus, or atma, is no individual property of any man, but is the divine essence which has no body, no form, which is imponderable, invisible and indivisible, that which does not exist and yet is, as the buddhists say of nirvana. it only overshadows the mortal; that which enters into him and pervades the whole body being only its omnipresent rays, or light, radiated through buddhi, its vehicle and direct emanation. this is the secret meaning of the assertions of almost all the ancient philosophers, when they said that "the rational part of man's soul" never entered wholly into the man, but only overshadowed him mo

shall make it good beast for beast" whereas the original text has it "nephesh for nephesh" how could man kill that which is immortal? and this explains also why the sadducees denied the immortality of the soul, as it also affords another proof that very probably the mosaic jews-the uninitiated at any rate-never believed in the soul's survival at all -ooo- on eternal reward and punishment, and on nirvana q. it is hardly necessary, i suppose, to ask you whether you believe in the christian dogmas of paradise and hell, or in future rewards and punishments as taught by the orthodox churches? a. as described in your catechisms, we reject them absolutely; least of all page 53 the key to theosophy- hp blavatsky.txt would we accept their eternity. but we believe firmly in what we call the law of

main stationary. it must either progress or recede; and a soul which thirsts after a reunion with its spirit, which alone confers upon it immortality, must purify itself through cyclic transmigrations onward toward the only land of bliss and eternal rest, called in the zohar "the palace of love; in the hindu religion "moksha; among the gnostics "the pleroma of eternal light; and by the buddhists "nirvana" and all these states are temporary, not eternal. q. yet there is no reincarnation spoken of in all this. a. a soul which pleads to be allowed to remain where she is, must be preexistent, and not have been created for the occasion. in the zohar, however, there is a still better proof. speaking of the reincarnating egos (the rational souls, those whose last personality has to fade out entir

those whose last personality has to fade out entirely, it is said: all souls which have alienated themselves in heaven from the holy one-blessed be his name-have thrown themselves into an abyss at their very existence, and have anticipated the time when they are to descend once more on earth "the holy one" means here, esoterically, the atma, or atma-buddhi. q. moreover, it is very strange to find nirvana spoken of as something synonymous with the kingdom of heaven, or the paradise, since according to every orientalist of note nirvana is a synonym of annihilation! a. taken literally, with regard to the personality and differentiated matter, not otherwise. these ideas on reincarnation and the trinity of man were held by many of the early christian fathers. it is the jumble made by the transl

as a wink of the eye. so with form. before we have time to realize that we have seen it, it is gone like an instantaneous flash of lightning, and passed forever. when the spiritual entity breaks loose forever from every particle of matter, substance, or page 55 the key to theosophy- hp blavatsky.txt form, and rebecomes a spiritual breath: then only does it enter upon the eternal and unchangeable nirvana, lasting as long as the cycle of life has lasted-an eternity, truly. and then that breath, existing in spirit, is nothing because it is all; as a form, a semblance, a shape, it is completely annihilated; as absolute spirit it still is, for it has become be-ness itself. the very word used "absorbed in the universal essence" when spoken of the "soul" as spirit, means "union with" it can neve

takes as an ally nous, a god, and disciplines all things correctly and happily; but when with annoia-not nous-it works out everything the contrary. in this language, as in the buddhist texts, the negative is treated as essential existence. annihilation comes under a similar exegesis. the positive state is essential being, but no manifestation as such. when the spirit, in buddhist parlance, enters nirvana, it loses objective existence, but retains subjective being. to objective minds this is becoming absolute "nothing; to subjective, no-thing, nothing to be displayed to sense. thus, their nirvana means the certitude of individual immortality in spirit, not in soul, which, though "the most ancient of all things" is still-along with all the other gods-a finite emanation, in forms and individu

dhi-manas) is not the higher self, which being one with the universal soul or mind is alone omniscient; and, secondly, because devachan is the idealized continuation of the terrestrial life just left behind, a period of retributive adjustment, and a reward for unmerited wrongs and sufferings undergone in that special life. it is omniscient only potentially in devachan, and de facto exclusively in nirvana, when the ego is merged in the universal mind-soul. yet it rebecomes quasi omniscient during those hours on earth when certain abnormal conditions and physiological changes in the body make the ego free from the trammels of matter. thus the examples cited above of somnambulists, a poor servant speaking hebrew, and another playing the violin, give you an illustration of the case in point. t

, the deus ex machina, masks (or shall we say reflects) itself now in the personality of a sage, again as an artisan, and so on throughout the string of births. but though personalities ever shift, the one line of life along which they are strung, like beads, runs unbroken; it is ever that particular line, never any other. it is therefore individual, an individual vital undulation, which began in nirvana, or the subjective side of nature, as the light or heat undulation through aether, began at its dynamic source; is careering through the objective side of nature under the impulse of karma and the creative direction of tanha (the unsatisfied desire for existence; and leads through many cyclic changes back to nirvana. mr. rhys-davids calls that which passes from personality to personality a

the dying person to return for some purpose forced the higher consciousness to page 71 the key to theosophy- hp blavatsky.txt remain awake, and therefore it was really the individuality, the "spirit" that communicated. the second exception is found in the nirmanakayas. q. what about them? and what does the name mean for you? a. it is the name given to those who, though they have won the right to nirvana and cyclic rest have out of pity for mankind and those they left on earth renounced the nirv ic state. this is not "devachan" as the latter is an illusion of our consciousness, a happy dream, and as those who are fit for nirvana must have lost entirely every desire or possibility of the world's illusions. such an adept, or saint, or whatever you may call him, believing it a selfish act to

nirv ic state. this is not "devachan" as the latter is an illusion of our consciousness, a happy dream, and as those who are fit for nirvana must have lost entirely every desire or possibility of the world's illusions. such an adept, or saint, or whatever you may call him, believing it a selfish act to rest in bliss while mankind groans under the burden of misery produced by ignorance, renounces nirvana, and determines to remain invisible in spirit on this earth. they have no material body, as they have left it behind; but otherwise they remain with all their principles even in astral life in our sphere. and such can and do communicate with a few elect ones, only surely not with ordinary mediums. q. i have put you the question about nirmanakayas because i read in some german and other wor

ates from sat, immortality and eternity are absolute. matter is the opposite pole of spirit, and yet the two are one. the essence of all this, i.e, spirit, force, and matter, or the three in one, is as endless as it is beginningless; but the form acquired by this triple unity during its incarnations, its externality, is certainly only the illusion of our personal conceptions. therefore do we call nirvana and the universal life alone a reality, while relegating the terrestrial life, its terrestrial personality included, and even its devachanic existence, to the page 79 the key to theosophy- hp blavatsky.txt phantom realm of illusion. q. but why in such a case call sleep the reality, and waking the illusion? a. it is simply a comparison made to facilitate the grasping of the subject, and fro

the world" the same as alaya of the northern buddhists; the divine essence which pervades, permeates, animates, and informs all things, from the smallest atom of matter to man and god. it is in a sense "the seven-skinned mother" of the stanzas in the secret doctrine; the essence of seven planes of sentience, consciousness, and differentiation, both moral and physical. in its highest aspect it is nirvana; in its lowest, the astral light. it was feminine with the gnostics, the early christians, and the nazarenes; bisexual with other sects, who considered it only in its four lower planes, of igneous and ethereal nature in the objective world of forms, and divine and spiritual in its three higher planes. when it is said that every human soul was born by detaching itself from the anima mundi

lds that christ is a created and human being, inferior to god the father, though a grand and noble man, a true adept, versed in all the divine mysteries. aristobulus an alexandrian writer, and an obscure philosopher. a jew who tried to prove that aristotle explained the esoteric thoughts of moses. aryan (sans) lit "the holy; those who had mastered the aryasatyani and entered the aryamarga path to nirvana or moksha, the great "fourfold" path. they were originally known as ishis. but now the name has become the epithet of a race, and our orientalists, depriving the hindu brahmins of their birthright, have made ryans of all europeans. since, in esotericism, the four paths or stages can only be entered through great spiritual development and "growth in holiness" they are called the aryamarga

of his creator, the macrocosm, or "great" universe, and containing all that the latter contains. these terms are used in occultism and theosophy. mishnah (heb) lit "a repetition" from the word sh n h "to repeat" something said orally. a summary of written explanations from the oral traditions of the jews and a digest of the scriptures on which the later talmud was based. moksha (sans) the same as nirvana; a postmortem state of rest and bliss of the "soul-pilgrim" monad it is the unity, the one; but in occultism it often means the unified duad, atma-buddhi-or that immortal part of man which incarnating in the lower kingdoms and gradually progressing through them to man, finds thence way to the final goal-nirvana. monas (gr) the same as the latin monad "the only" a unit. in the pythagorean s

t generally means prana "life; in the cabala it is the animal passions and the animal soul. therefore, as maintained in theosophical teachings, nephesh is the prana-kama principle, or the vital animal soul in man. nirmanakaya (sans) something entirely different in esoteric philosophy from the popular meaning attached to it, and from the fancies of the orientalists. some call the nirmanakaya body "nirvana with remains (schlagintweit, on the supposition, probably, that it is a kind of nirvanic condition during which consciousness and form are retained. others say that it is one of the trikaya (three bodies) with "the power of assuming any form of appearance in order to propagate buddhism" again, that "it is the incarnate avatara of a deity" occultism, on the other hand, says that nirmanakaya

s denied, because, forsooth, it has never hitherto been made public in europe, and therefore, since it is unknown to orientalists, it must needs be a "myth of modern invention"-no one will be bold enough to say that this idea of helping suffering mankind at the price of one's own almost interminable self-sacrifice, is not one of the grandest and noblest that was ever evolved from the human brain. nirvana (sans) according to the orientalists, the entire "blowing-out" like the flame of a candle, the utter extinction of existence. but in the exoteric explanations it is the state of absolute existence and absolute consciousness, into which the ego of a man who had reached the highest degree of perfection and holiness during life, goes after the body dies, and occasionally, as is the case of ga

the flame of a candle, the utter extinction of existence. but in the exoteric explanations it is the state of absolute existence and absolute consciousness, into which the ego of a man who had reached the highest degree of perfection and holiness during life, goes after the body dies, and occasionally, as is the case of gautama buddha and others, during life. nirvanee (sans) one who has attained nirvana-an emancipated soul. that nirvana means something quite different from the puerile assertions of orientalists, every scholar who has visited india, china, or japan, is well aware. it is "escape from misery" but only from that of matter, freedom from klesha, or kama, and the complete extinction of animal desires. if we are told that abhidharma defines nirvana as "a state of absolute annihil

absolute annihilation" we concur, adding to the last word the qualification "of everything connected with matter or the physical world" and this simply because the latter (as also all in it) is illusion or maya. sakyamuni buddha said in the last moments of his life "the spiritual body is immortal" as mr. eitel, the scholarly sinologist, explains it: the popular exoteric systems agree in defining nirvana negatively as a state of absolute exemption from the circle of transmigration; as a state of entire freedom from all forms of existence, to begin with, freedom from all passion and exertion; a state of indifference to all sensibility -and he might have added "death of all compassion for the world of suffering" and this is why the bodhisattvas who prefer the nirmanakaya to the dharmakaya ve

ISIS UNVEILED

e school ot max muller, can never bear confronting with numerous texts that can be found, if required, as a final refutation. there are sculp- tures in many pagodas which contradict, point-blank, the imputation. ask a br&hmana to explain moksha, address yourself to an educated buddhist and pray him to define for you the meaning of nirv&na. both will answer you that in every one of these religions nirvana represents the dogma of the spirit's immortality. that to reach the nirvftna means absorption into the great universal soul, the latter representing a etate, not an individual b ng or an anthropomorphic god, as some under- stand the great existence. that a spirit reocbiag such a state becomes a part of the integral vhole, but never loses its individuality for all that. henceforth the spiri

es herself to anoia" what plato calls tunu, paul terms the spirit; and jesus makes the heart what paul says of the fieah. l^e natural condition of mankind was called in greek awotrraitux; the new condition iawmms. in adam came the former (death, in christ the latter (resurrection, for it is he who first publicly taught mankind the 'noble i^ith' to eternal life, as gautama pointed the same path to nirvana. to accomplish this end there was but one way, according to the teachings of both "poverty, chastity, contemplation or inner prayer, contempt for wealth and the illusive joys of this world "enter on this path and put an end to sorrow; verily the path has been preached by me, who have found how to quench the darts of grief. you yourselves must make the effort; uu bvddhaa are otily preachers

to visodhana, a term correctly rendered by bumouf as the verb "perfected* is wholly misunderstood by others, as well as by himself. defining the condition of dkydna, st- hilaire argues thus "finally, having attained the fourth degree, the ascetic possesses no more this feeling of beatitude, however obscure it may be; he has also lost all memory. be has reached impassibihty, as near a neighbor of nirvana as can he. however, this absolute impassibility does not binder the ascetic from acquiring, at this very moment, omniscience and the magical poaer; a flagrant coniradiction, about tokick the buddhists no more disturb themselves than about so many others* and why should they, when these contradictions are, in fact, no con- tradictions at all? it iu behooves us to speak of contradictions in

cessantly" heir ideas on transmigration are i^thagorean and kabalistic 'die spirit, or temeami (the divine soul, was in elijah and john the baptist; and the soul of jesus was that of "hamza; that is to say. of the same de- gree of purity and sanctity. untu their resurrection, by whit^ they un- derstand the day when the spiritual bodies of men will be absorbed into god's own essence and being (the nirvana of the hindfla, the soub of men will keep their astral forms, except the few chosen ones who from the moment of their separation from their bodies begin to exist as pure spirits. the life of man they divide into soul. body, and intelli- gence, or mind. it is the latter which imparts and communicates to the soul the divine spark from its 'hamza (christos. they have seven great commandments

our material selves "the first man is of the earth, earthy; the tecond man ie from fuaven. behold, i show you a mat- tery" says paul/ corinihiotu, xv, 47, 51. in the religion of dftkya- muni, which learned commentators have delighted so much of late to set down as purely nihilistic, the doctrine of immortality is very clearly defined, notwithstanding the european, or rather christian, ideas about nirvana. in the sacred jaina books of patuna, the dymg gautama- nd self tuone; smf, whether divine or hiudad; self, wbettaer ckcting or suffcriiigi, self, nhether one ih' b11: but almyi self, mdcpendent uid tree 'who hu men the fint-born' mya the poet 'when h who has no bones (i. t. form) bore bim that had hcaxa? where was the life, the blood, the self of the world? who went lo mk this from any on

ent. ascend into thy former abode, o blessed avatar" this seems to us the very opposite of nihil- ism. if gautama is invited to reascend into his "former abode" and this abode is nirv&na, then it is incontestable that buddhistic philosophy does vat teach final annihilation. as jesus is alleged to have appeared to his disciples after death, so to the present day is gautama believed to descend from nirvana. and if he has an existence there, then this state cannot be equivalent to imnihuaiion. gautama, no less than all other great reformers, had a doctrine for his 'elect' and another for the outside masses, though the main object of his reform consisted in initiating all, so far as it was permissible and prudent to do, without distinction of castes or wealth, to the great truths hitherto kept

l-known wong-chin-fu the chinese orator, now digitizecoy google 320 isis unveiled trftveling in this country, did in a recent conversation with us about niepang (nirvftna "thia condition" he remarked "we all under- stand to mean a final reunion with god, coincident with the perfection of the human spirit by its ultimate disembarrassment of matter. it is the very opposite of personal annihilation" nirvana means the certitude of personal immortality in spirit, not in sovl, which, as a finite emanation, must certainly disintegrate its par- ticles a compound of human sensations, passions, and yearning for some objective kind of existence before the immortal spirit of the ego is quite freed, and henceforth secure against further transmigration in any form. and how can man ever reach this state

JASMUHEEN THE FOOD OF GODS

uter planes. c) someone tuned to the madonna frequency divine love-wisdom channel will receive divine guidance from the divine one within. their dow. a pure intelligence that is wise and loving and incorruptible as it always has the best interests of all at heart. many are receiving dow guidance now to create and utilize incorruptible networks. the first incorruptible network is c.n.n. the cosmic nirvana network, which can only be accessed telepathically through mind mastery and prayer. this is an inner plane good news network designed to release empowering information to co-create personal and global paradise. access to c.n.n. comes naturally as we activate our 6th and 7th senses and our pituitary and pineal glands. divine nutrition: the madonna frequency& the food of gods with jasmuheen

its beat. any person who sincerely works for harmonious global refinement, or lives their life in a way that is good for all, will have access to the perfect resources they need to do this. purity of heart, and intention, are the key to this cosmic safe. f) someone tuned to the madonna frequency divine love-wisdom channel may receive divine transmissions from our holy help line: c.n.n (the cosmic nirvana network. channeling, receiving divine downloads, automatic writings, clairvoyance, clairaudience, clairsentience are common and natural by-products of the madonna frequency. interaction with divine hierarchies and receiving holy help is also common in this field as from the madonna s divine love all has been born. all life, all realms, owes its existence to the madonna energy field. g) som

time, the importance of each new now moment and crossing the lines of time are all dimensional biofield tuning tools. l) someone tuned to the madonna frequency divine love-wisdom channel will experience divine bliss. immersion in the madonna frequency field will release a flood of joy and light and understanding throughout our bio-system that can only be described as a pure endorphin high. bliss, nirvana, samadhi, the wow factor are other bliss names. some call this journey and reality, the ecstasy of enlightenment. inviting and then allowing our divinely enlightened inner nature. our dow. to love us, guide us, heal and nourish us on all levels and to surrender to it s divine will and supremely wise and loving influence, is one of the smartest things we can do at this time as our dow is th

depth science that uses dow power to feed and sustain energy lines created on the inner plane via visualization, will and intention, a science that uses light rays and sound waves to attract specific molecular structure, where thought processes amplify through a grid structure created for specific outcomes. an example of a dimensional biofield science matrix mechanics device is c.n.n. the cosmic nirvana network. an incorruptible inner plane network utilized by all beings of great light and love for pure and divine communication. this innernet good news station is incorruptible as it can only be accessed by those whose 6th and 7th senses, and hence their pituitary and pineal glands, are open and tuned to the dow power channel. as we have already mentioned, dow power is, by its very essence

of nature with gentleness and love as if it is part of us just as we are part of god, opens the doorways to this field of possibility* a deva is a member of an order of angelic beings who serve the elemental forces of nature. they hold the matrix for the christ consciousness on earth among the nature and human kingdoms. step 16. personally i feel that also connecting our bio-shield to the cosmic nirvana network. c.n.n. is imperative, as like our dow, it truly provides us with an incorruptible network and focus on the common goal which is paradise for all. this is as simple as imaging this inner plane network and asking our dow to connect us in a mutually beneficial way. step 17. additional field programming: next, i feel that a field needs to be set to the success and harmonious abundance

lus tips for improving our divine communication, divine revelations and more. add this e-book to shopping cart http//payloadz.com/go?id=59297 streams of consciousness unified: a collection of recorded live channeling taken from the previous 5 volumes of the inspirations trilogy and vol. 1 and 2 of streams of consciousness. as a volume of communications received by jasmuheen from c.n.n, the cosmic nirvana network, during the 1990 s; these divinely inspired messages cover attitudes and life skills and as such will never date. add this e-book to shopping cart http//payloadz.com/go?id=59301 darkroom diary downloads: this book was written during february 2004 at the tao gardens in chiang mai thailand as i underwent an experience of spending 21 days in the dark to receive training in the practic

KETAB E SIYAH

ration. hear now the histories of hell, earth, and heaven, for in past shall be found guide to future. in the divine realm was i of company to archangel lucifer next only to archangel michael, and as archangel masleh would be to god, so i desired to be to lucifer. but the lord of light admonished me, saying, lose not thyself in the will of lucifer, for i am not god and will offer thee no blissful nirvana- witness now the nature of the mind that dwells within me. and he spoke to me of essence, and of creative instance, and of design according to impulse and not to law. and in my confusion i answered, then i must consider myself incomplete, for thou host shown me things which i cannot easily comprehend. but i would hear more of this will, for it doth seem a radical element, of neither divine

L 002

above, but also``unassuaged of purpose' this strange phrase must give us pause. it may mean that any purpose in the will would damp it; clearly the``lust of result' is a thing from which it must be delivered. but the phrase may also be interpreted as if it read``with purpose unassuaged--i.e, with tireless energy. the conception is, therefore, of an eternal motion, infinite and unalterable. it is nirvana, only dynamic instead of static--and this comes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisarb (see equinox i(7, p. 105) or such others as may from one time to another be appointed. thou must (1) find out what is thy w

LAITMAN M THE KABBALAH EXPERIENCE

h e s u p e r n a t u r a l 285 t h e t e ac h i n g s o f t h e e a s t q: in one of your talks, you said that kabbalah is the only method that allows us to come out to the spiritual worlds and to perform the correction of the world by ourselves. but there are other systems, such as buddhism, yoga, and sophism that speak of various means of enlightenment to develop cosmic awareness and states of nirvana, or samadhi. i ve read many of your books, and i think most of the eastern teachings speak about the same thing, only in a different language, which stems from the differences in culture and psychological differences. but many sages from india and china, such as buddha, osho and others climbed very high in their spiritual development. how do you relate to those facts? can you analyze in de

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

status of the gods. in buddhism, the best-known story involving mara, the buddhist satan, portrays the apsaras as being mara s minions. this story, the tale of his attempt to prevent the buddha from achieving enlightenment, is structurally parallel to classical hindu myths about the gods sending apsaras to tempt ascetics. the story goes that as siddhartha gautama, the buddha, was on the brink of nirvana, mara sent beautiful, tempting heavenly women (buddhist apsaras) to distract his attention. unmoved by passion, mara changed tack and tried frightening gautama with ferocious demons. still undisturbed, mara finally challenged buddha s right to liberation. in response, gautama is said to have called the earth as his witness, whose response was so powerful that it frightened away mara and hi

. recognize in him the form of your own spirit (evans- wentz 1960, 140 141) the central objective of tibetan death rites is to extract the consciousness-principle from the gross physical body so that it can truly perceive the spiritual world. following death, the spirit enters a transit that lasts exactly forty-nine days and is divided into three stages. at the end of the bardo, one either enters nirvana, an ineffable state, or returns to earth for another reincarnation. only the most enlightened avoid reincarnation. it is of paramount importance that the dying person remain fully conscious for as long as possible, for the last thoughts of the dying influence the quality of the after-death experience and the subsequent reincarnation. he or she is placed in the lion posture (lying on one s

ority of the four vedas, hinduism s most ancient religious texts. buddha rejected the authority of the vedas, and hence, despite its close relationship with hinduism, buddhism is technically non-hindu. unlike almost all other religions, buddhism is not focused on deities. gods and goddesses are 34 buddhism acknowledged to exist, but they are not worshiped. the ultimate aim of buddhism is, rather, nirvana, meaning release from the ongoing cycle of death and rebirth (reincarnation, referred to as samsara in buddhism and hinduism. and this is a goal with which divinities are unable to be of aid. similarly, while buddhism contains an elaborate mythology about hells and demons, there is no figure with the stature of satan. the closest being in buddhism corresponding with the western devil is ma

nation, referred to as samsara in buddhism and hinduism. and this is a goal with which divinities are unable to be of aid. similarly, while buddhism contains an elaborate mythology about hells and demons, there is no figure with the stature of satan. the closest being in buddhism corresponding with the western devil is mara. mara s job in the cosmic scheme is to prevent individuals from achieving nirvana. the best-known story involving mara is the tale of his attempt to prevent the buddha from achieving enlightenment. the story goes that, as gautama was on the brink of nirvana, mara became dismayed: at this point the god mara, exclaiming, prince siddhartha [the future buddha] is desirous of passing beyond my control, but i will never allow it! went and announced the news to his army, and s

ighten him with ferocious demons, mara sent beautiful, tempting heavenly women (buddhist nature spirits, or apsaras) to distract his attention. still undisturbed, mara finally challenged buddha s right to liberation. in response, gautama is said to have called the earth as his witness, whose response was so powerful that it frightened away mara and his hordes. that very night, the buddha achieved nirvana. what keeps individuals trapped in the samsaric cycle is the law of karma. karma operates impersonally like a natural law, ensuring that every good or bad deed eventually returns to the individual in the form of reward or punishment commensurate with the original deed. it is the necessity of reaping one s karma that compels human beings to reincarnate in successive lifetimes. in other word

ultimate goal of the religious life was to escape the cycle of death and rebirth (samsara. buddha asserted that what kept us bound to the death/rebirth process was desire, desire in the generic sense of wanting or craving anything in the world of samsara.hence the goal of getting off the ferris wheel of reincarnation necessarily involves freeing oneself from desire.nibbana or, in later buddhism, nirvana is the buddhist equivalent of moksha. nirvana literally means extinction, and it refers to the extinction of all craving, an extinction that allows one to break out of samsara. but, someone might respond, why not just try to live life, despite its many flaws, as best one can, avoiding pain and seeking pleasure? because, buddha would respond, while we might be able to exercise a certain amo

buddhism, found today in sri lanka and southeast asia) and mahayana (northern buddhism, found today in korea, japan, and taiwan, metaphysical speculation flowered in builders of the adytum 35 mahayana buddhism. various forms of devotional buddhism also developed within the mahayana fold. devotional buddhism focused on different bodhisattvas (enlightened souls who delayed the final stages of their nirvana so that they could stay around and help ordinary mortals) who, like the great gods and goddesses of later hinduism, could help their devotees. the notion of heaven-worlds was also developed in these forms of buddhism, heaven-worlds where the earnest devotee would find her- or himself after death, and where she or he could continue the quest for enlightenment, less hindered by the demands o

tibetan buddhism, the most prominent school of tantric buddhism. according to the bardo th dol, known in the west as the tibetan book of the dead, the dead encounter various fearsome demons after death though they are also counseled that these demons are insubstantial projections of the mind. if one can gaze upon these insubstantial beings with equanimity, then one will escape rebirth and achieve nirvana. see also bardo th dol; hell and heaven; hinduism;mara for further reading: benard, elisabeth. the tibetan tantric view of death and afterlife. in hiroshi obayashi, ed. death and afterlife: perspectives ofworld religions. westport, ct: greenwood press, 1992, 49 64. bromage, bernard. tibetan yoga. 1952. wellingborough, northamptonshire, uk: aquarian press, 1979. conze, edward. buddhist thou

tion) in which human beings are bound, and the ultimate goal of buddhism is liberation from this cycle. mara s aim is not so much to draw people into hell, but rather to keep them in bondage to the cycle of reincarnation. the best-known story involving mara is the tale of his attempt to prevent the buddha from achieving enlightenment. the story goes that, as siddhartha gautama was on the brink of nirvana, mara sent beautiful, tempting heavenly women (buddhist apsaras) to distract his attention. finding gautama unmoved by passion, mara changed tack and tried frightening him with ferocious demons. still failing to disturb gautama, mara finally challenged buddha s right to liberation. in response, gautama is said to have called the earth as his witness, whose response was so powerful that it

LIBER LVII

raight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who 30 [published as sepher sephiroth in equinox i (8] 20 liber lviii absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the equinox

LIBER LXVII THE SWORD OF SONG

stent and trustful piety of its sentiment is ill-suited to the author of those disastrous criticisms of the pentateach. the hymn is still popular in durban. its extraordinary beauty, for a fragment, is only surpassed by sapphno.s matchless! ennea k exe- konta. 185 .how very hard..34. how very hard it is to be a christian..easter day, i. i. 2. 195. srotapatti.35.one who has .entered the stream. of nirvana. for the advantages of doing so, see the appended jataka story, which i have just translated from a cingalese palm-leaf ms. see appendix i. 228. you know for me, etc.36.see huxley, hume, 199, 200. 239. spirit and matter are the same.37.see huxley.s reply to lilly. 273 .i am not what i see..38.in memoriam. but see h. spencer .principles of psychology. general analysis, ch. vi. 281. tis lotu

gle that were his and un-revealed. and on the third day he left her and came to her who had initiated him before he was initiated; and with he he abode eight days and twenty days :3 and she gave him gifts. 1 lamed means ox-goad; aleph, an ox. lamed aleph means no, the denial of aleph lamed, el, god. 2 read reverse, the star= the will and the great work] is to fold up the sephiroth; i.e. to attain nirvana. 3 the houses of the moon. all the gifts are lunar symbols. sapientiae lux viris baculum. femina rapta inspirit gaudium. pleiades. dignitates. amicitia. amor. sophia. 82 appendix ii the first day, a camel; the second day, a kiss; the third daty, a star-glass; the fourth day, a beetle.s wing; the fifth day, a crab; the sixth day, a bow; the seventh day, a quiver; the eighth day, a stag; the

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

personality. the buddhist aims directly at extinction; the hindu denies and abolished his own finity by the creation of an absolute. as this cannot be done in reality, the process is illusory; yet it is useful in the early stages.as far, at any rate, as the fourth stage of dhyana, where the buddha places it, though the yogis claim to attain to nirvikalpa-samadhi, and that moksha is identical with nirvana; the former claim i see no reason to deny them; the latter statement i must decline at present to accept. the task of the buddhist recluse is roughly as follows. he must plunge every particle of his being into one idea: right views, aspirations, word, deed, life, will-power, meditation, rapture, such are the stages of his liberation, which resolves itself into a struggle against the laws o

its joy and sorrow are represented in phases, just as 00 and finity are phases of an iden-tical expression, and i have an even chance only of being on the right side of the fence! the buddhist leaves no chances of this kind; in all his categories he is infinitely unextended; though the categories themselves exist; he is in fact 0a+b+c+d+e.+n and capable of no conceivable change, unless we imagine nirvana to be incomprehensibly divided by nirvana, which would (supposing the two nirvanas to possess identical cate-gories) result in the production of the original 00. but a further change would be necessary even then before serious mischief could result. in short, i think we may dismiss from our minds any alarm in respect of this contingency. on mature consideration, therefore, i confidently an

a. we have dismissed infinity as the figment of a morbid mathematic: but in any case the same disproof applies to it as to god..a.c. 3 hail unto thee, the blessed one, the perfect one, the enlightened one! antitheses of noumenon and phenomenon, unity and multiplicity, and their kind, are all reconciled, and the only question that remains is that of finding the most satisfactory means of attaining nirvana.extinction of all that exists, knows, or feels; extinction final and complete, utter and absolute extinction. for by these words only can we indicate nirvana: a state which transcends thought cannot be described in thought.s language. but from the point of view of thought extinction is complete: we have no data for discussing that which is unthinkable, and must decline to do so. this is th

dentical, as the opponents of both are the first to admit. if this be really taught, i must tender my apologies, for the reconcilement is of course complete..a.c. an essay in ontology 101 sphere, can the causes, subtle and coarse, the unborn causes whose seed is hardly sown, of continued existence be grasped and annihilated, so that the arahat is sure of being abolished in the utter extinction of nirvana, while even in this world of pain, where he must remain until the ancient causes, those which have already germinated, are utterly worked out (for even the buddha himself could not swing back the wheel of the law) his certain anticipation of the approach of nirvana is so intense as to bathe him constantly in the unfathomable ocean of apprehension of immediate bliss. aum mani padme houm. 10

reeting for atheism and materialism in their grosser and more militant forms. let it be understood then, from the outset, that if in science i include metaphysics, and in buddhism meditation-practices, i lend myself neither to the whittlers or reconcilers on the one hand, nor to the animistic jugglers on the other. apart from the theosophic rubbish, we find sir edwin arnold writing: whoever saith nirvana is to cease, say unto such they lie. lie is a strong word and should read translate correctly. 1 i suppose it would not scan, nor rhyme: but sir edwin is the last person to be deterred by a little thing like that. dr. paul carus, too, in the gospel of buddha, is pleased to represent nirvana as a parallel for the heaven of the christian. it is sufficient if i reiterate the unanimous opinion

lude that with time and trouble the process would continue. what will occur when one reaches the final stage of vi anam, and finds no atman behind it? surely the vi anam stage will soon seem as unreal as the former have become. it is idle to speculate; but if i may escape the imputation of explaining the obscure by the more obscure, i may hint that such a person must be very near the state called nirvana, whatever may be meant by 1 i deal with mr. spencer and .transfigured realism. in a note at the end of this section .a. c. science and buddhism 112 this term. and i am convinced in my own mind that the ananda (bliss) of dhyana will surely arise long before one has passed even up to sankhara. and for the reality .twill be a brave jest, my masters, to fling back on the materialists that terr

we approach the true direction of buddhism; progress is but another word for change; is it possible to move in a direction whose goal is the changeless? the answer is yea and amen! and it is detailed in the noble eightfold path, of which i propose to give a short resum. first, however, of the goal. it may be readily syllogised: all existing things are (by nature, inevitably) subject to change. in nirvana is no change. no existing thing is or can be in nirvana. now here is the great difficulty; for this syllogism is perfectly sound, and yet we speak of attaining nirvana, tasting nirvana &c [we must distinguish the hindu nirvana, which means cessation of existence in certain lokas; never absolute cessation, as the 1 or international buddhist society, founded in rangoon in 1903. buddhist trad

inguish the hindu nirvana, which means cessation of existence in certain lokas; never absolute cessation, as the 1 or international buddhist society, founded in rangoon in 1903. buddhist tradition, the etymology, and the logical value alike require for the word as applied to the buddhist goal. see chidders, pali dictionary, sub voce nibbana] the explanation is really as follows: only by this term nirvana can we foreshadow to you the reality; for even as the dawn of dhyana is indescribable in language, fortiori nirvana is so. to give an example, for that something of the sort is necessary i freely admit, to defend so apparently mystical a statement, i may give the following from my own experience. in a certain meditation one day i recorded .i was (a) conscious of external things seen behind

had vanished (b) conscious that i was not conscious of these things. these (a) and (b) were simultaneous. i subsequently discovered this peculiar state of consciousness classified in the abhidhamma. that it is a contradiction in terms i am perfectly aware; to assign any meaning to it is frankly beyond me; but i am as certain that such a state once existed in me as i am of anything. similarly with nirvana and its definition. the arahat knows what it is, and describes it by its accidentals, such as bliss. i must raise, very reluctantly, a protest against the idea of professer rhys davids (if i have understood him aright) that nirvana is the mental state resulting from the continuous practice of all the virtues and methods of thought characteristic of buddhism. no; nirvana is a state belongin

his power being gained by its use he is enabled to concentrate all his thoughts and hold them always upon one object.waking or sleeping, he remembers who he is and what his high aim in life.and this constant recollection and keeping in mind of holy things, is the seventh stage, sammasati. and by the power of this transcendent faculty, rising through the eight high trances to the very threshold of nirvana, he at last, in the trance called nirodha samapatti, attains, even in this life, to the deathless shore of nirvana, by the power of sammasamadhi, right concentration. such a one has finished the path.he has destroyed the cause of all his chain of lives, and has become arahan, a saint, a buddha himself. but none knows better than the venerable bhikkhu himself, as indeed he makes clear with

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

elaborate systems of thought simply to prove the necessity of the thing willed. genius, however, represents the state wherein the intellect has gained supremacy over the will and the life is ruled by reason and not by impulse. the strength of christianity, said schopenhauer, lay in its pessimism and conquest of individual will. his own religious viewpoints resembled closely the buddhistic. to him nirvana represented the subjugation of will. life--the manifestation of the blind will to live--he viewed as a misfortune, claiming that the true philosopher was one who, recognizing the wisdom of death, resisted the inherent urge to reproduce his kind. click to enlarge the tree of classical mythology. from hort's the new pantheon. before a proper appreciation of the deeper scientific aspects of g

wearing on his head a royal plume, and thrusting forth an egg out of his mouth (see an analysis of the egyptian mythology) while the bembine table is rectangular-shaped, it signifies philosophically the orphic egg of the universe with its contents. in the esoteric doctrines the supreme individual achievement is the breaking of the orphic egg, which is equivalent to the return of the spirit to the nirvana--the absolute condition- of the oriental mystics. the new pantheon by samuel boyse contains three plates showing various sections of the bembine table. the author, however, makes no important contribution to the knowledge of the subject. in the mythology and fables of the ancients explained from history, the abb banier devotes a chapter to a consideration of the mensa isiaca. after reviewi

MICHAEL W FORD THE VAMPIRE GATE

y are important in our study and definitions of subjective practice: 1. the world of matter. 2. the soul-world or spirit of the material universe. this looks downward into matter. 3. the higher spirit-world, that looks upward. this would be defined in luciferian witchcraft as 11 azal ucel, or the higher intellect holy guardian angel. 4. nous or the eternal blessedness, in short not some spiritual nirvana but in luciferian terms the level of wisdom of possessing this world both materially and spiritually. the physical or world of matter is that of ahriman the prince of darkness. our material universe is our grounding and experience plane which can be agreed upon. the astral plane is the next level of experience, where consciousness or the psyche is cloaked and released from the flesh limita

order) path which leads through self-deification (godhood. lhp signifies that humanity has an intellect 83 which is separate from the natural order, thus in theory and practice may move forward with seeking the mastery of the spirits (referring to the elements of the self) and controlled direction in a positive area of ones own life the difference between rhp is they seek union with the universe, nirvana and bliss. the lhp seeks disunion to grow in perception and being, strength and the power of an awakened mind. the left hand path from the sanskrit vama marga, meaning left way, symbolizes a path astray all others, subjective only to itself. to truly walk upon the left hand path, one must strive to break all personal taboos and gain knowledge and power from this averse way, thus expand pow

ONYX TABLET OF SET

age of mankind may embrace this ideal. sheer awareness of the self at a conscious level is all that is needed. this, or an aspect of this stage of consciousness, is lauded by many self-centered persons. aging hippies, for one, are a segment who claim to have "found themselves. that example, i think, makes my point. is this enough? for the percentage i am speaking of, yes. this is the middle-class nirvana. tenet: to let the whole world know that this person knows who he/she is! i have not mentioned the will above, purposely, as it belongs mainly to the elect of mankind. the elect do not exist, i would hope, by the laws of madison avenue or the magnavox. they do not bow to heroes, sports, hollywood, or politics. they do not follow the leader and mime the words. they do not close their eyes o

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

atsky gives a definition of nirmanakayas which is distinctly worth quoting "maruts is, in occult parlance, one of the names given to those egos of great adepts who have passed away, and who are known also as nirmanakayas; of those egos for whom- since they are beyond illusion -there is no devachan (heaven) and who, having either voluntarily renounced it for the good of mankind, or not yet reached nirvana, remain invisible onearth" such must therefore be the. nature of the divine guardians -of our order. a few lines following the above quotation in the secret doctrine <293> madame blavatsky further remarks "who they are 'on earth- every student of occult science knows" whether they do or not, at any rate, it is clear the order has a little to say on this matter. there is an enormous amount

ignificant, and the employment of order methods corroborates a great deal of what she wrote. but i do intend to quote from what she calls the catechism of the inner schools, which deals still further with the theme of the secret chiefs of our order, or the undying adepts of all ages 'the inner man of the first. only changes his body from time to time; he is ever the same, knowing neither rest nor nirvana, spurning devachan and remaining constantly on earth for the salvation of mankind. out of the seven virgin-men (kumara) four sacrificed themselves for the sins of the world and the instruction of the ignorant, to remain till the end of the present manvantara. though unseen they are ever present. when people say of one of them 'he is dead, behold, he is alive and under another form. these a

RUBY TABLET OF SET

nt, and seek conformity of thought and action, and eventual dissolution of the individual essence into that of god.20 such philosophies would include christianity- with a view to a past golden age of blissful innocence in the absence of the pain which self-consciousness produces, and a view to a future in heaven, wherein such a state of innocence may be regained- and buddhism, with its promise of nirvana. many are the religions and philosophies of the righthand path, and many are the other means which humans have devised in their attempts to extinguish this self-consciousness which so afflicts them. drug abuse, alcoholism, and fanaticism of every kind have been employed in this capacity. however, whereas religions and philosophies of the right-hand path seek to destroy this selfconsciousne

the term "will" is an expression of mental separateness from nuit, in that the self is impressing its desire for inertial change upon nuit. by definition, then, the separate will cannot be harmonious. harmony with nuit can occur only when the separate will is destroyed and the mind mechanically fused with the inertia of the objective universe. this notion has been expressed as "oneness with god" nirvana, etc. from the standpoint of nuit this is immortalization of the will; from the standpoint of the individual apart from nuit it is suicide. contained in the concept is the principle that the individual will can be weakened and destroyed only by the separate being possessing it. it is not "of nuit" and cannot be directly influenced by that form. within the context of the aon of horus, then

arn this writing. 11. i see thee hate the hand& the pen; but i am stronger. 12. because of me in thee which thou knewest not. 13. for why? because thou wast the knower, and me. crowley recounts that, at this point, he resented the direction of the book of the law but was unable to cease transcribing it. at the time he was an avowed buddhist [which, since buddhists seek obliteration of the self in nirvana, is not inconsistent with his attraction for nuit. the second chapter of the book of the law attacks this position with an affirmation of the independent existence of the intellect. and even the very attempt to "deny" the intellect necessitates its existence: cogito ergo sum. 14. now let there be a veiling of this shrine; now let the light devour men and eat them up with blindness! despite

ration. hear now the histories of hell, earth, and heaven, for in past shall be found guide to future. in the divine realm was i of company to archangel lucifer next only to archangel michael, and as archangel masleh would be to god, so i desired to be to lucifer. but the lord of light admonished me, saying, lose not thyself in the will of lucifer, for i am not god and will offer thee no blissful nirvana- witness now the nature of the mind that dwells within me. and he spoke to me of essence, and of creative instance, and of design according to impulse and not to law. and in my confusion i answered, then i must consider myself incomplete, for thou hast shown me things which i cannot easily comprehend. but i would hear more of this will, for it doth seem a radical element, of neither divine

future creation in potentia. i could perceive so much in one "never ending" forever becoming moment, that it was impossible to speak of the meta-dimensional "reality" of xem in terms of finite reason while yet perceiving it. as infinite beauty, harmony, strength, passion, and all that perhaps could be termed an ecstasy of becoming, it was an experience i did not want to "end "beware of stasis in nirvana" tehuti said to me. thus as the working was closed my will was not completely in the closing of the gate; i did not feel that i was finished, and perhaps i feared not entering into that state again. in any case, my part of the working was not complete. after the formal closing of the rite, i still could not say much relevant to my experience. in a manner i feel i was undergoing an alxemica

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

kind to others. bhagavad gita: a sanskrit poem regarded as a hindu scripture; part of the epic mahabharata, which means great epic of the bharata dynasty; examines the nature of god and how mortals can know him. bhakti: devotion. blasphemy: disrespectful comments or actions concerning a religion or its god. bodhisattva: a person who has attained enlightenment but, rather than entering a state of nirvana, chooses to stay behind to help others reach enlightenment. bon: an indigenous religion of tibet. brahma: the creator-god. the buddha: the title of siddhartha gautama after he attained enlightenment. caliph: one of muhammad s successors as leader of the faith. candomble: a south american religion with many similarities to santer a, often used synonymously with santer a. canon: the official

some supernatural occurrence. mythology: the collected stories of a culture or religion, especially those dealing with the origins, heroes, gods, and beliefs of a group of people. naam karam: the naming ceremony for children. namaskar: the basic prayer of jainism, recited each morning and at night before bedtime. neo-paganism: a term referring to modern religions based on ancient pagan religions. nirvana: the end of suffering, beyond time and space; the goal of all buddhists. nivritti: people who choose to withdraw from the world to lead a life of renunciation and contemplation. norito: prayers to the kami. xxiv world religions: almanac words to know offering of eightfold puja: an important jain temple ritual in which the worshipper makes eight offerings to the tirthankara. olo du` mare: t

trinity: in christianity, the union of the father, son, and holy spirit as three divine persons in one god. tsukiyomi: the shinto moon-god and the ruler of night. ujiko: a named child whose name is entered at birth at the local shinto shrine. upanishads: the core of hindu philosophy; collections of texts, originally part of the vedas, that explain such core hindu beliefs as karma, reincarnation, nirvana, the soul, and brahman. urvan: the soul. vaishnavaism: a major sect of hinduism, which sees vishnu( the preserver) as the central god. vedas: the chief sacred scriptures of hinduism; knowledge, wisdom, or vision. xxx world religions: almanac words to know virgin birth: the christian belief that jesus christ was the son of god and born of a virgin mother. vishnu: also called krishna; the pr

s latter area, religion attempts to answer questions that science does not address, such as the meaning of life and what happens after death. in addition, religion deals in one form or another with salvation. this can include saving the souls of humans either in a literal fashion, with a heaven after death as in christianity, or in a more symbolic sense, as in reaching an end to suffering such as nirvana, as in some eastern religions, including buddhism. furthermore, religion usually does its work through some form of organization and worship, as well as through sacred rites or rituals, sacred books, a clergy or priesthood that administers the religion, and places, symbols, and days that are sacred to the believers. even though there is no commonly held way of looking at religion, most of

jesus spent forty days in the desert resisting temptation from demons. the buddha also struggled with demons and temptation before finally achieving enlightenment. the christian concept of salvation is is rooted in the redemption, or the forgiving of sins that the sacrificial death of christ brought about, and in the form of an afterlife in heaven. in buddhism, such salvation is the attainment of nirvana, a state free of wrong desires. sacred places, objects, and rituals are basic to both religions. pilgrimages to rome or to jerusalem are common for christians, as are such trips to the buddha s birthplace in lumbini, nepal, or to other sites in india for devout buddhists. sacred objects include the bread and wine of the christian communion and the prayer wheel, a form of meditation for bud

ainism, carvaka, and buddhism all reject the rituals of hinduism. jainism and buddhism contain some supernatural elements, but buddhism in particular rejects the necessity of a single supreme god. the buddha, who was born siddartha gautama (563 483 bce, in particular spoke forcefully about followers trusting in themselves and not seeking salvation from a god or gods. for both jains and buddhists, nirvana (a release from rebirth or from suffering) and enlightenment (realizing the true nature of reality and how to end suffering) are central concepts. for these believers, the state of nirvana will connect them to the universal order. carvaka is also a product of sixth century bce indian philosophers. it differs from jainism and buddhism because its atheism is built on a materialist belief sys

work continues to cause controversy in religious circles, especially among literal readers of the bible, or those who believe that the stories within the bible are factually true. influences of agnosticism and atheism some eastern religions created belief systems that do not rely on a personified supreme being, like the monotheistic god of judaism and christianity, but on universal concepts like nirvana and the dao. in the western religious tradition, however, the influence of atheism and agnosticism has been two-fold. first, it has stirred debate within organized religion to revisit the literal reading of the bible. christians who read the bible literally developed the principle of inerrancy, that is, that the bible contains no errors or mistakes. other christian groups, however, chose t

was called the buddha, the enlightened one. sometimes he is also referred to as sakyamuni buddha, referring to his clan name, to differentiate him from earlier and later buddhas, or great spiritual teachers. the buddha s teachings the buddha came to understand that all of life is suffering and that suffering was caused by desire. by ending desire, one could end the cycle of suffering and achieve nirvana, the end of suffering. words to know bodhisattva: a person who has attained enlightenment but, rather than entering a state of nirvana, chooses to stay behind to help others reach enlightenment. buddha: a spiritual leader who has reached full enlightenment. the buddha: the title of siddhartha gautama after he attained enlightenment. dharma: the collection of moral laws that govern the univ

ffering can end, and that ending suffering happens by following the path of the buddha s teachings. karma: the result of good or bad actions in this lifetime that can affect this or later lifetimes. laity: body of worshippers, as distinct from clergy such as monks and nuns. monastery: a place where religious people such as monks live, away from the world and following strict religious guidelines. nirvana: the end of suffering, beyond time and space; the goal of all buddhists. stupas: originally a mound marking the spot where the buddha s ashes were buried. rock pillars carved with the words of the buddha are also sometimes called stupas. tipitaka: the buddhist sacred texts accepted by all branches of buddhism. world religions: almanac 89 buddhism the way to achieve this was not through ext

hanced by the work of the emperor ashoka (also called asoka) of maurya, in presentday india, who ruled from c. 273 to c. 232 bce. ashoka converted to buddhism after a bloody struggle to gain power. thereafter, this powerful emperor decided to devote himself to peace. he had thousands of about buddhism belief. buddhists believe that suffering is the central human condition and is caused by desire. nirvana, or the end of suffering, can be reached by following a right course of action and thought in life. buddhism s founder, siddhartha gautama (also known as the buddha, describes these in his teachings. followers. buddhism is the fourth largest world religion with 3.5 million believers worldwide, most of whom are in asia. name of god. the buddha did not suggest that a god was responsible for

ular buddhist text is the dhammapada, a collection of the buddha s sayings. sites. lumbini, nepal, is the birthplace of the buddha and is one of the four most important pilgrimage sites for buddhists. other sites include bodh gaya, the place where he attained enlightenment; sarnath, where he delivered his first sermon on how to avoid suffering; and kusinagara, where he escaped from this life into nirvana. observances. wesak is the most important holy day for buddhists. held on the full moon in may, it celebrates the buddha s birth. phrases. om mani padme hum is a mantra, or chant, prevalent in buddhism, meaning hail the jewel in the lotus. it refers to the symbology surrounding the buddha s miraculous birth. world religions: almanac 91 buddhism rock pillars, or stupas, erected with the wor

such as china and japan. mahayana buddhists are less strict in their interpretation of the buddha s teachings. they also focus on teachings given later in the buddha s life. while theravada buddhists give reverence, or great respect, only to the buddha, mahayana buddhists recognize many bodhisattvas, or enlightened beings who are like gods and help others on the path. achieving enlightenment and nirvana, however, may take several lifetimes. at the time of mahayana s development, people were accustomed to worshipping many gods. it was difficult for them to accept a belief system that did not have this feature. the mahayana school responded to this need by saying that the buddha was both a man and a godlike being, who used his enlightenment to help others. many other deities (gods) and bodh

ar diagrams with spiritual significance, usually created with colored sand. tibetan buddhism is the most wellknown form of vajrayana buddhism. vajrayana buddhism is followed by 6 percent of buddhists. smaller schools within these three main schools, there are many subschools. pure land buddhism developed in china. it tells of a fabled heavenly land in the west that is a midway point on the way to nirvana. this domain is ruled by the spirit of the popular buddha amitabha. those believers who do not have the ability to reach nirvana can call upon amitabha at their death to be reborn in the pure land. teachers there will help them to reach the ultimate goal of nirvana. china also developed a meditation-centered branch of buddhism called ch an. ch an spread in the twelfth century to japan, whe

t understanding and thought, meditation (right effort, mindfulness, and concentration, and morality (right speech, action, and livelihood. buddhists rely on their community, or world religions: almanac 97 buddhism sangha, to help them on their paths. a person following these steps can learn to understand completely the buddha s teachings on suffering and impermanence and achieve enlightenment and nirvana. nirvana is when a person stops the cycle of suffering and rebirth. all things are related, all things change among other central principles of early buddhism is the concept of the nonexistence of a soul, or anatman. the buddha declared that separate souls for individuals that remained distinct after death do not exist. instead, he taught that each person is part of the rest of humanity, b

at the buddha s birth is depicted with him as a young child, standing on a lotus flower and surrounded by devotees. a dream by his mother before he was born predicted that he would become a great ruler or a great spiritual leader. leonard de selva/corbis. 98 world religions: almanac buddhism there is no separate self. rather, people are all part of the same network or fabric. in a sense, reaching nirvana means losing one s individual identity. buddhism s different schools early buddhism was strict about maintaining the belief that there was no supreme being or god. when the mahayana school formed, a number of deities, or gods, developed out of it. these deities, called bodhisattvas, assist mahayana buddhists on their paths. many schools of buddhism have their own separate beliefs and pract

one s essential buddha-nature. buddha-nature is present in every person and allows them to grow and obtain greater understanding. another important mahayana text is the prajnaparamita, or perfection of wisdom sutras, which includes the heart sutra or diamond sutra. only a few pages long, the diamond sutra contains some of the basic principles of mahayana buddhism, including its view of emptiness, nirvana, human nature, and reality. different mahayana sub-schools use different sutras as their central texts. among these writings are the pure land sutra, in which the buddha describes to his follower ananda the heaven called pure land and how to be reborn there; the mumon-kan (gateless gate, containing the most well-known zen koan collections; and the tibetan book of the dead, which informs va

means of showing respect is by meditating on the qualities of enlightened bodhisattvas. for buddhists, meditation is like prayer in other religious traditions. it focuses the mind and prepares it to understand or receive higher forms of knowledge or insight. there are two mahayana deities mahayana buddhists believe in bodhisattvas, figures who have achieved enlightenment but have turned away from nirvana to help others. in mahayana practice, bodhisattvas have become like minor gods and saints. the most powerful of them are awaiting reincarnation in heaven, which is not the same thing as achieving nirvana. mahayana buddhists direct their prayers for assistance to the bodhisattvas. the most popular of the mahayana bodhisattvas is avalokitesvara, a god of compassion or sympathy. able to take

s. still others go on pilgrimages as a way of blending a vacation with their religious practice. pilgrimage is an important practice for buddhists, but not one that is required of them. there are no specific times of the year when such pilgrimages are made, though many visit lumbini or one of the indian sites for wesak. everyday living buddhism s central principle states that, in order to achieve nirvana, one must behave in a moral way, avoid harmful actions, and train and purify the mind. the eightfold path and the five precepts list measures that all buddhists should honor in their daily lives. in order to respect the first precept, to refrain from harming living creatures, many buddhists are vegetarians, meaning they do not eat food that comes from animals. some buddhists, following the

aspects, however, while confucianism, with its regard for the mysticism of the yijing, also has some occult features. in some respects, then, each religion borrowed from the other. daoist terms were used to interpret buddhist principles, especially those regarding meditation. for example, after achieving enlightenment, the buddha was described as having reached the dao. also, the buddhist idea of nirvana (the end of suffering) was equated with wu wei. daoism has also had influence in the west. daoist techniques of meditation have been incorporated into many forms of religion and world religions: almanac 205 daoism into therapeutic (healing) schools. daoist practices, including feng shui and taijichuan, have found a welcome home in the west, and the daoist respect for nature has found its w

heraclitus and aristotle. these ideas were later built upon by zeno s followers, in particular chrysippus (c. 280 c. 207 bce, who incorporated some of plato s theories. stoics of the roman period included epictetus (c. 50 c. 138 ce) and the roman emperor marcus aurelius (121 180 ce. epictetus said that happiness came from freedom from internal turmoil, or apathia, a concept similar to buddhism s nirvana, which is the end of suffering. basically, stoics believed that a moral life should be lived on the principles of physics and ethics. that is, people should pursue knowledge through the use of logical systems of thought. stoics further believed that all parts of the world were interrelated, part of a huge and unchanging chain of causation (producing an effect. the greatest good was therefo

d. brahman: the pantheistic (including all gods) principle that sees all of reality as a unity. dharma: righteousness in one s religious and personal life. kama: gratification of the senses. karma: literally, action; the principle that the consequences of a person s action determines how that person will live his or her next life. moksha: salvation; liberation from samsara. murti: image of a god. nirvana: the escape from the cycles of life and death to achieve salvation. nivritti: people who choose to withdraw from the world to lead a life of renunciation and contemplation. pravritti: people who choose to live in the world rather than withdraw from it. puja: worship. purusharthas: the four aims of hinduism or the doctrine of the fourfold end of life. rig veda: the central scripture of hind

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

found him in the temple, sitting among the teachers, listening to them and asking them questions. everyone who heard him was amazed at his understanding and his answers. the buddha withdrew into solitude, and when he returned a virgin greeted him with words of benediction: blessed are the mother, the father, and the wife to whom you belong. but he answered: only those are blessed who have reached nirvana. the reference is to those who have entered the world of the eternal order of things. compare in the gospel of luke: as jesus was saying these things, a woman in the crowd called out: blessed is the mother who gave you birth and the breasts that fed you! he replied, blessed rather are those who hear the word of god and obey it. at one point in his life, the tempter (mara) comes to the budd

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

s! like air, water or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief systems are environmentally friendly, with the underlaying theme of living in harmony with others. if you are seeking power and the ability to control others by fear, you re in the wrong place! page 12 conscious sub-conscious super-conscious ba id nirvana ka super ego nama body/mind ego rupa egypt: freud: buddha: this page was assembled, in part based upon the fundamental teachings of thomas d. willhite the art of magick theory overview continued grimoire of eclectic magick super-consciousness sub-consciousness consciousnes programs memory emotion creativity the conscious mind preforms two basic functions (1) it directs your attention, and

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

urself treasure in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. for where your treasure is, there will your heart be also. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 6 afterlife mysteries whena son of the buddha fulfills his course, in the world to come, he becomes buddha. dharma is the path to the goal of nirvana, which in buddhist teachings can represent the final extinction of the desire to exist, or can also suggest a high level of mystical experience achieved through deep meditation or trance. it never means the complete annihilation of the self, only the squelching of the wish to be reborn. most often, nirvana is meant to indicate a transformed state of human consciousness which achieves a rea

rees of suffering or bliss awaited the soul between physical existences. seven of these heavens or hells rise above earth and seven descend below. according to the great hindu teacher sankara, who lived in the ninth century, and the school of advaita vedanata, the eventual goal of the soul s odyssey was moksa, a complete liberation from samsara, the cycle of death and rebirth, which would lead to nirvana, the ultimate union of atman with the divine brahma. in the eleventh century, ramanjua and the school of visitadvaita saw the bliss of nirvana as a complete oneness of the soul with god. in the last centuries before the common era, a form of hinduism known as bhakti spread rapidly across india. bhakti envisions a loving relationship between god and the devout believer that is based upon gr

ven after moving to california in 1964, she continued assisting people on a private basis. about 10 years after making the move to the west coast, browne decided that after having spent 18 years as a catholic schoolteacher, she now wished to research the paranormal and her own psychic abilities through a professionally established and legally sanctioned organization. in 1974, she incorporated the nirvana foundation for psychic research, a nonprofit organization known today as the sylvia browne corporation. soon the readings in her home with a dozen or so friends in attendance had grown to gatherings of two or three hundred people in churches and town halls. although she was raised predominantly a roman catholic, she was familiar with the jewish, episcopalian, and lutheran backgrounds of he

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

t habitually dwelled upon. zen buddhism urges meditation practitioners to see the extraordinary in the ordinary or the splendor in the simple and warns that such mystical, supernatural experiences as those listed above are irrelevant to the process of spiritual development and should they occur, they should not be given any special attention at all, as the ultimate goal is to achieve the state of nirvana, which is defined as the complete release from all physical limitations of existence. although the founder of buddhism, siddhartha gautama (c. 563 b.c.e. 486 b.c.e, himself found spiritual enlightenment while meditating under a bodhi tree, the buddhist approach to spiritual awakening does not only consist of meditation but of three ways believed to work together. those ways are: 1. sila or

ublications) thetwo main categories of meditation are mystical and secular. punna, or insight, doesn t come until the student masters mindfulness of the body, feelings, mind, and mind objects, and even then it is said that there are many states in between that may trick one into rapturous states or feelings such as happiness, lucidity and the like, that might make the student believe the state of nirvana has been reached when in fact there may be many other levels yet to be mastered. once the three levels are achieved, meditation becomes effortless and consciousness ceases to have a need of any object of any kind, thus all attachments to the material world are severed to the wakened being. this final stage is said to only be able to last for seven days as the person s pulse, metabolism, an

ance that the priest find a place where the spirit of the deceased will be happy among its surviving family members, or the spirit may return to punish those it deems disrespectful of its physical remains. for buddhists, funerals are happy occasions, for they believe in reincarnation. death in the present life frees the soul from dukkha (worldly existence) and returns it to the path that leads to nirvana, where all misery and karma cease. the coffin of one who has died in the buddhist belief system is taken to the funeral hall in a brightly decorated carriage. the coffin is carried three times around the buddhist temple or funeral hall and then brought in where it is set down in the midst of the flowers and gifts that friends and family of the deceased have placed around it. a buddhist mon

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

sity they will conglobe around us, deafening us with the expletives of earth, blinding us with the fumes of hell, and rendering us insane with the inanities of heaven: this were my guerdon: to fade utterly into the rose-heart of that sanguine vase, and lose my purpose in its silent sea, and lose my life, and find my life, and pass up to the sea that is as molten glass *tannhauser, vol. i, p. 227. nirvana. the drowning of self in eternity. yet if the mind returned not from its abode, and ever rested with god, all would run smoothly enough; but such a possibility is too transcendental to be actual. if it were, then this dull house of gold and iron and clay is happy also. etis an easy way *tannhauser, vol. i, p. 227. but this cannot be. the dice are in god fs lap, and in him alone rests the u

the countless thousands who tread the slippery and perilous paths of the lower self tannhauser was one of the very few who emerged from its clammy darkness purified and sanctified, to soar resplendent into the sunny realms of the higher self; nor did he rest, but entranced in the immensity of hope, rushing on, whirling through the abyss of time and space, he ultimately lost self in the rapture of nirvana. again, in others so subtle is the psychology of sense that this hysterical clinging to the chaste often reacts, hurling its unfortunate aspirant into the arms of lubentina. the lust after god and the lust after man are near akin. a woman crossed in love and debarred from enjoying the sweet embraces of her lover, will embrace in his stead the sour feet of her god. similarly, magdalene, hav

the (all)-mighty potter are cast outside, from the wheel of fate. why contemplate what is so unprofitable and useless? yet in this mysticism which is more intrinsically of the east, we find an intricate web of egotism tangled with the utilitarianism of the west; for it seems on reading further that it is not in mere abstraction of the real, but rather in the total absorption of the real, that the nirvana of bliss is to be arrived at. it is terrible sailing this, scylla lies to our left, charybdis to our right, the blood-flecked foam of life is dashed on our lips, it is acrid and intoxicating. xii. no prostitution may be shunned by him who would achieve this heaven. no satyr-song, no maniac dance shall ply so fast a thong of lust fs imagining perversely dim that no man fs spirit may keep pa

y sun-kissed arose, so do action and reaction once again unite to build up that great unity which is nothing. not one farthing is ever lost, absolute cooperation exists, and the dividend mysticus offered scepticus is paid out without fault or fail, to all those most assiduous workers whose skill and craft never tarries or tires: gin the first year dhyana; in the second, samadhi; and in the third, nirvana. h *time, vol. ii, p. 280. in the beginning (sic) there is the ledger (inertia= 0; in the middle there is the ledger open, action balanced by re-action (inertia= 0; and in the end there is again (inertia) the ledger closed= 0. this idealism, if i may so call it, is very similar to the conditioned and unconditioned of hegel, to the metaphysical unity underlying the athanasian creed, and als

e have seen, is vividly described by crowley in many of his poems. in gthe nameless quest h we find the yearning gfor one beyond all song. h *the temple of the holy ghost, vol. i, p. 189. in gthe triumph of man h we again find the same idea crystallized, but in gthe ultimate voyage, h the aspirant, on his spiritual journey towards the supreme knowledge, at one point on his journey all but attains nirvana. in many other poems do we find this idea of nirvana. in gwhy jesus wept h we have: thy flower-life is shed into eternity, a waveless lake *why jesus wept, vol. iii, p. 41. which reminds us of sir edwin arnold fs: om, mani padme, om! the dewdrop slips into the shining sea! again, in gthe farewell of paracelsus to aprile h: my whole new self as in a golden net of transcendental love one fie

TYSON DONALD NEW MILLENNIUM MAGIC

tual. little can be said descriptively about the temple of the spirit because it has no perceivable qualities. it cannot be seen or heard or touched. however, entry into it is akin to opening the door of a brightly lit house before a lost person wandering in the darkness of night. to experience it engenders a reaction of unutterable joy. it is the ecstasy of mystics, called satori and samadhi and nirvana, and the rapture of saints. the inner temple houses the lamp of spirit and the secret torah that contains the knowledge of god. it may be described as the interior of the vessel that holds the first emanation. this is as close to god as any manifest thing can approach without itself becoming god. to stand within this temple spiritual is the goal of every true magus. the mys- tic wishes to

UNLEASHING THE BEAST

ightening."xxii he would spent his last years in small guest house in london, increasingly addicted to heroin (taking as much as 11 grams a day, enough to kill most men, until his death in 1947. there are many conflicting accounts of his final days: according to some hagiographic accounts, he slipped blissfully into the buddhist state of final liberation, passing from "samadhi to super-samadhi to nirvana to super nirvana, expiring in the boundless bliss of the infinite."xxiii according to more cynical accounts, he died alone in misery and self-loathing, uttering the final words "sometimes i hate myself."xxiv still others say that he died quietly in bed, followed by a gust of wind and a peal of thunder- a sign that "the gods were greeting him."xxv in sum, crowley might be said to be a remar

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

los secretos, aqu est n todas las claves de la cristificaci n. aqu est escrita la doctrina que el adorable ense o en secreto a sus humildes disc pulos. el adorable permanecer en nosotros hasta la consumaci n de los siglos. esta es su doctrina. aqu la ten is. estudiadla y practicadla. paz inverencial. samael aun weor 5 introduction children of man, do you want to enter into the ineffable bliss of nirvana? do you want to become gods? do you want to convert yourselves into christs? do you want to liberate yourselves from the wheel of birth and death? here we will give you the clue of sexual magic! what else do you want? let s see the existing relationship between the 10 sephiroth with the first tarot cards. the seven planets of the solar system are the seven sephiroth. and the thrice-spiritu

lt wisdom, the priestess. the second card of the tarot; the moon, primeval hieroglyphic is represented by the mouth of man. binah intelligence; the planet venus; third card of the tarot, the empress, primeval hieroglyphic is represented by a hand in the attitude of grasping. these three sephiroth are the sephirothic crown. introducci n hijos de los hombres! quer is entrar en la dicha inefable del nirvana? quer is convertiros en dioses? quer is convertiros en cristos? quer is libraros de la rueda de nacimientos y muertes? aqu os daremos la clave de la magia sexual! qu m s quer is? veamos la relaci n existente entre los sephirotes y las primeras cartas del tarot. los siete planetas del sistema solar son los siete sephirotes y el triuno sol espiritual es la corona sephir tica. estos sephirote

onius. the angels, the cherubims, and the seraphims fly with rumors of wings. there is rejoicing in the sky, awakening on the earth, and the sun that raises adam. this process belongs to the great iniciations of major mysteries where only the terror of the law reigns. arcanum 21 the twelveth hour of appolonius. the towers of fire unease. this is the triumphant entrance into the limitless bliss of nirvana, where either the master dresses himself with the resplendent robe of dharmasaya, or he renounces the bliss of nirvana for the love of humanity, and converts himself into a bodhisattva of compassion. into a savior of the poor bereaved humanity, into another wedge of the guardian wall raised with the blood of the martyrs. samyak sambuddho, master of perfection renounced nirvana because of h

of humanity, and converts himself into a bodhisattva of compassion. into a savior of the poor bereaved humanity, into another wedge of the guardian wall raised with the blood of the martyrs. samyak sambuddho, master of perfection renounced nirvana because of his love for humanity. the perfect buddhas dress with the glory of dharmasaya, they are not able to help man nor humankind anymore, because nirvana is to forget the world and men forever. the bodhisattvas: kuan-shiyin, tashisni, buddha, and the christ irradiate their light over the bereaved humanity. samael aun weor arcano xix (19) la luz resplandeciente. d cima hora de apolonio "las puertas del cielo se abren y el hombre sale de su letargo. este es el n mero diez de la segunda gran iniciaci n de misterios mayores que le permite al in

olonio. los ngeles, los querubines, y los serafines vuelan con rumores de alas. hay regocijo en el cielo, despierta la tierra, y el sol que surge de ad n. este proceso pertenece a las grandes iniciaciones de misterios mayores, donde s lo reina el terror de la ley. arcano xxi (21) duod cima hora de apolonio. las torres del fuego se inquietan. esta es la entrada triunfal en la dicha sin l mites del nirvana, donde el maestro se reviste con el resplandeciente traje de dharmasaya, o bien, renuncia a la dicha del nirvana por amor a la humanidad, y se convierte en bodhisattva de compasi n. en un salvador de la pobre humanidad doliente, en una cu a m s de la muralla guardiana levantada con la sangre de los m rtires. samyak sambuddho, maestro de perfecci n renunci al nirvana por amor a la humanidad

por amor a la humanidad, y se convierte en bodhisattva de compasi n. en un salvador de la pobre humanidad doliente, en una cu a m s de la muralla guardiana levantada con la sangre de los m rtires. samyak sambuddho, maestro de perfecci n renunci al nirvana por amor a la humanidad. los buddhas perfectos vestidos de la gloria de dharmasaya, ya no pueden ayudar al hombre ni a la humanidad, porque el nirvana es olvido del mundo y de hombres para siempre. los bodhisattvas: kuan shiyin, tashisni, buddha, y cristo irradian su luz sobre la humanidad doliente. samael aun weor 9 adorable and immortal being: salutations and adorations to you beloved disciples now we start this course of secret kabbalah. we will study the 22 major arcana of the tarot. this course, therefore, will have 22 lectures. we

emanates from the inner star, thus, the holy trinity plus its inner star is the holy four, the mysterious tetragrammaton, which is iod-he-vav-he. now we comprehend why the twenty-second arcanum is the crown of life. be thou faithful unto death, and i will give thee a crown of life -revelation 2: 10 blessed by the one who incarnates the spirit of wisdom (chokmah; those buddhas who do not renounce nirvana can never incarnate the cosmic christ, who is beyond the inner buddha. our inner buddha has to seek the cosmic christ within its own unknowable profundities. the cosmic christ is the glorian, the incessant eternal breath profoundly unknowable to itself, the ray that joins us to the abstract absolute space. hieroglyph hieroglyphic of this arcanum: the crown of life is amidst the four myster

s 2 igual: 4. el santo tres emana de la estrella interior, el tres m s su estrella interior es el santo cuatro, el misterioso tetragrammaton, el iod he vau he. ahora compren-deremos porque el arcano veintid s es la corona de la vida "se fiel hasta la muerte y yo te dar la corona de la vida. apocalipsis 2:10 bienaventurado aqu l que encarna al esp ritu de sabidur a. los buddhas que no renuncian al nirvana jam s podr n encarnar al cristo c smico. este est mucho m s all del buddha interior. este tiene que buscarlo dentro de sus ignotas profundidades. l es el gloriam, el incesante h lito eterno para s mismo profundamente ignoto, el rayo que nos une con el absoluto espacio abstracto. jerogl fico el jerogl fico del arcano veintid s es la corona de la vida entre los cuatro animales misteriosos de

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

e who has gone forth from the world. what are the two? that conjoined with the passions and luxury, low, vulgar, common, ignoble, and useless; and that conjoined with self-torture, painful, ignoble, and useless. avoiding these two extremes the tathagata has gained the enlightenment of the middle path, which produces insight and knowledge, and tends to calm, to the higher knowledge, enlightenment, nirvana. and what, monks, is the middle path, of which the tathagata has gained enlightenment, which produces insight and knowledge, and tends to calm, to higher knowledge, enlightenment, nirvana? this is the eightfold way: namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. this, monks, is the middle path, of whi

and tends to calm, to higher knowledge, enlightenment, nirvana? this is the eightfold way: namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. this, monks, is the middle path, of which tathagata has gained enlightenment, which produces insight and knowledge, and tends to calm, to higher knowledge, enlightenment, nirvana. now this, monks, is the noble truth of pain: birth is painful, old age is painful, sickness if painful, death is painful, sorrow, lamentation, dejection, and despair are painful. contact with unpleasant things is painful, not getting what one wishes is painful. in short the five groups of grasping are painful. now this, monks, is the noble truth of the cause of pain: the craving, which te

hat it is that i have not elucidated. and what have i not elucidated? i have not elucidated that the world is eternal; i have not elucidated that the world is not eternal. and why have i not elucidated this? because this profits not, nor has it to do with the fundamentals of religion, nor tends to aversion, absence of passion, cessation, quiescence, the supernatural faculties, supreme wisdom, and nirvana; therefore i have not elucidated it. selections from: henry clarke warren. buddhism, in translation. new york, atheneum (19, 1963. p. 117. sayings from the buddhist sutras (the rain cloud) it is as if a cloud rising above the horizon shrouds all space (in darkness) and covers the earth. that great rain-cloud, big with water, is wreathed with flashes of lightning and rouses with its thunder

chou saying, chao-chou is a living buddha. i should not answer any questions hereafter. from that time on he sent all newcomers to chao-chou. nyogen: as long as there remains a faint trace of zen, the creek has not been completely drained. each person coming here brings his own particular tinge to add to the stream. when chao-chou referred to losing his life, he meant to lose one s self and enter nirvana. a person who attempts to become a sage must pass through many difficulties, and even at the last he must quench his thirst with bitterness. if you do not mind these obstacles, i say, go to it. 98. yueh-shan s lake yueh-shan asked a newly-arrived monk, where have you come from? fogai: are you enjoying the atmosphere? the monk answered, from the southern lake. fogai: you give a glimpse of t

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